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5 Divisions in this work

YogāCBS 0 - 瑜伽師地論 Yogācāra-bhūmi-śāstra
YogāCBS 1 - Maulyo Bhūmayaḥ 本地分 Basic Main section
YogāCBS 2 - Viniścaya 攝決擇分 doctrinal exegesis
YogāCBS 3 - *vyākhyāna-saṃgrahanī 攝釋分 Agama sutra analysis
YogāCBS 4 - paryāya-saṃgrahinī 攝異門分 explain name and meaning of Dharmas in the sutras
YogāCBS 5 - Vastusaṃgrahanī 攝事分 key points of tipitaka, mainly Agamas

detailed TOC

 YogāCBS 0 - 瑜伽師地論 Yogācāra-bhūmi-śāstra
YogāCBS 1 - Maulyo Bhūmayaḥ 本地分 Basic Main section
    YogāCBS 1.1 - pañca-vijñāna-kāya-saṃprayukta-bhūmi 五識身相應地 5 consciousnesses of body
    YogāCBS 1.2 - mano-bhūmi 意地 stage of mind
    YogāCBS 1.3 - savitarkā-savicarā-bhūmi 有尋有伺 with directed thought and evaluation
    YogāCBS 1.6 - samāhita-bhūmi 三摩呬多地 undisctractible-lucidty
    YogāCBS 1.7 - a-samāhita-bhūmi 非三摩呬多地 distractible
    YogāCBS 1.11 - cintāmayī-bhūmi 思所成地 actualized thinking
    YogāCBS 1.12 - bhāvanā-bhūmi 修所成地 development
    YogāCBS 1.13 - śrāvaka-bhūmi 聲聞地 listener/disciple
    YogāCBS 1.14 - praty-eka-buddha-bhūmi 獨覺地 solitary buddha
    YogāCBS 1.16 - sopādhika bhūmi 有餘衣地 (nirvana with) remainder
YogāCBS 2 - Viniścaya 攝決擇分 doctrinal exegesis
YogāCBS 3 - *vyākhyāna-saṃgrahanī 攝釋分 Agama sutra analysis
YogāCBS 4 - paryāya-saṃgrahinī 攝異門分 explain name and meaning of Dharmas in the sutras
YogāCBS 5 - Vastusaṃgrahanī 攝事分 key points of tipitaka, mainly Agamas

0 - 瑜伽師地論 Yogācāra-bhūmi-śāstra

https://cbetaonline.dila.edu.tw/en/T30n1579_p0279a02
https://buddhavacana.net/yogacarabhumi-sastra/

summary of Yogācāra-bhūmi-śāstra

Summary of the Yogācārabhūmi-śāstra 瑜伽師地論
http://www.acmuller.net/yogacara/outlines/YBh-summary.html
By Dan Lusthaus and Charles Muller

[py] Yu2qie2 shi1di4 lun4
[wg] Yü-ch'ieh shih-ti lun
[ko] Yuga saji non
[ja] Yuga shiji ron
||| The Yuqie shidi lun;

commonly abbreviated as Yuqielun 瑜伽論.
The Yogācāra-bhūmi-śāstra.
The "Discourse on the Stages of Concentration Practice."
The definitive text of the Yogācāra 瑜伽行派 school of Buddhism.
One hundred fascicles, composed in India between 300 and 350 CE;
translated into Chinese by Xuanzang 玄奘 from July 3, 646 to June 11, 648. In East Asia the putative author is thought to be Maitreya 彌勒, but Tibetan tradition considers it to have been composed by Asaṅga 無著.

In the process of explaining the spiritual states,
practices and fruits incurred in the course of the seventeen stages leading to Buddhahood,
the text delves deeply into discussions of fundamental Yogācāra concepts
such as the ālaya-vijñāna 阿賴耶識,
three natures (trisvabhāva) 三自性
and three non-natures (triniḥsvabhāva) 三無自性,
seeds (bījā) 種子,
perfumation (vāsanā) 熏習,
the two hindrances (āvaraṇa) 二障
and mind only (vijñapti-mātra, vijñāna-mātra) 唯識.
The text has five major divisions:
the first division, which comprises about half the treatise
is called the "main stages division" (bahubhūmika) 本地分
and contains seventeen sections,
each describing one of the successive seventeen stages, or bhūmis.
These are (as found in Xuanzang's 100 fascicles):

[Initial Phenomenology]

(1) The stage of the five consciousnesses associated with the body - pañca-vijñāna-kāya-saṃprayukta-bhūmi五識身相應地. (First fascicle)
(2) The stage of mental intent - mano-bhūmi意地. (fascicles 1-3)

[Dhyāna Levels]

(3) The stage of (initial meditative) investigation and analysis - savitarkā-savicarā-bhūmi) 有尋有伺. (fascicles 4-10)

Note: Xuanzang includes the next two bhūmis within the title of this bhūmi)

(4) The stage of analysis without investigation - avitarka- savicarā-bhūmi 無尋唯伺地.
(5) The stage of neither investigation nor analysis - avitarka-avicārā-bhūmi 無尋無伺地.
(6) The stage of samāhita (thought "collected" in meditation) - samāhita-bhūmi 三摩呬多地. (fascicles 11-13)
(7) The stage of non-samāhita - asamāhita-bhūmi 非三摩呬多地. (fascicle 13)
(8) The stage with mind - sacittaka-bhūmi 心地. (fascicle 13)
(9) The stage without mind - acittaka-bhūmi 無心地. (fascicle 13)

[Hearing, Thinking, Cultivation]

(10) The stage of actualizing what one has heard (i.e., the teachings) - śrutamayī-bhūmī 聞所成地. (fascicles 13-15)

This deals with the five fields of knowledge, pañca-vidyā五明:

1. 'Inner knowledge,' adhyātma-vidyā內明 (i.e., the truths of Buddhism);
2. medicine, cikitsā-vidyā 藥明;
3. logic, hetu-vidyā因明;
4. grammar and language, śabda-vidyā 聲明; and
5. the arts, śilpakarma-vidyā 工巧.

(11) The stage of actualizing what one has thought (about the teachings) - cintāmayī-bhūmi 思所成地. (fascicles 16-19)
(12) The state of actualizing what one has practiced - bhāvanā-bhūmi 修所成地. (fascicle 20)

[Śrāvaka-bhūmi]

(13) The stage of the Śrāvaka - śrāvaka-bhūmi 聲聞地. (fascicles 21-34, divided as follows)

(13a) The types and natures of the first Yoga Capacity 初瑜伽處種性地 (fascicle 21)
(13b) Interest to Enter the first Yoga Capacity 初瑜伽處趣入地 (fascicle 21)
(13c) Going beyond the first Yoga Capacity 初瑜伽處出離地 (fascicles 22-25)
(13d) The second Yoga Capacity 第二瑜伽處 (fascicles 26-29)
(13e) The third Yoga Capacity 第三瑜伽處 (fascicles 30-32)
(13f) The fourth Yoga Capcacity 第四瑜伽處 (fascicles 33-34)

[Pratyekabuddha-bhūmi]

(14) The stage of the Pratyekabuddha - pratyekabuddha-bhūmi 獨覺地. (fascicle 35

[Bodhisattva-bhūmi]

(15) The stage of Bodhisattva - bodhisattva-bhūmi菩薩地. (fascicles 35-50)
Its subdivisions are:

[1st Bodhisattva Section]

(15a) First taking hold of Yogic Capacities (āyatana)初持瑜伽處 (fascicles 35-46):

(15a.1) Chapter on Their Types and Natures - gotra 種性品 (fascicle35)
(15a.2) Chapter on (arousing the) Mind (aspiring to Bodhi) – prathama-cittopāda 心品 (fascicle 35)
(15a.3) Chapter on Benefiting Self and Others - svaparārtha 自他利品 (fascicles 35-36)
(15a.4) Chapter on the Realities Referred to (by these capacities) - tattvārtha 實真義品 (fascicle 36)
(15a.5) Chapter on Awesome Power - prabhāva 威力品 (fascicle 37)
(15a.6) Chapter on Bodhi 菩提品 (fascicle 38)
(15a.7) Chapter on the Power [affecting] types of Births - balagotra 力種生 (fascicle 38)

[Six Pāramitās]

(15a.8) Chapter on Giving (dāna) 施品 (fascicle 39)
(15.a.9) Chapter on Behavioral Discipline (śīla) 戒品 (fascicles 40-42)
(15a.10) Chapter on Forebearance (kṣānti) 忍品 (fascicle 42)
(15a.11) Chapter on Vigor (vīrya) 精進品 (fascicle 42)
(15a.12) Chapter on Quieting Mental Anxiety 靜慮品
(15a.13) Chapter on Insight (prajñā) 慧 (fascicle 43)

[1st Bodhisattva Section Miscellania]

(15a.14) Chapter on Select Topics 攝事品(fascicle 43)
(15a.15) Chapter on Giving Unlimited Offerings to those near and far 供養親近無量品 (fascicle 44)
(15a.16) Chapter on Divisions of Bodhi 菩提分品 (fascicles 44-46)

Bodhisattva follows good or bad inherent abilities and good or bad cognitive bases

(15a.17) Chapter on the Qualities (guṇāḥ) of a Bodhisattva 菩薩功德品 (fascicle 46)

Ten Basic Qualities (in the pursuit of Unexcelled Complete Awakening):

1. Inherent Capacity - gotra-stha 種性（= 姓）
2. Entry - avatīrṇa入
3. Intention not yet Purified - aśuddhāśaya 未凈意
4. Intention Purified - śuddhāśaya 凈意樂
5. Not yet Matured - aparipakva 未成熟
6. Already Matured - paripakva 已成熟
7. Undetermined (i.e., still capable of backsliding) - āniyati-patita 未墮決定
8. Determined (i.e., incapable of backsliding) - niyati-patita 已墮決定
9. Bound to One (more) birth - eka-jāti-pratibandha 一生所繫
10. Final Body - carama-bhavika 最後身

This chapter offers multiple lists of practices for the benefit of other sentient beings, such as:

1. When the Bodhisattva gives rise to the Thought (cittotpāda 發心) vowing to attain Great Bodhi (bodhicitta 大菩提), he benefits all sentient beings by giving rise to an Equalizing Mind.
2. Bodhisattva's mind sympathizes (with the suffering) of all sentient beings equally.
3. Bodhisattva's mind loves all sentient beings as if each were his only son.
4. Knowing the dispositions of one sentient being, he knows all, helping all.
5. Benefitting one sentient being, he benefits all equally.

There are ten types of āyatanas (meditative capacities):

1. Capacity to fully detach from bad saṃskāras 遠離惡行處
2. Capacity to fully detach from desires 遠離諸欲處
3. Capacity to become fully engrossed without transgression 專精無犯，犯已能出處
4. Capacity to secretly guard all the sensory faculties 密護一切諸根門處
5. Capacity to abide in correct knowledge 正知住處
6. Capacity to detach from troubles and anxieties 離憒鬧處
7. Capacity to fully detach, detaching from all bad meditative reflections 於遠離處，遠離惡尋思處
8. Capacity to fully detach from obstacles 遠離障處
9. Capacity to fully detach from being wrapped up in kleśa (mental disturbances) 遠離一切煩惱纏處
10. Capacity to fully detach from all kleśas and the crude barriers (dauṣṭulya)
遠離一切諸煩惱品諸麤重處

In this chapter Asaṅga also offers a numerical list of 'truths':

1. One truth, without a second.
2. Two Truths, vyavahāra and paramārtha
3. Three Truths: characteristic, language and function 相諦，語諦，用諦
4. Four Noble Truths
5. Five Truths: truth of cause, truth of effect, truth of wisdom, truth of a sense-object, best truth (hetu 因諦，phala果諦，prajñā 智諦，viṣaya 境諦，勝諦); Etc., (up to Ten truths).

[2nd Bodhisattva Section]

(15b) Second, Taking Hold of Yogic Capacities by Following the Dharma (fascicles 47-48) 第二持隨法瑜伽處

(15b.1) Chapter on Characteristics of a Bodhisattva - bodhisattva-lakṣaṇa菩薩相品(fascicle 47)
(15b.2) Chapter on Divisions (of Bodhisattvas) 分品 (fascicle 47)

Divides Bodhisattvas into laity and clerics, both of whom can realize Unexcelled Complete Awakening (anuttara-samyak-saṃbodhi).

(15b.3) Chapter on Increasing the Intent (for Buddha-fruit) 增上意樂 *adhipati-adhyāśaya (fascicle 47)

Bodhisattva purifies his intent through understanding and improving his karmic condition.

(15b.4) Chapter on (types of meditative) Abodes 住品avasthāna (fascicles 47-48)

Detailed discussion of the Twelve types of Meditative Abodes (plus an additional Abode only for Buddhas):

1. Abode of Inherent Capacities in one's present life - gotra-stha-avasthāna 種性(= 姓)住
2. Abode of Practicing with Confident Resolve - adhimokṣa勝解行住
3. Joyous Abode 極歡喜住

[Śīla Samādhi Prajñā]

4. Abode of Increasing Behavioral Discipline - adhi-śīla 增上戒住
5. Abode of Increasing Mind (=samādhi) - adhi-citta 增上心住

(6-8. Abodes of Increasing Wisdom - adhi-prajñā 增上慧住)

6. Abode of Increasing Wisdom associated with Awakening 覺分相應增上慧住 (practicing the 37 Bodhipakṣya dharmāḥ)
7. Abode of Increasing Wisdom associated with the truths 諸諦相應增上慧住 (Realization of the Four Noble Truths)
8. Abode of Increasing Wisdom associated with bringing future lives in the samsaric flow of conditioned arising to an end 緣起流轉止息相應增上慧住

[Abodes without Characterisitcs]

9. Abode Without Characteristics, [achieved through] Preliminary Practice (prayoga) and Diligent Implementation (abhisaṃskāra), [so as to] advance on the Way without interruption or impairment, 有加行有功用無間缺道運轉無相住

Knowing "the Suchness of all dharmas with nondiscriminative wisdom" 於一切法真如無分別慧

10. Abode Without Characteristics, [achieved instantaneously] without Preliminary Practice or Diligent Implementation, [so as to] advance on the Way without interruption or impairment 無加行無功用無間缺道運轉無相住

The Bodhisattva, "after much practice in the previous Abodes, spontaneously advances without interruption, without impairment"

[Highest Abodes]

11. Adode of Understanding Without Obstructions 無礙解住 (With good, pure, immovable wisdom, the Bodhisattva "attains Great Bodhi.")
12. Abode of the Highest Fulfillment of a Bodhisattva 最上成滿菩薩住

(Completion of the Path; Anuttara-samyak-saṃbodhi 阿耨多羅三藐三菩提. "Maybe [the Bodhisattva] has one more life to live, or this may be the last one.... He is able to do what Buddhas can do.")

[Tathāgata's Abode]

13. Tathāgatas occupy a "thirteenth" Abode.

"Past all the Bodhisattva Abodes, Awakening to the Great Bodhi Abode, he attains the Final Tathāgata Abode 最後如來住者, the last Yogic Capacity 於後究竟瑜伽處, the final thing to be established 建立品." Asaṅga also suggests that all who attain the twelfth Abode will eventually reach this one.

[3rd Bodhisattva Section]

(15c) Third, taking hold of the final Yogic Capacities 第三持究竟瑜伽處 (fascicles 48-50)

(15c.1) Chapter on Births 生品 (fascicle 48)
On the five types of birth in the Final Yoga Abode:

1. Born to Do Away with Calamities 除災生
2. Born According to Type (of previous existence or practice) 隨類生
3. Born into Great Authority 大勢生
4. Birth as an Improvement (over last life) 增上生
5. Final Birth 最後生

(15c.2) Chapter on Gathering and Receiving (Sentient Beings to Buddhism) 攝受品 (fascicle 48)
(15c.3) Chapter on Stages (bhūmi) 地品 (fascicle 49)

(Redefines terms from earlier chapters, such as 15a.17, Chapter on the Qualities of a Bodhisattva)

(15c.4) Chapter on Practices 行品 (fascicle 49)

"In all the Bodhisattva paths, from beginning to end, there are, in reality, only four practices":

1. Practice of the Pāramitās 波羅密多行
2. Practice of the 37 Bodhiparikṣya dharmāḥ菩提分法行
3. Practice of the Abhijñā 神通行
4. Practice of (bringing all) Sentient Beings to Maturity 成熟有情行

(15c.5) Chapter on Establishing 建立品 (fascicle 49)

On the One Hundred Forty Special dharmas of a Tathāgata: 32 Marks of a Great Person; 80 minor marks; 4 types of purity; 10 powers; 4 Fearlessnesses; 3 anusmṛtis; etc.

(15c.6) Chapter on the Established 立品 (fascicle 50)

[4th Bodhisattva Section]

(15d) Fourth, taking hold of the Successive Order of Yogic Capacities 第四持次第瑜伽處 (fascicle 50)

(15d.1) Chapter on the Correct Equalization of the Bodhi Mind 正等菩提心品

[End of Bodhisattva- bhūmi]

[Nirvana with and without Remainder]

(16) The stage of (nirvana with) remainder - sopādhika bhūmi 有餘衣地 (fascicle 50)
(17) The stage of (nirvana with) no remainder - nirupādhika bhūmi 無餘衣地 (fascicle 50)

[Viniścaya]

The second division of the text - Viniścaya ('doctrinal exegesis') 攝決擇分 - comprising fascicles 51-80, is a discussion of the problematic points of the seventeen stages discussed in the prior section. Breakdown by fascicle is as follows:

On "Association of five consciousnesses and body" bhūmi. (fasc. 51-57).
On Vitarka-vicāra bhūmis (fasc. 58-61).
On Samāhita bhūmi (fasc. 62-63).
On Śrutamayī-prajñā bhūmi. (fasc. 64).
On Cintamayī-prajñā bhūmi. (fasc. 65-66).
On Bhāvanā-prajñā bhūmi. (fasc. 67).
On Śrāvaka-bhūmi. (fasc. 67-71).
On Bodhisattva-bhūmi. (fasc. 72-80).

[*Vyākhyāna-saṃgrahanī ]

The third division - *vyākhyāna-saṃgrahanī 攝釋分(fasc. 81-82) - discusses the positions of the various sutras on these points. The preponderance of Sutras cited and discussed are Āgamas, Sanskrit corollaries of the five Nikāyas extant in the Pali canon (Dīrgha-āgama, Saṃyutta-āgama, Madhyama-āgama, etc., and especially a no longer extant Sanskrit version of the Udana quite different from the Pali version). Incidentally these Āgamas are the texts he cites throughout the entire Yogācārabhūmi, even in the Bodhisattvabhūmi sections (though he does cite a few Mahāyāna works in those sections, notably the Daśabhūmika sūtra - Sutra on Ten Stages).

[Paryāya-saṃgrahinī]

The fourth division - paryāya-saṃgrahinī 攝異門分 (fasc. 82-84) - explains the name and meaning of all the dharmas explained in the sutras.

[Vastusaṃgrahanī]

The fifth section - Vastusaṃgrahanī 攝事分 - addresses the key points of the Buddhist teaching as found in the Tripitaka (primarily Āgamas). Fasc. 85-88 deal with saṃskāras 行. Fasc. 89-92 deal with āyatanas 處. Fasc. 93-96 deal with pratītya-samutpāda 緣起食諦界. Fasc. 97-98 deal with Bodhi 菩提.

The last two fascicles (99-100) - included by Xuanzang under the heading of Vastusaṃgrahanī 攝事分中調伏事總擇攝 (Collected Matters: Selected General Matters of Discipline) - discuss rules for behavioral discipline 調伏 (vinaya, damana).

T 1579.30.279-882.

1 本地分
 1 local point
1 五識身相應地
 1 The five sense bodies correspond accordingly
1章 十七地總說
 Chapter 1 Seventeen places always say
2章 五識身地總說
 Chapter 2 Five Consciousnesses and Body Ground General Theory
3章 五識身地別釋
 Chapter 3 Five Consciousnesses, Body and Ground
1節 眼識之五相
 1 section Five phases of eye consciousness
2節 耳識之五相
 2 sections The Five Signs of Ear Consciousness
3節 鼻識之五相
 3 sections Five signs of nose consciousness
4節 舌識之五相
 4 sections Five phases of tongue consciousness
5節 身識之五相
 5 knots five aspects of body consciousness
4章 作意與識生之關係
 Chapter 4 The relationship between intention and consciousness
5章 五識與五心之關係
 Chapter 5 The relationship between the five consciousnesses and the five hearts
6章 舉喻釋五識之五相
 Chapter 6 Explain the five phases of the five senses with metaphors
2 意地
 2 meaning
1章 意地五相
 Chapter 1 Five phases of mind and earth
1節 標五相之名
 1 section Mark the name of the five phases
2節 別釋意地五相
 2 sections Don’t explain the five phases of earth
1項 自性
 1 item Self
2項 所依
 2 items Rely on
3項 所緣
 3 items Destiny
4項 助伴
 4 items Helping companion
5項 作業
 5 items Operation
1目 對五識明作業
 1 mesh Assignment on five senses
2目 明意識之勝作業（十四門）
 2 mesh Assignments on the victory of clear consciousness (14 subjects)
1
 1
後序
 Afterword
2
 2
2章 以十門解釋地義
 Chapter 2 Explain the meaning of geography with ten gates
1節 別識八門
 1 section Recognize the eight gates
1項 色聚
 1 item rupa
2項 相應品(六目)
 2 items Corresponding products (six mesh)
3項 三世
 3 items III
4項 四相
 4 items four phases
5項 四緣
 5 items four edges
6項 三性差別
 6 items Differences between the three sexes
7項 增處差別
 7 items Increase the difference
8項 釋處名之別
 8 items Explain the difference between place names
2節 後二門
 2 sections The second door behind
1項 善巧門
 1 item Skillful Door
2項 事緣起門
 2 items The origin of the matter
3-5 有尋有伺等三地
 3-5 There are three places of seeking and waiting.
1章 總標列五門
 Chapter 1 The total bid is five doors
2章 界施設建立
 Chapter 2 Establishment of boundary facilities
1節 數建立
 1 section Number creation
2節 處所建立
 2 sections Premises establishment
3節 有情量建立
 3 sections Establishment of sentimental energy
4節 有情壽建立
 4 sections Youqingshou is established
5節 有情受用建立
 5 knots Established with affection and benefit
1項 受用苦樂
 1 item Enjoy pain and joy
1目 受用苦
 1 mesh suffer
2目 受用樂
 2 mesh Enjoy it
3目 總明苦樂勝劣差別
 3 mesh Always understand the difference between happiness and suffering
4目 勸應厭三界欣求無漏
 4 mesh I advise you to be disgusted with the three realms and seek for nothing.
2項 飲食受用
 2 items Eat well
3項 淫欲受用
 3 items Lustful use
6節 生建立
 6 sections Establishment
7節 自體建立
 7 verses self-establishment
8節 因緣果建立
 8 knots Establishment of cause and effect
1項 因等相
 1 item Cause equal phase
1目 生
 1 mesh born
2目 得
 2 mesh have to
3目 成
 3 mesh become
4目 辦
 4 mesh manage
5目 用
 5 mesh use
2項 因等依處
 2 items place of waiting
3項 因等差別
 3 items due to equal differences
4項 因等建立
 4 items due to establishment
1目 依依處建立因緣果
 1 mesh Establish cause and effect according to the place
2目 釋因緣果義
 2 mesh Explain the meaning of cause and effect
3目 重顯建立之因
 3 mesh Revisiting the reasons for its establishment
3章 相施設建立
 Chapter 3 Establishment of facilities
4章 如理作意施設建立
 Chapter 4 Establishment of reasonable facilities
1節 開八相次第別釋
 1 section The Eight Phases of Opening
2節 釋前事中之難義
 2 sections Explain the difficult meaning of past events
1項 釋俗所學施戒修三福事，教俗修習
 1 item Explain what we have learned, give precepts and practice the three blessings, and teach customary practices
2項 釋內勝義學三慧者受彼施，教可應受
 2 items Those who learn the Three Wisdoms of Interpretation of Shengyi can accept his teachings and receive them accordingly.
3項 釋前七八智德恩德
 3 items Seven or eight chapters of wisdom, virtue and kindness before the release of Buddhism
5章 不如理作意施設建立
 Chapter 5 Don’t pay attention to the establishment of facilities
1節 因中有果論
 1 section Cause-with-effect theory
1項 敘邪執
 1 item Talk about evil and stubbornness
2項 破執
 2 items Break one's insistence
2節 從緣顯了論
 2 sections Theory of Manifestation from Destiny
1項 敘邪執
 1 item Talk about evil and stubbornness
2項 破執
 2 items Break one's insistence
3節 去來實有論
 3 sections Come and go
1項 敘邪執
 1 item Talk about evil and stubbornness
2項 正破
 2 items Destroy
4節 計我論
 4 sections Thinking about me
1項 敘邪執
 1 item Talk about evil and stubbornness
2項 破執
 2 items Break one's insistence
1目 徵破外執(十難)
 1 mesh Conquer external attachment (Ten Difficulties)
2目 示正義
 2 mesh show justice
5節 計常論
 5 knots Ji Chang Lun
1項 敘計執
 1 item Narrative plan execution
2項 正破
 2 items Destroy
6節 宿作因論
 6 sections karma theory
1項 敘邪執
 1 item Talk about evil and stubbornness
2項 徵破
 2 items conquer
7節 計自在等作者論
 7 verses On Ji Zizai and other authors
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
8節 害為正法論
 8 knots Theory of Harm as Righteous Dharma
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
9節 邊無邊論
 9 verses Talking about everything
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
10節 不死矯亂論
 10 knots Immortal Correction Theory
1項 敘外執
 1 item external narrative
2項 廣指經說
 2 items Guangzhi Sutra
3項 總結斥非
 3 items Summarize and denounce
11節 無因見論
 11 verses uncaused view
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
12節 斷見論
 12 verses Judgment theory
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
13節 空見論
 Section 13 Empty view theory
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
14節 敘外執妄計最勝論
 14 verses The theory of extravagance and delusion is the best
1項 敘外執
 1 item external narrative
2項 破執
 2 items Break one's insistence
15節 妄計清淨論
 15 verses Argument about Purity
1項 敘外執
 1 item external narrative
2項 以理徵破
 2 items Defeat with reason
16節 妄計吉祥論
 16 verses Argument about auspiciousness
1項 敘外計執
 1 item foreign policy execution
2項 破執
 2 items Break one's insistence
6章 雜染等起施設建立(三雜染)
 Chapter 6 Establishment of facilities such as karma (three karma)
1節 煩惱雜染
 1 section defilements
1項 煩惱自性
 1 item trouble nature
2項 煩惱分別
 2 items Trouble separation
3項 煩惱因
 3 items cause of trouble
4項 煩惱位
 4 items trouble bit
5項 煩惱門
 5 items trouble door
6項 煩惱上品相
 6 items Worry is the best quality
7項 煩惱顛倒
 7 items troubles reversed
8項 煩惱差別
 8 items trouble difference
9項 煩惱過患
 9 items troubles
2節 業雜染
 2 sections kamma defilements
1項 業自性
 1 item nature of karma
2項 業分別
 2 items industry distinction
1目 補特伽羅相差別建立
 1 mesh Putegara phase difference establishment
2目 法相差別建立
 2 mesh Dharma difference establishment
3項 業因
 3 items Karma
4項 業位
 4 items career position
5項 業門業門
 5 items yemen yemen
6項 業增上
 6 items Business increase
7項 業顛倒
 7 items Karmic reversal
8項 業差別
 8 items Industry differences
9項 業過患
 9 items karma
3節 生雜染
 3 sections produce defilements
1項 生差別
 1 item make a difference
2項 生艱辛
 2 items life hardships
3項 生不定
 3 items Uncertain about life
4項 生流轉
 4 items Student transfer
1目 緣起體
 1 mesh dependent body
2目 緣起門
 2 mesh Dependent Origination Gate
3目 緣起義
 3 mesh Yuan Uprising
4目 緣起差別
 4 mesh Differences in Origin
1
 1
2
 2
5目 緣起次第
 5 mesh order of origin
6目 緣起釋離
 6 mesh Release of Dependent Origination
7目 緣起釋詞
 7 mesh Interpretation of Origin
8目 緣生四緣與二因
 8 mesh The four conditions and two causes arising from conditions
9目 以分別緣中三十門分別
 9 mesh Distinguish by thirty gates in the condition of discrimination
10目 攝諸經(十六門)
 10 mesh Taking Sutras (Sixteen Doors)
4節 明斷三雜染修六現觀
 4 sections Clear up the three miscellaneous stains and cultivate the six manifestations
6 三摩呬多地
 6 Samadha many places
1章 開列五門釋之
 Chapter 1 List five gates to explain it
2章 釋總標
 Chapter 2 general standard
3章 釋安立
 Chapter 3 Shi Anli
1節 安立離生喜樂
 1 section Settling down and leaving life with joy
2節 安立蓋障
 2 sections Set up a barrier
1項 明蓋相
 1 item Ming Dynasty
2項 明食非食
 2 items Eating without eating
3節 安立支名
 3 sections An established branch name
4節 安立定名
 4 sections Set up a name
1項 釋別名
 1 item alias
2項 釋通名
 2 items common name
4章 合釋作意及相二門
 Chapter 4 Co-interpretation of meaning and phase
1節 釋作意
 1 section interpret meaning
1項 標列七作意與四十作意
 1 item List seven and forty intentions
2項 別釋四十作意行相
 2 items Different interpretations of forty thoughts and actions
3項 以七作意與四十作意相攝
 3 items The seventh intention and the forty intention are combined with each other
2節 釋所緣
 2 sections Release the object
1項 明四相三十二相
 1 item Ming four phases and thirty-two phases
3項 明本末相攝
 3 items The Ming Dynasty and the Mo Dynasty
3節 通辨
 3 sections Comprehensive understanding
1項 修作意所由
 1 item The reason for cultivating the intention
2項 四緣入等至
 2 items The four conditions come in and wait until
3項 四得靜慮
 3 items Four things to think about quietly
4項 味定淨定等
 4 items Taste, purity and so on
5項 四分定異
 5 items Four points of difference
6項 次第與超越
 6 items Success and Transcendence
7項 薰修差別
 7 items Xun Xiu Difference
5章 釋諸經攝宗要及最後雜眾義
 Chapter 5 Interpretation of various sutras, photographing the main points and the final miscellaneous meanings
1節 釋諸經之攝宗要
 1 section The Essentials of Comprehensive Commentary on the Sutras
1項 釋解脫
 1 item liberation
1目 八解脫
 1 mesh eight liberations
2目 八勝處
 2 mesh eight scenic spots
3目 十遍處
 3 mesh ten times
4目 總料簡
 4 mesh General information
2項 釋等持
 2 items Release and hold
1目 三三摩地
 1 mesh three samadhi
2目 有尋有伺三摩地
 2 mesh Seeking and Serving Samadhi
3目 小大無量三摩地
 3 mesh Little Great Infinite Samadhi
4目 一分修具分修三摩地
 4 mesh One part of the cultivation tool is part of the practice of samadhi.
5目 三受俱三摩地
 5 mesh Samadhi
6目 四修定
 6 mesh Four Fixations
7目 五聖智三摩地
 7 mesh Five Noble Knowledge Samadhi
8目 聖五支三摩地
 8 mesh Holy Five Branches of Samadhi
9目 有因有具聖正三摩地
 9 mesh There is a holy samadhi
10目 金剛喻三摩地
 10 mesh Vajra metaphor samadhi
3項 釋三摩缽底
 3 items Samamabodhi
1目 五現見三摩缽底
 1 mesh Five Appearances Seeing the Bottom of Samadhi
2目 勝處遍處如前已說
 2 mesh Victories are everywhere, as I said before
3目 無想三摩缽底
 3 mesh Unthinkable Samadhi
4目 滅盡三摩缽底
 4 mesh Annihilation of samabhadhi
2節 釋雜義經
 2 sections Commentary on Miscellaneous Meanings
1項 別引經釋
 1 item Don't quote scriptures
1目 身心遠離引如實覺
 1 mesh Physical and mental distance leads to true enlightenment
2目 善修止觀覺了所知
 2 mesh Good at practicing Samatha and Vipassana, knowing what you know
3目 等持等至於善巧中分別
 3 mesh Equality, persistence, and skillful differentiation
4目 分別靜慮經
 4 mesh Separate Meditation Sutra
5目 分別四撿行定經
 5 mesh Separately pick up the four scriptures
6目 於六境不受想無想經
 6 mesh Sutra of No Thoughts in the Six Realms
7目 四種趣道經
 7 mesh Four Taoist Scriptures
8目 四淨勝經
 8 mesh Four Purity Sutras
9目 釋心清淨行苾芻思惟五相經
 9 mesh Elucidate your mind, purify your mind, walk and meditate on the Five Phases Sutra
10目 盪塵經
 10 mesh Dangchen Sutra
11目 於三相思惟經
 11 mesh Sutra on Three Phases of Thought
2項 以四法攝持聖教
 2 items Maintaining the Holy Religion with the Four Dharmas
7 非三摩呬多地
 7 There are many places other than samadhi
8-9 有心無心二地
 8-9 Intentional and unintentional
10 聞所成地
 10 What you hear becomes the place
1章 標列五明處
 Chapter 1 Mark the Five Ming Places
2章 釋內明處
 Chapter 2 Explanation of the inner meaning
1節 事施設建立相
 1 section establishment of facilities
2節 想差別施設建立相
 2 sections Want to build different facilities
1項 第一嗢拕南(十二門)
 1 item The first is the south (twelve gates)
2項 第二嗢拕南(十四門)
 2 items The second gate is south (fourteen gates)
3項 第三嗢拕南(九門)
 3 items The third gate is south (nine gates)
4項 第四嗢拕南(十門)
 4 items The fourth is the south (ten gates)
3節 攝聖教義相
 3 sections Photos of the Holy Doctrine
4節 佛教所應知處相
 4 sections What you should know about Buddhism
1項 三種
 1 item three kinds
2項 增二法門(二十四對)
 2 items Add two additional methods (twenty-four pairs)
3項 增三法門(四十五門)
 3 items Add three more methods (forty-five)
4項 增四法門(四十六亦有相違，為一門故)
 4 items Added four more Dharma doors (the forty-six are also contradictory, so they are one door)
5項 增五法門(二十四門)
 5 items Five additional Dharma doors (twenty-four doors)
6項 增上六門(合有十六門)
 6 items Added six more doors (total sixteen doors)
7項 增七法門(合有十五門)
 7 items Seven additional Dharma doors (total fifteen doors)
8項 增八法門(合有十門)
 8 items Added Eight Dharma Doors (Ten Doors Together)
9項 增九法門
 9 items Zengjiu method
10項 增十法門
 10 items Add ten methods
3章 釋醫方明處
 Chapter 3 Medical Explanation and Prescription Office
4章 釋因明處
 Chapter 4 The explanation is clear
1節 標列七種
 1 section List seven types
2節 論體性
 2 sections On body nature
1項 言論
 1 item speech
2項 尚論
 2 items Still discussing
3項 諍論
 3 items Argument
4項 毀謗論
 4 items slander theory
5項 順正論
 5 items Theory of shunzheng
6項 教導論
 6 items teaching theory
3節 論處所
 3 sections On the premises
4節 論所依
 4 sections On the basis of
1項 所成立義
 1 item Established meaning
2項 能成立八法
 2 items Can establish eight methods
5節 論莊嚴
 5 knots On solemnity
1項 五種莊嚴
 1 item Five kinds of solemnity
2項 二十七種稱讚功德
 2 items Twenty-seven kinds of praise merits
6節 論墮負
 6 sections On Falling Down
1項 捨言
 1 item Give up words
2項 言屈
 2 items aggrieved
3項 言過
 3 items Overstatement
7節 論出離
 7 verses On renunciation
1項 觀察得失
 1 item Observe gains and losses
2項 觀察時眾
 2 items Observe the crowd
3項 觀察善巧不善巧
 3 items Observe what is skillful or unskillful
8節 論多所作法
 8 knots On many practices
5章 釋聲明處
 Chapter 5 Explanation Office
1節 法施設建立
 1 section Establishment of legal facilities
2節 義施設建立
 2 sections Establishment of charity facilities
3節 補特伽羅施設建立
 3 sections Establishment of Putegara facilities
4節 時施設建立
 4 sections establishment of timely facilities
5節 數施設建立
 5 knots Establishment of digital facilities
6節 處所根栽施設建立
 6 sections Establishment of local root planting facilities
6章 釋工巧門處
 Chapter 6 A clever place to explain work
11 思所成地
 11 The place you think about
1章 三門標列
 Chapter 1 Three door markings
2章 自性清淨
 Chapter 2 Pure nature
3章 思擇所知
 Chapter 3 Think about what you know
1節 徵釋
 1 section levy release
2節 釋有法
 2 sections There is a law to explain
1項 自相有法(三門)
 1 item Self-existence has its own laws (three doors)
2項 共相有法
 2 items There is a common law
3項 假相有法(六種言論)
 3 items False appearances have their own laws (six kinds of opinions)
4項 因相有法
 4 items Cause and effect
5項 果相有法
 5 items There is a law of fruit and appearance
3節 釋無法(五門)
 3 sections Unable to release (five doors)
4節 五種有性無性
 4 sections five kinds of sex and asexuality
1項 釋五種有性
 1 item Explain the five kinds of existence
2項 釋五種無性
 2 items Explanation of five types of non-nature
4章 思擇諸法
 Chapter 4 Think about the Dharma
1節 思擇素呾纜義
 1 section Thinking about Su and Lianyi
2節 思擇伽他義
 2 sections Si ZeGata Yi
1項 建立勝義伽他義
 1 item Establish Shengyi Gatayi
1目 舉經頌(四十四頌分十二段)
 1 mesh Sutra Sutras (forty-four verses divided into twelve sections)
2目 長行釋
 2 mesh Long line interpretation
2項 建立意趣義伽他
 2 items Create meaning and meaning
1目 舉經頌(五十一頌)
 1 mesh Sutras (51 verses)
2目 長行釋
 2 mesh Long line interpretation
3項 建立體義伽他(九十一頌分十四段)
 3 items Establishing Tiyi Gata (ninety-one verses divided into fourteen sections)
1
 1
2
 2
3
 3
12 修所成地
 12 Build a place and build a place
1章 標四處以七支相攝
 Chapter 1 Mark four points with seven branches
2章 廣釋七支相
 Chapter 2 Guangshi Seven Branches
1節 生圓滿
 1 section Life is perfect
2節 聞正法圓滿
 2 sections Hearing the Dharma is perfect
3節 涅槃為上首
 3 sections Nirvana is the first
4節 能熟解脫慧之成熟
 4 sections Able to mature into the maturity of liberation and wisdom
5節 修習對治
 5 knots Practice antidotes
6節 世間一切種清淨
 6 sections All things in the world are pure
7節 出世間一切種清淨
 7 verses All things in the world are pure
1項 入聖諦現觀
 1 item Entering into the Manifestation of Noble Truth
2項 入聖諦現觀已離諸障礙
 2 items Entering into the Noble Truth and observing it now, all obstacles are gone
3項 入聖諦現觀已作意思惟諸歡喜事
 3 items Entering into the Noble Truth and observing it, I have thought about all the joyful things
4項 修習如所得道
 4 items Practice as you have achieved the path
5項 證得極清淨道及果功德
 5 items Achieve the extremely pure path and its fruitful merits
3章 總結成修所成地
 Chapter 3 To sum up what has been accomplished
13 聲聞地
 13 sravaka places
1瑜伽處
 1yoga place
1章 聲聞地及種性地總說
 Chapter 1 A summary of the sravaka ground and the caste ground
2章 種姓地
 Chapter 2 caste place
1種姓地
 1 caste place
1節 種姓自性
 1 section caste nature
2節 種姓安立
 2 sections caste establishment
1項 麤細
 1 item Thickness
2項 一多相續
 2 items One and many are continuous
3項 四因緣故不般涅槃
 3 items Four causes of non-parinirvana
4項 勝劣二緣
 4 items Victory and inferiority
1目 總徵釋
 1 mesh General levy and release
2目 別解(劣緣十二門)
 2 mesh Different explanations (twelve gates of bad luck)
3目 重解
 3 mesh reinterpret
4目 修集三法
 4 mesh The three methods of practice
3節 住不住種性者所有諸相
 3 sections All the characteristics of those who cannot live in their caste nature
1項 住種性者所有諸相
 1 item All the characteristics of those who live in caste nature
2項 無涅槃法補特伽羅所有諸相(六種)
 2 items There is no Nirvana method to complement all the characteristics of Tejiala (six types)
4節 安住種姓補特伽羅
 4 sections The settled caste Putegara
1項 徵列二十三人
 1 item Twenty-three people were recruited
2項 徵釋
 2 items levy release
3項 結成佛化
 3 items Become a Buddha
3章 趣入地
 Chapter 3 Interesting
2趣入地
 2 interesting to the ground
1節 趣入自性
 1 section Entering one's own nature
2節 趣入安立
 2 sections Interesting in Anli
1項 八門標列
 1 item Eight-door standard series
2項 釋八門
 2 items The Eight Gates of Buddhism
3項 攝八門為六重成就
 3 items Photographing the eight gates is the sixth level of achievement
1目 六位所攝
 1 mesh Photographed by six
2目 六位徵釋
 2 mesh six exhortations
3目 六位乘前起後
 3 mesh Six people ride from front to back
4項 趣入遲速
 4 items Interesting and slow
3節 已趣入者所有諸相
 3 sections All the aspects of those who have entered
1項 已趣入者八相
 1 item The Eight Phases of Interested Entrants
2項 己趣入者三品
 2 items The third level of self-interest
3項 總結入者諸相
 3 items Summarize the various aspects of the entrants
4節 已得趣入補特伽羅
 4 sections Already got the pleasure of entering Tegala
5節 總結趣入地
 5 knots An interesting summary
4章 出離地
 Chapter 4 renunciation
3出離地
 3 off the ground
1節 由世間道而趣離欲
 1 section Detached from desire by the way of the world
2節 由出世道而趣離欲
 2 sections Detachment from desire through transcendental path
3節 二道資糧(十四門分十一項)
 3 sections Two levels of qualifications (fourteen doors divided into eleven items)
1項 初三門前種性地劣緣中已說
 1 item It has been said in the inferiority of caste and place in front of the gate of the third grade of junior high school
2項 第四門戒律儀
 2 items The fourth commandment ritual
1目 辨三
 1 mesh distinguish three
2目 虧損十因緣
 2 mesh Ten causes of loss
3目 圓滿十因緣
 3 mesh Perfect Ten Causes and Conditions
4目 六異門
 4 mesh Six different doors
5目 清淨因
 5 mesh pure cause
6目 戒德勝利(十德)
 6 mesh Virtue Victory (Ten Virtues)
3項 第五門根律儀
 3 items The Fifth Door Root Rhythm
1目 五句別釋
 1 mesh Five sentences of explanation
2目 辨略義(三番)
 2 mesh Distinguish the brief meaning (Part 3)
4項 第六門飲食知量
 4 items The sixth door of dietary knowledge
1目 廣辨(五段)
 1 mesh Guangbian (five paragraphs)
2目 略義(三番)
 2 mesh Brief meaning (Part 3)
3目 結廣略
 3 mesh Jie Guanglue
5項 第七門初夜後夜常勤修習覺寤瑜伽
 5 items After the first night of the Seventh Gate, practice Jiaohuan Yoga diligently every night.
1目 舉四問
 1 mesh Four questions
2目 廣解四問
 2 mesh Broadly speaking four questions
3目 略義
 3 mesh brief meaning
4目 結廣略
 4 mesh Jie Guanglue
6項 第八門正知而住
 6 items The Eighth Door: Live with Right Knowledge
1目 廣釋
 1 mesh widely interpreted
2目 略義
 2 mesh brief meaning
3目 結廣略
 3 mesh Jie Guanglue
7項 第九門善友性
 7 items The Ninth Door of Friendliness
1目 廣釋
 1 mesh widely interpreted
2目 略義
 2 mesh brief meaning
3目 結善友性
 3 mesh Friendship
8項 第十門聞思正法
 8 items The Tenth Door: Listening and Reflecting on the Dharma
1目 正法(十二分教)
 1 mesh Zhengfa (twelve points of teaching)
2目 聽聞
 2 mesh hear
3目 結聞正法
 3 mesh Hear the Dharma
9項 第十一門正思惟
 9 items The Eleventh Right Thought
1目 遠離不應思處
 1 mesh Stay away from undesirable places
2目 應思處(二門)
 2 mesh Yingsi Department (Second Door)
3目 結思正法
 3 mesh Conclusion and Dharma
10項 第十二門無障礙
 10 items Door 12 is barrier-free
1目 廣釋
 1 mesh widely interpreted
2目 略義
 2 mesh brief meaning
3目 結無障礙
 3 mesh knot accessibility
11項 第十三門修惠捨
 11 items The Thirteenth Gate Xiu Hui She
1目 釋施意
 1 mesh Explain the meaning of charity
2目 辨問答(六問六答)
 2 mesh Questions and Answers (six questions and six answers)
3目 結惠施
 3 mesh Give a favor
12項 第十四門沙門莊嚴
 12 items The Fourteenth Gate of Salmonella Solemnity
1目 標列十四門
 1 mesh Fourteen gates marked
2目 標釋(十四問答)
 2 mesh Explanation of Standards (Fourteen Questions and Answers)
3目 結成沙門莊嚴
 3 mesh solemn form of recluse
2瑜伽處
 2yoga place
5章 數取趣處
 Chapter 5 Counting interesting places
1節 開列十九門
 1 section Nineteen doors opened
2節 隨釋次第所問(十七項)
 2 sections Questions following the release sequence (seventeen items)
1項 補特伽羅品類差別
 1 item Differences in categories of Butegala
1目 標列二十八種品類
 1 mesh Twenty-eight categories are listed
2目 標釋二十八種品類
 2 mesh Twenty-eight categories are marked
2項 補特伽羅建立
 2 items Establishment of Putegara
1目 標列
 1 mesh mark column
2目 隨解(十一差別)
 2 mesh Random explanation (eleven differences)
3目 補特伽羅建立結
 3 mesh Putegara establishes knot
3項 所緣
 3 items Destiny
1目 遍滿所緣境事
 1 mesh Full of everything
2目 淨行所緣境事
 2 mesh Purify the environment
1
 1
2
 2
3目 善巧所緣境事(五種)
 3 mesh Skillful objects and situations (five types)
4目 淨惑所緣境事(二道)
 4 mesh Purify confusion about objects and situations (two paths)
5目 所結緣
 5 mesh bonded
4項 教授
 4 items professor
1目 四種教授
 1 mesh Four kinds of professors
2目 三種教授
 2 mesh three kinds of professors
5項 學
 5 items study
1目 正三學(六門)
 1 mesh Zhengsanxue (six subjects)
2目 就三學建立三根
 2 mesh Establish three roots based on three studies
3目 就定學建立三解脫門
 3 mesh Establishing the Three Doors to Liberation on the Study of Dharma
6項 隨順學法
 6 items Follow along and study the Fa
1目 十種違逆學法
 1 mesh Ten Ways to Learn Disobedience
2目 十種隨順學法
 2 mesh Ten ways to follow along and learn
7項 瑜伽壞
 7 items bad yoga
1目 標列四種瑜伽壞
 1 mesh List the four bad things about yoga
2目 標釋四種瑜伽壞
 2 mesh An explanation of the four bad qualities of yoga
8項 瑜伽
 8 items Yoga
1目 標列四種瑜伽
 1 mesh Four types of yoga listed
2目 標釋四種瑜伽
 2 mesh Four types of yoga explained
3目 結瑜伽
 3 mesh Knot yoga
9項 作意
 9 items intention
1目 辨四種作意
 1 mesh Distinguish four kinds of intention
2目 明作意思惟相
 2 mesh Ming Zuo means only phase
3目 九勝解
 3 mesh Nine solutions
10項 瑜伽師所作
 10 items Made by a yogi
11項 瑜伽師
 11 items yogi
1目 初釋
 1 mesh first interpretation
2目 重釋
 2 mesh reinterpretation
12項 瑜伽修
 12 items Yoga practice
1目 想修(四句)
 1 mesh Want to practice (four sentences)
2目 菩提分修
 2 mesh Bodhisattva
1
 1
2
 2
13項 修果
 13 items repair fruit
1目 正明修果
 1 mesh Zhengmingxiuguo
2目 兼顧修入
 2 mesh Taking into account cultivation
14項 補特伽羅異門
 14 items Putegara heterosect
1目 標列六
 1 mesh Mark six
2目 標釋六種
 2 mesh Six interpretations
15項 補特伽羅種類與建立因緣
 15 items Types of Putegara and Establishing Causes and Conditions
16項 魔種類與魔事
 16 items Types of Demons and Demonic Events
17項 由三因緣發趣無果
 17 items Interesting in the three causes and conditions is fruitless
3瑜伽處
 3 yoga places
6章 安立處
 Chapter 6 Settlement place
1節 總標三門
 1 section Overall bid for three doors
2節 別釋三門
 2 sections Do not release the three gates
1項 往慶問
 1 item Go to Qing and ask
1目 釋往
 1 mesh release
2目 釋慶問
 2 mesh Shi Qingwen
2項 尋求
 2 items seek
1目 四種審問處法
 1 mesh Four methods of interrogation
2目 於四種處以四因緣正尋求
 2 mesh Pursue the four causes and conditions in the four places
3項 安立門
 3 items Anrimon
1目 護養定資糧處
 1 mesh Nursing and rationing office
2目 遠離處
 2 mesh far away
3目 心一境性
 3 mesh One-pointedness of mind
1
 1
2
 2
4目 障清淨障
 4 mesh Obstacles are cleared
5目 修作意處
 5 mesh Practice intention
1
 1
2
 2
4瑜伽處
 4 yoga places
7章 趣世出世處
 Chapter 7 Interesting place of birth
1節 二門略解
 1 section A brief explanation of the two gates
2節 往世間道
 2 sections Purana
1項 略辨六門
 1 item Briefly distinguish the six gates
2項 廣釋六門
 2 items Guangshi Liumen
1目 以七作意離欲
 1 mesh Use seven thoughts to separate from desire
2目 八定
 2 mesh Bading
3目 二無心定
 3 mesh Two no-mind concentration
4目 五通
 4 mesh five trues
5目 修世淨定生處差別
 5 mesh Differences in the place of pure concentration and rebirth in cultivating the world
6目 離欲者相
 6 mesh The appearance of those who are free from desire
3節 廣辨往生出世間道(辨七作意)
 3 sections Broadly discern the path to rebirth and beyond the world (distinguish the seven thoughts)
1項 了相作意
 1 item Make a show of one's will
1目 以十六行了四聖諦證相略解
 1 mesh A brief explanation of the realization of the Four Noble Truths based on the sixteen lines of practice
2目 由十六行於四聖諦證成道理廣釋
 2 mesh Extensive explanation of the truth realized through sixteen lines of the Four Noble Truths
2項 勝解作意
 2 items Victory and understanding of intention
3項 遠離作意
 3 items stay away from intention
4項 觀察作意
 4 items Observe intention
5項 攝樂作意
 5 items for fun
6項 加行究竟作意
 6 items Adding the ultimate intention
7項 加行究竟果作意
 7 items Preliminary practice and final result intention
8章 聲聞地總結
 Chapter 8 Summarize aurally
14 獨覺地
 14 alone
1章 結前生後開列五門
 Chapter 1 There are five categories of knots before and after life.
2章 隨釋五門
 Chapter 2 Five gates of release
1節 獨覺種姓
 1 section pacifist caste
2節 獨覺道
 2 sections Dujue Dao
3節 獨覺習
 3 sections solitary sleep habit
4節 獨覺住
 4 sections sleep alone
5節 獨覺行
 5 knots Solitary Awakening
15 菩薩地
 15 Bodhisattva Land
1瑜伽處
 1yoga place
1章 舉十法為綱
 Chapter 1 Take ten methods as the guideline
2章 初持義(十八品)
 Chapter 2 First Upholding Righteousness (Eighteen Grades)
1種姓品
 1 caste product
1節 種性品(第一種性持)
 1 section Kind of nature (the first kind of nature)
1項 持
 1 item hold
2項 種姓
 2 items caste
1目 明種姓體
 1 mesh Ming caste
2目 明種性相
 2 mesh clear species nature
3目 結
 3 mesh Knot
3項 隨義分別
 3 items Separate according to meaning
1目 處種性相
 1 mesh nature of species
2目 種性菩薩受生不定
 2 mesh Bodhisattva's caste nature is uncertain
3目 白法與四隨煩惱相違
 3 mesh White Dharma is contrary to the four accompanying afflictions
4目 證菩提遲
 4 mesh Realizing Bodhi is too late
2發心品
 2 hair products
2節 發心品(第二發心持)
 2 sections The product of hair-raising (the second mind-holding)
1項 發心體
 1 item initiating body
1目 自性
 1 mesh Self
2目 行相
 2 mesh Appearance
3目 所緣
 3 mesh Destiny
4目 功德
 4 mesh merit
5目 最勝菩薩
 5 mesh The most victorious Bodhisattva
2項 異名
 2 items Synonyms
1目 發心趣入
 1 mesh Interested
2目 菩提根本
 2 mesh Bodhi root
3目 大悲等流
 3 mesh Great sorrow and other flows
4目 學所依止
 4 mesh Learning to rely on
3項 隨義分別
 3 items Separate according to meaning
1目 發心退與不退
 1 mesh Determined to retreat or not to retreat
2目 發心因緣
 2 mesh Cause and effect
3目 就緣因力等明退不退
 3 mesh Because of the force of fate, we will never retreat.
4目 不退菩薩攝善離過得所勝利
 4 mesh Unretreating Bodhisattva takes good deeds and achieves victory
3自他利品
 3self-other goods
3節 自他利品(以下十六品皆是第三行方便持)
 3 sections Self-profiting products (the following sixteen products are all held by the third line of convenience)
1項 略開三章
 1 item Open three chapters
2項 五品七法門
 2 items Five Grades and Seven Dharma Doors
3項 隨別解
 3 items Interpret as you wish
1目 自利利他處十門開列
 1 mesh Self-benefit and altruism are listed in ten categories
2目 隨解(五段)
 2 mesh Interpretation (five paragraphs)
1
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2
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3目 勸修學
 3 mesh Encourage study
4真實義品
 4 true righteousness
4節 真實義品
 4 sections true righteousness
1項 標列二種四種真實義
 1 item List two types and four true meanings
2項 標釋四種真實義
 2 items Explain the four true meanings
1目 世階成真實
 1 mesh world becomes reality
2目 道理極成真實
 2 mesh The truth becomes true
3目 煩惱障淨智所行真實
 3 mesh The deeds of troubles and pure wisdom are true
4目 所知障淨智所行真實
 4 mesh Knowing what the pure wisdom does is true
3項 五義分別四種真實
 3 items The Five Meanings Distinguish Four Realities
1目 所證真實理體無二
 1 mesh The proven truths are the same
2目 修空勝解成大方便
 2 mesh Cultivating emptiness will lead to great convenience
3目 入法無我知離言自性證二智行
 3 mesh Entering the Dharma without self-knowledge, leaving speech and self-nature, realizing the two wisdoms and actions
4目 乘御無戲理論能修正行
 4 mesh The theory of taking advantage of the emperor without drama can correct behavior
5目 廣明離言自性
 5 mesh Guangming Liyan's Self-nature
4項 結成
 4 items form
5威力品
 5 power items
5節 威力品
 5 knots Powerful products
1項 略辨三種威力
 1 item Briefly distinguish three kinds of power
1項 廣明五種威力
 1 item Guangming's Five Powers
1目 神通威力
 1 mesh Supernatural power
2目 法威力
 2 mesh Dharma power
3目 俱生威力
 3 mesh inherent power
4目 共諸聲聞獨覺威力不共聲聞獨覺威力
 4 mesh Sharing the power of all the sravakas and the lone awakener, but not sharing the power of the sravaka and the lone awakener
3項 以三神變攝入三種神通威力
 3 items Use three divine transformations to absorb the power of three magical powers
6成熟品
 6 mature products
6節 成熟品
 6 sections Mature products
1項 略開六門
 1 item Open six doors slightly
2項 隨釋
 2 items accompanying release
1目 成熟自性
 1 mesh mature nature
2目 所成熟補特伽羅
 2 mesh Mature supplement of Tegal
3目 成熟差別
 3 mesh maturity difference
4目 成熟方便
 4 mesh Mature and convenient
5目 能成熟補特伽羅
 5 mesh Can mature to supplement Tegala
6目 已成熟補特伽羅相
 6 mesh Mature to complement Tegara phase
3項 料簡
 3 items Brief information
1目 品類差別
 1 mesh Category differences
2目 自他差別
 2 mesh difference between self and others
7菩提品
 7 bodhi products
7節 菩提品
 7 verses Bodhi product
1項 約五門釋菩提
 1 item About five gates of Buddhism
1目 二斷二智
 1 mesh Two pieces of wisdom
2目 七種最勝
 2 mesh The seven best
3目 十種功德名號隨念功德
 3 mesh Ten kinds of merits and virtues with their names.
4目 出現
 4 mesh Appear
5目 差別
 5 mesh difference
2項 結
 2 items Knot
3項 讚歎菩薩
 3 items Praise the Bodhisattva
8力種姓品
 8 power products
8節 力種姓品
 8 knots Powerful products
1項 標列七門
 1 item Mark the seven gates
2項 依門隨解
 2 items Follow the instructions
1目 勝解
 1 mesh solution
2目 求法
 2 mesh Seeking the law
3目 應說正法
 3 mesh Dharma should be said
4目 法隨法行
 4 mesh Follow the Dharma
5目 教授
 5 mesh professor
6目 教誡
 6 mesh admonishment
7目 方便所攝身語意業
 7 mesh Convenient for body, speech, mind and actions
9施品
 9 gifts
9節 施品
 9 verses Give gifts
1項 開列九章
 1 item Open nine chapters
2項 隨解
 2 items Easy to understand
1目 自性施
 1 mesh Self-natured giving
2目 一切施
 2 mesh All gifts
3目 難行施
 3 mesh Difficult to implement
4目 一切門施
 4 mesh All gifts
5目 善士施
 5 mesh charity
6目 一切種施
 6 mesh All kinds of gifts
7目 遂求施
 7 mesh Then asked for alms
8目 此世他世樂施
 8 mesh Benevolence in this world and other lives
9目 清淨施
 9 mesh Pure giving
3項 結歎功德
 3 items Lament the merits
10戒品
 10 rings
10節 戒品
 10 knots ring
1項 開戒九門
 1 item Open the Nine Doors of Precepts
2項 依門隨解
 2 items Follow the instructions
1目 自性戒
 1 mesh Self-nature precepts
2目 一切戒
 2 mesh All precepts
1
 1
2
 2
3目 難行戒
 3 mesh It is difficult to practice the precepts
4目 一切門戒
 4 mesh All door rings
5目 善士戒
 5 mesh Good Scholar's Precept
6目 一切種戒
 6 mesh All kinds of precepts
7目 遂求戒
 7 mesh Then seek precepts
8目 此世他世樂戒
 8 mesh Precepts for happiness in this world and other worlds
9目 清淨戒
 9 mesh Purity
3項 戒勝利
 3 items quit winning
4項 戒所作
 4 items What to do
5項 總結
 5 items Summarize
11忍品
 11 Ninja
11節 忍品
 11 verses Ninja
1項 開列九門
 1 item Open nine doors
2項 依門隨解
 2 items Follow the instructions
1目 自性忍
 1 mesh self-tolerance
2目 一切忍
 2 mesh tolerate everything
3目 難行忍
 3 mesh unbearable
4目 一切門忍
 4 mesh All ninjas
5目 善士忍
 5 mesh virtuous man forbearance
6目 一切種忍
 6 mesh All kinds of tolerance
7目 遂求忍
 7 mesh So beg for patience
8目 此世他世樂忍
 8 mesh Happy to endure in this world and others in this world
9目 清淨忍
 9 mesh Pure tolerance
3項 結歎功德
 3 items Lament the merits
12精進品
 12 refined products
12節 精進品
 12 verses Advanced products
1項 開列九門
 1 item Open nine doors
2項 依門隨解
 2 items Follow the instructions
1目 自性精進
 1 mesh Self-improvement
2目 一切精進
 2 mesh All efforts
3目 難行精進
 3 mesh Difficult to make progress
4目 一切門精進
 4 mesh All doors are advanced
5目 善士精進
 5 mesh Good people are diligent
6目 一切種精進
 6 mesh all kinds of effort
7目 遂求精進與此世他世樂精進
 7 mesh So seek to be diligent in this world and be happy in other worlds.
8目 清淨精進
 8 mesh Purity and energy
3項 結歎功德
 3 items Lament the merits
13靜慮品
 13 calming products
13節 靜慮品
 Section 13 Meditation products
1項 開列九門
 1 item Open nine doors
2項 依門隨解
 2 items Follow the instructions
1目 自性靜慮
 1 mesh Self-contemplation
2目 一切靜慮
 2 mesh Think about everything quietly
3目 難行靜慮
 3 mesh Difficult to meditate
4目 一切門靜慮
 4 mesh All doors are silent
5目 善士靜慮
 5 mesh Good men meditate
6目 一切種靜慮
 6 mesh all kinds of meditation
7目 遂求靜
 7 mesh Then seek silence
8目 此世他世樂靜慮
 8 mesh Peace and tranquility in this world and other worlds
9目 清淨靜慮
 9 mesh pure meditation
3項 結歎功德
 3 items Lament the merits
14慧品
 14 Huipin
14節 慧品
 14 verses Huipin
1項 開列九門
 1 item Open nine doors
2項 依門隨解
 2 items Follow the instructions
1目 自性慧
 1 mesh Self-nature wisdom
2目 一切慧
 2 mesh All wisdom
3目 難行慧
 3 mesh Hard to practice wisdom
4目 一切門慧
 4 mesh All wisdom
5目 善士慧
 5 mesh Good people and wise people
6目 一切種慧
 6 mesh All kinds of wisdom
7目 遂求慧
 7 mesh Then seek wisdom
8目 此世他世樂慧
 8 mesh Happiness and wisdom in this world and other worlds
9目 清淨慧
 9 mesh Pure wisdom
3項 開列九門
 3 items Open nine doors
4項 總結六種引證嘆勝
 4 items Summarize six kinds of citations
1目 引經證成
 1 mesh Proven by quoting scriptures
2目 出異名結歎
 2 mesh Get married with different names
15攝事品
 15 photos
15節 攝事品
 15 verses Photography items
1項 標列九種相攝事
 1 item List of nine types of photographic events
2項 愛語
 2 items love language
1目 自性愛語
 1 mesh self love speech
2目 一切愛語
 2 mesh all love words
3目 難行愛語
 3 mesh Love words are difficult to express
4目 一切門愛語
 4 mesh All love languages
5目 善士愛語
 5 mesh Love words from philanthropists
6目 一切種愛語
 6 mesh all love languages
7目 遂求愛語
 7 mesh Asking for love words
8目 此世他世樂愛語
 8 mesh Love words of happiness in this world and other worlds
9目 清淨愛語
 9 mesh pure love words
3項 利行
 3 items Toshiyuki
1目 自性利行
 1st eye self-interest
2目 一切利行
 2nd eye No interest
3目 難行利行
 3rd eye Difficulty making money
4目 一切門利行
 4th eye Toshiyuki Ichimon
5目 善士利行
 5th eye Zenshi Toshiyuki
6目 一切種利行
 6th eye All kinds of profits
7目 遂求利行
 7th eye Completion of interest
8目 此世他世樂利行
 8th eye This life and other lives Raku Toshiyuki
9目 清淨利行
 9 mesh Pure and profitable
4項 同事
 4 items colleague
1目 約法辨
 1 mesh Discussing the law
2目 約人四句分別
 2 mesh Four sentences to say goodbye to someone
5項 總辨
 5 items general analysis
1目 六度四攝之自利利他作業之差別
 1 mesh The difference between self-benefit and altruism in the Six Parasols and Four Shots
2目 三種因緣
 2 mesh Three kinds of causes and conditions
3目 六度四攝之後之中得果義別
 3 mesh After six degrees and four shots, there is a fruition and meaning.
16供養親近無量品
 16. Offer immeasurable items to those close to you
16節 供養親近無量品
 16 verses Provide immeasurable offerings to those close to you
1項 標列三門
 1 item Three gates marked
2項 依門隨解
 2 items Follow the instructions
1目 供養
 1 mesh support
2目 親近善友(七問)
 2 mesh Staying Close to Good Friends (Seven Questions)
3目 修四無量
 3 mesh Cultivation of the four immeasurables
17菩提分品
 17 bodhi fractions
17節 菩提分品
 Section 17 Bodhi fractions
1項 標列十五門
 1 item Fifteen gates marked
2項 依門隨解
 2 items Follow the instructions
1目 慚愧
 1 mesh Ashamed
2目 堅力持性
 2 mesh perseverance
3目 心無厭倦
 3 mesh Never tired of heart
4目 善知諸論
 4 mesh Good knowledge of various theories
5目 善知世間
 5 mesh Know the world well
6目 修四依
 6 mesh Xiu Siyi
7目 四無礙解
 7 mesh Four unimpeded solutions
8目 菩提資糧
 8 mesh Bodhi Qualifications
9目 菩提分法
 9 mesh Bodhi method
10目 止觀
 10 mesh Stop and observe
11目 方便善巧
 11 mesh Convenient and skillful
12目 四陀羅尼
 12 mesh Four Dharani
13目 正願
 13 mesh right wish
14目 三三摩地
 14 mesh three samadhi
15目 四種法嗢拕南
 15 mesh Four kinds of methods
18菩薩功德品
 18 Bodhisattva merits
18節 菩薩功德品
 Section 18 Bodhisattva's merits
1項 第一頌
 1 item First Ode
1目 希求法
 1 mesh Hope method
2目 不希奇法
 2 mesh No strange method
3目 平等心
 3 mesh Equality
4目 饒益
 4 mesh beneficial
5目 報恩
 5 mesh repay a favor
6目 欣讚
 6 mesh Xin Zan
7目 不虛饒益加行
 7 mesh It’s worthwhile to do more good deeds
2項 第二頌
 2 items Second Ode
1目 無顛倒加行
 1 mesh No inversion of extra lines
2目 退墮
 2 mesh fall back
3目 勝進
 3 mesh win
4目 相似功德
 4 mesh similar merits
5目 實功德
 5 mesh Real merit
6目 調伏有情
 6 mesh tame sentient beings
3項 第三頌
 3 items Third Ode
1目 授記
 1 mesh Endowment
2目 墮決定
 2 mesh Fall decision
3目 定作
 3 mesh Made to order
4目 常所應作
 4 mesh What you should always do
5目 最勝
 5 mesh The best
4項 第四頌第五頌
 4 items Psalm 4 Psalm 5
1目 四種施設建立
 1 mesh Four facilities were established
2目 四尋思
 2 mesh Four thoughts
3目 四如實遍知
 3 mesh Four truths and universal knowledge
4目 五種無量
 4 mesh five immeasurable
5目 說法大果勝利
 5 mesh Saying the Dharma and the Great Fruit of Victory
6目 大乘性
 6 mesh Mahayana nature
7目 攝一切大乘
 7 mesh Photograph all Mahayana
8目 菩薩十種
 8 mesh Ten types of Bodhisattvas
9目 諸名號建立
 9 mesh Names established
2隨法瑜伽處
 2 Sui Dharma Yoga Office
3章 第二持義(四品)
 Chapter 3 Second upholding righteousness (fourth grade)
1菩薩相品
 1 Bodhisattva portrait
1節 菩薩相品
 1 section Bodhisattva
1項 標列
 1 item mark column
2項 標釋
 2 items Standard interpretation
1目 五相五轉
 1 mesh Five phases and five turns
2目 結勸應知
 2 mesh What you need to know
2分品
 2 points
2節 分品
 2 sections Distribution
1項 開列四門
 1 item Four doors
2項 依門隨解
 2 items Follow the instructions
1目 善修事業
 1 mesh Good at career
2目 方便善巧
 2 mesh Convenient and skillful
3目 饒益於他
 3 mesh benefit him
4目 無倒迴向
 4 mesh No backward direction
3項 結辨
 3 items Distinguish
1目 明攝一切
 1 mesh Photograph everything clearly
2目 校量勝劣
 2 mesh The school's success
3增上意樂品
 3Add to the Italian music product
3節 增上意樂品
 3 sections Add to the pleasure
1項 開列章門
 1 item Open the chapter door
2項 依章門隨釋
 2 items Yizhangmen Suishi
1目 七相憐愍
 1 mesh Seven Symbols of Compassion
2目 十五意樂
 2 mesh Fifteen happy thoughts
4住品
 4Household items
4節 住品
 4 sections Housing
1項 標列
 1 item mark column
2項 問答解釋
 2 items Q&A explained
1目 略釋十二住
 1 mesh A brief explanation of the twelve residences
2目 廣明十二住
 2 mesh The Twelve Residences of Guangming
1
 1
2
 2
3究竟瑜伽處
 3 Ultimate Yoga
4章 第三持義(五品)
 Chapter 4 The Third Upholding Righteousness (Fifth Grade)
1生品
 1 raw product
1節 生品
 1 section Raw products
1項 標列五種
 1 item List five types
2項 隨釋
 2 items accompanying release
1目 除災生
 1 mesh Get rid of disasters
2目 隨類生
 2 mesh Follow the pattern
2目 大勢生
 2 mesh General trend
3目 增上生
 3 mesh increase life
4目 最後生
 4 mesh last born
3項 五生攝盡現生一切
 3 items The five lives absorb everything in this life
2攝受品
 2 subjects
2節 攝受品
 2 sections subject
1項 開列六門
 1 item Open six doors
2項 依門隨釋
 2 items Yi Men Sui Shi
1目 頓普攝受
 1 mesh Tonpu taken
2目 增上攝受
 2 mesh increase absorption
3目 攝取攝受
 3 mesh ingestion
4目 長時攝受
 4 mesh long-term exposure
5目 短時攝受
 5 mesh short-term intake
6目 最後攝受
 6 mesh last taken
3項 六攝之義周盡
 3 items The meaning of the six photos is comprehensive
4項 辨艱難事
 4 items Discern difficult things
1目 遇十二難事
 1 mesh Encountering twelve difficulties
2目 總明善巧
 2 mesh Always wise and skillful
3地品
 3 items
3節 地品
 3 sections Land quality
1項 攝十三住為七地
 1 item Photographing the Thirteen Abodes as Seven Places
2項 釋離惡趣因緣
 2 items Release from bad destiny
3項 顯淨治法
 3 items Xianjing treatment method
1目 安立
 1 mesh Set up
2目 略義
 2 mesh brief meaning
3目 十法次第
 3 mesh Ten Dharma Stages
4行品
 4 lines
4節 行品
 4 sections Character
1項 列舉四行
 1 item List four lines
1目 波羅蜜多行
 1 mesh Paramita lines
2目 菩提分法行
 2 mesh Bodhi Dharma Practice
3目 神通行
 3 mesh Shen Tong Xing
4目 神通行
 4 mesh Shen Tong Xing
2項 廣明施等波羅蜜多行
 2 items Guangmingshi and other paramita practices
1目 波羅蜜多
 1 mesh Paramita
2目 由三因緣次第建立
 2 mesh Established by the order of three causes and conditions
3目 攝六度為三學
 3 mesh Photographing six degrees is three studies
3項 重解前四所應作事
 3 items Re-understand the first four things you should do
5建立品
 5 built products
5節 建立品
 5 knots Building products
1項 標列十一種功德法門
 1 item Eleven methods of merit and virtue are listed
2項 隨別釋
 2 items Say goodbye
1目 諸相隨好(二門)
 1 mesh Everything goes well with you (two doors)
2目 四種一切種清淨
 2 mesh All four kinds of purity
3目 十力
 3 mesh ten forces
1
 1
2
 2
4目 四無所畏
 4 mesh four fearless
5目 三念住
 5 mesh three mindfulness
6目 三不護文
 6 mesh Three unprotected texts
7目 大悲
 7 mesh great sorrow
8目 無忘失法
 8 mesh Never forget the law
9目 永害習氣
 9 mesh permanent harmful habits
10目 一切種妙智
 10 mesh All kinds of wisdom
3項 總辨
 3 items general analysis
1目 證得
 1 mesh attain
1目 差別
 1 mesh difference
3目 作事
 3 mesh work
4目 建立與不共
 4 mesh Establishment and difference
4項 名菩薩地廣讚福聚
 4 items Famous Bodhisattvas gather praises and blessings
4次第瑜伽處
 4th level yoga
5章 第四持義(一品)
 Chapter 5 The Fourth Upholding Righteousness (First Grade)
發正等菩提心品
 Develop bodhicitta
1節 問起
 1 section ask
2節 結說菩薩地二十七地品次第
 2 sections Conclusion: The twenty-seven levels of Bodhisattva
3節 總結
 3 sections Summarize
16 有餘依地
 16 There is room for support
1章 結前生後開列三門
 Chapter 1 There are three gates in the knot before and after life.
2章 隨釋
 Chapter 2 accompanying release
1節 地施設安立
 1 section Installation of ground facilities
2節 寂靜施設安立
 2 sections Quiet facilities established
3節 依施設安立
 3 sections Established according to facilities
17 無餘依地
 17 No place to fall back on
1章 結前生後開列三門
 Chapter 1 There are three gates in the knot before and after life.
2章 隨釋
 Chapter 2 accompanying release
1節 地施設安
 1 section Ground facilities installation
2節 寂滅施設安立
 2 sections Annihilation facilities are installed
3節 寂滅異門施設安立
 3 sections The installation of the alien sect of Nirvana is established
2 攝決擇分
 2 shooting decision points
1-2 五識身相應地、意地
 1-2 The five senses, the body, and the mind
1章 結前生後決擇二地
 Chapter 1 Choosing two places to marry before and after life
2章 問答正決擇二地
 Chapter 2 Q&A is deciding between two places
1節 略明六種善巧
 1 section Briefly understand the six kinds of skills
1項 決擇心意識門
 1 item gate of decision-making consciousness
1目 心意識義問答(三問)
 1 mesh Questions and Answers on the Meaning of Mind (Three Questions)
2目 約成就明四句通義
 2 mesh The general meaning of the four sentences is made clear
3目 問答辨
 3 mesh Questions and Answers
2項 決擇識身偏知(三相)
 2 items Deciding to choose the conscious body and partial knowledge (three aspects)
1目 雜染愛樂相
 1 mesh kilesa love sign
2目 雜染過患相
 2 mesh Defects and afflictions
3目 雜染還方滅方便善巧用
 3 mesh Defects can be eliminated with convenience and skillful use
3項 決擇二善巧差別
 3 items Decide on the difference between two skillful choices
1目 三種善巧
 1 mesh three kinds of skill
2目 清濁得失
 2 mesh Gains and losses of purity and turbidity
3目 通難
 3 mesh pass difficulty
4目 引經解釋
 4 mesh Quotes and explanations
4項 抉擇證成道理因緣
 4 items Decision proves cause and effect
1目 證成道理立過未之無
 1 mesh Prove the truth and establish the non-existence of past mistakes
2目 決擇因緣
 2 mesh Decide on causes and conditions
5項 決擇不相應義(十四門)
 5 items Deciding to choose something that is not righteous (Fourteen Doors)
1目 四相
 1 mesh four phases
2目 得獲成就
 2 mesh get achievements
3目 命根
 3 mesh life root
4目 眾同分
 4 mesh common denominator
5目 異生性
 5 mesh Xenobiotic
6目 和合
 6 mesh Hehe
7目 名句文身
 7 mesh famous quotes tattoos
8目 流轉
 8 mesh circulation
9目 定異
 9 mesh Difference
10目 相應
 10 mesh corresponding
11目 勢速
 11 mesh potential speed
12目 次第
 12 mesh sequence
13目 時
 13 mesh hour
14目 數
 14 mesh number
6項 決擇種子義
 6 items Decide on seed meaning
1目 種子相
 1 mesh seed phase
2目 種子損伏
 2 mesh seed damage
3目 種子頭數
 3 mesh Number of seeds
4目 種子安立
 4 mesh Seeds established
7項 業決擇
 7 items career decision
1目 三性三業
 1 mesh Three natures and three industries
2目 不律儀等三業
 2 mesh Disobedience and other three karma
3目 處中業
 3 mesh in business
4目 問答重辨
 4 mesh Questions and Answers Revisited
8項 決擇二無心定
 8 items Decision Two: No Determination
1目 無想定
 1 mesh No assumptions
2目 滅盡定
 2 mesh cessation of annihilation
9項 決擇虛空非擇滅二無為
 9 items Deciding to choose the void, non-choosing and annihilation, two inactions
1目 虛空無為
 1 mesh nothingness
2目 非擇滅無為
 2 mesh Non-choice, destruction and inaction
10項 總決擇不相應名義
 10 items The general decision-making body chooses a corresponding name
2節 廣明六種善巧
 2 sections Guangming's Six Kinds of Skills
1項 蘊善巧
 1 item Skillful
1目 以六門分別
 1 mesh Distinguished by six doors
2目 約名色二門名蘊善巧
 2 mesh The two doors of name and form are skillfully combined.
3目 以諸廣辨五蘊
 3 mesh Distinguish the Five Aggregates with Various Extensions
1
 1
2
 2
2項 界善巧
 2 items Skillful
1目 八門略辨
 1 mesh A brief analysis of the eight gates
2目 十四門廣辨
 2 mesh Fourteen broad interpretations
3項 處善巧(六門)
 3 items Being Skillful (Six Doors)
1目 出體性
 1 mesh out-of-body sex
2目 處與觸處差別
 2 mesh The difference between place and touch
3目 眼與處四句分別
 3 mesh Four Sentences on the Difference Between Eyes and Places
4目 處與觸四句分別
 4 mesh Four Sentences on the Difference Between Place and Touch
5目 釋處義
 5 mesh Interpretation of meaning
6目 明所攝略名異名
 6 mesh Synonyms for photos taken in the Ming Dynasty
4項 緣起善巧
 4 items Skillful Dependent Origination
1目 舉緣生相
 1 mesh Give birth to appearance by chance
2目 釋緣生相
 2 mesh Interpretation of fate and appearance
3目 辨假有實有
 3 mesh Distinguish between false and real
4目 依五相建立緣起差別
 4 mesh Establishing the difference of dependent origin based on the five phases
5目 就無明支出正義破邪執
 5 mesh Pay justice to ignorance and defeat evil attachment
6目 行支
 6 mesh branch
7目 緣起支於界地
 7 mesh Dependent on the boundary
8目 緣起支於三事
 8 mesh Depends on three things
9目 廣明無知生五法成五過患
 9 mesh Widely aware and ignorant, five dharmas result in five faults
5項 處非處善巧(四門)
 5 items Be skillful in everything (four doors)
1目 出體性
 1 mesh out-of-body sex
2目 辨影現
 2 mesh Distinguish shadows
3目 依諸門辨釋
 3 mesh Interpretation according to various schools
4目 辨差別
 4 mesh Distinguish the difference
6項 根善巧
 6 items Skillful roots
1目 標列四門
 1 mesh Marked with four doors
1目 標列四門
 1 mesh Marked with four doors
2目 依門隨釋
 2 mesh Yi Men Sui Shi
3目 總辨
 3 mesh general analysis
3章 五識身地意地決擇總辨
 Chapter 3 Five consciousnesses, body, earth, mind, earth, decision and general discrimination
3-5 有尋有伺等三地
 3-5 There are three places of seeking and waiting.
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇有尋有伺等三地
 Chapter 2 Determined to choose the three places of seeking and waiting
1節 雜決擇
 1 section Miscellaneous choice
1項 決擇焰摩名為法王所以
 1 item That’s why I decided to choose Yan Mo as Dharma King.
2項 決擇大海水鹹所以
 2 items Decided to choose the sea water, so it is salty
2節 決擇煩惱雜染
 2 sections Decide to avoid defilements
1項 五門辨煩惱雜染
 1 item The five doors distinguish defilements and defilements
1目 自性
 1 mesh Self
2目 自性差別
 2 mesh Self-nature difference
3目 染淨差別
 3 mesh Difference between dye and clean
4目 迷斷差別
 4 mesh Confused about differences
5目 對治差別
 5 mesh Cure differences
2項 七門辨煩惱雜染
 2 items The Seven Doors Distinguish Defilements and Defilements
1目 七門別釋
 1 mesh Seven Gates of Farewell
2目 結頌
 2 mesh Song of knot
3項 九門煩惱雜染
 3 items Nine Doors of Defilements
1目 九門別釋
 1 mesh Nine Doors Farewell
2目 結頌
 2 mesh Song of knot
3節 業雜染決擇
 3 sections Karma Decision
1項 以九門隨義分
 1 item divided by nine gates with righteousness
1目 自相
 1 mesh Self-image
2目 廣辨
 2 mesh widely discern
3目 略辨
 3 mesh Brief analysis
4目 方便
 4 mesh convenient
5目 輕重
 5 mesh severity
6目 增減
 6 mesh increase or decrease
7目 因果相應
 7 mesh Cause and effect
8目 引果
 8 mesh lead to fruit
9目 決擇
 9 mesh decision
2項 結頌
 2 items Song of knot
4節 決擇生雜染
 4 sections Decision to produce defilements
1項 十一種生
 1 item Eleven kinds of students
2項 引經解釋
 2 items Quotes and explanations
1目 攝受苦集
 1 mesh photo album
2目 五種非狂似狂
 2 mesh Five types of madness
3目 流轉(十二頌)
 3 mesh Flow (Twelve Songs)
4目 鬥諍劫
 4 mesh Fighting and calamity
3項 約十二緣起明生雜染
 3 items About Twelve Dependent Originations of Defilements
1目 約五相明十二有支
 1 mesh About five phases and twelve branches
2目 通經異說
 2 mesh Different theories on the classics
3目 緣起次第
 3 mesh order of origin
4項 重引經解釋
 4 items Re-quote the scriptures and explain
1目 出愛王經
 1 mesh The King of Love Sutra
2目 八苦經
 2 mesh Eight Bitter Sutras
3目 出士經(二十四種三士)
 3 mesh The Book of Scholars (Twenty-Four and Three Scholars)
4目 十有情等雜經(八復次)
 4 mesh Ten Sentient Beings and Other Miscellaneous Sutras (eight times)
3章 有尋有伺等三地決擇總結
 Chapter 3 Summary of the three places to choose, looking for and waiting
6 三摩呬多地
 6 Samadha many places
1章 結前生後決擇三摩呬多地
 Chapter 1 Determined to choose Samadha many places to marry before and after life
2章 正抉擇(五節)
 Chapter 2 Right decision (five verses)
1節 十一門雜決擇
 1 section Eleven miscellaneous choices
1項 三摩呬多地障
 1 item Samadhi and many obstacles
1目 標列隨煩惱(十八)
 1 mesh Mark the list of worries (18)
2目 別釋
 2 mesh Don't say goodbye
3目 解所依
 3 mesh Solution depends on
2項 三種補特伽羅依三處引諸隨煩惱
 2 items Three kinds of supplements to the three places to induce all kinds of troubles
1目 第一種依放逸處
 1 mesh The first kind relies on the place of relaxation
2目 第二種依耽欲處
 2 mesh The second place of dependence on desire
3目 第三種依邪行處
 3 mesh The third kind of evil behavior
3項 修十遍處能為五事
 3 items Practicing ten times can do five things
4項 愛味等至
 4 items Love is waiting for you
1目 味定三相
 1 mesh Three phases of taste
2目 上下地法生起通局
 2 mesh Dharma arises from the upper and lower ground
5項 三種斷法
 5 items Three ways to judge
6項 三退
 6 items Quit the CCP
7項 近分定四道
 7 items Closely divided into four paths
1目 依所緣辨
 1 mesh Distinguish based on object
2目 依作意辨
 2 mesh Distinguish based on meaning
8項 靜慮境界不可思議
 8 items The state of meditation is incredible
9項 三種修定互相障礙
 9 items Three kinds of meditation hinder each other
10項 四種修靜慮者
 10 items Four Kinds of Meditators
11項 分別二定
 11 items Separately
2節 引四經解釋
 2 sections Explanation by citing the Four Classics
1項 隨身念經
 1 item Chanting sutras with you
1目 舉所治煩惱
 1 mesh Cure all troubles
2目 明能治
 2 mesh Clearly able to cure
2項 摩訶俱瑟祉羅經
 2 items Mahakushira Sutra
1目 標列二種解脫
 1 mesh List two kinds of liberation
2目 隨別釋
 2 mesh Say goodbye
3項 法因緣經
 3 items Dharma Karma Sutra
1目 徵列八相
 1 mesh The eight signs of Zhengli
2目 隨別釋
 2 mesh Say goodbye
4項 眠經
 4 items Sleep Sutra
3節 六門重決擇三摩呬多地
 3 sections The Six Gates Decision to Choose Samadha Many Places
1項 三因緣遣現行染污尋思
 1 item The Three Causes and Conditions Dispel the Defilements of the Current Reality and Reflect on them
2項 六順出離界
 2 items Liushun is out of bounds
3項 大性及遠離
 3 items Be generous and stay away
4項 五種定相違法
 4 items Five types of phasing violations
5項 三種遠離
 5 items Three kinds of distance
6項 定障
 6 items fix obstacles
1目 五種定障
 1 mesh five kinds of obstacles
2目 八種障
 2 mesh Eight Obstacles
4節 九門釋三摩呬多地
 4 sections Nine Gates of Samadhi and many places
1項 舉頌列九門
 1 item Praising the nine gates
2項 隨釋
 2 items accompanying release
1目 數
 1 mesh number
2目 所對治
 2 mesh Treated
3目 支
 3 mesh branch
4目 廣建立
 4 mesh Guangjian
5目 遠離
 5 mesh keep away
6目 苦
 6 mesh bitter
7目 散動
 7 mesh scatter
8目 上支分
 8 mesh upper branch
9目 差別
 9 mesh difference
5節 六門雜決擇
 5 knots six miscellaneous choices
1項 四種修定
 1 item Four kinds of meditation
2項 靜慮離欲
 2 items meditate and renounce desire
3項 靜慮四種異名
 3 items Meditate on the four synonyms
4項 十種退緣
 4 items Ten kinds of withdrawal
5項 進退速遲
 5 items advance and retreat quickly
6項 間雜不間雜
 6 items Intermittent or intermittent
3章 餘不復現
 Chapter 3 I will never reappear
7 非三摩呬多地
 7 There are many places other than samadhi
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 十二種不定地
 1 section Twelve kinds of uncertain places
2節 十二種修
 2 sections Twelve kinds of cultivation
3章 餘決擇文更不復現
 Chapter 3 Yu decided to choose the article and will never reappear.
8 有心地
 8 thoughtful
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 開列五門
 1 section Open five doors
2節 依門隨釋
 2 sections Yi Men Sui Shi
1項 世俗道理建立
 1 item Establishment of secular principles
2項 勝義道理建立差別
 2 items Shengyi principle establishes difference
1目 所依能依差別
 1 mesh Differences in dependence and ability
2目 諸識俱有差別
 2 mesh All consciousnesses are different
3目 染淨差別
 3 mesh Difference between dye and clean
3章 餘不復現
 Chapter 3 I will never reappear
9 無心地
 9 unintentionally
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 辨七種心不生因
 1 section Distinguish the causes of seven types of mental insecurities
1項 問答標列
 1 item Q&A column
2項 次第決擇
 2 items sequential decision
1目 緣闕
 1 mesh Yuanque
2目 作意闕
 2 mesh Zuoyi Que
3目 未得故
 3 mesh Unexpected
4目 相違故
 4 mesh contrary to reason
5目 斷故
 5 mesh break up
6目 滅故
 6 mesh destroy the old
7目 已生故
 7 mesh deceased
2節 依上翻七因明諸心得生
 2 sections According to the seven chapters above, one can live by understanding all the minds.
3章 餘不復現
 Chapter 3 I will never reappear
10 聞所成慧地
 10 What you hear becomes a place of wisdom
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 歸依
 1 section take refuge
1項 五處觀察所歸
 1 item Five observation points
2項 問答辨三歸依處
 2 items Questions and Answers on Distinguishing the Three Places of Refuge
1目 五問
 1 mesh Five questions
2目 五答
 2 mesh Five answers
1項 六項辨三寶差別
 1 item Six items to distinguish the difference between the three treasures
1目 標列六相
 1 mesh Mark the six phases
2目 隨釋
 2 mesh accompanying release
2節 五法辨沙門婆羅門勝劣差別
 2 sections Five ways to distinguish the difference between the superior and inferior ascetics and brahmins
1項 標列五法
 1 item List five methods
2項 隨釋
 2 items accompanying release
3節 三求
 3 sections Three requests
4節 內明
 4 sections Inner light
1項 總標前說略標內明為勝
 1 item Say it before the general bid and make it clear in the brief bid to win
2項 諸佛聖教若欲略釋由六種理門應隨決了
 2 items If you want to briefly explain the teachings of Buddhas and saints, you should follow the six principles.
1目 標列六種理門
 1 mesh List of six principles
2目 隨別釋
 2 mesh Say goodbye
3項 前三理門由後三理門應隨決了
 3 items The first three gates will be decided by the last three gates.
1目 真義理門由遠離二邊理門應隨決了
 1 mesh The principle of true meaning is far away from the two sides of principle. It should be decided accordingly.
2目 證得教導由後二種應隨決了
 2 mesh The teachings on attaining enlightenment are determined by the latter two types.
4項 問答料簡
 4 items Brief questions and answers
1目 問答別義相應意趣義
 1 mesh Questions and answers, different meanings, corresponding meanings
2目 前三種門由後三門應隨決了
 2 mesh The first three gates will be decided by the last three gates.
3目 安立非安立三諦建立
 3 mesh The establishment of non-establishment of the Three Noble Truths
5節 雜決擇(十四句)
 5 knots Miscellaneous decisions (fourteen sentences)
1項 麤重相
 1 item coarse phase
2項 五諸根大種長養
 2 items The five roots grow and grow
3項 五種行
 3 items five lines
4項 五諸根大種長養
 4 items The five roots grow and grow
5項 有色各五種名
 5 items Five names for each color
6項 煩惱
 6 items trouble
7項 惡說法者及惡友相
 7 items Evil speakers and evil friends
8項 辨止觀
 8 items Discriminating and observing
9項 辨三漏
 9 items Distinguish three omissions
1目 欲漏
 1 mesh Want to leak
2目 有漏
 2 mesh There is a leak
3目 無明漏
 3 mesh No obvious leakage
10項 諸法差別
 10 items Differences in Dharmas
11項 三種三論
 11 items three kinds of theory
12項 造論儀式
 12 items The ceremony of making a theory
1目 歸體二所敬師
 1 mesh Return to the Second Institute and respect the teacher
2目 具六因
 2 mesh With six causes
3目 以四德先自安處乃造論
 3 mesh Using the four virtues to settle oneself first is the basis for creating a theory
4目 莊嚴經
 4 mesh Solemn Sutra
13項 七種通達
 13 items seven kinds of understanding
14項 由十相故具足多聞
 14 items Due to the ten signs, there is enough knowledge
3章 餘不復現
 Chapter 3 I will never reappear
11 思所成慧地
 11 The place of wisdom that comes from thinking
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 五門雜決擇
 1 section Five choices
1項 四種思議
 1 item Four thoughts
2項 二種思議
 2 items Two thoughts
3項 有非有
 3 items There is something but not something
1目 辨有非有相
 1 mesh Distinguish between existence and non-existence
2目 破計我
 2 mesh Break my plan
3目 結示正義
 3 mesh show justice
4項 假立一切有情
 4 items Assume everything is sentient
5項 色等假實
 5 items color and other false
2節 二十七門決擇諸義
 2 sections The twenty-seven gates decide on the righteousnesses
1項 別解
 1 item Don't understand
1目 有色無色法
 1 mesh Colored and colorless method
2目 有見無見法與有對無對法
 2 mesh There is a Dharma that is seen but not seen and there is a Dharma that is right but not right
3目 有漏無漏法
 3 mesh There is no leakage method
4目 有諍無諍法
 4 mesh There is no criticism method
5目 有染無染法
 5 mesh tainted and non-tainted method
6目 依止耽嗜與諸法出離
 6 mesh Rely on addiction and renounce all dharmas
7目 世間出世間
 7 mesh worldly world
8目 墮非墮法
 8 mesh Falling into non-falling law
9目 有為無為法
 9 mesh Action and inaction
10目 所緣法
 10 mesh Object Dharma
1
 1
2
 2
11目 住持諸法
 11 mesh Abbot of all Dharmas
12目 有異熟法無異熟法
 12 mesh There is a different ripening method but there is no different ripening method.
13目 有因果法
 13 mesh There is cause and effect
14目 緣生法
 14 mesh Dependent Origination Method
15目 內法
 15 mesh internal law
16目 執色所攝法
 16 mesh Adhere to the method of photographing
17目 執受非執受
 17 mesh Persistence and non-perception
18目 大造法
 18 mesh Great method
19目 有法
 19 mesh There is a law
20目 有上無上法
 20 mesh There is the Supreme Dharma
21目 應修法
 21 mesh Laws should be revised
22目 三世法
 22 mesh Three Worlds Law
23目 三界繫法
 23 mesh three realm system
24目 三性法
 24 mesh three-nature method
25目 三學法
 25 mesh three studies
26目 三斷法
 26 mesh three-step method
27目 三斷法
 27 mesh three-step method
2項 總結
 2 items Summarize
3章 餘不復現
 Chapter 3 I will never reappear
12 修所成慧地
 12. Cultivation becomes the place of wisdom
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 標列十六種修
 1 section Sixteen types of cultivation are listed
2節 標釋
 2 sections Standard interpretation
1項 聲聞乘相應作意修
 1 item Practicing mindfulness training accordingly in the Sravakayana
2項 大乘相應作意修
 2 items Mahayana corresponding mind cultivation
3項 影像修
 3 items Image editing
4項 事邊際
 4 items Margin of things
5項 所作成辦修
 5 items Completion and repair
6項 得修
 6 items Must be repaired
7項 習修
 7 items Practice
8項 除去修
 8 items remove repair
9項 對治修
 9 items Countermeasures
10項 少分修
 10 items Less points to practice
11項 遍行
 11 items travel all over
12項 動轉修
 12 items Moving to revision
13項 有伽行修
 13 items Have a good practice
14項 已成辦修
 14 items Repair completed
15項 非修所成法修
 15 items Non-cultivation of the Dharma
16項 修所成法修
 16 items Practice the Dharma
3章 餘不復現
 Chapter 3 I will never reappear
13 聲聞地
 13 sravaka places
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 七門分別
 1 section seven doors
1項 無性有情(五難六答)
 1 item Asexual and Sentient (Five Difficulties and Six Answers)
1目 釋無種性難，教理並違答
 1 mesh It is difficult to explain the non-caste nature, and the teachings are inconsistent with the answer
2目 釋因無根難，情非有情答
 2 mesh It is difficult to explain the cause without roots, and the answer is not sentimental
3目 釋同四姓難，喻非理乘答
 3 mesh It is difficult to explain the same four surnames, and the metaphor is not rational.
4目 釋同具界難，違不相違答
 4 mesh It is difficult to explain the same thing and it is difficult to explain it. Is it contrary to the answer?
5目 釋同金具界難，法背齊答縱轉成答
 5 mesh Interpretation of the Difficulties in the Realm of Tongjin Tools, the Dharma Back to the Same Answer and the Answer Turned Vertically
2項 聲聞
 2 items sravaka
1目 十種聲聞
 1 mesh ten kinds of sound-hearing
2目 遲速二類聲聞
 2 mesh Delayed Type II Sound Hearing
3項 釋月喻經
 3 items Explanation of the Yue Yu Jing
4項 聲聞欲往他家先斷除三隨煩惱
 4 items If a sravaka wants to go to his house, he must first get rid of the three accompanying defilements.
1目 結親友家隨煩惱
 1 mesh Making friends and having troubles
2目 家慳隨煩惱
 2 mesh Home saving and worries
3目 有染心而行法施隨煩惱
 3 mesh If you have a defiled mind, perform the Dharma and give it according to the troubles
5項 釋伐他迦經
 5 items Shakataka Sutra
1目 三處應遍了知
 1 mesh The three places should be understood thoroughly
2目 辨染淨
 2 mesh Distinguish the dye
6項 由三相應遍了知
 6 items Comprehend by the Three Correspondences
1目 由自性故
 1 mesh by nature
2目 由因緣故
 2 mesh due to cause
3目 由過患故
 3 mesh due to fault
7項 四諦
 7 items Four Noble Truths
1目 總辨諦相
 1 mesh General identification of truth
2目 別辨諦相
 2 mesh Differentiation of truth
3目 諸門料簡(六門)
 3 mesh Slips of Materials from Various Doors (Six Doors)
2節 舉頌標列十三門
 2 sections Lifting praises and marking the thirteen gates
1項 攝
 1 item photograph
2項 制立
 2 items establish
3項 尸羅
 3 items Shelob
4項 無放逸
 4 items No indulgence
1目 徵列十時不放逸
 1 mesh Do not let go during the ten-hour campaign
2目 五種不放
 2 mesh Five kinds of things
5項 障
 5 items barrier
6項 學
 6 items study
7項 觀察
 7 items observe
8項 依止
 8 items rely on
9項 攝受
 9 items take in
10項 受用事
 10 items Useful things
11項 甚深
 11 items Very deep
1目 辨真制立
 1 mesh Distinguish the truth and establish
2目 辨偽制立
 2 mesh Identify counterfeiting and establish
12項 說
 12 items explain
13項 喻事
 13 items Metaphor
3節 六十四門雜決擇
 3 sections Sixty-four miscellaneous choices
1項 所知法
 1 item knowledge
1目 由五相建立所知諸法差別
 1 mesh Establishing the Differences in All Dharmas Known from the Five Phases
2目 辨知差別
 2 mesh Know the difference
2項 所識法
 2 items knowledge
1目 依緣差別
 1 mesh Depend on difference
2目 欣慼差別
 2 mesh difference in happiness
3目 勝劣差別
 3 mesh difference between victory and defeat
4目 心所差別
 4 mesh Differences in mind
5目 障治生差別
 5 mesh Treating obstacles makes a difference
13項 智光明勝利
 13 items Wisdom and bright victory
4項 六種三法
 4 items six kinds of three methods
5項 尸羅壞
 5 items Shelob bad
6項 密護根門
 6 items dense mulch door
7項 於食知量勤修行者斷除八處
 7 items Those who diligently practice food knowledge will eliminate the eight places
8項 覺悟瑜伽
 8 items enlightenment yoga
9項 六出離
 9 items six renunciation
10項 由四種力生善法欲
 10 items The desire for wholesome dharmas arises from the four forces
11項 出家圓
 11 items become a monk
12項 尸羅圓滿
 12 items Perfection of Shelob
13項 二力四種根律儀
 13 items Two Forces and Four Root Rhythm Instruments
14項 食知量圓滿
 14 items Eat well
15項 正知而住
 15 items Live with Right Understanding
16項 四支攝諸斷行
 16 items The four branches capture all broken elements
17項 四法於所得定為增上緣
 17 items The four methods are determined to increase the upper limit of income
18項 七應正知
 18 items Seven Essential Knowledge
19項 正觀念住(九句
 19 items Righteous Thoughts (Nine Sentences)
20項 建立五種補特伽羅
 20 items Create five types of butagara
21項 近事三德
 21 items Three virtues in recent times
22項 聞法等三法
 22 items Hearing the Dharma and other three methods
23項 染淨得捨
 23 items Dyeing and purity must be given up
24項 依三因緣驅擯犯戒
 24 items Drive away violations of precepts based on three causes and conditions
25項 由四因緣於尸羅深生愛樂
 25 items Deep love and happiness arise in Shelob due to the four causes
26項 四種觀察尸羅
 26 items Four Observations of Shelob
27項 三心趣
 27 items Three interesting things
28項 由三過故不能無倒聽聞正法
 28 items Because of the three faults, one cannot listen to the true Dharma without fail
29項 五相為聞修器
 29 items Five phases are tools for hearing and cultivating
30項 五種師德
 30 items Five kinds of teacher ethics
31項 無我見能得出離
 31 items Without the view of self, one can leave
32項 四喜引四樂
 32 items Four joys lead to four joys
33項 佛法名為善說
 33 items The name of Buddhism is good
34項 四種能障斷法
 34 items Four ways to break energy obstacles
35項 修法念住應正了知十一種染法
 35 items Practicing mindfulness should correctly understand the eleven kinds of stains
36項 出世間道用世間道以為助伴
 36 items Use the worldly way as a companion
37項 如來天眼遍行一切
 37 items Tathagata's heavenly eye pervades everything
38項 七漸次
 38 items Seven →
39項 四念住對治九種所治
 39 items The four kinds of mindfulness cure the nine kinds of diseases
40項 出家在家各有五過失
 40 items There are five faults for each of the monks and the householder
41項 愚夫相
 41 items Foolish husband appearance
42項 五法相似生死大海
 42 items The five dharmas are similar to the ocean of life and death
43項 法施勝財施因緣
 43 items Giving Dharma to Win Wealth and Giving Cause and Destiny
44項 五心隨己自在而轉
 44 items The five hearts turn as they please
45項 煩惱魅勝於鬼魅
 45 items Troubles are better than ghosts
46項 建立有我失
 46 items There is something wrong with building something
47項 三行辨能所治
 47 items The three elements can be treated by differentiation
48項 出家五德
 48 items Five virtues of becoming a monk
49項 三苦九相
 49 items Three Sufferings and Nine Phases
50項 眾生四支
 50 items Four branches of living beings
51項 七義及七喜
 51 items Seven Meanings and Seven Joys
52項 五種法
 52 items five methods
53項 善射三德
 53 items Good at shooting and three virtues
54項 佛教差別及理趣
 54 items Differences and Principles of Buddhism
55項 涉道五對治及尸羅
 55 items Involving the five antidotes and Sheila
56項 受欲及變壞
 56 items Desire and deterioration
57項 智二德
 57 items Wisdom and virtue
58項 四念住對治三顧戀
 58 items The four ways of mindfulness are the antidote to the three kinds of love
59項 釋加行等三句
 59 items Three sentences including Shi Jia Xing etc.
60項 六種現觀(二十三門)
 60 items Six types of manifestation (twenty-three gates)
1目 六種觀相
 1 mesh six kinds of vision
2目 六種觀體
 2 mesh six kinds of observation
3目 繫不繫
 3 mesh Department or not
4目 依地
 4 mesh Yidi
5目 緣諦
 5 mesh The truth of fate
6目 有相無相
 6 mesh With or without phase
7目 幾有分別幾無分別
 7 mesh How much difference? How much no difference?
8目 喜樂捨俱行
 8 mesh Happy and happy
9目 辨四對治
 9 mesh Distinguish four antidotes
10目 辨二對治
 10 mesh Differentiate between two remedies
11目 辨三品惑
 11 mesh Distinguish the three confusions
12目 辨三品惑
 12 mesh Distinguish the three confusions
13目 斷惑時分
 13 mesh Time to clear up doubts
14目 得果
 14 mesh get fruit
15目 轉根
 15 mesh Reroot
16目 引發神通功德
 16 mesh trigger supernatural powers
17目 作業
 17 mesh Operation
18目 差別
 18 mesh difference
19目 名言安立以辨自性
 19 mesh Quotations to establish one's self-nature
20目 因果
 20 mesh cause and effect
21目 以七作意相攝
 21 mesh Taking pictures with seven thoughts
22目 現觀等流
 22 mesh Current view and waiting
23目 辨諸句
 23 mesh Distinguish between sentences
61項 慳垢別
 61 items Save yourself the trouble
62項 調善別
 62 items Tune in and differentiate
63項 釋經中七善
 63 items Seven Good Things in Bible Interpretation
1目 知法
 1 mesh know the law
2目 知義
 2 mesh Zhiyi
3目 知時
 3 mesh Know the time
4目 知量
 4 mesh Knowledge
5目 知眾及知高卑
 5 mesh Know the public and know the superiority and inferiority
6目 自知
 6 mesh self-aware
64項 六種相
 64 items Six phases
3章 餘不復現
 Chapter 3 I will never reappear
14 （獨覺地缺）
 14 (Suddenly aware of the lack of earth)
15 菩薩地
 15 Bodhisattva Land
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇
 Chapter 2 Right decision
1節 次第決擇三持
 1 section Decide on the three holdings in sequence
1項 初決擇持瑜伽
 1 item First decision to practice yoga
1目 決擇種性品
 1 mesh Determining species
2目 決擇發心品
 2 mesh Decide on hair products
3目 決擇自利利他品
 3 mesh Decision to choose self-altruistic products
4目 決擇真實義品
 4 mesh Choose the true product
1
 1
2
 2
3
 3
5目 決擇威力品
 5 mesh Decide on powerful products
6目 決擇成熟品
 6 mesh Decide on mature products
7目 決擇菩提品
 7 mesh Decide on Bodhi products
8目 決擇力種性品
 8 mesh Determining power species
9目 決擇施等六品
 9 mesh Decide to choose Shi and other six grades
10目 決擇菩提分品
 10 mesh Decide on Bodhi Fraction
11目 決擇功德品
 11 mesh Decide on merit
1
 1
2
 2
3
 3
4
 4
2項 決擇持隨法瑜伽處
 2 items Decide to uphold Sui Dharma Yoga
1目 世界差別
 1 mesh world difference
2目 菩薩依四住能成四事
 2 mesh A Bodhisattva can achieve four things by relying on the four abodes.
3目 菩薩苦樂作意與住
 3 mesh Bodhisattva's mindfulness and dwelling in happiness and suffering
4目 四上品障與除障法
 4 mesh The Four Higher Quality Obstacles and Obstacle Removal Methods
5目 大地菩薩四種微細隨惑斷除
 5 mesh Earth Bodhisattva eliminates the four subtle confusions
6目 大一地相
 6 mesh Great land phase
7目 諸地修得等流成滿
 7 mesh The cultivation of all lands will lead to perfection
8目 聲聞菩薩所證法界差別
 8 mesh Differences in Dharma Realms Realized by Sravaka Bodhisattvas
9目 三世三輪清淨
 9 mesh Three lives and three rounds of purity
3項 持究竟瑜伽處決擇
 3 items Adhere to the Ultimate Yoga Choice
2節 釋寶積經
 2 sections Shi Bao Ji Jing
1項 十六法門
 1 item Sixteen Dharma Doors
2項 依門解釋
 2 items According to the explanation
1目 邪行
 1 mesh evil behavior
2目 正行
 2 mesh On the right track
3目 正行勝利
 3 mesh Righteous victory
4目 正行行相
 4 mesh Right behavior
5目 生信譬喻(十九喻)
 5 mesh Parables for Producing Faith (Nineteen Parables)
6目 安立所學
 6 mesh Set up what you have learned
6目 安立所學
 6 mesh Set up what you have learned
7目 聲聞菩薩所聞差別
 7 mesh The difference heard by the Sravaka Bodhisattva
8目 世出世間智作利他事
 8 mesh Be wise and do altruistic things in this world
9目 於菩薩教授中聲聞所學
 9 mesh What the sravakas learned from the Bodhisattva teachings
10目 不善學沙門
 10 mesh Not good at learning from Samanas
11目 善學沙門
 11 mesh Good at learning ascetics
12目 住世俗律儀
 12 mesh live in secular laws
13目 住勝義律儀
 13 mesh Living in Shengyi Lüyi
14目 如來調伏方便
 14 mesh It is convenient for Tathagata to tame
15目 密意語言
 15 mesh secret language
16目 於教授中勝解勝利
 16 mesh Victory in Professor Yu
3章 餘不復現
 Chapter 3 I will never reappear
16-17 有餘依及無餘依二地
 16-17 There are two places where I can rely on you and I can’t rely on you.
1章 結前生後
 Chapter 1 knot before and after life
2章 正決擇有餘及無餘依二地
 Chapter 2 Deciding to choose the two places where there is more than enough and where there is nothing left to rely on
1節 立章門
 1 section Li Zhangmen
2節 依門解釋(十四門)
 2 sections Explanation by door (fourteen doors)
1項 離繫門
 1 item Lifting door
2項 壽行門
 2 items Shouxingmen
3項 轉依門
 3 items turn around door
4項 住門
 4 items Stay at home
5項 差別門
 5 items differential gate
6項 有門
 6 items There is a door
7項 常門
 7 items Changmen
8項 樂門
 8 items Lemen
9項 殊勝門
 9 items special gate
10項 異性門
 10 items heterosexual door
11項 自在門
 11 items Zizimen
12項 發趣門
 12 items faqumen
13項 種性門
 13 items caste gate
14項 秘密門
 14 items secret door
3章 總義決擇結顯餘類
 Chapter 3 general meaning
3 攝釋分
 3 minutes
1章 結前生後
 Chapter 1 knot before and after life
2章 正解
 Chapter 2 correct
1節 廣開七門
 1 section Open the seven doors widely
1項 釋四義門
 1 item The Four Meanings of Interpretation
1目 體
 1 mesh body
2目 釋
 2 mesh release
3目 文
 3 mesh arts
4目 義
 4 mesh righteous
2項 釋五義門
 2 items Interpretation of the Five Meanings Gate
1目 結前生後
 1 mesh knot before and after life
2目 次第別解
 2 mesh Different explanations of order
3項 釋師門
 3 items Shishimen
4項 釋說眾門
 4 items Explain all the gates
5項 釋聽門
 5 items Shitingmen
1目 一因
 1 mesh one cause
2目 二因
 2 mesh Two causes
3目 三因
 3 mesh three causes
4目 四因
 4 mesh four causes
5目 五因
 5 mesh five causes
6目 六因
 6 mesh six causes
7目 七因
 7 mesh seven causes
8目 八因
 8 mesh eight causes
9目 九因
 9 mesh nine causes
10目 十因
 10 mesh ten causes
6項 釋讚佛略廣門
 6 items Sakyamuni Buddha's Guide to Guangmen
1目 略讚佛
 1 mesh A little praise for Buddha
2目 廣讚佛(十四段)
 2 mesh Praise the Buddha extensively (paragraph 14)
7項 釋學勝利門
 7 items The Victory Gate of Hermeneutics
1目 安立釋經法相
 1 mesh Establishing the Exegesis Dharma
2目 舉學勝經文次第解釋
 2 mesh Explanation of the order of learning and winning scriptures
2節 略明六相
 2 sections A brief understanding of the six phases
3章 總結
 Chapter 3 Summarize
4 攝異門分
 4. Photos of aliens
1章 結前生後
 Chapter 1 knot before and after life
2章 釋攝異門分
 Chapter 2 Interpretation of different sects
1節 舉頌總開二門
 1 section There are always two doors open for singing praises
2節 依二門解釋
 2 sections According to the two explanations
1項 釋白品異門
 1 item Explanation of Baipinyimen
1目 師等八門
 1 mesh Eight divisions
2目 智等十五門
 2 mesh Fifteen gates of wisdom
3目 如來等十門
 3 mesh Tathagata waits for ten gates
4目 欲等九門
 4 mesh Want to wait for nine doors
2項 釋黑品異門
 2 items Explanation of Black Products and Different Doors
1目 生(十句)
 1 mesh Health (ten sentences)
2目 老(十四句)
 2 mesh Old (fourteen sentences)
3目 死(八句)
 3 mesh Death (eight sentences)
4目 藏等(十五句)
 4 mesh Hiding and waiting (fifteen sentences)
5目 可喜等
 5 mesh Glad to wait
6目 煩惱(三十八門)
 6 mesh Troubles (thirty-eight gates)
7目 廣貪瞋癡
 7 mesh Extensive greed, hatred and ignorance
8目 少等(三句)
 8 mesh Wait less (three sentences)
9目 異等(三句)
 9 mesh Different (three sentences)
3章 攝異門分總結
 Chapter 3 Summary of the different categories of photography
5 攝事分
 5 photography points
1 契經事
 1 Deeds
1章 總開列三攝事
 Chapter 1 There are three things to take care of
2章 標釋契經事
 Chapter 2 Explanation of the Deeds
1行擇攝
 1 line selection
1節 契經事中行擇攝
 1 section Selected photos from the Deeds and Scriptures
1項 舉所釋經列釋二十四處
 1 item Twenty-four places are listed in the exegesis of the Bible.
1目 別釋初之四經
 1 mesh The Four Classics at the Beginning of Biejie
2目 廣指所餘
 2 mesh Refer to the rest
2項 能釋摩呾理迦中初總嗢拕南標列十一門
 2 items The primary school of Nengshima and Lijia Middle School is listed in the eleventh gate.
3項 別嗢拕南第一釋界等十一門
 3 items Don’t forget the first eleven gates of the Buddhist Realm of Caonan.
1目 界
 1 mesh boundary
2目 說
 2 mesh explain
3目 前行
 3 mesh Forward
4目 觀察
 4 mesh observe
5目 果
 5 mesh fruit
6目 愚相
 6 mesh Foolishness
7目 無常等四決定
 7 mesh Impermanence and other four decisions
8目 界
 8 mesh boundary
9目 二種漸次
 9 mesh Two kinds of gradual
10目 非斷非常
 10 mesh Extremely very
11目 染淨
 11 mesh Dye clean
4項 別嗢拕南第二釋略教授等十一門
 4 items Don't miss the second explanation professor of Caonan and other eleven courses
1目 略教
 1 mesh A brief lesson
2目 教果
 2 mesh Teaching fruit
3目 終
 3 mesh end
4目 墮落
 4 mesh Fallen
5目 三遍智斷
 5 mesh Three times of wisdom
6目 縛
 6 mesh tie
7目 解脫
 7 mesh relief
8目 見慢雜染
 8 mesh See slow defilements
9目 清淨說句
 9 mesh Say something pure
10目 遠離四具
 10 mesh stay away from four bodies
11目 三圓滿
 11 mesh three perfections
5項 別嗢拕南第三釋想行等十門
 5 items Don't be afraid of the third Shixiangxing and other ten gates in Caonan
1目 想行
 1 mesh Think about it
2目 愚相
 2 mesh Foolishness
3目 眼
 3 mesh Eye
4目 勝利
 4 mesh victory
5目 九智
 5 mesh Nine Wisdoms
6目 智癡住
 6 mesh Wisdom and stupidity live
7目 勝進
 7 mesh win
8目 我見差別
 8 mesh I see the difference
9目 三相行
 9 mesh three phases
10目 法嗢拕南
 10 mesh Fa Ao Caonan
6項 嗢拕南第四速通等十門
 6 items Ten gates including the 4th expressway in Aaonan
1目 速通
 1 mesh Speed pass
2目 自體
 2 mesh self
3目 智境界
 3 mesh Intellectual Realm
4目 流轉
 4 mesh circulation
5目 喜足行
 5 mesh Happy trip
6目 順流
 6 mesh Downstream
7目 智斷相
 7 mesh Wisdom
8目 想
 8 mesh think
9目 立違糧
 9 mesh Set up against grain
10目 師所作事
 10 mesh What the teacher does
7項 別嗢拕南第五釋因六門
 7 items The Fifth Interpretation of the Six Gates of Biezaonan
1目 因
 1 mesh because
2目 勝利
 2 mesh victory
3目 二智
 3 mesh Second wisdom
4目 愚位分位有五
 4 mesh The number of foolish people is five
5目 二種見差別
 5 mesh Difference between two kinds of seeing
6目 於斯聖教等
 6 mesh Yu Si Shengjiao et al.
8項 別嗢拕南第六釋斷支等七門
 8 items The sixth chapter of Caonan, Duanzhi and other seven gates
1目 斷支
 1 mesh broken branch
2目 實顯了
 2 mesh Really revealed
3目 行緣
 3 mesh fate
4目 無等教
 4 mesh The Immortal Teaching
5目 四種有情眾
 5 mesh four kinds of sentient beings
6目 道四
 6 mesh Dao Si
7目 究竟五
 7 mesh After all five
9項 別嗢拕南第七釋二品等十一門
 9 items The 7th and 2nd grade of Bie Cao Nan and other 11 gates
1目 三品總略
 1 mesh General strategy of three products
2目 三異中辨第一--內外荷擔
 2 mesh The first of the three differences - internal and external loads
3目 三異中辨第二--內外縛
 3 mesh The second distinction among the three differences - internal and external binding
4目 三異中辨第三--如來與阿羅漢
 4 mesh Distinguishing the Third among the Three Differences--Tathagata and Arhat
5目 勝解
 5 mesh solution
6目 斷
 6 mesh break
7目 流轉
 7 mesh circulation
8目 有性
 8 mesh sexual
9目 不善清淨與善清淨
 9 mesh Unwholesome Purity and Good Purity
10目 善說惡說師等別
 10 mesh Say Goodbye and Say Evil Say Goodbye, Teacher Waiting
11目 苦樂不定等
 11 mesh Uncertainty of joy and sorrow
10項 別嗢拕南第八釋智事等四門
 10 items The Eighth Interpretation of the Eighth Interpretation of Zhishi and other four gates of Caonan
1目 二智並其事
 1 mesh Two wisdoms combined
2目 樂等行轉變
 2 mesh Happy to wait for changes
3目 請無請說經
 3 mesh Please preach without asking
4目 涅槃有二種
 4 mesh There are two kinds of Nirvana
11項 別嗢拕南第九釋諍等七門
 11 items The ninth gate of Caonan, Shizheng and other seven gates
1目 諍
 1 mesh criticize
2目 芽
 2 mesh bud
3目 見大染
 3 mesh See Daran
4目 一趣
 4 mesh Yiqu
5目 學
 5 mesh study
6目 四怖
 6 mesh Four fears
7目 善說惡說中宿住念差別
 7 mesh The Difference Between Sustaining and Staying in the Theory of Good and Evil
12項 別嗢拕南第十釋無厭等八門
 12 items Don't worry about the tenth Shi Wuyan and other eight gates in Caonan
1目 無厭患與無欲
 1 mesh Insatiable suffering and desireless
2目 無亂間記
 2 mesh There is no chaos
3目 相
 3 mesh Mutually
4目 障
 4 mesh barrier
5目 希奇
 5 mesh strange
6目 無因
 6 mesh no cause
7目 毀
 7 mesh destroy
8目 純染
 8 mesh Pure dyeing
13項 別嗢拕南第十一釋欲住等十八門
 13 items Don't leave the eleventh gate of Caonan and wait for eighteen gates.
1目 少欲住
 1 mesh Less desire to live
2目 自性
 2 mesh Self
3目 於四處所生 敬住速證無上
 3 mesh Born everywhere Respectfully, speedy certification is supreme
4目 三種無上
 4 mesh Three kinds of supreme
5目 二時
 5 mesh Two o'clock
6目 記三中第一--五相問記
 6 mesh The first of three records--Five Phase Questions
7目 記三中第二--三處實記
 7 mesh The second of three records--actual records of three places
8目 記三中第三--二種慰問
 8 mesh Remember the third of three - two kinds of condolences
9目 似正法
 9 mesh Dharma-like
10目 愚癡處所
 10 mesh place of ignorance
11目 不記
 11 mesh Don't remember
12目 變壞
 12 mesh go bad
13目 大師記
 13 mesh Master's Notes
14目 三見滿
 14 mesh Full of three views
15目 外愚相
 15 mesh Foolish appearance
16目 成就六分
 16 mesh Achievement six points
17目 二種論
 17 mesh Two theories
18目 有學無學二種差別
 18 mesh The difference between learning and not learning
2處擇攝
 2 locations to choose from
2節 契經事中處擇攝
 2 sections Choosing photos from every place in the Deeds and Scriptures
1項 第一總嗢拕南半頌標列四門
 1 item There are four gates in the south half of the first general building.
2項 別嗢拕南第一釋安立等八門
 2 items The No. 1 Buddhist monk in Caonan, Anli, and other eight gates
1目 安立
 1 mesh Set up
2目 差別
 2 mesh difference
3目 愚
 3 mesh stupid
4目 不愚
 4 mesh Not stupid
5目 教授
 5 mesh professor
6目 解脫
 6 mesh relief
7目 煩惱
 7 mesh trouble
8目 業
 8 mesh Industry
3項 別嗢拕南第二列釋智等十門
 3 items The second line of Shizhi and other ten schools in Caonan
1目 無智
 1 mesh Unwise
2目 智
 2 mesh wisdom
3目 定
 3 mesh Certainly
4目 殊勝
 4 mesh extraordinary
5目 障
 5 mesh barrier
6目 學等
 6 mesh Study etc.
7目 著
 7 mesh With
8目 無我
 8 mesh Without me
9目 聖道
 9 mesh holy path
10目 三海不同分
 10 mesh The three seas are divided into different parts
4項 別嗢拕南第三列釋同等十門
 4 items The third row of Sakyamuni in Caonan is the same as the ten gates
1目 道不同分
 1 mesh Different ways
2目 師不同分
 2 mesh Different divisions
3目 王國
 3 mesh kingdom
4目 二世間
 4 mesh Second world
5目 有為
 5 mesh promising
6目 遮身行
 6 mesh Cover up
7目 堅執
 7 mesh Perseverance
8目 三空性中第一--二種空住
 8 mesh The first of the three emptiness--the two kinds of emptiness
9目 三空性中第二--邪正二空
 9 mesh The second of the three emptinesses - the two emptinesses of evil and righteousness
10目 三空性中第一--修證二空
 10 mesh The first of the three emptinesses - cultivating the two emptinesses
5項 別嗢拕南第四列釋離欲等七門
 5 items The fourth column of Don't'aonan, the seven gates of liberation and desire, etc.
1目 離欲未離欲
 1 mesh Free from desire but not free from desire
2目 間
 2 mesh between
3目 因緣
 3 mesh cause
4目 染路
 4 mesh Dye the road
5目 保命
 5 mesh Save your life
6目 著處
 6 mesh place of origin
7目 等
 7 mesh wait
6項 第二總嗢拕南一頌標列四門
 6 items The No. 2 General Building, Caonan Yisong, is listed with four gates
7項 別嗢拕南第一舉一頌別釋因因同等九門
 7 items Farewell to Caonan, the first one to sing, to say goodbye, because the nine gates are the same.
1目 因同分識
 1 mesh identification by reason
2目 思
 2 mesh think
3目 縛解脫
 3 mesh release from bondage
4目 相
 4 mesh Mutually
5目 勝觸遍
 5 mesh Victory touches everything
6目 勝解
 6 mesh solution
7目 護根門
 7 mesh mulch gate
8目 教
 8 mesh teach
9目 愛相
 9 mesh love phase
8項 別嗢拕南第二舉二頌別釋唯緣等十二門
 8 items Farewell to Caonan, the second move and two verses, Farewell to Weiyuan and other twelve gates
1目 唯緣
 1 mesh only fate
2目 尋思
 2 mesh Thinking
3目 願
 3 mesh willing
4目 一切種律儀
 4 mesh All kinds of laws
5目 入聖教不護諸根
 5 mesh Entering the Holy Religion without protecting the roots
6目 勝資糧善備
 6 mesh Well-prepared resources
7目 捨所學
 7 mesh Give up what you have learned
8目 著處
 8 mesh place of origin
9目 不善義
 9 mesh unwholesome righteousness
10目 隨流
 10 mesh Go with the flow
11目 菩薩勝餘乘(八相)
 11 mesh Bodhisattva's Victory Vehicle (Eight Appearances)
12目 論施設
 12 mesh On facilities
9項 別嗢拕南第三舉一頌標釋十二門
 9 items The third verse of Bieyaonan explains the twelve gates with one move
1目 上貪
 1 mesh Be greedy
2目 教授
 2 mesh professor
3目 苦住
 3 mesh Live hard
4目 觀察
 4 mesh observe
5目 引發
 5 mesh cause
6目 不應供
 6 mesh Not to be supplied
7目 明解脫
 7 mesh Clear liberation
8目 修
 8 mesh build
9目 無我論
 9 mesh no-self theory
10目 定
 10 mesh Certainly
11目 法見
 11 mesh Dharma view
12目 苦
 12 mesh bitter
10項 別嗢拕南第四舉一頌半標釋十四門
 10 items The fourth chapter of Bieyaonan, one verse, one verse and half standard, explains the fourteen gates
1目 一住
 1 mesh One stay
2目 遠涅槃
 2 mesh far nirvana
3目 略說
 3 mesh Briefly explain
4目 內所說
 4 mesh What I said inside
5目 辨一切
 5 mesh discern everything
6目 智相
 6 mesh Wisdom
7目 捨所學
 7 mesh Give up what you have learned
8目 業
 8 mesh Industry
9目 等
 9 mesh wait
10目 空
 10 mesh null
11目 隨行
 11 mesh accompanying
12目 恒住
 12 mesh permanent
13目 師弟圓滿
 13 mesh Junior brother is perfect
14目 重釋師弟圓滿
 14 mesh Re-release Junior Brother’s Perfection
3緣起食諦界擇攝
 3 Dependent Origination of the Realm of Food and Selection
3節 契經事中緣起食諦界擇攝
 3 sections Selected Photos of Dependent Origination and Food Truth Realm in Deeds and Sutras
1項 第一總嗢拕南一頌標列六門
 1 item The No. 1 General Cao Nan Yi Song is listed with six gates
2項 別嗢拕南第一標釋立等十門
 2 items The first standard of Buenaonan is the tenth gate.
1目 苦聚
 1 mesh bitter gathering
2目 諦觀
 2 mesh Insight
3目 重釋諦觀
 3 mesh Reinterpretation of truth
4目 攝聖教
 4 mesh Photographic Saint Cult
5目 微智
 5 mesh Wei Zhi
6目 思量際
 6 mesh Consideration
7目 觀察
 7 mesh observe
8目 上慢
 8 mesh Slow up
9目 甚深
 9 mesh Very deep
3項 別嗢拕南第二標釋異等七門
 3 items The Second Standard of Bietaonan, the Seven Gates of Different Interpretations, etc.
1目 異
 1 mesh different
2目 世俗勝義
 2 mesh worldly justice
3目 法爾
 3 mesh Farr
4目 此作等
 4 mesh This work etc.
5目 大空
 5 mesh Big sky
6目 分別
 6 mesh respectively
7目 自作
 7 mesh self-made
4項 別嗢拕南第三標釋觸緣等十門
 4 items The third standard of the third chapter of Caonan is called Touching Yuan, etc.
1目 觸緣
 1 mesh touch
2目 見圓滿
 2 mesh see perfection
3目 實
 3 mesh Reality
4目 解
 4 mesh untie
5目 不受樂
 5 mesh Not happy
6目 法住智涅槃
 6 mesh Dharma abiding wisdom nirvana
7目 精進
 7 mesh Diligence
8目 生處
 8 mesh place of birth
9目 猶豫
 9 mesh hesitate
10目 苦惱
 10 mesh distressed
5項 別嗢拕南第四標釋有滅等六門
 5 items The Fourth Standard of Biezaonan explains the Six Doors of Destruction and Destruction.
1目 有滅
 1 mesh existence and cessation
2目 沙門婆羅門
 2 mesh Samana Brahmin
3目 受智
 3 mesh be wise
4目 流轉
 4 mesh circulation
5目 來往
 5 mesh coming and going
6目 佛順逆
 6 mesh Buddha is obedient and rebellious
6項 別嗢拕南第五標釋安立等六門
 6 items The fifth standard of Caonan, Anli and other six gates
1目 安立
 1 mesh Set up
2目 因緣
 2 mesh cause
3目 觀察於食義
 3 mesh Observe at Shiyi
4目 極多諸過患
 4 mesh Many faults
5目 雜染
 5 mesh defilement
6目 等
 6 mesh wait
7項 別嗢拕南第六標釋如理等十二門
 7 items Don't mention the sixth standard of Caonan, Shiruli and other twelve gates.
1目 如理等
 1 mesh Ru Li et al.
2目 攝
 2 mesh photograph
3目 集諦
 3 mesh Collection of truths
4目 得
 4 mesh have to
5目 相
 5 mesh Mutually
6目 處
 6 mesh at
7目 業
 7 mesh Industry
8目 障
 8 mesh barrier
9目 過
 9 mesh Pass
10目 黑異熟等
 10 mesh Black, ripe, etc.
11目 大義
 11 mesh Righteousness
12目 難得
 12 mesh rare
8項 第二總嗢拕南半頌列三門明界釋
 8 items The second general chapter of the Southern Bansong lists the three gates of Mingjie interpretation
9項 別嗢拕南第一標釋總義等四門
 9 items Four gates including Caonan No. 1, Explanation of General Meanings, etc.
1目 總義
 1 mesh General meaning
2目 自類別
 2 mesh self category
3目 似轉
 3 mesh Like turning
4目 三求
 4 mesh Three requests
10項 別嗢拕南第二標釋三七界相攝等七門
 10 items The Second Standard of Biezaonan, the Three Seven Realms, and the Seven Gates
1目 三七界相攝
 1 mesh Photography of the Three and Seven Realms
2目 見想
 2 mesh Thoughts
3目 希奇
 3 mesh strange
4目 差別性
 4 mesh Differentiation
5目 安立
 5 mesh Set up
6目 寂靜
 6 mesh silence
7目 愚夫
 7 mesh Foolish man
11項 別嗢拕南第三標釋自性等四門
 11 items The Third Standard Explanation of Self-nature and Four Doors
1目 受自性
 1 mesh Received nature
2目 受因緣
 2 mesh receive karma
3目 受見
 3 mesh be seen
4目 受染
 4 mesh infected
5目 數取趣
 5 mesh Count for fun
6目 轉差別
 6 mesh switch difference
7目 受道理
 7 mesh Be reasonable
8目 受寂靜
 8 mesh suffer silence
9目 觀察
 9 mesh observe
12項 別嗢拕南第四釋受生起等七門
 12 items The fourth release of the fourth release of feeling and the seven other gates
1目 受生起
 1 mesh Feeling arises
2目 劣等
 2 mesh inferior
2目 諸受相差別
 2 mesh Differences in feelings
4目 見等為最勝
 4 mesh Seeing and waiting is the best
5目 知差別
 5 mesh know the difference
6目 請問
 6 mesh Excuse me
7目 記別
 7 mesh Remember farewell
4菩提分法擇攝
 4. Bodhi method selection
4節 契經事中菩提分法擇攝
 4 sections Selected photos of the Bodhi method in the Deeds and Sutras
1項 總嗢拕南一頌標列十門
 1 item There are ten gates listed in a song in the south of the general area.
2項 別嗢拕南第一標釋四念住中沙門等八門
 2 items The first standard explanation of the Four Satipaṇas and the Eight Doors including Samana
1目 沙門
 1 mesh Samana
2目 沙門義
 2 mesh Samanagi
3目 喜樂
 3 mesh joy
4目 一切法
 4 mesh all dharma
5目 梵行
 5 mesh Brahmacharya
6目 數取趣
 6 mesh Count for fun
7目 超
 7 mesh overtake
8目 二染
 8 mesh Second dye
3項 別嗢拕南第一標釋四念住中安立、邊際、純等八門
 3 items The first standard explanation of Bie Tongnan's Four Mindfulness-Containing Eight Doors: Anli, Margin, and Pure.
1目 安立邊際純
 1 mesh Anritsu Marginal Pure
2目 如理緣起
 2 mesh Reasonable origin
3目 修時障之自性
 3 mesh The nature of repairing time obstacles
4目 斷
 4 mesh break
5目 起修
 5 mesh Start repairing
4項 別嗢拕南第三標釋四念住中諸根等六門
 4 items The third standard of Bie Tong Nan explains the six doors including the faculties in the four states of mindfulness.
1目 諸根
 1 mesh roots
2目 受味
 2 mesh Taste
3目 前後有差別
 3 mesh There is a difference before and after
4目 取相
 4 mesh phase
5目 諸纏
 5 mesh Zhu Tang
6目 大果利
 6 mesh Big fruit
5項 別嗢拕南第四半頌標釋四念住中邪師等八門
 5 items The fourth and a half verses of the Farewell Kaonan Explanation of the Eight Doors of the Four Mindfulness-Abstracts, including the Evil Master
1目 邪師
 1 mesh evil master
2目 住雪山
 2 mesh Live in snow mountain
3目 勸勉
 3 mesh exhort
4目 繫屬淨
 4 mesh System is pure
5目 漸次
 5 mesh gradually
6目 戒圓滿
 6 mesh Perfect precepts
7目 穗
 7 mesh ear
8目 成就
 8 mesh Achievement
6項 別嗢拕南第五標釋四正斷四神足、勇等八門
 6 items The fifth standard interpretation of Bieyaonan is the four right branches, the four divine feet, and the eight gates of courage.
1目 勇
 1 mesh brave
2目 力
 2 mesh force
3目 修等持
 3 mesh Practice and maintain
4目 異門
 4 mesh Strange sect
5目 神足
 5 mesh God's feet
7項 別嗢拕南第六標釋五根、安立等四門
 7 items Don't worry about the sixth standard of Caonan, which explains the five roots, Anli and other four doors
1目 安立
 1 mesh Set up
2目 所行境
 2 mesh Traveling environment
3目 慧根乃至安住
 3 mesh Wisdom roots and even abiding
4目 外異生品等
 4 mesh Xenobiotics, etc.
8項 別嗢拕南第七五力、思擇等八門
 8 items Don’t forget the eight gates such as Caonan No. 75, Sizhi, etc.
1目 思擇
 1 mesh Thinking about choices
2目 覺慧等
 2 mesh Juehui et al.
3目 國等及諸王
 3 mesh States and kings
4目 阿羅漢
 4 mesh Arhat
5目 有學
 5 mesh Learned
6目 質直
 6 mesh Honesty
9項 別嗢拕南第八標釋七覺分、立等八門
 9 items The Eighth Standard of Biezaonan explains the Seven Enlightenment Factors and the Eight Impartments of Impartiality.
1目 立
 1 mesh stand
2目 差別
 2 mesh difference
3目 食
 3 mesh Food
4目 漸次
 4 mesh gradually
5目 安樂
 5 mesh peace of mind
6目 住
 6 mesh live
7目 修
 7 mesh build
10項 別嗢拕南第九標釋八正道支、內外力等四門
 10 items The Ninth Standard of the Special Explanation of the Eightfold Path, Internal and External Forces, etc.
1目 內外力
 1 mesh Internal and external forces
2目 清淨差別
 2 mesh clean difference
3目 異門
 3 mesh Strange sect
4目 沙門婆羅門
 4 mesh Samana Brahmin
11項 別嗢拕南第十標釋息念、障隨惑尋等八門
 11 items Don’t mention the eight gates of the Tenth Mark of the South: Mindfulness of Release of Breathing, Obscuration and Confusion, etc.
1目 障隨惑尋等
 1 mesh Obstacles follow confusion and wait
2目 果
 2 mesh fruit
3目 欲
 3 mesh want
4目 細
 4 mesh thin
5目 身勞
 5 mesh Physical fatigue
6目 學住
 6 mesh learn to live
7目 作意
 7 mesh intention
8目 智無執
 8 mesh Wisdom without persistence
12項 別嗢拕南第十一標釋學、尊重尸羅等五門
 12 items The Eleventh Standard of Hermeneutics, Respect for Shelob and other five schools
1目 尊重尸羅
 1 mesh Respect Shelob
2目 清淨戒圓滿
 2 mesh Perfection of Purity and Precepts
3目 現行
 3 mesh in force
4目 學勝利
 4 mesh learn victory
5目 學差別
 5 mesh Learn the difference
13項 別嗢拕南第十二標釋證、證淨初安立五門
 13 items The twelfth standard of Bie Caonan is the explanation of the certificate and the five gates of the certificate are established at the beginning of the process.
1目 證淨初安立
 1 mesh The initial establishment of the pure state of mind
2目 變異
 2 mesh Mutations
3目 天路
 3 mesh sky Road
4目 喻明鏡
 4 mesh Yu Mingjing
5目 記別
 5 mesh Remember farewell
3章 契經事總結
 Chapter 3 Summary of Deeds
2 調伏事
 2 To tame things
4章 調伏事
 Chapter 4 tame things
1總擇攝
 1 total selection
1節 結前生後
 1 section knot before and after life
2節 釋調伏事
 2 sections release things
1項 釋其得名
 1 item explain its name
2項 嗢拕南標釋利等十一門
 2 items Eleven gates including Ai Kao Nan Biao Shi Li
1目 利
 1 mesh profit
2目 聚
 2 mesh gather
3目 攝
 3 mesh photograph
4目 隨行
 4 mesh accompanying
5目 逆順
 5 mesh Go against the will
5目 逆順
 5 mesh Go against the will
6目 能寂靜
 6 mesh can be silent
7目 遍知
 7 mesh omniscient
8目 信不信
 8 mesh believe it or not
9目 力
 9 mesh force
10目 五人品類差別
 10 mesh Differences in categories among five people
11目 三種邪行
 11 mesh Three evil practices
3節 結勸覺了
 3 sections Got sleepy
3 本母事
 3 mother things
5章 分別法相摩怛理迦
 Chapter 5 Distinguishing the Dharma Signs of Maharaja
1序辯攝
 1 preface photo
1節 結前生後
 1 section knot before and after life
2節 總標綱要舉嗢拕南
 2 sections General Bid Outline
1項 前半頌明釋義方軌
 1 item The first half of the poem explains the square track
2項 後半頌明序辯前後
 2 items The second half of the poem explains the preface and debate
1目 廣辯染淨事
 1 mesh Extensive debate and clean things
2目 廣辯五事
 2 mesh Broadly speaking about five things
3項 舉頌列釋六門
 3 items Praise and explain the six gates
1目 聚
 1 mesh gather
2目 相攝等
 2 mesh Photography etc.
3目 成就等
 3 mesh Achievements etc.
4目 自性等
 4 mesh Self-nature, etc.
5目 因等
 5 mesh Because of waiting
6目 廣地等(二頌十八門)
 6 mesh Guangdi and others (two verses and eighteen gates)
3節 總結本母事序辯攝
 3 sections Summarizing the story of the mother's events
4節 總結攝事分全部
 4 sections Summarize all the photos taken
後序
 Afterword

1 - Maulyo Bhūmayaḥ 本地分 Basic Main section

1.1 - pañca-vijñāna-kāya-saṃprayukta-bhūmi 五識身相應地 5 consciousnesses of body

#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
No.
 No.
1579 [cf.
 1579 [cf.
Nos. 1580-1584]
 Nos. 1580-1584]
瑜伽師地論卷第一
 Volume 1 of Yogi's Earth Treatise
彌勒菩薩說
 Maitreya Bodhisattva said
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中五識身相應地第一
 The five sense bodies in the local division are correspondingly first
云何瑜伽師地？
 Where is the land of the yogi?
謂十七地。
 It is called seventeen places.
何等十七？
 How seventeen?
嗢拕南曰：
 Fu Gaonan said:
五識相應、意、　　有尋伺等三、
 The five consciousnesses correspond to each other, the mind, and the following three:
三摩地俱、非、　　有心、無心地、
 Samadhi is both, non, with mind and without mind,
聞、思、修所立、　　如是具三乘、
 Hearing, meditating, and cultivating what has been established, thus possessing the three vehicles,
有依、及無依，　　是名十七地。
 There are dependencies and there are no dependencies, these are called seventeen places.
一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。
 First, the body of five consciousnesses corresponds to each other; second, the ground of mind; third, the ground of pursuit and sustenance; fourth, the ground of no pursuit but sustenance; fifth, the ground of no pursuit and no sustenance; sixth, the ground of samadhi. The seventh is the ground of non-samadhi, the eighth is the ground with intention, the ninth is the ground without intention, the tenth is the ground achieved by hearing, the eleventh is the ground achieved by thinking, the twelfth is the ground achieved by practicing, and the thirteenth The fourteenth is the ground of sravakas, the fourteenth is the ground of Solitary Enlightenment, the fifteenth is the ground of Bodhisattva, the sixteenth is the ground of having a remainder, and the seventeenth is the ground of having no remainder.
如是略說十七，名為瑜伽師地。
 Thus briefly mentioned, seventeen are called the yogi ground.
云何五識身相應地？
 How come the five consciousnesses correspond to the body?
謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。
 It is said that the five-consciousness body has its own nature, its support, its object, its assistance and companionship, and its operation. This is generally called the corresponding ground of the five-consciousness body.
何等名為五識身耶？
 How is it called the five-consciousness body?
所謂眼識、耳識、鼻識、舌識、身識。
 The so-called eye consciousness, ear consciousness, nose consciousness, tongue consciousness and body consciousness.
云何眼識自性？
 Why do you know your own nature with your eyes?
謂依眼，了別色。
 It is said that relying on the eyes can distinguish colors.
彼所依者，俱有依，謂眼。
 Everything he relies on has a basis, which is called the eye.
等無間依，謂意。
 Waiting for endless dependence means meaning.
種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。
 The seed dependence refers to the alaya consciousness that all seeds are attached to and matured into.
如是略說二種所依。
 So briefly describe the two types of support.
謂色、非色。
 It refers to color and non-color.
眼是色，餘非色。
 The eye is color, the rest is not color.
眼，謂四大種所造眼識所依淨色，無見有對。
 The eye refers to the pure color on which the eye consciousness is created by the four major types. There is no right to see.
意，謂眼識無間過去識。
 Meaning, it means that eye consciousness is continuous and past consciousness.
一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。
 All seed consciousness refers to all the seeds and familiar consciousness that were born from the beginningless time.
彼所緣者，謂色，有見有對。
 The object is called form, and it has a certain view and rightness.
此復多種。
 There are many kinds of this.
略說有三，謂顯色、形色、表色。
 Briefly speaking, there are three types, namely color appearance, shape color and surface color.
顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。
 Colors include blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, fog, and empty colors.
形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。
 Shape and color refer to long, short, square, round, flat, thin, straight, irregular, high, and low color.
表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。
 Color refers to the colors of taking, giving up, bending, stretching, walking, standing, sitting, lying down, etc.
又顯色者，謂若色顯了，眼識所行。
 Also, if the color appears, the eyes will recognize the action.
形色者，謂若色積集長短等分別相。
 Form and color means that if the color accumulates, its length and length will be divided into different phases.
表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。
 Expressing color means that this accumulated color is continuous in birth and death. Due to the cause of variation, it is no longer reborn in the original place, but turns to different places, either without interruption, or with interval, or near or far.
或即於此處變異生，是名表色。
 Or it may mutate here, which is called expressive color.
又顯色者，謂光、明等差別。
 And color refers to differences such as light and brightness.
形色者，謂長、短等積集差別。
 Shape refers to the cumulative difference between long and short.
表色者，謂業用為依轉動差別。
 Expressive color refers to the difference in karma and rotation.
如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。
 Such all appearances, shapes, and colors are the differences between the actions of the eye, the realm of the eye, the actions of the eye-consciousness, the realm of the eye-consciousness, and the objects of the eye-consciousness, and the actions, realms of consciousness, and objects of the consciousness.
又即此色復有三種。
 That is to say, there are three kinds of colors.
謂若好顯色、若惡顯色、若俱異顯色，似色顯現。
 It means that if a good color appears, if a bad color appears, if both appear different colors, a similar color appears.
彼助伴者，謂彼俱有相應諸心所有法。
 Those who help him say that he has all the dharmas corresponding to his mind.
所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。
 The so-called intention, contact, feeling, thought, thought, and residual eye consciousness all have corresponding mental phenomena.
又彼諸法同一所緣，非一行相，俱有相應，一一而轉。
 Moreover, all the dharmas have the same object, and they are not one line or phase, but all correspond to each other and turn one by one.
又彼一切各各從自種子而生。
 And everything comes from its own seed.
彼作業者，當知有六種。
 Those who do this should know that there are six types.
謂唯了別自境所緣，是名初業。
 It is said that only understanding one's own environment and objects is called the first step.
唯了別自相，唯了別現在，唯一剎那了別。
 The only farewell is the self, the only farewell is the present, the only farewell is the moment.
復有二業。
 There are two industries again.
謂隨意識轉、隨善染轉、隨發業轉。
 It means that it changes with consciousness, with good deeds, and with karma.
又復能取愛非愛果，是第六業。
 It is the sixth karma to regain the fruit of love that is not love.
云何耳識自性？
 Why do you know your own nature?
謂依耳，了別聲。
 Say goodbye to your ears.
彼所依者，俱有依，謂耳。
 Everything he relies on has a basis, which is called the ear.
等無間依，謂意。
 Waiting for endless dependence means meaning.
種子依，謂一切種子阿賴耶識。
 Seed dependence refers to the alaya consciousness of all seeds.
耳，謂四大種所造耳識所依淨色，無見有對。
 Ear refers to the pure color created by the four major types of ear consciousness, and there is no right view.
意及種子，如前分別。
 The meaning and seeds are distinguished as before.
彼所緣者，謂聲，無見有對。
 The object is called sound, and there is no right view.
此復多種。
 There are many kinds of this.
如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。
 Such as the sound of shells, large and small drums, dancing, singing, various musical sounds, haiku opera calls, female voices, male voices, wind and forest and other sounds, clear sounds, unclear sounds, meaningful sounds, meaningless sounds, lower middle and upper The sound of voices, the sound of rivers, the noise of arguments, the sound of acceptance and upholding of speeches, the sound of arguments and decisions.
如是等類，有眾多聲。
 Like this and so on, there are many voices.
此略三種。
 Here are three types.
謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。
 It means that we receive great sound due to attachment, receive great sound due to non-attachment, and receive great sound due to non-attachment.
初唯內緣聲，次唯外緣聲，後內外緣聲。
 At first, there are only inner sounds, then there are only outer sounds, and finally, there are inner and outer sounds.
此復三種。
 There are three types of this.
謂可意聲、不可意聲、俱相違聲。
 It is said that the sound can be imagined, the sound cannot be imagined, and the sounds are all contradictory.
又復聲者，謂鳴、音、詞、吼表彰語等差別之名。
 The compound sound refers to different names such as Ming, Yin, Ci, roar and speech.
是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。
 This is what the ears do, the state of the ears, what the ear consciousness does, the state of the ear consciousness, the objects of the ear consciousness, what the consciousness does, the state of consciousness, and the objects of the consciousness.
助伴及業，如眼識應知。
 Helping companions and karma is like what one should know with eyesight.
云何鼻識自性？
 Why do you know your own nature?
謂依鼻，了別香。
 It is said that it smells good and smells good.
彼所依者，俱有依，謂鼻。
 Everything he relies on has a basis, which is called the nose.
等無間依，謂意。
 Waiting for endless dependence means meaning.
種子依，謂一切種子阿賴耶識。
 Seed dependence refers to the alaya consciousness of all seeds.
鼻，謂四大種所造鼻識所依淨色，無見有對。
 The nose refers to the pure color on which the nose consciousness is created by the four major species. There is no right view.
意及種子，如前分別。
 The meaning and seeds are distinguished as before.
彼所緣者，謂香、無見有對。
 The object is called fragrance, and I don’t see anything right.
此復多種。
 There are many kinds of this.
謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。
 It is called good fragrance, bad fragrance, and equal fragrance. The nose can smell the fragrance of roots, stems, flowers, leaves, fruits, and fruits.
如是等類，有眾多香。
 Like this and so on, there are many incense.
又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。
 Fragrance refers to the different names of what the nose smells, what the nose picks up, and what the nose smells.
是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。
 It is the actions of the nose, the realm of the nose, the actions of the nose consciousness, the realm of nose awareness, and the object of the nose consciousness, and the actions of the consciousness, the realm of consciousness, and the object of consciousness.
助伴及業，如前應知。
 Helping companions and careers should be known as before.
云何舌識自性？
 Why does the tongue know one's own nature?
謂依舌，了別味。
 It is said that it depends on the tongue and distinguishes the taste.
彼所依者，俱有依，謂舌。
 Everything he relies on has a basis, which is called the tongue.
等無間依，謂意。
 Waiting for endless dependence means meaning.
種子依，謂一切種子阿賴耶識。
 Seed dependence refers to the alaya consciousness of all seeds.
舌，謂四大種所造舌識所依淨色，無見有對。
 The tongue refers to the pure color on which the tongue consciousness is created by the four major species. There is no right view.
意及種子，如前分別。
 The meaning and seeds are distinguished as before.
彼所緣者，謂味，無見有對。
 The object is called taste, and there is no right way to see it.
此復多種。
 There are many kinds of this.
謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。
 It is called bitter, bitter, pungent, sweet, salty, bland, pleasant, not pleasant, if it is left in the place, it is the tongue.
又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。
 And the taste refers to different names such as should be chewed, should be swallowed, should be chewed, should be drunk, should be licked, should be sucked, should be used, and so on.
是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。
 It is the actions of tongue, the state of tongue, the actions of tongue consciousness, the state of tongue consciousness, the object of tongue consciousness, the actions of consciousness, the state of consciousness, and the object of consciousness.
助伴及業，如前應知。
 Helping companions and careers should be known as before.
云何身識自性？
 How can you know your own nature?
謂依身，了別觸。
 It means relying on the body and not touching it.
彼所依者，俱有依，謂身。
 Everything he relies on has a basis, which is called the body.
等無間依，謂意。
 Waiting for endless dependence means meaning.
種子依，謂一切種子阿賴耶識。
 Seed dependence refers to the alaya consciousness of all seeds.
身，謂四大種所造身識所依淨色，無見有對。
 The body refers to the pure color on which body consciousness is created by the four major species. There is no right or wrong view.
意及種子，如前分別。
 The meaning and seeds are distinguished as before.
彼所緣者，謂觸，無見有對。
 That object is called contact, and there is no right view.
此復多種。
 There are many kinds of this.
謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。
 It refers to earth, water, fire, wind, light nature, heavy nature, slippery nature, cold nature, hunger, thirst, fullness, strength, inferiority, slowness, urgency, illness, old age, death, clammy, stuffiness, stickiness, and fatigue. , rest, weakness, timidity, courage, and so on, there are many kinds of contact.
此復三種。
 There are three types of this.
謂好觸、惡觸、捨處所觸、身所觸。
 It is called good touch, bad touch, touch in other places, and touch in the body.
又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。
 Also, touch refers to different names such as what is rubbed, what is touched, if it is rough, if it is soft, if it is moving, if it is warm, and so on.
是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。
 It is what the body does, the state of the body, what the body consciousness does, the state of body consciousness, the object of body consciousness, what the consciousness does, the state of consciousness, and the object of consciousness.
助伴及業、如前應知。
 Helping companions and karma should be known as before.
復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。
 Again, although the eye is not bad, the form is in front of you, but if the mind is not properly aroused, the eye-consciousness will not arise.
要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。
 Only if the eye is not bad, the form is in front of you, and the mind can be reappeared, then the eye-consciousness can be born.
如眼識生，乃至身識，應知亦爾。
 Just as eye consciousness arises, and even body consciousness arises, you should know it.
復次，由眼識生，三心可得。
 Again, arising from eye consciousness, the three minds can obtain it.
如其次第，謂率爾心、尋求心、決定心。
 The second one is the mind of being forthright, the mind of seeking, and the mind of determination.
初是眼識，二在意識。
 The first is eye consciousness, the second is consciousness.
決定心後方有染淨。
 There is defilement behind the determined mind.
此後乃有等流眼識善不善轉。
 After that, there will be others who recognize good and bad deeds.
而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。
 However, he cannot help but distinguish himself, so that the remaining state of mind is uninteresting. When passing by, the two consciousnesses of eyes and minds, whether good or defiled, continue to turn.
如眼識生，乃至身識，應知亦爾。
 Just as eye consciousness arises, and even body consciousness arises, you should know it.
復次，應觀五識所依，如往餘方者所乘。
 Again, you should observe what the five senses rely on, as if they are riding on the other side.
所緣，如所為事。
 The object is like what you do.
助伴，如同侶。
 A companion, like a companion.
業，如自功能。
 Industry is like self-function.
復有差別。
 There is a difference.
應觀五識所依，如居家者家。
 One should observe the place where the five senses are based, just like a person’s home.
所緣，如所受用。
 The object is used as it is intended.
助伴，如僕使等。
 Helping companions, such as servants, etc.
業，如作用。
 Karma, such as function.
本地分中意地第二之一
 One of the second favorite local places
已說五識身相應地。
 It has been said that the five sense bodies correspond to each other.

1.2 - mano-bhūmi 意地 stage of mind

云何意地？
 What is “stage of mind”?
此亦五相應知。
 This is also known as the Five Correspondences.
謂自性故，彼所依故，彼所緣故，彼助伴故，彼作業故。
 It is said that it is because of one's own nature, that is why one relies on it, that is why one is there, that one's help is due to one's companions, and that is why one does one's work.
云何意自性？
 What does Yun mean by nature?
謂心、意、識。
 It means heart, mind and consciousness.
心，謂一切種子所隨、依止性所隨、(依附依止)性、體能執受、異熟所攝阿賴耶識。
 Heart refers to the alaya consciousness that is followed by all seeds, followed by dependence, (dependence and dependence), physical energy, attachment, and ripeness.
意，謂恒行意，及六識身無間滅意。
 Intention refers to the intention of constant movement and the intention of the six consciousnesses to ceaselessly disappear.
識，謂現前了別所緣境界。
 Consciousness refers to the state of distinguishing objects in front of you.
彼所依者，等無間依，謂意。
 What he relies on, such as endless dependence, means meaning.
種子依，謂如前說一切種子阿賴耶識。
 Seed dependence means alaya consciousness of all seeds as mentioned before.
彼所緣者，謂一切法，如其所應。
 That object means that all dharmas are as they should be.
若不共者，所緣即受想行蘊、無為、無見無對色、六內處，及一切種子。
 If they are not the same, the objects are the aggregates of feeling, thoughts, formations, non-action, no seeing and no corresponding form, the six internal locations, and all seeds.
彼助伴者，謂作意、觸、受、想、思，欲、勝解、念、三摩地，慧、信、慚、愧、無貪、無瞋、無癡、精進、輕安、不放逸、捨、不害、貪、恚、無明、慢、見、疑，忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，無慚、無愧，惛沈、掉舉、不信、懈怠、放逸、邪欲、邪勝解、忘念、散亂、不正知，惡作、睡眠、尋、伺，如是等輩俱有相應心所有法，是名助伴。
 His assistants include mindfulness, contact, feeling, thought, thought, desire, understanding, mindfulness, samadhi, wisdom, faith, shame, guilt, non-greed, non-anger, non-delusion, energy, tranquility, Not to be carefree, equanimous, not harmful, greedy, jealous, ignorant, conceited, prejudiced, doubtful, wrathful, hateful, resentful, annoyed, jealous, stingy, deceitful, flattery, cowardly, harmful, not ashamed, not guilty, ashamed, Restlessness, disbelief, laziness, carelessness, wrong desires, wrong solutions, forgetfulness, distraction, incorrect knowledge, bad deeds, sleep, seeking, and waiting, etc., all have corresponding mental phenomena, which are called supporting companions.
同一所緣，非同一行相，一時俱有一一而轉，各自種子所生。
 The same object, not the same behavior, all turn around one by one at a time, and are born from their own seeds.
更互相應，有行相，有所緣，有所依。
 They also respond to each other, have behaviors, have connections, and have dependencies.
彼作業者，謂能了別自境所緣，是名初業。
 Those who do this work are said to be able to distinguish their own environment and objects. This is called the first work.
復能了別自相、共相。
 He is able to differentiate between himself and the common phase.
復能了別去來今世。
 Don't go back to this life when you regain your abilities.
復剎那了別，或相續了別。
 We say goodbye in an instant, or say goodbye continuously.
復為轉、隨轉，發淨不淨一切法業。
 It will turn again and again, and it will purify and purify all dharma karma.
復能取愛非愛果。
 To regain the fruit of love is not love.
復能引餘識身，又能為因，發起等流識身。
 It can also induce the body of residual consciousness, and can also be the cause to initiate the body of residual consciousness.
又諸意識望餘識身有勝作業。
 Furthermore, all consciousnesses hope that the body of the remaining consciousness will have a winning work.
謂分別所緣，審慮所緣，若醉，若狂，若夢，若覺，若悶，若醒，若能發起身業、語業，若能離欲，若離欲退，若斷善根，若續善根，若死，若生等。
 It means distinguishing the object, considering the object, if it is drunk, if mad, if it is a dream, if it is awake, if it is dull, if it is awake, if it can initiate physical and verbal karma, if it can renounce desire, if it can retreat from desire, if it can cut off good roots. , if good roots continue, if death, if life, etc.
云何分別所緣？
 How can we distinguish between objects?
由七種分別。
 There are seven distinctions.
謂有相分別、無相分別、任運分別、尋求分別、伺察分別、染污分別、不染污分別。
 It is called distinction with form, distinction without form, distinction by chance, distinction by seeking, distinction by observation, distinction by contamination, and distinction without contamination.
有相分別者，謂於先所受義、諸根成就善名言者所起分別。
 Those who have phase distinctions refer to the distinctions that arise from those who have received meanings and achieved good sayings through their faculties.
無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。
 Those who have no distinction are those who follow the previous introduction, and those who have unwholesome sayings such as babies.
任運分別者，謂於現前境界，隨境勢力任運而轉所有分別。
 Those who are allowed to be separated by fate mean that in the current realm, all differences are caused by the fate of the forces in the environment.
尋求分別者，謂於諸法觀察尋求所起分別。
 To seek distinction is to observe and seek the distinction arising from all dharmas.
伺察分別者，謂於已所尋求、已所觀察，伺察安立所起分別。
 To observe and differentiate means to distinguish what has been sought and observed, and to observe and establish the distinction.
染污分別者，謂於過去顧戀俱行、於未來希樂俱行、於現在執著俱行所有分別。
 Those who contaminate and distinguish are those who indulge in care and love in the past, pursue pleasure in the future, and pursue all kinds of distinctions in the present with attachment.
若欲分別、若恚分別、若害分別，或隨與一煩惱、隨煩惱相應所起分別。
 If you want to differentiate, hate to differentiate, or harm to differentiate, or it may be caused by a trouble or the corresponding trouble.
不染污分別者，若善、若無記。
 Those who are not tainted and differentiated are good and unforgettable.
謂出離分別、無恚分別、無害分別、或隨與一信等善法相應。
 It is said to be free from discrimination, non-hateful discrimination, harmless discrimination, or consistent with good practices such as faith.
或威儀路、工巧處，及諸變化所有分別。
 Or the majestic way, the skillful workmanship, and all the changes.
如是等類，名分別所緣。
 Such as this and so on, the name distinguishes the object.
云何審慮所緣？
 Why should we consider the object?
謂如理所引、不如理所引，非如理非不如理所引。
 It is said that what is quoted by reason is not what is led by reason, and what is not justified is not what is led by reason.
如理所引者：
 Reasonably quoted:
謂不增益非真實有，如四顛倒。
 To say that there is no gain is not real existence, just like the four inversions.
謂於無常常倒，於苦樂倒，於不淨淨倒，於無我我倒。
 It is said that we always fall for nothingness, we fall for pain and pleasure, we fall for impurity, and we fall for no-self.
亦不損減諸真實有，如諸邪見。
 Nor does it detract from all real existence, such as wrong views.
謂無施與等諸邪見行。
 It is said that there are no evil views and practices such as giving and giving.
或法住智，如實了知諸所知事。
 Or Dharma-residing wisdom, knowing everything you know as it really is.
或善清淨出世間智，如實覺知所知諸法。
 Or good and pure transcendental wisdom, aware of all dharmas as they really are.
如是名為如理所引。
 Such is the name of reason.
與此相違，當知不如理所引。
 Contrary to this, you should know that it is not reasonable.
非如理非不如理所引者，謂依無記慧審察諸法。
 Those who are not unreasonable and unreasonable are those who examine all dharmas according to Wuji Wisdom.
如是名為審慮所緣。
 This is called considering the object.
云何醉？
 Why are you so drunk?
謂由依止性羸劣故，或不習飲故，或極數飲故，或過量飲故，便致醉亂。
 It is said that due to poor dependence, not being accustomed to drinking, drinking too much, or drinking too much, drunkenness will occur.
云何狂？
 Why are you so crazy?
謂由先業所引，或由諸界錯亂，或由驚怖失志，或由打觸末摩，或由鬼魅所著，而發癲狂。
 It is said that it is caused by previous karma, or by confusion in all realms, or by fear and loss of ambition, or by contact with Momo, or by ghosts and ghosts.
云何夢？
 Yunhemeng?
謂由依止性羸劣；
 It is said that dependence is weak;
或由疲倦過失；
 or by fault of fatigue;
或由食所沈重；
 or heavy from food;
或由於闇相作意思惟；
 or due to dark thoughts;
或由休息一切事業；
 or by resting all undertakings;
或由串習睡眠；
 Or sleep by habit;
或由他所引發，如由搖扇，或由明呪，或由於藥，或由威神；
 Or it is caused by him, such as a shaking fan, or the light of day, or caused by medicine, or by a powerful god;
而發惛夢。
 And dream of shame.
云何覺？
 Yun Hejue?
謂睡增者不勝疲極故，有所作者要期睡故，或他所引，從夢而覺。
 It is said that those who sleep more are extremely tired. Some authors want to sleep in advance, or they may be induced to wake up from dreams.
云何悶？
 Why is it boring?
謂由風熱亂故；
 It is said to be caused by wind-heat disorder;
或由捶打故；
 Or due to beating;
或由瀉故，如過量轉痢及出血；
 Or due to diarrhea, such as excessive diarrhea and bleeding;
或由極勤勞；
 Or due to extreme hard work;
而致悶絕。
 And lead to boredom.
云何醒？
 Yunhe wakes up?
謂於悶已而復出離。
 It is said that he has come back from being bored.
云何發起身業、語業？
 How do you initiate physical and verbal karma?
謂由發身語業智前行故；
 It is said that it is due to the wisdom of body, speech and karma;
次欲生故；
 The second desire is to live;
次功用起故；
 Secondary function arises;
次隨順功用為先，身語業風轉故；
 Follow the functions first, body, speech, karma and wind will change;
從此發起身業、語業。
 From then on, physical and verbal karma are initiated.
云何離欲？
 Why do you want to be free from desire?
謂隨順離欲根成就故，從他獲得隨順教誨故，遠離彼障故，方便正修無倒思惟故，方能離欲。
 It is said that because the root of obedience and freedom from desire has been achieved, and because the teachings of obedience and obedience have been obtained from him, and because of staying away from obstacles, and because of convenient and correct cultivation of non-returning thoughts, only then can one be able to achieve freedom from desire.
云何離欲退？
 Why do you want to retreat?
謂性軟根故；
 It is said that the nature is weak;
新修善品者，數數思惟彼形狀相故；
 Those who are new to practicing good deeds should meditate on the shape and appearance of each one several times;
受行順退法故；
 Because of the Dharma of moving forward and retreating;
煩惱所障故；
 troubled by worries;
惡友所攝故；
 Taken by evil friends;
從離欲退。
 Retreat from desire.
云何斷善根？
 How can one cut off the roots of good deeds?
謂利根者，成就上品諸惡意樂現行法故；
 It is called the sharp root, because it achieves the current laws of the evil spirits of the highest quality;
得隨順彼惡友故；
 You have to follow that evil friend;
彼邪見纏極重圓滿到究竟故；
 That’s why the wrong view is so entangled that it reaches its ultimate perfection;
彼於一切惡現行中，得無畏故；
 He is fearless in all evil deeds;
無哀愍故；
 No regrets;
能斷善根。
 Can cut off good roots.
此中種子亦名善根，無貪瞋等亦名善根。
 The seeds here are also called good roots, and the absence of greed, aversion, etc. are also called good roots.
但由安立現行善根相違相續，名斷善根；
 However, due to the contradiction and continuation of existing good roots, it is called cutting off the good roots;
非由永拔彼種子故。
 It is not because of eternal pulling out the seeds.
云何續善根？
 How can we continue our good roots?
謂由性利根故；
 It is said that it is due to nature and sharp roots;
見親朋友修福業故；
 See relatives and friends to cultivate good deeds;
詣善丈夫聞正法故；
 Because the good husband has heard the true Dharma;
因生猶豫，證決定故；
 Because hesitation arises, it proves that he is determined;
還續善根。
 Continue your good roots.
云何死？
 Yun He died?
謂由壽量極故，而便致死。
 It is said that due to the extreme length of life, death will occur.
此復三種。
 There are three types of this.
謂壽盡故，福盡故，不避不平等故。
 It is said that life is exhausted, blessings are exhausted, and inequality is not avoided.
當知亦是時非時死。
 You should know that time is not the right time to die.
或由善心，或不善心，或無記心。
 Either from a kind mind, an unkind mind, or an ignorant mind.
云何壽盡故死？
 How could he die at the end of his life?
猶如有一，隨感壽量滿盡故死，此名時死。
 It is like a person who dies when his life span is full. This is called death at the moment.
云何福盡故死？
 Why do you want to die after all your blessings?
猶如有一，資具闕故死。
 Just like once, he died because he had no qualifications.
云何不避不平等故死？
 Why not avoid inequality and die?
如世尊說：
 As the Blessed One said:
九因九緣，未盡壽量而死。
 Jiu died before the end of his life due to nine conditions.
何等為九？
 What is nine?
謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。
 It means eating without measure, eating inappropriate food, not eating after eating, not vomiting when raw, holding on to food when cooked, not close to medicine, not knowing whether it is harming or benefiting oneself, walking out of time, out of measure, not a holy life, this is called death out of time. .
云何善心死？
 Why is Shanxin dead?
猶如有一，將命終時，自憶先時所習善法；
 It is like a man who, when he was about to die, recalled the good practices he had learned in the past;
或復由他令彼憶念。
 Or let him remind him again.
由此因緣，爾時信等善法現行於心，乃至麁想現行。
 Due to this cause and condition, then good dharma such as faith will appear in the heart, and even thoughts will appear.
若細想行時，善心即捨，唯住無記心。
 If you think carefully about doing it, your kind heart will be abandoned, and you will only stay in the mind without remembering.
所以者何？
 So what?
彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。
 At that time, he could not remember the good deeds he had done, nor could he make him remember them.
云何不善心死？
 Why don't you have a good heart?
猶如有一，命將欲終，自憶先時串習惡法；
 It's like there was a time when my life was about to end and I recalled my previous bad habits;
或復由他令彼憶念。
 Or let him remind him again.
彼於爾時，貪瞋等俱諸不善法現行於心。
 At that time, all unwholesome dharmas such as greed and hatred will appear in the mind.
乃至麁、細等想現行，如前善說。
 Even if the thoughts of Qi, Xi, etc. occur, it will be like the previous good saying.
又善心死時，安樂而死。
 And when a kindhearted person dies, he dies happily.
將欲終時、無極苦受逼迫於身。
 When desire ends, endless suffering will be forced upon the body.
惡心死時、苦惱而死。
 When you die of nausea, you die of distress.
將命終時，極重苦受逼迫於身。
 Toward the end of his life, he was forced to suffer a great deal of suffering.
又善心死者，見不亂色相。
 Also, the person who has died with good intentions will not see chaotic appearance.
不善心死者，見亂色相。
 People who die with bad intentions will see chaotic colors.
云何無記心死？
 Why don't you remember your heart is dead?
謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。
 It is said that those who do good or bad things, or those who do not do them, will not be able to remember them when they die, and there will be no one to remember them.
爾時非善心非不善心死。
 At that time, the non-wholesome and non-wholesome mind dies.
既非安樂死，亦非苦惱死。
 It is neither euthanasia nor distressed death.
又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。
 Also, if you have done good or bad deeds, you may be reminded of the good and bad deeds you have done before, or you may be asked to remember them when you are about to die.
彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。
 At that time, many people who had the strongest habit had their minds set aside and forgotten everything else.
若俱平等曾串習者。
 If all are equal, those who have practiced together.
彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。
 At that time, I remembered it by myself or someone else asked me to remember it, but I refused to give it up and had no intention of leaving it behind.
彼於爾時，由二種因增上力故，而便命終。
 At that time, due to the increased strength due to two causes, he died.
謂樂著戲論因增上力，及淨不淨業因增上力。
 It is said that the reason for enjoying and playing drama increases the superior power, and the purification of impure karma increases the superior power.
受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。
 After you have experienced all the consequences of your previous deeds, if you have committed unwholesome deeds, then at that time, you will receive the unloving consequences of all your previous unwholesome deeds, just like seeing countless kinds of strange colors in a dream.
依此相故，薄伽梵說：
 According to this, Bhagavan said:
若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。
 If you have committed bad and unwholesome karma beforehand and have accumulated it, then it will be like the shadow of a mountain or mountain peak that is overshadowed, covered, or overturned at that time.
當知如是補特伽羅從明趣闇。
 You should know that this is the way to make up Tegara from the light to the dark.
若先受盡不善業果而修善者，與上相違。
 If one first suffers all the consequences of bad karma and then practices good deeds, it is contrary to the above.
當知如是補特伽羅從闇趣明。
 You should know that this is how Putegara emerges from darkness and becomes enlightened.
此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。
 The difference is that when you are about to die, you will be like seeing countless kinds of strange colors in a dream.
若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫。
 If he is a person who is of the highest quality and is not good at all, he will suffer from strange appearance due to seeing such things. His hair will stand on end, his hands and feet will become tangled, he will lose his bowels and become dirty, touch the void, turn his eyes and spit foam.
彼於爾時，有如是等變怪相生。
 At that time, strange things happened like this.
若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。
 If you are a middle-grade bad person, then you may have a strange appearance or not, or you may not have it.
又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。
 Furthermore, when all sentient beings are about to die, even before they reach the stage of ignorant thinking, the self-love they have been accustomed to for a long time will appear.
由此力故，謂我當無，便愛自身。
 For this reason, if I say that I should be nothing, I will love myself.
由此建立中有、生報。
 This establishes the existence and retribution of life.
若預流果及一來果，爾時我愛亦復現行。
 If there is a pre-streaming fruit and a first-coming fruit, then my love will also appear again.
然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。
 However, this pre-streaming and subsequent result, this self-love, is calculated and deduced by the power of wisdom, but cannot be controlled.
猶壯丈夫與羸劣者共相捔力，能制伏之。
 A strong husband and a weak person can subdue each other by sharing their strength.
當知此中道理亦爾。
 You should know the truth behind this.
若不還果，爾時我愛不復現行。
 If I don't reciprocate, my love will no longer be present.
又解肢節，除天、那落迦，所餘生處一切皆有。
 He also dissected the limbs and joints, and except for heaven and Naluka, everything else existed in the rest of his life.
此復二種。
 There are two types of this.
一、重，二、輕。
 One, heavy, two, light.
重謂作惡業者，輕謂作善業者。
 Those who do evil are emphasized more than those who do good.
北拘盧洲一切皆輕。
 Everything in Beikuluzhou is light.
又色界沒時，皆具諸根。
 And when the form realm disappears, all the faculties are present.
欲界沒時、隨所有根，或具、不具。
 When the desire realm disappears, it depends on all the faculties, whether they are present or not.
又清淨解脫死者，名調善死。
 It also purifies and liberates the dead, and is called the harmonious death.
不清淨不解脫死者，名不調善死。
 The dead who are not pure and free are called good deaths without adjustment.
又將終時，作惡業者，識於所依從上分捨。
 And at the end of the day, those who have done evil will realize that they have given up on what they have followed.
即從上分冷觸隨起，如此漸捨乃至心處。
 That is to say, the cold touch starts from the upper part, and gradually gives up to the heart.
造善業者，識於所依從下分捨。
 Those who do good deeds know how to give up what they rely on.
即從下分冷觸隨起，如此漸捨乃至心處。
 That is to say, the cold touch starts from the lower part, and gradually gives up to the heart.
當知後識唯心處捨。
 When you know it, you should realize that your mind is the only place of equanimity.
從此冷觸遍滿所依。
 From then on, the cold touch was everywhere.
云何生？
 Yun Hesheng?
由我愛無間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。
 Because my love has been endless since I was born, I have been accustomed to enjoying and playing drama without beginning, and I have been accustomed to pure and impure karma.
彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。
 The body on which it depends is strengthened by two kinds of causes, and it is born from its own seed, that is, it exists in this place and ripens continuously.
死生同時，如秤兩頭，低昂時等。
 Life and death at the same time, like the two ends of a scale, when it is low and high, etc.
而此中有必具諸根。
 And there must be various roots in it.
造惡業者所得中有，如黑羺光、或陰闇夜。
 The gains of evildoers are like black light or dark night.
作善業者所得中有，如白衣光、或晴明夜。
 The rewards of those who do good deeds are like white clothes, light, or a clear night.
又此中有是極清淨天眼所行。
 Moreover, this is done by the extremely pure eyes of heaven.
彼於爾時，先我愛類不復現行，識已住故。
 At that time, the kind of love I had before me was no longer present, and consciousness had already abided.
然於境界起戲論愛，隨所當生，即彼形類中有而生。
 However, in the realm of play and love, it arises as it should, that is, it arises in that form.
又中有眼猶如天眼，無有障礙，唯至生處。
 Moreover, there is an eye in the middle, which is like the eye of heaven. There is no obstacle, and it can only lead to the place of birth.
所趣無礙，如得神通，亦唯至生處。
 There is no hindrance to your interests. If you gain supernatural powers, you can only reach the place of rebirth.
又由此眼，見己同類中有有情、及見自身當所生處。
 Through this eye, one can see sentient beings of the same kind as oneself and the place where one should be born.
又造惡業者，眼視下淨，伏面而行；
 Also, those who do evil will look down and walk with their faces down;
往天趣者上；
 Go to those who are in heaven;
往人趣者傍。
 Be close to people who are interesting.
又此中有，若未得生緣，極七日住。
 Also, if you don’t have the chance to be reborn, you will have to live for seven days.
有得生緣，即不決定。
 There is a predestined relationship to be reborn, that is, it is not determined.
若極七日未得生緣，死而復生，極七日住。
 If there is no chance of rebirth for the last seven days, he will be resurrected from the dead and live for the last seven days.
如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。
 This goes on without getting the chance to be born, and even if you live there for seven or seven days, from then on, you will definitely get the chance to be born.
又此中有，七日死已，或即於此類生。
 And among them, there are those who have died in seven days, or who will be reborn in this way.
若由餘業可轉中有種子轉者，便於餘類中生。
 If there are seeds that can be transferred from the residual karma, it will be convenient for the residual category to be reborn.
又此中有，有種種名。
 And among them, there are various names.
或名中有，在死生二有中間生故。
 Or the existence in the name is the existence between the two existences of death and life.
或名健達縛，尋香行故，香所資故。
 It may also be called Jiandafu, because it is a search for incense, and it is the source of incense.
或名意行，以意為依，往生處故。
 It may also be called mind action, which relies on mind to determine the place of rebirth.
此說身往，非心緣往。
 This is about going with the body, not with the mind.
或名趣生，對生有起故。
 It may also be called interesting life, because it has its origin in life.
當知中有除無色界一切生處。
 You should know that there is a place for all things except the formless realm.
又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。
 In addition, those who commit evil deeds, such as slaughtering sheep, chickens, pigs, etc., follow the same category, and because they live in undisciplined communities, they have committed evil and unwholesome deeds caused by Naluka and have increased them.
彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。
 At that time, it was like in a dream, from where he was born, he saw such kind of beings and slaughtered sheep and other things.
由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。
 From what I have learned before, joy and joy are hindered by the circumstances of life, and then cease and continue to arise.
彼將沒時，如先死有，見紛亂色。
 When he is about to die, as if someone had died first, he will see chaos and chaos.
如是乃至生滅道理，如前應知。
 If this is the case, it should be known as before.
又彼生時，唯是化生，六處具足。
 And when he was born, he was born only through transformation, and the six bases were fully present.
復起是心，而往趣之。
 It is the heart that arises again, and it is interesting to go.
謂我與彼嬉戲受樂，習諸伎藝。
 He said that I would play and have fun with him and learn various skills.
彼於爾時顛倒，謂造種種事業，及觸冷熱。
 He was confused at that time, saying that he was creating various undertakings and touching hot and cold.
若離妄見，如是相貌尚無趣欲，何況往彼。
 If you are free from false views, there is no interest in such an appearance, let alone going there.
若不往彼，便不應生。
 If you don't go there, you shouldn't be born.
如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。
 Just as it was like this for Naluojia, you should know that other ghosts like Naluojia are born in it, like gall ghosts and so on.
又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。
 Also, when you are about to be reborn among the remaining ghosts, living beings, humans, etc., as well as the gods in the realm of desire and form, at the place where you are going to be reborn, you see sentient beings of the same kind as you are, and from this you feel pleasure and desire in them, that is, the place where you will be reborn. , and was detained.
死生道理，如前應知。
 The principles of death and life should be known as before.
又由三處現前，得入母胎。
 It also appears from three places and can enter the mother's womb.
一、其母調適，而復值時；
 1. When its mother adjusts and regains its value;
二、父母和合，俱起愛染；
 2. When parents are harmonious, they both develop love;
三、健達縛正現在前。
 3. Jian Dafu is right in front of you.
復無三種障礙。
 There are no more three obstacles.
謂產處過患所作，種子過患所作，宿業過患所作。
 It means that it is caused by faults in the place of birth, faults in the seeds, and faults in past karma.
云何產處過患？
 Why is it caused by birth defects?
謂若產處為風熱癊之所逼迫；
 It means that if the place of birth is forced by wind, heat and disease;
或於其中有麻麥果；
 or there may be hemlock in it;
或復其門如車螺形，有形有曲，有穢有濁。
 Or the door may be in the shape of a car spiral, with curves, filth and turbidity.
如是等類，產處過患應知。
 If this is the case, you should be aware of the birthplace defect.
云何種子過患？
 What kind of trouble is there?
謂父出不淨非母，或母非父，或俱不出；
 It means that the father is not the mother but the father is unclean, or the mother is not the father, or neither is the uncle;
或父精朽爛，或母，或俱。
 Either the father's essence is rotten, or the mother's, or both.
如是等類，種子過患應知。
 If so, you should be aware of any seed problems.
云何宿業過患？
 Why is there any karmic fault?
謂或父或母不作、不增長感子之業，或復俱無。
 It means that either the father or the mother does not do anything, does not increase the karma of caring for the child, or does not exist at all.
或彼有情不作、不增長感父母業。
 Or he is sentimental and does not do anything, and does not increase the karma of his parents.
或彼父母作及增長感餘子業。
 Or the parents may have done and increased the karma of their children.
或彼有情作及增長感餘父母業。
 Or he has the passion to create and increase the wealth left over from his parents.
或感大宗葉業。
 Or sense of bulk leaf industry.
或感非大宗葉業。
 Or feel non-large leaf industry.
如是等類，宿業過患應知。
 In this case, you should be aware of past karmic faults.
若無如是三種過患，三處現前，得入母胎。
 If there are no such three faults, the three places will appear and enter the mother's womb.
彼即於中有處，自見與己同類有情為嬉戲等。
 He is somewhere in there, and he sees beings of the same kind as him playing around and so on.
於所生處起希趣欲。
 Desire arises wherever one is born.
彼於爾時，見其父母共行邪行所出精血而起顛倒。
 At that time, he saw that his parents had committed evil deeds together, and the essence and blood came out, which caused him to become upside down.
起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。
 When a person is inverted, he means that when he sees his parents doing evil things, it does not mean that his parents have done such evil things, but that he has become inverted and sees himself on his own.
見自行已，便起貪愛。
 Seeing that one has already done it by oneself, craving arises.
若當欲為女，彼即於父便起會貪；
 If he desires a girl, he will be greedy for his father;
若當欲為男，彼即於母起貪亦爾。
 If you want to be a boy, you will be greedy for your mother.
乃往逼趣。
 Then go to force the fun.
若女於母，欲其遠去；
 If a daughter is with her mother, she wants her to go away;
若男於父，心亦復爾。
 If a man is a father, his heart will also be restored.
生此欲已，或唯見男，或唯見女。
 Once you have this desire, you may only see men, or you may only see women.
如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。
 As one gradually approaches that place, one gradually loses sight of his parents and only sees the root gates of men and women.
即於此處便被拘礙。
 That's where he was detained.
死生道理，如是應知。
 This is what you should know about the principles of life and death.
若薄福者，當生下賤家。
 If you are unlucky, you will be born into a lowly family.
彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹\xED\xA1\x96\xED\xBF\xA4、蘆\xED\xA1\x96\xED\xBD\xB3等中。
 When he died and when he was in the womb, he heard all kinds of chaotic noises and saw himself in jungles, bamboos, reeds, etc.
若多福者，當生尊貴家。
 If you are blessed, you will be born into a noble family.
彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。
 At that time, he heard a quiet, beautiful and pleasant sound, and he mistakenly saw the appearance of a palace and other pleasant things.
爾時父母貪愛俱極，最後決定各出一滴濃厚精血。
 At that time, the parents were extremely greedy, and finally decided to give each of them a drop of thick essence and blood.
二滴和合住母胎中，合為一段。
 The two drops lived together in the mother's womb and became one piece.
猶如熟乳凝結之時。
 Just like when ripe milk curdles.
當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。
 At this point, all the seeds that have ripened are absorbed, grasped, and supported by the Alaya Consciousness.
云何和合依託？
 How can Hehe rely on it?
謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。
 It is said that the thick essence and blood coming out of this are combined into one section, and both the existence and the upside-down condition will be destroyed.
與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。
 At the same time as the destruction, that is, due to the power of consciousness of all seeds, the remaining subtle roots and large seeds are born together, and the remaining roots are born together with the essence and blood.
於此時中，說識已住結生相續。
 At this time, it is said that consciousness has abiding in rebirth and rebirth.
即此名為羯羅藍位。
 That is, this is called the blue position of Kara.
此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。
 In this Kala blue, there are various great seeds of roots, which only arise together with the great seeds of the body roots and the places where the roots depend.
即由此身根俱生諸根大種力故，眼等諸根次第當生。
 That is to say, due to the great power of all the roots of the body, the eyes and other roots will arise in sequence.
又由此身根俱生根所依處大種力故，諸根依處次第當生。
 Furthermore, because all the roots of the body have great power in the places where they are rooted, all the roots will arise sequentially.
由彼諸根及所依處具足生故，名得圓滿依止成就。
 Because the roots and bases are fully present, it is called the achievement of perfect reliance.
又此羯羅藍色，與心心所安危共同，故名依託。
 In addition, the blue color of Kara is consistent with the safety and security of the heart, so it is called support.
由心心所依託力故，色不爛壞；
 Because of the power of the mind, the color does not decay;
色損益故，彼亦損益；
 Therefore, he also gains and loses;
是故說彼安危共同。
 This is why it is said that they share the same safety and danger.
又此羯羅藍識最初託處，即名肉心。
 Furthermore, this place where Kara blue consciousness first rests is called the physical heart.
如是識於此處最初託，即從此處最後捨。
 In this way, the first support is here, and the last one is renunciation from here.
後序
 Afterword
中書令臣許敬宗製
 Zhongshu Lingchen Xu Jingzongzhi
原夫三才成位，爰彰開闢之端；
 The original husband was born with three talents, and his love showed the beginning of development;
六羽為君，猶昧尊卑之序。
 The six feathers are kings, but there is still no order of superiority and inferiority.
訊餘軌於襄陸，淪胥靡徵；
 The rest of the news was sent to Xianglu, and he was reduced to Xu Mi Zheng;
考陳跡於懷英，寂寥無紀。
 The examination of the ancient traces in Huaiying is lonely and undisciplined.
暨乎黃軒振武，玄頊疏功；
 Jihu Huang Xuan Zhenwu, Xuanxu Shugong;
帝道盛於唐虞，王業著於殷夏。
 The imperial way flourished in Tang and Yu, and the royal industry was written in Yin and Xia.
葳蕤玉冊，照耀金圖；
 The beautiful jade album shines on the golden picture;
茂範曾芬，詳諸歷選。
 Maofan Zengfen, detailed selections.
然則基神襲聖，衍慶摛和；
 However, the basic gods attack the saints and promote harmony;
軼三代而孤標，掩百王而逈秀。
 Yi three generations and solitary standard, cover up hundreds of kings and show off.
我大唐皇帝。
 I am the Emperor of the Tang Dynasty.
無得而稱矣！斷鼇初載，萬有於是宅心；
 There is nothing to gain but praise! At the beginning of the breaking of the Ao, everything is in the heart of the house;
飛龍在辰，六幽於是仰德。
 The flying dragon is in Chen, and Liuyou is admiring virtue.
偃洪流而恢地絡，練清氣而緝天維。
 Yanping the torrent restores the earth's network, and practicing the pure qi restores the heavenly dimension.
散服韜戈，扇無為之道；
 Disperse Tao Ge and fan the way of inaction;
移澆反璞，弘不言之化。
 Move and pour water to restore the original, and make it more prosperous without words.
悠悠庶類，叶夢於華胥；
 A long time commoner, Ye Meng is in Huaxu;
蠢蠢懷生，遂性於仁壽。
 Stupid and pregnant, his nature is benevolence and longevity.
大禮大樂，包曲臺而掩宣榭；
 Great gifts and great music, covering the music stage and covering the Xuan Pavilion;
宏謨宏典，澄璧水而藻環林。
 Hongmo Hongdian, clear water and algae forest.
瑞露禎雲，翊紫空而表貺；
 The auspicious dew clouds are shining in the purple sky;
祥鱗慶翼，繞丹禁而呈符。
 The auspicious scales celebrate the wings, and they appear as talismans around the elixir.
歲精所記之州，咸為疆埸；
 The states recorded by Sui Jing are the frontiers and territories;
暄谷所謨之縣，並入隄封。
 The county of Xuan Valley was merged into Difen.
廣闢轅宮，被文軌於殊俗；
 The wide construction of the palace palace was followed by the customs and customs;
還開姬弈，均正朔於王會。
 Also open Ji Yi, all are in the Wang Hui.
大業成矣！大化清矣！於是遊心羽陵，寓情延閣，總萬篋於天縱，資一貫於生知；
 Great cause accomplished! Dahua is clear! So I visited the Yuling Mausoleum in my heart, where my feelings spread across the pavilion. I gathered thousands of boxes in the sky, and my knowledge was consistent.
洞照神襟，深窮性道。
 The hole illuminates the divine lapel, and the profound way of nature is revealed.
俯同小伎，則絢發三辰；
 If you agree with the little tricks, you will be brilliant for three days;
降習微毫，則妙逾八體。
 If you reduce the habit even a little, it will be more wonderful than eight bodies.
居域中之大寶，畢天下之能事。
 The great treasure that lives in the domain is the best in the world.
雖則甲夜觀書，見稱優洽；
 Although I read books at night, I saw that I was excellent and harmonious;
華旦成曲，獨擅風猷。
 Hua Dan is good at singing, and he is good at wind and wind.
仰挍鴻徽，豈可同年而語矣！有玄奘法師者，胎彰辯慧，躡身子之高蹤；
 Looking up at the Honghui, how can we talk about the same age! There is Master Xuanzang, who shows his wisdom and intelligence in his womb, and keeps his body high and low;
生稟神奇。
 Born with magical powers.
嗣摩什之芳軌。
 The fragrant track of Si Moshe.
爰初束髮，即事抽簪；
 When you tie your hair at the beginning of your marriage, you will immediately take out the hairpin;
逈出蓋纏，深悟空假。
 Take out the cover and wrap it up, and realize that the sky is empty and fake.
研求四諦，嗟謬旨於真宗；
 Study and seek the Four Noble Truths, and complain about the false teachings of Zhenzong;
鑽仰一乘，鑒訛文於實相。
 Drill down and admire the vehicle, discern the true nature of the text.
遂迺發弘誓願，起大悲心；
 Then I made a great vow and aroused great compassion;
思拯迷途，親尋正教。
 If you want to save yourself from being lost, you will seek the true religion yourself.
幸屬時康道泰，遠安邇肅，裂裳裹足，直趣迦維，闡皇澤於遐方，徵釋教於前域。
 Fortunately, it was the time when Kangdao was peaceful, far away and austere, and his torn clothes bound his feet. He directly visited Jiawei, explained the emperor's splendor in Xiafang, and conquered Buddhism in the front territory.
越葱嶺之外，猶跬步而忘遠；
 Beyond the green ridge, I still step forward and forget the distance;
遵竹園之左，譬親受而何殊。
 On the left side of the Bamboo Garden, it's like receiving it personally, but it's so different.
訪道周遊十有七載，經途所亘百有餘國。
 He traveled around for ten or seven years and visited more than a hundred countries along the way.
異方之語，資一音而並貫；
 Languages from different directions have the same sound and cohesion;
未譯之經，罄五財而畢寫。
 The untranslated scriptures were written after spending five fortunes.
若誦若閱，喻青蓮之受持；
 If you recite or read it, it is a metaphor for the acceptance and upholding of the green lotus;
半句半偈，隨白馬而俱返。
 Half a sentence and half a verse, they all return with the white horse.
以貞觀十九年，持如來肉舍利一百五十粒、佛像七軀、三藏聖教要文凡六百五十七部，二月六日還至長安，奉勅於弘福寺安置，令所司供給，召諸名僧二十一人學通內外者，共譯持來三藏梵本；
 In the 19th year of Zhenguan, he took 150 Tathagata flesh relics, seven Buddha statues, and 657 texts of Tripitaka sacred texts. On February 6, he returned to Chang'an and was ordered to place them in Hongfu Temple. The director provided for this and summoned twenty-one famous monks who were well-versed in internal and external knowledge to translate and hold the Sanskrit text of the Tripitaka;
至二十一年五月十五日，肇譯瑜伽師地論。
 By May 15, 21st, Zhao translated the Yogacara Diṭṭhāna.
論梵本四萬頌，頌三十二字，凡有五分，宗明十七地義。
 On the 40,000 Sanskrit verses, there are 32 words in the verses, and every five points has seventeen meanings.
三藏法師玄奘，敬執梵文譯為唐語；
 Xuanzang, the Tripitaka master, was responsible for translating Sanskrit into Tang language;
弘福寺沙門靈會、靈雋、智開、知仁，會昌寺沙門玄度，瑤臺寺沙門道卓，大總持寺沙門道觀，清禪寺沙門明覺，烝義筆受；
 The recluses Linghui, Lingjun, Zhikai and Zhiren of Hongfu Temple, the recluse Xuandu of Huichang Temple, the recluse Daozhuo of Yaotai Temple, the recluse Taoist temple of Dazongchi Temple, the recluse Mingjue of Qingchan Temple, and the pen-shou of Haoyi Temple;
弘福寺沙門玄謨，證梵語；
 Recluse Xuanmo of Hongfu Temple, certified Sanskrit;
大總持寺沙門玄應，正字；
 Da Zongchi Temple Shamen Xuanying, the orthographic name;
大總持寺沙門道洪，實際寺沙門明琰，寶昌寺沙門法祥，羅漢寺沙門惠貴，弘福寺沙門文備，蒲州栖巖寺沙門神泰，廓州法講寺沙門道深，詳證大義。
 Da Zongchi Temple, the Samana Daohong, Shishi Temple, the Samana Mingyan, Baochang Temple, the Samana Faxiang, Luohan Temple, the Samana Huigui, Hongfu Temple, the Samana Wenbei, Puzhou Qiyan Temple, the Samana Shentai, Kuozhou Fajian Temple, the Samana Daoshen, Detailed proof of righteousness.
本地分中，五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地，凡十七卷，普光寺沙門道智，受旨證文；
 In the local division, the five consciousnesses correspond to the ground, the mind ground, the ground of seeking and waiting, the ground of not seeking but serving, and the ground of no seeking and no waiting, all seventeen volumes, the Taoist wisdom of the Puguang Temple, received the decree to prove it;
三摩呬多地、非三摩呬多地、有心無心地、聞所成地、思所成地、修所成地，凡十卷，蒲州普救寺沙門行友，受旨證文；
 There are many places of samadhi, there are many places of non-samadhi, the place with intention or without intention, the place that has been achieved by hearing, the place that has been thought about, the place that has been practiced, all ten volumes, the monks of Puzhou Pujiu Temple, received the decree to testify;
聲聞地初、瑜伽種姓地盡第二瑜伽處，凡九卷，玄法寺沙門玄賾，受旨證文；
 At the beginning of the voice-hearing realm, and at the end of the yoga caste realm, the second yoga realm, the Nine Volumes were written by the monk Xuan Zhi of the Xuanfa Temple, who received the edict to certify the text;
聲聞地第三瑜伽處盡獨覺地，凡五卷，汴州真諦寺沙門玄忠，受旨證文；
 The third place of yoga in the realm of sravakas is the realm of solo enlightenment. In the five volumes, the monk Xuanzhong of the Zhendhi Temple in Bianzhou received the edict to certify the text;
菩薩地、有餘依地、無餘依地，凡十六卷。
 There are sixteen volumes of the Bodhisattva's land, the land with any remaining support, and the land with no remaining support.
簡州福眾寺沙門靖邁，受旨證文；
 Jingmai, the monk of Fuzhong Temple in Jianzhou, received the edict and testified;
攝決擇分，凡三十卷，大總持寺沙門辯機，受旨證文；
 Photographing decisions and divisions, all thirty volumes, the great general holds the Buddhist monks' debate, and receives the decree to testify;
攝異門分、攝釋分，凡四卷，普光寺沙門處衡，受旨證文；
 The four volumes of "Photographing Different Doors" and "Photography" are from Shamen Chuheng of Puguang Temple, and received the edict to certify the text;
攝事分，十六卷，弘福寺沙門明濬，受旨證文銀青光祿大夫行太子左庶子高陽縣開國男臣許敬宗奉詔監閱，至二十二年五月十五日。
 Photography matters, sixteen volumes, Shamen Mingjun of Hongfu Temple was ordered to certify Wenyin Qingguanglu, the crown prince Zuo Shuzi, the founding male minister of Gaoyang County, Xu Jingzong, the founding male minister of Gaoyang County, was ordered to supervise the review until May 15th, the 22nd year .
絕筆，總成一百卷。
 A complete collection of one hundred volumes.
佛滅度後，彌勒菩薩自覩史多天宮。
 After the Buddha passed away, Maitreya Bodhisattva left the Shiduotian Palace.
降于中印度阿瑜他國，為無著菩薩之所說也。
 It descended to the country of Ayu in Central India, as the Bodhisattva Asanga said.
斯固法門極地，該三藏之遺文；
 The ultimate place of Sigu Dharma, the remaining text of the Tripitaka;
如來後心暢五乘之奧旨。
 The secret purpose of the Tathagata's five vehicles is to have a smooth mind.
玄宗微妙不可思議，僧徒並戒行圓深，道業貞固。
 Xuanzong was so subtle and inconceivable that all the monks practiced discipline and practice, and their Taoism was pure and solid.
欣承嘉召，得奉高人，各罄幽心，共稟新義。
 I am glad to receive the honorable call, and to be honored by the high-ranking person. Each of us has a quiet heart and shares new meanings.
隨畢奏上，有感宸衷；
 Following the completion of the performance, I feel deeply moved;
爰降殊恩，親裁鴻序。
 Yuan gave a special favor and personally decreed Hongxu.
情超繫象，理絕名言。
 Love transcends images, and reason is beyond words.
皇太子分耀黃離，纘基青陸，北搖傳樂，仰金聲而竊愧；
 The crown prince spreads his glory to Huangli, builds the foundation of Qinglu, spreads music to the north, admires the sound of gold and feels ashamed;
東明御辯，瞻玉裕而多慚。
 In the imperial debate of the Eastern Ming Dynasty, I was very ashamed to see Yu Yuyu.
九載勤經，漢儲斯陋；
 After nine years of hard work, the Han Dynasty emperor was poor;
一朝成賦，魏兩韜英。
 Once he became a poet, both Wei and Wei became famous.
既睹天文，頂戴無已；
 Having seen astronomy, I am overwhelmed with admiration;
爰抽祕藻，讚歎功德。
 I am drawn to the secret algae and praise my merits.
紆二聖之仙詞，闡三藏之幽鍵。
 The Immortal Ci of Yu Ersheng explains the secret key of Tripitaka.
載揚佛日，式導玄津，開夏景於蓮華，法流逾潔；
 Carrying the Buddha's day, guiding the Xuanjin in style, opening the summer scene in the lotus flower, the Dharma flows beyond purity;
泛春光於貝葉，道樹增輝。
 The spring light shines on the bay leaves, and the Taoist trees increase their splendor.
冀夫聖藻長懸，與天地而無極；
 The sacred algae of Jifu hangs long, and is infinite with the heaven and earth;
真如廣被，隨塵沙而不窮。
 It is like a wide quilt, which is endless with the dust and sand.
凡厥含靈，知所歸矣！
 Everything that contains spirit knows where to go!
瑜伽師地論卷第一
 Volume 1 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
瑜伽師地論卷第二彌勒菩薩說
 Volume 2 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中意地第二之二
 The second favorite place in the local score
復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。
 Again, all these seeds of consciousness are like the Dharma of Parinibbāna, and all the seeds are fully present.
不般涅槃法者，便闕三種菩提種子。
 Those who do not have the Dharma of parinirvana will lack three kinds of Bodhi seeds.
隨所生處，自體之中，餘體種子皆悉隨逐。
 Wherever it is born, within its own body, all the remaining seeds will follow it.
是故欲界自體中，亦有色、無色界一切種子。
 Therefore, in the desire realm itself, there are also all the seeds of the form and formless realms.
如是色界自體中，亦有欲、無色界一切種子。
 In this way, within the form realm itself, there are also desires and all the seeds of the formless realm.
無色界自體中，亦有欲、色界一切種子。
 Within the formless realm itself, there are also all the seeds of desire and the form realm.
又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。
 Also, when the blue color of Kara gradually increases, the names and colors increase equally, and both become larger and larger.
如是增長，乃至依止圓滿應知。
 If it grows like this, you will know that it will reach perfection.
此中由地界故，依止造色漸漸增廣。
 Due to the boundary of the earth, the formation of dependent materials gradually increases.
由水界故，攝持不散。
 Because of the water realm, it is held and never dispersed.
由火界故，成熟堅鞕。
 Because of the fire element, it matures and becomes solid.
由無潤故，由風界故，分別肢節各安其所。
 Because there is no moisture, and because of the wind realm, the limbs and joints are separated and placed in their respective places.
又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。
 In addition, although all seed consciousnesses have pure and impure karmic causes in their own bodies, the most successful cause is the joy of playing drama.
於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。
 Regarding the consequences of life, family name, color, power, life span, possessions, etc., the pure and impure karma is the most successful cause.
又諸凡夫，於自體上計我、我所，及起我慢。
 Also, all ordinary people, they think about me and what I want in their own bodies, and they make themselves conceited.
一切聖者，觀唯是苦。
 All saints observe only suffering.
又處胎分中，有自性受，不苦不樂，依識增長。
 Also in the fetal stage, there is self-nature feeling, neither pain nor pleasure, and the dependent consciousness increases.
唯此性受，異熟所攝。
 Only this nature is felt, taken by strange ripeness.
餘一切受，或異熟所生，或境界緣生。
 All the remaining feelings may be caused by strange ripening or state-dependent conditions.
又苦受、樂受，或於一時從緣現起，或時不起。
 Also, painful and pleasant feelings may arise from the appearance of conditions at one time, or they may not occur at any time.
又種子體，無始時來相續不絕。
 It is also a sub-body, which comes and goes continuously without beginning.
性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。
 Although the nature has no beginning, it is caused by the difference between pure and impure karma. I hope to pick up the fruits that are ripe and say that they are new.
若果已生，說此種子為已受果。
 If the fruit has already emerged, the seed is said to have received fruit.
由此道理，生死流轉相續不絕，乃至未般涅槃。
 Based on this principle, the flow of life and death continues continuously, even to the point of Nirvana.
又諸種子未與果者，或順生受，或順後受。
 Also, those seeds that have not yet yielded fruit may be received by birth or by subsequent generations.
雖經百千劫，從自種子一切自體復圓滿生。
 Even after hundreds of thousands of kalpas, everything of its own nature will be perfectly reborn from its own seed.
雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。
 Although the remaining fruits must be sown by oneself, if one reaches the end of his lifespan, then the name of this kind will have been harvested.
所餘自體種子未與果故，不名已受果。
 Since the remaining self-seed has not yet received the fruit, it is not called having received the fruit.
又諸種子，即於此身中應受異熟，緣差不受。
 Furthermore, all seeds should be ripened differently in this body, but not due to different conditions.
順不定受攝故。
 It's because of the uncertainty of being photographed.
然此種子亦唯住此位。
 However, this seed only lives in this place.
是故一一自體中，皆有一切自體種子。
 Therefore, within each self, there are all self-seeds.
若於一處有染欲，即說一切處有染欲。
 If there is lust in one place, it is said that there is lust everywhere.
若於一處得離欲，即說於一切處得離欲。
 If freedom from desire is achieved in one place, it means freedom from desire in all places.
又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。
 Also, if all the seeds in the body are taken by the afflictions, they are called Qizhong, and they are also called Suimian.
若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。
 If it was taken by an unusually mature product, or if it was taken by an unrecorded product, it would only be named Qizhong, not Suimian.
若信等善法品所攝種子，不名麁重，亦非隨眠。
 If you believe in the seeds taken by such good dharma products, they will not be called Qizhong, nor will they be Sui Mian.
何以故？
 Why?
由此法生時，所依自體唯有堪能，非不堪能。
 When the Dharma arises, the body it relies on can only be capable, not incapable.
是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。
 Therefore, everything depends on the self, because it is followed by the weight, because it is born, and because of the nature of the weight, all the Buddhas and Tathagatas are suffering. It is said that it is because of suffering.
又諸種子，乃有多種差別之名。
 Moreover, various seeds have many different names.
所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。
 The so-called world of name, name of caste, name of self-nature, name of cause, name of Sakya, name of Dharma, name of Alaya, name of naming, name of suffering, name of the place where Sakya sees and relies on, and name of the place where self-arrogance relies on.
如是等類，差別應知。
 If so, you should know the difference.
又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。
 Also, at the time of parinirvana, one has turned to all the pure practices and turned away from all the seeds of tainted dharma.
於一切善、無記法種子，轉令緣闕，轉得內緣自在。
 For all good and unrecorded dharma seeds, turn around the condition of order and achieve inner freedom.
又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。
 And in the womb, after thirty-eight or seven days, all the branches of the womb are fully present.
從此已後、復經四日方乃出生。
 From then on, he was born four days after menstruation.
如薄伽梵於入胎經廣說。
 As Bhagavan said in the Womb-Entering Sutra.
此說極滿足者，或經九月、或復過此。
 Those who are extremely satisfied with this statement may go through nine months or go through this again.
若唯經八月，此名圓滿，非極圓滿。
 If only eight months pass, this name is perfect, not extremely perfect.
若經七月、六月，不名圓滿，或復缺減。
 If it passes through the seventh or sixth month, it will not be called perfect, or it may be missing or reduced again.
又此胎藏六處位中，由母所食生麁津味而得資長。
 Furthermore, the six parts of the womb are stored in the body, and the growth is obtained by the taste of the raw milk that the mother eats.
於羯羅藍等微細位中，由微細津味資長應知。
 In the subtle positions such as Kara Blue, one should know from the subtle taste.
復次，此之胎藏，八位差別。
 Again, there are eight differences in the womb.
何等為八？
 What is eight?
謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。
 It is called the Kala blue position, the Tan position of the curb, the closed corpse position, the Jiannan position, the Baloqi position, the hairy claw position, the root position, and the shape position.
若已結凝，箭內仍稀，名羯羅藍。
 If it has condensed and is still thin inside the arrow, it is called Jialuo Blue.
若表裏如酪，未至肉位，名遏部曇。
 If it is like cheese on the outside and inside but does not reach the meat level, it is called Ji Bu Tan.
若已成肉，仍極柔軟，名閉尸。
 If it has become flesh and is still very soft, it is called a closed corpse.
若已堅厚，稍堪摩觸，名為鍵南。
 If it is already thick and can be slightly touched, it is called Jiannan.
即此肉摶增長，支分相現，名鉢羅賒佉。
 That is, the fleshy tuber grows and branches appear, and it is named Boluo Zhiqi.
從此以後，髮毛爪現，即名此位。
 From then on, when the hair and claws appeared, this position was named.
從此以後，眼等根生，名為根位。
 From then on, the eyes and other roots are born, which is called the root position.
從此以後，彼所依處分明顯現，名為形位。
 From then on, the position that he relied on clearly appeared, which was called form.
又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。
 In addition, in the womb, either due to previous karma, or due to the mother's failure to avoid unequal force, the womb's hair, color, skin, and remaining branches may mutate.
髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。
 The abnormality occurs when the unwholesome karma of the ancestors has been done, and the mother is accustomed to the taste of gray salt in drinking or eating, which causes the fetus to have thin hair and welts.
色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。
 Color variation occurs due to previous karma, as mentioned above, and due to the mother's habit of being warm and present, which causes the child's womb to have a dark color.
又母習近極寒室等，令彼胎藏極白色生。
 Also, the mother is accustomed to being near extremely cold rooms, etc., causing her fetus to grow extremely white.
又由其母多噉熱食，令彼胎藏極赤色生。
 Also, his mother ate too much hot food, which caused the fetus to turn extremely red.
皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。
 Skin degeneration occurs due to past karma, as mentioned above, and due to the mother's excessive habit of sexual desire, causing the fetus to harbor ringworm, scabies, leprosy and other evil skin.
支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。
 The branch mutation is caused by the previous karma, as mentioned above, and the mother is often used to galloping, jumping and dancing in majestic manners, and does not avoid inequality. Due to the present reason, the root branches hidden in the womb are reduced.
又彼胎藏，若當為女，於母左脇，倚脊向腹而住。
 Also, if the fetus is hidden, if it is a girl, it will live on the left side of the mother's body, leaning against the spine and toward the abdomen.
若當為男，於母右脇，倚腹向脊而住。
 If it is a male, he will rest on the mother's right side, leaning on the abdomen towards the spine.
又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。
 Furthermore, when the fetal treasure is extremely full and the mother is unable to hold the heavy fetus, internal wind will break out and great distress will occur.
又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。
 In addition, the wind blows up due to the karmic consequences of the pregnancy, causing the head to go down, the feet to go up, and the fetal clothes to wrap around the birth door.
其正出時，胎衣遂裂，分之兩腋。
 When it was just coming out, the afterbirth split into two armpits.
出產門時，名正生位。
 When the birth gate is born, the name is correct and the position is born.
生後漸次觸生分觸，所謂眼觸乃至意觸。
 After birth, contact is gradually experienced, from eye contact to mind contact.
次復隨墮施設事中，所謂隨學世事言說。
 Again and again, in the process of giving and setting up things, it is said to follow the teachings of worldly affairs and talk about them.
次復耽著家室，謂長大種類故，諸根成就故。
 The next time I was busy with my family, it was said that it was because of the growth of the species and the success of all the roots.
次造諸業，謂起世間工巧業處。
 The subsequent creation of various karma is called the place where skillful karma in the world arises.
次復受用境界，所謂色等若可愛、不可愛。
 In the realm of repeated enjoyment, the so-called color and so on are cute and unlovable.
受此苦樂，謂由先業因，或由現在緣。
 Suffering this kind of pain and pleasure is said to be caused by previous karma or by current conditions.
隨緣所牽，或往五趣，或向涅槃。
 Depending on the circumstances, one may go to the five realms or to Nirvana.
又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。
 Furthermore, when all sentient beings arise within the same type of beings, they will have four kinds of conditions similar to that of this type of being.
謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。
 It is said that it is attracted by seeds, nourished by food, protected by following, and created by body, speech, and actions following learning.
初謂父母精血所引。
 At first it was said that it was caused by the essence and blood of parents.
次彼生已，知其所欲，方求飲食而用資長。
 The next time he was born, he knew what he wanted, so he sought food and drink and used his talents to grow.
次常隨逐，專志守護，不令起作非時之行及不平等行。
 The next time, he will always follow him and guard him with all his heart, so that he will not make untimely and unequal actions.
次令習學世俗言說等事。
 Secondly, he was ordered to learn secular language and other things.
由長大種類故，諸根成就故，此復於餘，此復於餘。
 Because of the growth of the species and the completion of all the roots, this will be restored to the rest, and this will be restored to the rest.
如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。
 In this way, all sentient beings have experienced suffering and happiness since time immemorial, and have never obtained the Dharma to escape suffering and happiness, and even the Buddhas have not achieved Bodhi.
若從他聞音，及內正思惟，由如是故，方得漏盡。
 If you listen to the sound from him and think rightly within, then you will be able to eliminate the leakage.
如是句義甚為難悟。
 The meaning of this sentence is very difficult to understand.
謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。
 It is said that I have no such thing, no one, no such thing, and I am not such a common person, no one, and no such thing.
如是略說內分死生已。
 This is a brief introduction to the internal division of life and death.
云何外分若壞若成？
 Why is it so different from bad to successful?
謂由諸有情所作能感成壞業故。
 It is said that bad karma can be caused by the actions of sentient beings.
若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。
 If there is any bad karma that can be felt, there will be external causes of bad karma, and all the external factors will be dissipated from them, unlike the internal factors that will be exhausted by the end of life.
何以故？
 Why?
由一切外分所有麁色，四大所成，恒相續住，非如內分。
 It is composed of all the external parts, all colors, and the four elements, and it continues to exist forever, unlike the internal parts.
又感成器世間業，此業決定能引劫住，不增不減。
 It also creates karma in the world, and this karma is determined to lead to tribulations that will neither increase nor decrease.
若有情數，時無決定。
 If there are feelings, there will be no decision.
所以者何？
 So what?
由彼造作種種業故，或過一劫，或復減少乃至一歲。
 Due to all kinds of karma he has done, he may pass a kalpa, or he may be reduced by even one year.
又彼壞劫。
 Another bad calamity.
由三種災。
 by three disasters.
一者、火災，能壞世間，從無間獄乃至梵世。
 First, fire can destroy the world, from Hell to Brahma.
二者、水災，能壞一切，乃至第二靜慮。
 The two, floods, can ruin everything, even second thoughts.
三者、風災，能壞一切、乃至第三靜慮。
 The third one, wind disaster, can destroy everything, even the third one.
第四靜慮無災能壞。
 The fourth is to meditate and think without disaster.
由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。
 This is because the heavenly bodies and palaces are all born without being born, and they are even more incapable of destroying the causes and conditions.
復有三災之頂。
 There are three disasters again.
謂第二靜慮、第三靜慮、第四靜慮。
 It is called the second meditation, the third meditation, and the fourth meditation.
又此世間二十中劫壞，二十中劫壞已空，二十中劫成，二十中劫成已住；
 Furthermore, this world has been destroyed for twenty kalpas, it has been destroyed for twenty kalpas, it has been completed for twenty kalpas, and it has been completed for twenty kalpas.
如是八十中劫，假立為一大劫數。
 In this way, eighty middle kalpas can be regarded as one big kalpa.
又梵世間壽量一劫，此最後壞，亦最初成。
 Moreover, the lifespan of the Brahma world is one kalpa. This is the last thing to be destroyed and the first thing to be made good.
當知此劫異相建立。
 You should know that the different phases of this tribulation have been established.
謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。
 It is said that the Brahma gods, twenty middle kalpas are combined into one kalpa, and the lifespan is established according to this kalpa.
梵前益天，四十中劫合為一劫，即依此劫施設壽量。
 In front of Brahma, the heaven is benefited, and the forty middle kalpas are combined into one kalpa, and the longevity is established according to this kalpa.
若大梵天，六十中劫合為一劫，即依此劫施設壽量。
 If Brahma, the sixty middle kalpas are combined into one kalpa, then the lifespan will be calculated according to this kalpa.
云何火災能壞世間？
 Why can fire destroy the world?
謂有如是時，世間有情壽量無限。
 It is said that when this is the case, the lifespan of sentient beings in the world is infinite.
從此漸減，乃至壽量經八萬歲。
 From then on, it gradually decreased, until the life span was 80,000 years.
彼復受行不善法故，壽量轉減，乃至十歲。
 Because he is subjected to unwholesome dharma again, his lifespan will be shortened to ten years.
彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。
 He regains the mind of aversion, accepts and performs good deeds, and due to this cause and condition, his life span gradually increases, even to eighty thousand.
如是壽量一減一增，合成一中劫。
 In this way, the lifespan is reduced and increased, forming a middle calamity.
又此中劫，復有三種小災出現。
 Moreover, during this tribulation, three minor disasters appeared again.
謂儉、病、刀。
 It's called frugality, disease, and knife.
儉災者，所謂人壽三十歲時，方始建立。
 Those who are thrifty and disaster-free, so-called, can only be established when their life span is thirty years old.
當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。
 At that time, exquisite food and drink could not be regained, but boiled rotten bones were the only way to make a feast together.
若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。
 If you come across a grain of rice, wheat, millet, barnyard grass, etc., it is as heavy as a nun, hide it in a box and protect it.
彼諸有情多無氣勢，蹎僵在地不復能起。
 Those sentient beings were so many and without momentum that they froze on the ground and could no longer get up.
由此飢儉，有情之類亡沒殆盡。
 As a result, all sentient beings perished due to hunger and frugality.
此之儉災經七年七月七日七夜，方乃得過。
 This frugal disaster can only be overcome after seven years, seven days, seven days and seven nights.
彼諸有情復共聚集，起下厭離。
 Those sentient beings gathered together again, and became disgusted and separated.
由此因緣，壽不退減，儉災遂息。
 Due to this cause and effect, life span will not be reduced, and disasters of frugality will cease.
又若人壽二十歲時，本起厭患今乃退捨。
 Also, if a person has a life span of twenty years, he was originally tired of suffering but now he has given up.
爾時多有疫氣、障癘、災橫、熱惱相續而生。
 At that time, there are many diseases, obstructions, disasters, and heat annoyances that arise one after another.
彼諸有情遇此諸病，多悉殞沒。
 Many of those sentient beings who encountered these illnesses perished.
如是病災經七月七日七夜，方乃得過。
 Such illness and calamity can only be overcome if it lasts for seven days and seven nights in the seventh month.
彼諸有情復共聚集，起中厭離。
 Those sentient beings gather together again and become weary and separated.
由此因緣，壽量無減，病災乃息。
 Due to this reason, life span will not be reduced, and diseases and disasters will cease.
又人壽十歲時，本起厭患今還退捨。
 Also, when a person's life span is ten years old, he was originally tired of suffering but now he has given up.
爾時有情展轉相見，各起猛利殺害之心。
 At that time, people met each other, and each of them had the intention to kill violently.
由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。
 Due to this fate, the grass, trees, and tiles and stones all became the sharpest swords, and they even killed each other, causing death and loss.
如是刀災極經七日，方乃得過。
 Such a disaster can be overcome only after seven days.
爾時有情復有三種最極衰損。
 At that time, there are three kinds of most extreme decline in sentient beings.
謂壽量衰損、依止衰損、資具衰損。
 It refers to the decline of life span, the decline of dependence, and the decline of equipment.
壽量衰損者，所謂壽量極至十歲。
 Those whose life span is diminished are said to have a life span of up to ten years.
依止衰損者，謂其身量極至一搩，或復一握。
 To stop the decline, it is said that the body size reaches the level of one stroke or one grasp.
資具衰損者，爾時有情唯以粟稗為食中第一，以髮毼為衣中第一，以鐵為莊嚴中第一。
 Those whose possessions are in decline, at that time, the sentient beings will only regard millet and millet as the first food, the hair silk as the first clothing, and the iron as the most solemn.
五種上味悉皆隱沒，所謂酥、蜜、油、鹽等味，及甘蔗變味。
 The five top flavors are all disappearing, such as the so-called crispy, honey, oil, salt and other flavors, as well as the off-flavor of sugarcane.
爾時有情展轉聚集，起上厭離，不復退減。
 At that time, the feelings spread and gather together, and they are disgusted and separated, and they will not fade away.
又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。
 He can also abandon the evil and unwholesome dharma that reduces his lifespan, and accept and practice the good dharma that increases his lifespan. Through this cause and condition, his lifespan, color power, wealth, happiness, and freedom will all gradually increase, until his lifespan is eighty thousand years.
如是二十減、二十增，合四十增減，便出住劫。
 If there is a decrease of twenty, an increase of twenty, and a combined increase or decrease of forty, then the kalpa will be over.
於最後增已，爾時那落迦有情唯沒不生。
 At the end of the day, there was no love left in Naluaka.
如是漸漸乃至沒盡，當知說名那落迦世間壞。
 If it continues gradually and even endlessly, you should know that the name of Naraka is ruined in the world.
如那落迦壞，傍生、餓鬼壞亦如是。
 Just like the fall of the Kasha, the destruction of the living beings, and the destruction of hungry ghosts, the same is true.
爾時人中隨一有情，自然法爾所得第二靜慮。
 At that time, there is a feeling among people, and the natural method is the second meditation.
其餘有情展轉隨學，亦復如是。
 The rest of the sentient beings will continue to learn from you, and the same will happen.
皆此沒已，生極淨光天眾同分中。
 It's all over now, and all the heavenly beings who are born with the purest light are sharing it together.
當知爾時說名人世間壞。
 When you know, you say that famous people are bad in the world.
如人趣既爾，天趣亦然。
 Just as human beings are interested in it, so is nature's interest.
當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。
 At this time, no sentient being can be found in the residence of the five realms of the world, and all the equipment is also unavailable.
非唯資具不可復得，爾時天雨亦不可得。
 Not only the property cannot be recovered, but also the rain from the sky cannot be recovered.
由無雨故，大地所有藥草叢林皆悉枯槁。
 Because there is no rain, all the medicinal herbs and jungles on the earth are withered.
復由無雨之所攝故，令此日輪熱勢增大。
 Due to the absence of rain, the heat of the sun's disk increases.
又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。
 In addition, since all sentient beings can sense the bad karma and increase their power, and according to the six kinds of accidents, the six-day wheel will gradually appear again.
彼諸日輪望舊日輪所有熱勢，踰前四倍。
 Those sun discs looked at all the heat of the old sun disc, four times more than before.
既成七已，熱遂增七。
 Now that it has reached seven, the heat will increase by seven.
云何名為六所燒事？
 Why is it called Liusuo Burning?
一、小大溝坑，由第二日輪之所枯竭；
 1. The small and large ditches and pits are exhausted by the second sun wheel;
二、小河大河，由第三日輪之所枯竭；
 2. Small rivers and big rivers are dried up by the third sun wheel;
三、無熱大池、由第四日輪之所枯竭；
 3. The great pool without heat is exhausted by the fourth sun chakra;
四者、大海，由第五日輪及第六一分之所枯竭；
 Fourth, the sea is exhausted by the fifth sun disc and the sixth first part;
五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。
 5. Sumilu Mountain and the surrounding earth are solid and are burned by the sixth and seventh sun discs.
即此火焰為風所鼓，展轉熾盛、極至梵世。
 That is to say, this flame is blown by the wind, spreads and blazes, reaching the Brahma world.
又如是等，略為三事。
 And so on, briefly mention three things.
一、水所生事、謂藥草等，由初所槁；
 1. The things produced by water are called medicinal herbs, etc., which started from the beginning;
二、即水事、由五所涸；
 2. Water matters, which are dried up by five;
三、恒相續住體堅實事，由二所燒。
 3. Eternal phase, continuous existence and solid matter are burned by the two.
如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。
 In this way, the whole world has been burnt, and even the gray ink and the remaining shadows cannot be seen. It is widely spoken like a sutra.
從此名為器世間已壞。
 From then on, the world is said to be broken.
滿足二十中劫。
 Satisfy the twenty middle tribulations.
如是壞已，復二十中劫住。
 If this is done, he will live in another twenty kalpas.
云何水災？
 What about floods?
謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。
 It is said that after the seven fires have passed, in the second meditation, the coexisting water element arises and destroys the world, just like water destroying salt.
此之水界與器世間一時俱沒。
 This world of water and the world of objects disappeared instantly.
如是沒已，復二十中劫住。
 If this is not the case, I will live in another twenty tribulations.
云何風災？
 Why the storm?
謂七水災過已，復七火災；
 It is said that seven floods have passed, and seven fires have occurred again;
從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。
 From then on, in the third period of meditation, the co-born wind element arises, and the broken objects in the world are like wind stems and branches, which can be eliminated again.
此之風界與器世間一時俱沒。
 The world of wind and the world of objects disappeared in an instant.
所以者何？
 So what?
現見有一由風界發，乃令其骨皆悉消盡。
 Now I see a creature originating from the wind realm, causing all its bones to disappear.
從此壞已，復二十中劫住。
 From now on, it has been destroyed, and it will live in twenty tribulations again.
如是略說世間已壞。
 In this way, the world is broken.
云何世間成？
 How can it be accomplished in this world?
謂過如是二十中劫已，一切有情業增上力故，世間復成。
 It is said that after twenty kalpas like this, all sentient beings' karma has increased in strength, and the world will be restored.
爾時最初於虛空中，第三靜慮器世間成。
 At that time, it was originally in the void, and the third meditation device was formed in the world.
如第三靜慮，第二及初亦復如是。
 Just like the third meditation, the same goes for the second and the first.
爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。
 At that time, the third calamity is caused by the end of life, the end of karma, and the end of blessings for all sentient beings. From this, the third level of tranquility arises.
餘一切處，漸次亦爾。
 Everything else is gradual.
復從第二災頂生第二靜慮。
 From the second calamity comes the second meditation.
餘一切處，應知亦爾。
 Everything else should be known.
復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。
 Again, from the top of the first calamity, there was a sentient being whose lifespan had expired. Since then, he has disappeared and meditated in the Brahman world at the beginning of his life. He is the greatest Brahman.
由獨一故、而懷不悅。
 Because of the uniqueness, I am displeased.
便有希望：
 There is hope:
今當云何令餘有情亦來生此。
 Now why do you think that other sentient beings will be born here?
當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。
 When the mind is aroused, all the other sentient beings, due to the expiration of their lifespans, have ceased to think about themselves from the second time, and have been in the same situation since the first time they were born.
如是下三靜慮器及有情世間成已。
 In this way, the three meditation instruments and the world of sentient beings have been completed.
於虛空中，欲界四天宮殿漸成。
 In the void, the four-day palace of the Desire Realm is gradually formed.
當知彼諸虛空宮殿皆如化出。
 You should know that all the palaces in the sky are like transformed.
又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。
 Furthermore, all sentient beings were dispersed from the heavens of pure light and came to be born in these palaces.
餘如前說。
 Yu said before.
自此以後，有大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。
 From then on, there was a great wind wheel, measuring three thousand great thousand worlds, rising from below, supporting those worlds, and erecting no palaces for all sentient beings.
此大風輪有二種相。
 This great wind wheel has two aspects.
謂仰周布及傍側布，由此持水令不散墜。
 It is said that the cloth is spread around the back and on the side, so as to hold the water and prevent it from falling.
次由彼業增上力故，於虛空界金藏雲興。
 Secondly, due to the increased power of his actions, the clouds of gold treasures emerged in the void realm.
從此降雨，注風輪上。
 From then on, the rain fell on the wind wheel.
次復起風，鼓水令堅，此即名為金性地輪。
 The next time the wind blows up and the water blows up, it becomes strong. This is called the golden earth wheel.
上堪水雨之所激注，下為風颷之所衝薄。
 The upper part is stimulated by the water and rain, and the lower part is diluted by the wind.
此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。
 When this place is completed, that is, because of the increased power of this karma, clouds hidden in all realms will appear in the sky again, and various kinds of rain will fall from these clouds.
然其雨水，乃依金性地輪而住。
 However, the rainwater lives according to the golden earth wheel.
次復風起，鼓水令堅。
 The next time the wind picked up, the water was pumped up to make it strong.
即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。
 That is to say, due to the force of this wind, those who have the purest, most sublime and exquisite nature become Sumilu Mountain.
此山成已，四寶為體。
 This mountain is complete, with the four treasures as its body.
所謂金、銀、頗胝、琉璃。
 The so-called gold, silver, pomegranate, and colored glaze.
若中品性者，成七金山。
 If you are of middle quality, you will become a mountain of seven golds.
謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。
 It is called Chishuang Mountain, Penasuka Mountain, Malshan Mountain, Shanjian Mountain, Zhidalojia Mountain, Chizhou Mountain, and Nimindaro Mountain.
如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。
 Such mountains, with their peaks arranged in rows, each named according to their different shapes, live in order around Sumilu.
蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。
 Sumimilu measured it, it was eighty thousand high and more than ten thousand meters wide, and it was as wide as that. When it went down to the water, it was measured again.
又持雙山，等彼之半。
 He also holds two mountains and waits for half of them.
從此次第，餘六金山其量漸減，各等其半。
 From this time onwards, the quantity of the remaining six golden mountains gradually decreased, each equal to half.
若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。
 For those of low character, outside the Seven Golden Mountains on the four sides of Sumilu, there are four continents and eight middle continents, and they are surrounded by mountains.
此山輪圍四洲而住，量等尼民達羅之半。
 This mountain circle surrounds the four continents and lives in it, which is equal to half of the Nimin Daro.
復成非天宮殿，此宮在蘇迷盧下，依水而居。
 It was restored into the Feitian Palace, which is located under Sumilu and lives by the water.
復成大雪山及無熱池周圍崖岸。
 It has been restored into the Snowy Mountains and the cliffs surrounding the heat-free pool.
次成最下八大那洛迦處，諸大那洛迦，及獨一那洛迦、寒那洛迦、近邊那洛迦。
 Next, there are the eight major Narakas at the bottom, all the major Narakas, the single Naraka, the Hannaraka, and the nearby Naraka.
復成一分鬼、傍生處。
 It has become a ghost and a living place.
四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。
 The four continents are the Nanbu Continent, the East Pitihe Continent, the West Qudani Continent, and the North Kulu Continent.
其贍部洲，形如車箱；
 Its supporting island is shaped like a carriage;
毘提訶洲，形如半月；
 Bitihezhou is shaped like a half moon;
瞿陀尼洲，其形圓滿；
 Qudani Island has a perfect shape;
北拘盧洲，其形四方。
 North of Luzhou, its shape is square.
贍部洲量，六千五百踰繕那；
 The amount of Zangbuzhou exceeds 6,500 pieces;
毘提訶洲量，七千踰繕那；
 The amount of Bitihazhou is more than seven thousand;
瞿陀尼洲量，七千五百踰繕那；
 The amount of Qudani Island is more than seven thousand five hundred.
拘盧洲量，八千踰繕那。
 The amount in Kuluzhou is more than eight thousand.
又七金山，其間有水、具八支德，名為內海。
 There are also seven golden mountains with water and eight branches of virtue in them, which are called the inner seas.
復成諸龍宮。
 It was restored into the Dragon Palace.
有八大龍，並經劫住。
 There are eight dragons, and they live in tribulation.
謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。
 They are called the Dragon King of the Earth, the Dragon King of Joy, the Dragon King of the Horse, the Mule Dragon, the Dragon King of Mu Zhi Ling Tuo, the Dragon King of the Fierce Mind, the Dragon King of the Country, the Great Black Dragon King, and the Dragon King of the Chiluo Ye.
是諸龍王，由帝釋力，數與非天共相戰諍。
 These dragon kings, under the power of Emperor Shi, are fighting against each other with Feitian.
其諸龍眾類有四種。
 There are four types of dragons.
謂卵生、胎生、濕生、化生。
 It is called egg-birth, viviparity, moisture-birth, and metamorphosis.
妙翅鳥中，四類亦爾。
 Among the wonderful-winged birds, there are four types.
復有餘水，在內海外，故名外海。
 There is still water outside the inner sea, so it is called the outer sea.
又依蘇迷盧根，有四重級。
 Also according to Sumilugen, there are four levels.
從蘇迷盧初級，傍出一萬六千踰繕那量。
 From the primary level of Sumilu, there are more than 16,000 pieces.
即從此量，半半漸減，如其次第，餘級應知。
 That is to say, from this measurement, half and half gradually decrease, and the remaining levels should be known as follows.
有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。
 The God of Firm Hands lives at the lowest level, the God of Bloody Hands lives at the second level, the God of Constant Drunkenness lives at the third level, and the God of Holding the Wand lives at the fourth level.
蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。
 There are four big peaks on the four corners of Sumilu Peak, each with a height of more than 500 meters.
有諸藥叉，謂金剛手止住其中。
 There are various yakshas, which are said to be stopped by the Vajra Hand.
又持雙山，於其四面有四王都。
 It also holds two mountains, with the capitals of the four kings on its four sides.
東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。
 The four heavenly kings of south-east, north-west, and south-east are the residences of the state-holding, growth, ugly-eyes and multi-hearing kings.
諸餘金山，是彼四王村邑部落。
 Zhuyu Jinshan is the village and tribe of the four kings.
又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。
 Also close to the snow-capped mountains, there is the Great Golden Cliff, which is named Feitianjie. Its length and breadth are more than fifty tenna. It is the town where the Dragon King often lives, and the Emperor of Heaven comes to visit it during his release.
此中有樹，名曰善住，多羅樹行，七重圍繞。
 There is a tree here, named Shanzhu, and there are rows of Dora trees, surrounded by seven layers.
復有大池，名漫陀吉尼，五百小池以為眷屬。
 There is also a large pond named Mandajini, and five hundred small ponds are regarded as dependents.
善住大龍與五百牝象前後圍繞，遊戲其池，隨欲變現，便入此池，採蓮花根以供所食。
 Surrounded by the great dragon and five hundred female elephants, they played in the pond. Whenever their desires appeared, they would enter the pond and collect lotus roots for food.
即於此側，有無熱大池，其量深廣各五十踰繕那；
 On this side, there is a great pool without heat, its depth and breadth are more than fifty tenna each;
微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。
 Fine golden sand is spread all over the bottom, and the eight branches of virtuous water are filled with it. The shape and color are wonderful, and the eyes are clear.
從此派流為四大河。
 From then on, the sect was divided into four major rivers.
一名殑伽，二名信度，三名私多，四名縛芻。
 One is Suga, two is Xindu, three is Siduo, and the fourth is Fuchu.
復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。
 Again, at the top of Sumilulu, a palace of Emperor Shakti was built, with a width of ten thousand and more than ten thousand squares.
所餘之處，是彼諸天村邑聚落。
 The rest are the villages, towns and settlements of those heavens.
其山四面，對四大洲，四寶所成。
 Its mountains are surrounded by four continents and are made of four treasures.
謂對贍部洲，琉璃為面；
 It is said that facing Fanbuzhou, the surface is made of colored glaze;
對毘提訶，白銀為面；
 To Bidhiha, silver is the face;
對瞿陀尼，黃金為面；
 To Qudani, gold was the face;
對拘盧洲，頗胝為面。
 Facing Kuluzhou, we are quite familiar with each other.
又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。
 Also, along the edge of Zhenbu Island, there is the Wheel King Road, which is made of real gold. It is like the four kings of the heavens who measure it on their knees and do not dwell in the sea.
若輪王出世，如彼膝量海水減焉。
 If the Wheel King is born, it will be like measuring the sea water with his knees and it will be reduced.
又無熱池南有一大樹，名為贍部，是故此洲從彼得名。
 There is also a big tree in the south of Wure Pond, named Fanbu, so this continent is named after Peter.
次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。
 Next to this, to the north, there is a jungle of Shilammali trees, in which all kinds of wonderful-winged birds of all kinds live.
此四大洲各二中洲以為眷屬。
 Each of these four continents and two middle continents are regarded as dependents.
復有一洲，羅剎所住。
 There is another continent where Rakshasa lives.
如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。
 In this way, when the world is completed, all sentient beings will be separated from the pure light heaven and be reborn in this world in the future.
餘如前說。
 Yu said before.
此皆由彼感劫初業。
 This is all due to his initial karma.
此業第一，最勝微妙，欲界所攝；
 This karma is the first and most subtle, captured by the realm of desire;
唯於此時此業感果，非於餘時。
 The consequences of this karma will only be felt at this time, not in the rest of the time.
爾時有情名劫初者。
 At that time, there was a person who was called the beginning of the robbery.
又彼有色從意所生。
 And that color is born from the mind.
如是一切，如經廣說。
 Everything is like this, as the scriptures widely say.
彼於爾時，未有家宅及諸聚落。
 At that time, there were no homes or settlements.
一切大地面皆平正。
 All the earth is level and straight.
自此以後，由諸有情福業力故，有地味生。
 From then on, due to the blessings and karma of all sentient beings, the taste of earth arises.
如是漸次，地餅、林藤，不種粳稻，自然出現，無糠無\xED\xA1\x95\xED\xBD\x96。
 In this way, gradually, the ground cakes and forest vines will appear naturally without planting japonica rice, without chaff or \xED\xA1\x95\xED\xBD\x96.
次有粳稻，有\xED\xA1\x95\xED\xBD\x96有糠。
 Next there is japonica rice, then there is \xED\xA1\x95\xED\xBD\x96 and there is bran.
次復處處粳稻叢生，於是有情方現攝受。
 Again and again, japonica rice grows everywhere, so those who are interested can take it in.
次由受用味等資緣，有情之類惡色便起，光明遂滅。
 Secondly, by receiving the conditions of taste and other conditions, evil colors such as emotions arise, and the light is extinguished.
其多食者惡色逾增，身極沈重。
 Those who eat too much will have an excessively bad appearance and become extremely heavy.
此諸有情互相輕毀，惡法現行。
 These sentient beings despise each other, and evil laws are taking place.
由此因緣，所有味等漸沒於地。
 Due to this cause and condition, all tastes and so on gradually disappear from the ground.
如經廣說。
 As the scriptures say.
復從此緣，諸有情類更相顧眄，便起愛染。
 From this predestined relationship, all sentient beings pay more attention to each other, and love becomes attached to them.
次由能感男女業故，一分有情男根生起，一分有情女根生起。
 Secondly, due to the ability to feel the karma of men and women, one part of the sentient male root arises, and one part of the sentient female root arises.
遞相陵犯，起諸邪行，遂為他人之所訶呰，方造室宅以自隱蔽。
 When the Prime Minister invaded and committed various evil deeds, he was scolded by others, so he built a house to hide himself.
復由攝受粳稻因故，遂於其地復起攝受。
 Due to the resumption of japonica rice, the resumption of japonica rice was resumed in that place.
由此緣已，更相爭奪，不與取法從此而生。
 From this reason, they started to compete with each other, and the non-conformity came into being.
即由此緣立司契者，彼最初王名大等意。
 That is to say, for the person who established the contract due to this reason, his initial king's name had a great meaning.
如是便有剎帝利眾、婆羅門眾、吠舍眾、戍陀羅眾出現世間。
 In this way, the Kshatriyas, Brahmins, Vaishyas, and Shudras appeared in the world.
漸次因緣，如經廣說。
 Gradually, it is caused by causes and conditions, as the scriptures say.
又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。
 And when the light he relied on was extinguished, great darkness arose in the world, and the sun, moon, and stars gradually emerged.
其日輪量五十一踰繕那。
 The number of his sun wheel is fifty-one, which exceeds that of Tsui.
當知月輪其量減一。
 You should know that the quantity of the moon wheel is reduced by one.
日輪以火頗胝所成，月輪以水頗胝所成。
 The sun's disk is made of fire, and the moon's disk is made of water.
此二輪中，月輪行速及與不定。
 Among these two rounds, the speed of the moon wheel varies.
又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。
 Furthermore, the sun wheel is always bright when the two continents are together, and it is dark when the two continents are together.
謂於一日中，於一日出，於一夜半，於一日沒。
 It means that it rises in the middle of the day, rises in the middle of the night, and disappears in the same day.
又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。
 And all the sun, moon and stars, traveling halfway through Sumilu, are as high and low as holding the twin mountains.
又復日行時有遠近，若遠蘇迷盧，立為寒分；
 When traveling again, there are distances and distances. If you are far away from Su Milu, it will be cold.
若近蘇迷盧，立為熱分。
 If it is close to Sumilu, it will be hot.
即由此故，沒有遲速。
 Therefore, there is no delay.
又此月輪，於上稍欹，便見半月。
 Also, if you look at this moon wheel for a moment, you will see half a moon.
由彼餘分障其近分，遂令不見。
 The remaining part blocked the nearby part and made him disappear.
如如漸側，如是如是漸現圓滿；
 Such as gradually sideways, such as such gradually appear perfect;
若於黑分如如漸低，如是如是漸現虧減。
 If in the black part the ru-ru gradually decreases, the ru-ru becomes gradually less and less.
由大海中有魚鼈等影現月輪，故於其內有黑相現。
 There are shadows of fish and turtles in the sea appearing on the moon wheel, so there is a black phase inside it.
諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。
 Among the stars, the largest one is eighteen kulushes, the medium one is ten kulushes, and the smallest one is four kulushes.
復次，於世間四姓生已，方乃發起順愛不愛五趣受業。
 Again, after being born with the four surnames in the world, you can start to follow the five paths of love and receive karma.
從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。
 From then on, any sentient being who increases his karma due to impurities will be born in Naraka as the King of Peace.
從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。
 From then on, there will always be Naraka soldiers, like reincarnations, and all kinds of suffering tools, such as copper and iron, etc. Naraka fires arise.
然後隨業有情於此受生，及生餘趣。
 Then the sentient beings who follow the karma will be born here and enjoy the rest of their lives.
如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。
 In this way, the four continents are bounded by a hundred knots, the Sumulu is a hundred knots, the Six Desire Heavens are a hundred knots, the Brahma world is a hundred knots, and the three thousand great thousand worlds are both prosperous and destructive.
即此世界有其三種。
 That is, there are three types of this world.
一、小千界，謂千日月乃至梵世，總攝為一。
 1. The Small Thousand Realm, which refers to thousands of suns and moons and even the Brahma World, is integrated into one.
二、中千界，謂千小千。
 2. The middle thousand realm is called the thousand small thousand.
三、大千界，謂千中千。
 3. The Great Thousand Realm is called a thousand within a thousand.
合此名為三千大千世界。
 Together these are called the Three Thousand Great Thousand Worlds.
如是四方上下無邊無際三千世界，正壞正成。
 In this way, there are three thousand worlds boundless in the four directions, up and down, with good and bad becoming good and bad.
猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。
 Just like the rain from the sky, it pours down like the axle of a cart, without interruption. The water pours continuously and falls in various directions.
如是世界遍諸方分，無邊無際，正壞正成。
 Such a world is divided into all directions, boundless, good and bad, good and bad.
即此三千大千世界名一佛土。
 That is to say, this three thousand great thousand worlds is called the Buddha Land.
如來於中現成正覺，於無邊世界施作佛事。
 The Tathagata attains enlightenment in the middle and performs Buddhist services in the boundless world.
如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。
 Once the world has been established in this way, five interests can be found in it, namely Naraka, living beings, hungry ghosts, humans, and gods.
及四生可得，謂卵生、胎生、濕生、化生。
 The four births can be obtained, namely egg birth, womb birth, moisture birth, and transformation birth.
復有六種依持。
 There are six kinds of support again.
復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、目呼剌多。
 There are ten kinds of time and division, namely hour, year, month, half-moon, day, night, moment, moment, lafu, and muhu laduo.
復有七攝受事。
 There are seven more things to take care of.
復有十種身資具。
 There are ten kinds of physical equipment.
復有十種受欲者，此如中阿笈摩說。
 There are also ten kinds of desires, as Agama said in this Tathagata.
復有八數隨行。
 There are eight figures accompanying him again.
復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。
 Again, there are eight dharma, namely, attainment, failure, praise, disgrace, praise, ridicule, suffering, and happiness.
復有三品，謂怨、親、中。
 There are three more grades, namely resentment, affinity and neutrality.
復有三種世事。
 There are three kinds of worldly things.
復有三種語言。
 There are three languages.
復有二十二種發憤。
 There are twenty-two kinds of motivation.
復有六十二種有情之類。
 There are sixty-two kinds of sentient beings.
又有八位。
 Eight more.
復有四種入胎。
 There are four kinds of entrance into the womb.
復有四種威儀。
 There are four kinds of majesty.
復有六種活命。
 There are six kinds of life again.
復有六種守護。
 There are six kinds of protection.
復有七種苦。
 There are seven kinds of suffering again.
復有七種慢。
 There are seven kinds of slowness.
復有七種憍。
 There are seven more kinds of grief.
復有四種言說。
 There are four more ways to speak.
復有眾多言說句。
 There are many more words to say.
云何那落迦趣？
 Why is that Luojia interesting?
謂種果所攝那洛迦諸蘊，及順那洛迦受業。
 It is said that the fruits of the seed are captured by the Naraka aggregates and follow the Naraka to receive the karma.
如那洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。
 Just like the Luojia interest, you should know that living beings, hungry ghosts, humans, and gods are in their proper place.
云何卵生？
 How can you lay eggs?
謂諸有情破㲉而出。
 It is said that all sentient beings break through and come out.
彼復云何？
 What's the answer?
如鵞、雁、孔雀、鸚鵡、舍利鳥等。
 Such as geese, geese, peacocks, parrots, relic birds, etc.
云何胎生？
 Why is it possible to give birth to a fetus?
謂諸有情胎所纏裹，剖胎而出。
 It is said that all sentient beings are entangled in the fetus and come out of the fetus.
彼復云何？
 What's the answer?
如象、馬、牛、驢等。
 Such as elephant, horse, ox, donkey, etc.
云何濕生？
 Why is it so wet?
謂諸有情隨因一種濕氣而生。
 It is said that all sentient beings are born due to a kind of moisture.
彼復云何？
 What's the answer?
如蟲、蝎、飛蛾等。
 Such as insects, scorpions, moths, etc.
云何化生？
 Why is it transformed?
謂諸有情業增上故，具足六處而生，或復不具。
 It is said that because the karma of all sentient beings has increased, they are born with the six bases, or they no longer have them.
彼復云何？
 What's the answer?
如天、那洛迦全，及人、鬼、傍生一分。
 Such as heaven and Naluojia, as well as humans, ghosts, and living beings.
云何六種依持？
 What are the six kinds of support?
一、建立依持，謂最下風輪及水輪、地輪。
 1. Establish support, which is called the bottom wind wheel, water wheel, and earth wheel.
令諸有情不墜下故起，是名依持。
 Keeping sentient beings from falling and rising up is called support.
二、藏覆依持，謂屋宇等。
 2. Hidden, covered and supported, it is called a house, etc.
為諸有情離流漏等所損故起，是名依持。
 It arises because of the damage caused by beings such as being free from flow, leakage, etc. This is called support.
彼屋宇等略有三種。
 There are three types of houses.
或由造作，或不由造作，或宮殿化起。
 Either by fabrication, or not by fabrication, or transformed into a palace.
三、豐稔依持，為諸有情段食故起，是名依持。
 3. Fengmin relies on support, which arises from the food of all sentient beings. This is called relying on support.
四、安隱依持，為諸有情離刀仗等所害故起，是名依持。
 4. Safe and secure support arises from being harmed by sentient beings such as swords and swords. This is called support.
五、日月依持，為諸有情見色故起，是名依持。
 5. The support of the sun and the moon arises for all sentient beings to see form. This is called support.
六、食依持，謂四食。
 6. Food depends on maintaining, which is called the four kinds of food.
一、段食，二、觸食，三、意思食，四、識食。
 1. Segment eating, 2. Touching food, 3. Mind eating, 4. Recognizing food.
為諸有情任持身故起，是名依持。
 To hold oneself for all sentient beings is called support.
云何七種攝受事？
 What are the seven kinds of photography?
一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。
 1. Things to do with your parents, 2. Things to do with your wife, 3. Things to do with servants, 4. Things to do with friends, officials, brothers, and family members, 5. Things to do in the fields and houses, 6. Things to do for good fortune and convenience, and 7. Things to store.
云何十種身資具？
 What are the ten physical qualifications?
一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。
 1. Food, 2. Drinking, 3. Vehicles, 4. Clothing, 5. Decorative utensils, 6. Singing, laughter, dancing and music, 7. Incense and garlands, 8. Real objects and utensils, 9. Illumination, 10. Men and women receiving and practicing .
云何八數隨行？
 Why are there eight figures accompanying you?
謂諸世間數數隨所行事。
 It means that everything in the world can be done according to the situation.
一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。
 1. Covering things, 2. Decorating one's body, 3. Prestige is easily taken away, 4. Eating and drinking things, 5. Sleeping things, 6. Meeting things, 7. Things belonging to that person's diligence, 8. Things belonging to that person's speech.
云何三種世事？
 What are the three worldly things?
一、語言談論，更相慶慰事；
 1. Talking in language helps to celebrate and comfort each other;
二、嫁娶賓主，更相飲噉事；
 2. Marry the host and the guest, drink and eat together;
三、於起作種種事中，更相營助事。
 3. Help each other in doing various things.
云何三種語言？
 Why three languages?
謂有法語言、無法語言，及餘語言。
 It is said that there is legal language, there is no language, and there are other languages.
有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。
 Those who have the language of Dharma are those who proclaim the distaste for equanimity, freedom from all entanglements, interests, loveliness, joy, etc.
廣說如經。
 Speak widely as scripture.
無法語言者，謂染污心說飲食等。
 Those who are unable to speak are said to have a polluted mind, food, etc.
餘語言者，謂無記心所起言說。
 Those who have more words are those who speak without remembering them.
云何二十二種發憤？
 Why are there twenty-two kinds of anger?
一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。
 1. False fight, 2. False claim, 3. False letter, 4. Convenience of evil karma, 5. Rejection, 6. Minor criticism, 7. Violation, 8. Litigation, 9. Swearing, 10. Anger, Eleven, blame, twelve, coercion, thirteen, beat, fourteen, kill, fifteen, tie, sixteen, confinement, seventeen, cut off, eighteen, expel, nineteen, flattery, Twenty-one, falsehood, twenty-one, teasing, twenty-two, lies.
云何六十二種有情之類？
 Why are there sixty-two kinds of sentient beings?
一、那洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。
 1. Naraka, 2. Paraborn, 3. Ghost, 4. Heaven, 5. Human, 6. Kshatriya, 7. Brahmin, 8. Vaishya, 9. Shudra, 10. Female, 11. , male, twelve, neither male nor female, thirteen, inferior, fourteen, average, fifteen, wonderful, sixteen, at home, seventeen, monk, eighteen, ascetic, nineteen, not ascetic, twenty, Discipline, twenty-one, no discipline, twenty-two, non-discipline, not non-discipline, twenty-three, separation from desire, twenty-four, not separated from desire, twenty-five, accumulation of evil nature, twenty-six , positive nature gathers concentration, twenty-seven, indefinite concentration, twenty-eight, Bi Cu, twenty-nine, Bi Cu Ni, thirty, Zhengxue, thirty-one, diligent man, thirty-two, diligent woman , Thirty-three, the male of immediate affairs, Thirty-four, the female of immediate affairs, Thirty-five, the habitual judge, Thirty-six, the reciter, Thirty-seven, the pure donor, Thirty-eight, the elder, thirty 9. Middle-aged, 40. Young man, 41. Standard teacher, 42. Personal teacher, 43. Disciples who live together and those who live nearby, 44. Guests, 45. Those who work as monks , forty-six, those who are greedy for profit and respect, forty-seven, those who hate giving up, forty-eight, those who have learned a lot, forty-nine, those who are blessed and wise, fifty, those who follow the Dharma, fifty-one, those who uphold the sutras, fifty 2. Those who hold the law, 53. Those who hold the doctrine, 54. Different births, 55. Seeing the truth, 56. Learning, 57. Unlearning, 58. Voice-hearers, 50. 9. Solitary Enlightenment, 60. Bodhisattva, 61. Tathagata, 62. Wheel-turning King.
此轉輪王復有四種。
 There are four kinds of this wheel-turning king.
或王一洲，或二三四。
 Or Wang Yizhou, or two, three, four.
王一洲者，有鐵輪應；
 Those who are king of a continent will have an iron wheel to respond;
王二洲者，有銅輪應；
 For those in the second continent of the king, there will be a bronze wheel to respond;
王三洲者，有銀輪應；
 Those who are kings of the three continents will have a silver wheel to respond;
王四洲者，有金輪應。
 Those who rule the four continents will have a golden wheel to respond.
云何八位？
 What are the eight?
謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。
 It is called fetal position, birth position, infant position, child position, youth position, middle-aged position, old age position, and mature position.
處胎位者，謂羯羅藍等。
 Those who are in the fetal position are called Jia Luo Lan and others.
出生位者，謂從此後乃至耄熟。
 Those who are born in the position are said to be mature from then on.
嬰孩位者，謂乃至未能遊行嬉戲。
 Those in the baby position are said to be unable to even walk and play.
童子位者，謂能為彼事。
 Those who are in the position of a boy are said to be able to do that.
少年位者，謂能受用欲塵，乃至三十。
 Those who are in the young position are said to be able to use the desires and desires, even to thirty.
中年位者，謂從此位乃至五十。
 A middle-aged person is said to be from this position to fifty.
老年位者，謂從此位乃至七十。
 Those in the old age position are said to be from this position to seventy.
從此以上，名耄熟位。
 From then on, he was named the old man.
云何四種入胎？
 Why are there four ways to enter the womb?
一、正知而入，不正知住出；
 1. Enter with correct understanding, stay out without correct understanding;
二、正知入住，不正知而出；
 2. Right knowledge moves in, wrong knowledge leaves;
三、俱能正知；
 3. All are capable of correct understanding;
四、俱不正知。
 4. Neither has correct knowledge.
初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。
 The first one is called the Wheel King, the second one is called Solitary Enlightenment, the third one is called Bodhisattva, and the fourth one is called the remaining sentient beings.
云何六種活命？
 Why are there six ways to survive?
一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。
 1. Farming, 2. Being a merchant, 3. Cattle herding, 4. Serving the king, 5. Learning to write, count and seal, 6. Learning to do other craftsmanship.
云何六種守護？
 What are the six kinds of protection?
謂象軍、馬軍、車軍、步軍、藏力、友力。
 They are called elephant army, horse army, chariot army, infantry army, Tibetan force and friendly force.
云何七種苦？
 Why are there seven kinds of suffering?
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。
 It means the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, and the suffering of not being able to seek what you want.
云何七種慢？
 Why are there seven kinds of slowness?
謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。
 It is said to be slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow.
云何七種憍？
 What are the seven kinds of sorrow?
謂無病憍、少年憍、長壽憍、族姓憍、色力憍、富貴憍、多聞憍。
 It means no illness, youth, longevity, family name, sex, wealth, and knowledge.
云何四種言說？
 Why are there four kinds of language?
謂依見、聞、覺、知所有言說。
 It means that all speech is based on seeing, hearing, feeling, and knowing.
依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。
 To speak according to sight is to rely on the eyes to see the external form, and to pronounce it for him based on this cause and condition. This is called speaking according to sight.
依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。
 To speak in accordance with what has been heard is to say that one has heard from another person and, based on this cause and condition, has spoken for him. This is called speaking in accordance with what has been heard.
依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。
 Those who speak according to enlightenment do not see or hear, but they think, weigh, and observe themselves, and based on the causes and conditions, they declare it to others. This is called speaking according to enlightenment.
依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。
 To speak according to knowledge is to say that it is different from what is experienced, realized, touched, and obtained within the body. According to the causes and conditions, it is declared for others. This is called speaking according to knowledge.
云何眾多言說句？
 Why so many words?
謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。
 It is said that this is also called an explanation of words and sentences, a drama theory sentence, a meaning-taking sentence, and so on, with many differences.
又諸字母能攝諸義，當知亦名眾多言說句。
 Moreover, each letter can capture various meanings, so you should know that it is also called many words and sentences.
彼復云何？
 What's the answer?
所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。
 The so-called earth, root, environment, law, bu Te Jia Luo, self-nature, difference, function, self, other, existence, non-existence, question, answer, taking, and, righteous nature and evil nature.
又有聽制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。
 There are also words such as listening to restraint, merit, fault, gain, failure, disgrace, praise, pain, joy, praise, ridicule, wisdom, wisdom, silence, measurement, companionship, manifestation, instruction, praise, and celebration.
又有七言論句，此即七例句。
 There are also seven comment sentences, these are seven example sentences.
謂補盧沙、補盧衫、補盧崽拏、補盧沙耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。
 It is called Bu Lusha, Bu Lushan, Bu Lu Zaina, Bu Lu Shaye, Bu Lu Shayi, Bu Lu Shasuo, Bu Lu Qi, and so on.
復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。
 There are facilities, instructions, signs, rest, expression, rules, establishment, accumulation, decision, attachment, fear, beginning, middle and last sentences.
族姓等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、簡擇句。
 Family name, etc., establish a clan, speak out, accomplish, use, seek, protect, shame, pity, tolerate, fear, simple sentences.
又有父母妻子等，一切所攝資具，應當廣說。
 There are also parents, wives, etc., and all the possessions and possessions taken should be widely disclosed.
及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若申、行住坐臥、警悟、語默、解睡、解勞句。
 As well as birth and old age, etc., even if you cannot get what you want, sigh, be young, be free from illness, live a long life, meet love, resent and separate, respond to what you want, if not, go to and fro, look around, bend or bow, walk, stand, sit or lie down, be alert, Sentences for silence, relief from sleep, and relief from labor.
又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。
 There are also drinking, chewing, habit, not habit, letting go, not letting go, broad, increasing or decreasing, seeking, worrying, following worries, drama theory, separation drama theory, poor strength, what is accomplished, what can be accomplished , flow, difference, correspondence, momentum, sequence, time, direction, number, harmony, disharmony, similarity, dissimilarity sentences.
又有雜糅、共有、現見、不現見、隱顯句。
 There are also mixed, shared, present, non-present, and hidden-explicit sentences.
又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨體、疑慮、驚怪句。
 There are also capable, done, law, worldly affairs, assets, true and false, interests, non-interests, bones, doubts, and surprising sentences.
又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。
 There are also cowardice, fearlessness, visible, invisible, killing, binding, confinement, cutting, and driving away sentences.
又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥暑、摧伏、渾濁、聖教隨逐比度句。
 There are also curses, anger, beatings, coercion, scolding, burning, dryness, subjugation, turbidity, and holy teachings.
瑜伽師地論卷第二
 Volume 2 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 3 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中意地第二之三
 The second-third favorite place in the local score
復次，即前所說自性乃至業等五事，當知皆由三處所攝。
 Again, it should be known that the five things such as self-nature and even karma mentioned above are all captured by three places.
謂由色聚故，心心所品故，及無為故。
 It is said that it is due to the accumulation of form, the taste of the mind, and the reason of inaction.
除餘假有法。
 There is a way to eliminate the remaining leave.
今當先說色聚諸法。
 Now let’s talk about the various methods of form accumulation first.
問：
 ask:
一切法生，皆從自種而起。
 All dharma comes from its own seed.
云何說諸大種能生所造色耶？
 How can we say that all the great seeds can produce created colors?
云何造色依彼，彼所建立，彼所任持，彼所長養耶？
 Why do you create colors based on it, establish it, sustain it, and support it?
答：
 answer:
由一切內外大種及所造色種子，皆悉依附內相續心。
 All internal and external major seeds and created material seeds are all dependent on the inner continuity mind.
乃至諸大種子未生諸大以來，造色種子終不能生造色。
 Even before the great seeds have given birth to all great things, the seeds of form cannot give birth to form.
要由彼生，造色方從自種子生，是故說彼能生造色，要由彼生為前導故。
 It must be born from that, and the created form will arise from the self-seed. Therefore, it is said that it can produce created form, and it must be born from that.
由此道理，說諸大種為彼生因。
 Based on this principle, it is said that all major seeds are the cause of his birth.
云何造色依於彼耶？
 Why does the creation of color depend on him?
由造色生已，不離大種處而轉故。
 It is born from the creation of matter and does not leave the great seed place.
云何彼所建立？
 Where did he build it?
由大種損益，彼同安危故。
 Due to the large profits and losses, they share the same safety and danger.
云何彼所任持？
 Why is it that he holds any responsibility?
由隨大種等量不壞故。
 Because the same quantity as the big ones is not bad.
云何彼所長養？
 How can I support him?
由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。
 Because of eating, drinking, sleeping, practicing Brahma Samadhi, etc., the created color will multiply and expand according to it, so it is said that the great seed is the cause of its nourishment.
如是諸大種望所造色有五種作用應知。
 It should be understood that the colors created by these great desires have five functions.
復次，於色聚中、曾無極微生。
 Again, in the rupa kalapas, there were infinitesimal births.
若從自種生時，唯聚集生，或細或中或大。
 If it arises from self-seeding, it will only be produced by gathering, whether it is small, medium or large.
又非極微集成色聚。
 It is not an extremely small collection of rupas.
但由覺慧分析諸色極量邊際，分別假立以為極微。
 However, through the analysis of the extreme limits of various forms by the wisdom of enlightenment, the false ones are judged to be extremely small.
又色聚亦有方分，極微亦有方分，然色聚有分非極微。
 Furthermore, rupas also have divisions, and even the smallest rupas have divisions. However, rupas have divisions, but they are not extremely subtle.
何以故？
 Why?
由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。
 From the very subtle, it is divided. This is all the gathered matter. If it is not extremely subtle, there will be more than the extremely subtle. Therefore, the extremely subtle is not divided.
又不相離有二種。
 There are two kinds of inseparability.
一、同處不相離。
 1. We are in the same place but never separated.
謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。
 It is said that the great seeds are extremely small and have color, fragrance, touch, etc. Where there are no roots, there are those who are separated from the roots, and where there are roots, there are those who are rooted. This is called being in the same place and not separated from each other.
二、和雜不相離。
 2. Be inseparable from miscellaneous things.
謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。
 It is said that this great seed is extremely small and gathered together, and it can create and create all the forms. This name is inseparable from the mixture.
又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離；
 Furthermore, this pervasive and concentrated form should be understood to be like various things, ground by stone grinding, mixed with water, and not separated from each other;
非如胡麻、綠豆、粟、稗等聚。
 It is not like the gathering of flax, mung beans, millet, barnyard grass, etc.
又一切所造色皆即依止大種處，不過大種處量；
 Moreover, all created forms are dependent on the great seed, but cannot be measured in the great seed;
乃至大種所據處所，諸所造色還即據此；
 Even where the great seed is located, all the created forms are based there;
由此因緣，說所造色依於大種。
 From this cause and condition, it is said that the created form depends on the great species.
即以此義，說諸大種名為大種。
 That is to say, in this sense, all major species are called major species.
由此大種其性大故，為種生故。
 This is why the nature of the great seed is great, and it is the reason why the seed is born.
復次，於諸色聚中，略有十四種事。
 Again, there are fourteen things in the various forms.
謂地、水、火、風、色、聲、香、味、觸，及眼等五根。
 It refers to the five roots of earth, water, fire, wind, color, sound, fragrance, taste, touch, and eyes.
除唯意所行色。
 Except for the color of the mind.
一切色聚，有色諸根所攝者，有一切，如所說事界。
 All form gatherings, those taken by the various roots of form, have everything, as mentioned in the world of events.
如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。
 Just as the various roots of color are captured and gathered in this way, the same is true for the large seeds to which the various roots of color depend.
所餘色聚，除有色諸根，唯有餘界。
 The remaining form aggregates, apart from the roots of form, are only the remaining realms.
又約相攝有十四事，即由相攝施設事極微。
 There are also fourteen things about Xiangshe, that is, the facilities and facilities provided by Xiangshe are very small.
若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。
 If there is an agreement about the boundaries, then there is a boundary for this gathering, that is to say, what this gathering is about is photographed.
若約不相離攝，或內、或外所有諸聚。
 If the agreement is not separated from each other, there will be all kinds of gatherings, whether inside or outside.
隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。
 Along with this gathering, you will even have the appearance of the Dharma that you can get, that is to say, you should know what you are doing in this gathering.
所以者何？
 So what?
或有聚中唯一大種可得。
 There may be the only large species available in the gathering.
如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。
 Such as in stones, moni, pearls, lapis lazuli, shells, jade, corals, etc., or in ponds, swamps, ditches, ditches, rivers, etc., or in flames, lamps, candles, etc., or there is dust or dust in the four wind wheels. There are two major types available: dust-free wind, etc., or gathering.
如雪、濕樹、葉、花、果等中，或熱末尼等中。
 Such as snow, wet trees, leaves, flowers, fruits, etc., or hot moni, etc.
或有聚中三大種可得。
 There may be three major types of Juzhong available.
如即熱樹等中，或動搖中。
 For example, the tree is hot, etc., or is shaking.
或有聚中四大種可得。
 There may be four major types of Juzhong available.
謂於內色聚中。
 It is called inner color concentration.
如薄伽梵說：
 As Bhagavan said:
於各別內身、若髮毛等乃至糞穢，是內地界；
 In each inner body, hair, hair, etc., or even excrement, are the inner realm;
若小便等，是內水界；
 If it is urine, etc., it is the internal water realm;
若於身中所有煖等，是內火界；
 If there is warmth etc. in the body, it is the inner fire realm;
若上行等風，是內風界。
 If it goes up and waits for the wind, it is the inner wind realm.
如是若於此聚彼相可得，說彼相為有；
 In this way, if the other phase can be obtained by gathering here, it is said that the other phase exists;
若不可得，說彼相為無。
 If it cannot be obtained, say that it is nothing.
復次，聲於一切色聚中，界故說有，相即不定。
 Again, the sound is in all the material gatherings, so the boundary is said to exist, but the phase is indeterminate.
由現在方便生故。
 It is convenient to live and die now.
風有二種。
 There are two types of wind.
謂恒相續及不恒相續。
 It is called permanent continuation and non-permanent continuation.
恒相續者，謂於彼彼聚有恒旋轉風。
 Constant continuity means that there is a constant rotating wind gathering here and there.
不恒相續者，謂旋風及空行風。
 Those that are not continuous are called whirlwinds and empty winds.
又闇色、明色，說名空界及孔隙。
 There are also dark colors and bright colors, which are called empty realms and pores.
又諸闇色恒相續者，謂世界中間；
 Also, those dark colors that continue continuously are called the middle of the world;
不恒相續者，謂於餘處。
 Those that are not continuous are called rest.
如是明色恒相續者，謂於自然光明天中；
 Such bright colors are eternal and continuous, which is said to be in the natural light of tomorrow;
不恒相續者，謂於餘處。
 Those that are not continuous are called rest.
又明闇色，謂於顯色增聚應知。
 It also refers to light and dark colors, which means that it should be known that the colors are increasing and gathering.
又由依止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。
 Also, due to the function of relying on the seeds of rupa kalpas, if similar conditions are encountered, either a small gathering without intermittent large gatherings will occur, or a large gathering with intermittent small gatherings will occur.
由此因緣，施設諸聚有增有減。
 Due to this cause and condition, the facilities provided to the gatherings increase and decrease.
如經言：
 As the scripture says:
若堅、堅攝、近攝、非近攝、執受，乃至廣說。
 If it is firm, firm to take, close to take, not close to take, hold on to, and even speak widely.
堅云何？
 What's the point?
謂地。
 It means land.
堅攝云何？
 What's the point of Jianshe?
謂彼種子。
 Call it the seed.
又堅者，即彼界。
 And the strong one is that realm.
堅攝者，謂髮毛等，或土塊等。
 Those who are firmly captured are called hairs, etc., or clods of soil, etc.
近攝云何？
 What's the close-up shot?
謂有執受。
 It is said that there is attachment.
執受云何？
 What does it mean to hold on to it?
謂內所攝。
 It's called internal photography.
非近攝云何？
 What if it's not a close-up shot?
謂無執受。
 It’s called receiving without attachment.
無執受云何？
 What does it mean to receive without attachment?
謂外所攝。
 It is said to be taken from outside.
又心心所所執種子，名近攝，名執受；
 Also, the seeds held by the mind are called close-up and grasping;
與此相違，名非近攝，名非執受。
 Contrary to this, the name is not close-up, and the name is not grasping and receiving.
又隨逐自身故，名近攝、執受，如前說。
 And because it drives itself away, it is called close-up and persistent reception, as mentioned before.
如是水等界，如理應知。
 Such realms as water should be understood as such.
又於一切色聚中，一切時具有一切大種界。
 Furthermore, in all rupas, there are all great seed realms at all times.
如世間現見乾薪等物，鑽即火生，擊石等亦爾。
 For example, in the world, if you see dry firewood and other objects, fire will be born when you drill them, and the same will happen when you hit rocks and so on.
又銅鐵金銀等、極火所燒即銷為水。
 Also, copper, iron, gold, silver, etc., when burned by extreme fire, are destroyed into water.
從月愛珠，水便流出。
 From the Moon Love Pearl, water flows out.
又得神通者，由心勝解力，變大地等成金銀等。
 And those who have supernatural powers can transform the earth into gold, silver, etc. through the power of mind.
又色聚有三種流轉。
 There are three kinds of circulation of rūpa kalāpa.
一者、長養，二者、等流，三者、異熟生。
 The first one is long-term cultivation, the second one is equal flow, and the third one is birth by different ripening.
長養有二種。
 There are two types of growth.
一、處遍滿長養，二、相增盛長養。
 1. Everywhere is full and nourished; 2. Each other is enriched and nourished.
等流有四種。
 There are four types of isocurrents.
一、長養等流，二、異熟等流，三、變異等流，四、自性等流。
 One is the current of growth and development, the other is the current of heterogeneous maturity, the third is the current of mutation, and the fourth is the current of self-nature.
異熟生有二種。
 There are two types of heterozygotes.
一、異熟體生，名異熟生；
 1. The body is born with different ripeness, which is called different ripeness;
二、從異熟生，名異熟生。
 2. Born from different ripeness, named different ripeness.
又諸色聚，略說依六處轉。
 And the various forms gather together, briefly speaking, they turn according to the six places.
謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。
 It is called the place of establishment, the place of covering, the place of equipment, the place of root support, the place of roots, and the place of samadhi.
復次，於心心所品中，有心可得，及五十三心所可得。
 Again, among the objects of the mind, there are 53 things that can be obtained by the mind.
謂作意等，乃至尋伺為後邊，如前說。
 It means that the intention and so on, and even the seeking and waiting are the back, as mentioned before.
問：
 ask:
如是諸心所，幾依一切處心生，一切地、一切時、一切耶？
 How can such mental states arise in the mind everywhere, in all places, at all times, and in everything?
答：
 answer:
五。
 five.
謂作意等，思為後邊。
 It is said that thoughts are behind, and thoughts are behind.
幾依一切處心生，一切地，非一切時、非一切耶？
 How can it be that the mind arises everywhere, in all places, not at all times, and not in everything?
答：
 answer:
亦五。
 Also five.
謂欲等，慧為後邊。
 It is said that desire is waiting, but wisdom is behind.
幾唯依善，非一切處心生；
 Only relying on goodness is not born from the mind everywhere;
然一切地，非一切時、非一切耶？
 But all places, not all times, not all things?
答：
 answer:
謂信等，不害為後邊。
 It is said that faith is waiting, and there is no harm in coming behind.
幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？
 How can it be that it depends only on defilements and cannot arise in the mind anywhere, in any place, at any time, or in everything?
答：
 answer:
謂貪等，不正知為後邊。
 It is said that greed and so on are not followed by correct knowledge.
幾依一切處心生，非一切地、非一切時、非一切耶？
 How can it be that the mind arises in all places, not in all places, not at all times, and not in everything?
答：
 answer:
謂惡作等，伺為後邊。
 It is said that evil deeds and so on are waiting for the back.
復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。
 Again, the state of indestructible roots appears, and the right intention can arise, and then birth can be achieved from that consciousness.
云何根不壞？
 Yunhe is not bad at all?
謂有二種因。
 It is said that there are two causes.
一、不滅壞故；
 1. Indestructible;
二、不羸劣故。
 2. It is not a bad thing.
云何境界現前？
 What state of mind is present?
謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。
 It is said that it may be due to its location, or its own nature, or its location, or its time, or its manifestation or non-application, or its whole part and one part.
若四種障所不障礙，亦非極遠。
 If the four kinds of obstacles are not an obstacle, they are not very far away.
謂覆蔽障、隱沒障、映奪障、幻惑障。
 It is called the covering obstacle, the concealment obstacle, the reflecting obstacle, and the illusion and confusion obstacle.
極遠有二種。
 There are two kinds of Jiyuan.
謂處所極遠、損減極遠。
 It is said that the place is extremely far away and the damage is extremely far away.
云何能生作意正起？
 How can it be possible to have a positive attitude?
由四因故。
 Due to four reasons.
一、由欲力，二、由念力，三、由境界力，四、由數習力。
 One, by the power of desire, two, by the power of thought, three, by the power of realm, and four, by the power of habit.
云何由欲力？
 Why does the cloud come from the power of desire?
謂若於是處心有愛著，心則於彼多作意生。
 It is said that if there is love in the heart, the mind will be more concerned with that person.
云何由念力？
 Why does it come from the power of thought?
謂若於彼已善取其相、已極作想，心則於彼多作意生。
 It is said that if you have taken the appearance of that person well and thought about it to the extreme, your mind will have many thoughts about that person.
云何由境界力？
 Why does the cloud come from realm power?
謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。
 It means that if that realm is either extremely vast or extremely conceivable, the mind will be doing more thinking in that realm.
云何由數習力？
 How can we count habits?
若於彼境界已極串習、已極諳悉，心即於彼多作意生。
 If you have been very accustomed to that realm and have become very familiar with it, your mind will do more thinking in that realm.
若異此者，應於一所緣境，唯一作意一切時生。
 If it is different from this, it should be in one object state, and the only intention is to arise at all times.
又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。
 It’s not like the five consciousness bodies arise one after another in two moments, nor do they arise one after another without any progression.
又一剎那五識身生已，從此無間，必意識生。
 In another instant, the five consciousnesses are born in the body, and from then on, consciousness will be born without interruption.
從此無間，或時散亂，或耳識生，或五識身中隨一識生。
 From then on, there is no time, sometimes it is scattered, sometimes the ear consciousness arises, or one of the five consciousnesses arises in the body.
若不散亂，必定意識中第二決定心生。
 If it is not scattered, the second decision-making mind must arise in the consciousness.
由此尋求、決定二意識故，分別境界。
 From this, we seek and determine the two consciousnesses and distinguish the realms.
又由二種因故，或染污，或善法生。
 There are two kinds of causes, either defilement or good dharma.
謂分別故，及先所引故。
 It is called separation reason, and the reason cited first.
意識中所有，由二種因。
 Everything in consciousness has two causes.
在五識者，唯由先所引故。
 In the five consciousnesses, they are only derived from the previous ones.
所以者何？
 So what?
由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。
 Due to the power of defilement and wholesome consciousness, defilements and wholesome dharmas arise in consciousness such as the eyes from now on.
不由分別，彼無分別故。
 There is no distinction, because there is no distinction.
由此道理，說眼等識隨意識轉。
 Based on this principle, it is said that consciousness such as eyes changes with consciousness.
如經言：
 As the scripture says:
起一心，若眾多心。
 With one mind, it is better to have many minds.
云何安立此一心耶？
 How can you establish such a single mind?
謂世俗言說一心剎那，非生起剎那。
 It is said that the world speaks of a moment of mind, not a moment of arising.
云何世俗言說一心剎那？
 How can the secular world talk about a moment of concentration?
謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。
 It is said that one place is a place of refuge, and there is a different place for things in a state, and the time when they are there is called a moment of one mind.
又相似相續，亦說名一，與第二念極相似故。
 It is also similar and continuous, and it is also said that the name is one, so it is very similar to the second thought.
又意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。
 Also, if the consciousness is scattered and disordered, and when the conditions are not consistent with the habitual environment, there will be no desires and other desires. At that time, the consciousness will lead you to fall into the mind, and the only reason is the past environment.
五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。
 The consciousness arising from the five senses without interruption, whether it is seeking or deciding, should only be said to be dependent on the present situation, if it arises due to the other situation.
又識能了別事之總相。
 He also knows the general appearance of other things.
即此所未了別所了境相，能了別者，說名作意。
 That is to say, those who can understand the other realms and phenomena that have not yet been understood are called thoughts.
即此可意、不可意、俱相違相，由觸了別。
 That is to say, the agreeable and unintended are all in conflict with each other, and they are distinguished by touch.
即此攝受、損害、俱相違相，由受了別。
 That is to say, the acceptance and damage are all contrary to each other, and they are distinguished by receiving.
即此言說因相，由想了別。
 That is to say, the cause and phase of this statement are separated from each other by thinking.
即此邪、正、俱相違行因相，由思了別。
 That is to say, the causes and causes of evil, good and evil are all in conflict with each other, and they are differentiated by thinking.
是故說彼作意等，思為後邊，名心所有法。
 Therefore, it is said that he is thinking about things, etc., and thinking is the back, which is called all the dharmas in the mind.
遍一切處、一切地、一切時、一切生。
 Pervades everywhere, in all places, at all times, in all lives.
作意云何？
 What's the intention?
謂心迴轉。
 It means the heart turns around.
觸云何？
 What's the touch?
謂三和合。
 It is called the harmony of three.
受云何？
 What do you think?
謂領納。
 It's called acceptance.
想云何？
 What do you think?
謂了像。
 It's said to be like.
思云何？
 What are you thinking about?
謂心造作。
 It is said that the mind is artificial.
欲云何？
 What do you want?
謂於可樂事，隨彼彼行，欲有所作性。
 It is said that if you do something pleasant, follow it and do it, and you want to have something to do.
勝解云何？
 What's the solution?
謂於決定事，隨彼彼行，印可隨順性。
 It is said that when it comes to deciding things, one should act accordingly, and one should follow one's will.
念云何？
 What do you think?
謂於串習事，隨彼彼行，明了記憶性。
 It is said that in a series of habits, follow this and that, and understand the nature of memory.
三摩地云何？
 What does samadhi mean?
謂於所觀察事，隨彼彼行，審慮所依心一境性。
 It means following the things you observe, and following the one-pointed nature of your mind based on your consideration.
慧云何？
 Where is Hui Yun?
謂即於所觀察事，隨彼彼行，簡擇諸法性。
 It means that when you observe things, follow them and act accordingly, and simply select the nature of the laws.
或由如理所引，或由不如理所引，或由非如理非不如理所引。
 Either it is derived from what is reasonable, or it is led by what is unreasonable, or it is derived from what is not unreasonable or not unreasonable.
又作意作何業？
 What kind of work do you intend to do?
謂引心為業。
 It is said that attracting the mind is a career.
觸作何業？
 What's the cause?
謂受、想、思所依為業。
 It is said that feelings, thoughts, and reflections are based on karma.
受作何業？
 What kind of work do you do?
謂愛生所依為業。
 It is said that love of life is the basis of career.
想作何業？
 What do you want to do?
謂於所緣，令心發起種種言說為業。
 Regarding the object, it causes the mind to initiate various speeches as actions.
思作何業？
 What do you want to do?
謂發起尋伺身語業等為業。
 It means initiating pursuit of body, speech, etc. as karma.
欲作何業？
 What do you want to do?
謂發勤為業。
 It is said that hard work is a career.
勝解作何業？
 What is Sheng Jie doing?
謂於所緣，任持功德過失為業。
 It is said that for the object, any merits and demerits can be regarded as karma.
念作何業？
 What do you want to do?
謂於久遠所思、所作、所說，憶念為業。
 It is said that remembering what you have thought, done, and said in the long past is your karma.
三摩地作何業？
 What is the activity of samadhi?
謂智所依為業。
 It is said that the basis of wisdom is industry.
慧作何業？
 What is the work of wisdom?
謂於戲論所行染污清淨，隨順推求為業。
 It is said that the defilements and defilements of the drama theory are purified, and following the rules and regulations is the karma.
云何建立三世？
 Why did you establish the third generation?
謂諸種子不離法故，如法建立。
 It is said that all seeds are not separated from the Dharma, so they are established according to the Dharma.
又由與果、未與果故。
 And because of the result and not the result.
若諸果法，若已滅相，是過去；
 If all fruiting phenomena have ceased, they are in the past;
有因未生相，是未來；
 There is a cause and no appearance, it is the future;
已生未滅相，是現在。
 The phase of being born and not dying is now.
云何建立生、老、住、無常？
 How can we establish birth, old age, residence, and impermanence?
謂於一切處識相續中，一切種子相續俱行建立。
 It is said that in the continuum of consciousness at all places, all seeds are established in continuum.
由有緣力故，先未相續生法，今最初生，是名生有為相。
 Due to the force of karma, there was no continuation of the dharma in the past. Now it is the first to arise. This is called the appearance of conditionedness.
即此變異性，名老有為相。
 That is, this variability is called old and well-conditioned.
此復二種。
 There are two types of this.
一、異性變異性，二、變性變異性。
 One, heterosexual variability, and two, sexual variability.
由有相似生故，立異性變異性。
 Due to similarities, innovation and variability.
由有不相似生故、立變性變異性。
 There is variability due to dissimilar birth and death and sudden change.
即已生時，唯生剎那隨轉故，名住有為相。
 That is, when it is born, it only changes at the moment of birth, so it is called abiding and has the appearance of being.
生剎那後，剎那不住故，名無常有為相。
 After the moment of birth, the moment does not last, so it is called impermanence.
如是即約諸法分位差別，建立四相。
 In this way, the differences in the divisions of all dharmas are reduced and the four phases are established.
又有四緣。
 There are four more conditions.
一、因緣，二、等無間緣，三、所緣緣，四、增上緣。
 1. Cause and condition, 2. Infinite condition, 3. Object condition, and 4. Increased condition.
因緣者，謂種子。
 Those who are caused by fate are called seeds.
等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。
 For those with uninterrupted conditions, it is said that if this consciousness is uninterrupted, and all consciousnesses determine birth, this is their uninterrupted condition.
所緣緣者，謂諸心心所所緣境界。
 The object is the state of the mind.
增上緣者，謂除種子，餘所依，如眼及助伴法。
 To increase the superior condition is to remove the seeds and rely on other things, such as eyes and supporting methods.
望眼識，所餘識亦爾。
 Looking at the eyes, I can see the rest of it.
又善不善性能取愛非愛果。
 Moreover, good and bad qualities can lead to the fruit of love and non-love.
如是等類，名增上緣。
 If so, the name will increase in popularity.
又由種子故，建立因緣。
 And because of the seeds, karma is established.
由自性故，立等無間緣。
 Due to self-nature, there is no intermittent condition.
由所緣境故，立所緣緣。
 Due to the circumstances of the object, the object is established.
由所依及助伴等故，立增上緣。
 Due to the support and companionship, the superior relationship is established.
如經言：
 As the scripture says:
諸因諸緣能生識者，彼即此四。
 Those who can give rise to consciousness due to various causes and conditions are these four.
因緣一種，亦因亦緣，餘唯是緣。
 There is a kind of cause and condition, and it is also a cause and a condition, and the rest is just a condition.
又如經言：
 Another example is the scripture:
善、不善、無記者，彼差別云何？
 What is the difference between good, bad and no reporter?
謂諸善法，或立一種。
 It is said that there are many good laws, or one kind is established.
由無罪義故。
 Because of innocence.
或立二種。
 Or establish two kinds.
謂生得善及方便善。
 It means that life is good and convenience is good.
或立三種。
 Or establish three kinds.
謂自性善、相應善、等起善。
 It is said that self-nature is good, correspondence is good, and waiting is good.
或立四種。
 Or establish four kinds.
謂順福分善、順解脫分善、順決擇分善、及無漏善。
 It is said that following blessings is good, following liberation is good, following decision is good, and being free from leakage is good.
或立五種。
 Or establish five kinds.
謂施性善、戒性善、修性善、愛果善、離繫果善。
 It means that the nature of giving is good, the nature of discipline is good, the nature of cultivation is good, the fruit of love is good, and the fruit of separation is good.
或立六種。
 Or establish six kinds.
謂善色、受、想、行、識及擇滅。
 It refers to the cessation of wholesome forms, feelings, thoughts, formations, consciousness and choice.
或立七種。
 Or establish seven kinds.
謂念住所攝善、正勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。
 It is said that good things are attracted by the abode of mindfulness, good things by right effort, good things by spiritual feet, good things by roots, good things by strength, good things by enlightenment factors, and good things by path factors.
或立八種。
 Or establish eight kinds.
謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。
 It means to welcome, join hands, ask questions, be respectful and dedicated, to praise others for their wonderful sayings, to praise their true virtues, to offer sacrifices to the sick, to respect teachers and teachers, to follow the good, and to encourage others. Good deeds, dedicate the good deeds, and cultivate the immeasurable good deeds.
或立九種。
 Or establish nine kinds.
謂方便、無間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。
 It is said that the goodness captured by the convenient, uninterrupted, liberating, and superior paths, and the goodness captured by the soft, middle, superior, worldly, and transcendental paths.
或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。
 Or there are ten categories, namely, the good that has dependence, the good that has no dependence, the good that arises from hearing, the good that arises from thinking, the good that comes from the discipline, the good that does not follow the discipline, the good that does not follow the discipline, the goodness that comes from the basic retinue, and the sound-hearer vehicle. The goodness captured is the goodness captured by the Practical Vehicle and the goodness captured by the Mahayana.
又立十種。
 And established ten kinds.
謂欲界繫善；
 It is said that the desire realm is good;
初、二、三、四、靜慮繫善；
 First, second, third, and fourth, meditation is good;
空無邊處、識無邊處、無所有處、非想非非想處繫善；
 The place where emptiness is boundless, the place where consciousness is boundless, the place where there is nothing, the place where there is neither thought nor non-perception is good;
無漏所攝善。
 There is no leakage of goodness.
又有十種。
 There are ten more.
謂十善業道。
 It is called the ten good karma paths.
又有十種。
 There are ten more.
謂無學正見，乃至正解脫、正智。
 It is said that there is no learning and right views, leading to right liberation and right wisdom.
又有十種。
 There are ten more.
謂能感八福生，及轉輪王善，及趣不動善。
 It is said that one can feel the eight blessings, be good at turning the wheel, and be immovable.
如是等類，諸善差別。
 Such and other categories, all kinds of goodness are different.
略說善有二種義。
 Briefly speaking, goodness has two meanings.
謂取愛果義，善了知事及彼果義。
 It is said that the meaning of the fruit of love is the meaning of knowing things well and the meaning of their fruit.
不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。
 Unwholesome dharma means that it is contrary to virtuous dharma, and can be an obstacle, because it can obtain the result of not loving it, and it is an accident of incorrect understanding.
無記法者，略有四種。
 For those who don’t remember the method, there are only four types.
謂異熟生，及一分威儀路、工巧處及變化。
 It is said to be different and familiar, and it is divided into majestic ways, craftsmanship and changes.
若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污；
 If all the craftsmanship is done just for entertainment, not for survival, not for the purpose of habituation, and not for the sake of simplicity, then this skillful work is defiled;
餘是無記。
 I have no memory.
如工巧處，威儀路亦爾。
 Like a place with skillful workmanship, so is the road of majesty.
變化有二種。
 There are two types of changes.
謂善及無記。
 It is said that it is good and has no memory.
復次，眼有一種。
 Again, there is a kind of eye.
謂能見色。
 It means being able to see color.
或立二種。
 Or establish two kinds.
謂長養眼、異熟生眼。
 It is said that it is long-lasting and eye-catching, while unfamiliarity and familiarity make it easy for the eyes.
或立三種。
 Or establish three kinds.
謂肉眼、天眼、慧眼。
 It is called the physical eye, the heavenly eye, and the wise eye.
或立四種。
 Or establish four kinds.
謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。
 It is said that there are blind eyes, no blind eyes, permanent and continuous eyes, and non-constant and continuous eyes.
恒相續者，謂色界眼。
 The one that is constant and continuous is called the eye of form.
或立五種。
 Or establish five kinds.
謂五趣所攝眼。
 It is called the eye captured by the five interests.
或立六種。
 Or establish six kinds.
謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。
 It is called the self-continuing eye, the other-continuing eye, the serious eye, the ugly eye, the stained eye, the untainted eye, or the seven types.
謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。
 It is called the conscious eye, the unconscious eye, the strong eye, the weak eye, the eye upon which wholesome consciousness rests, the eye upon which unwholesome consciousness rests, and the eye upon which unmindful consciousness rests.
或立八種。
 Or establish eight kinds.
謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。
 It is called the eye of dependence, the eye of change, the eye of good deeds and the familiarity of unwholesome deeds, the eye of unwholesome deeds, the eye of food, the eye of sleep, the eye of brahma, and the eye of concentration.
或立九種。
 Or establish nine kinds.
謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。
 It means that the eye has been obtained, the eye has not been obtained, the eye has been obtained, the eye has not been obtained, the eye has been obtained, the eye has been lost, the eye should be broken, the eye should not be broken, the eye has been broken, the eye has not been broken.
或立十種者、無。
 Or those who establish ten kinds, none.
或立十一種。
 Or establish eleven kinds.
謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、如眼如是，耳等亦爾。
 It is called the past eye, the future eye, the present eye, the inner eye, the outer eye, the sharp eye, the narrow eye, the inferior eye, the wonderful eye, the far eye, the near eye, as the eye is, so are the ears.
是中差別者，謂增三、增四。
 Those who are different are called increasing by three or increasing by four.
三種耳者，謂肉所纏耳、天耳、審諦耳。
 The three types of ears are the flesh-tangled ears, the heavenly ears, and the judging ears.
四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。
 The four types of ears are the constant-phase-continuing ears, the non-constant-phase-continuing ears, the high-hearing ears, and the non-high-hearing ears.
三種鼻舌者，謂光淨、不光淨、及被損。
 The three types of nose and tongue are called bright and pure, not bright and pure, and damaged.
四種鼻舌者，謂恒相續、不恒相續、有識、無識。
 The four kinds of nose and tongue are called permanent and continuous, non-permanent and continuous, conscious and unconscious.
三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。
 The three kinds of bodies are the places where there is dirt, the places where there is no dirt, and all the roots that pervade the body.
四種身者，謂恒相續、不恒相續、有自然光、無自然光。
 The four kinds of bodies are those that are permanent and continuous, non-permanent and continuous, have natural light, and have no natural light.
或立一種意。
 Or make an intention.
謂由識法義故。
 It is said that it comes from knowing the meaning of Dharma.
或立二種。
 Or establish two kinds.
謂墮施設意、不墮施設意。
 It is said that the intention of giving and setting up is reduced, and the intention of giving and setting up is not reduced.
初謂了別名言者意，後謂嬰兒意。
 At first it meant the meaning of the famous saying, and later it meant the meaning of a baby.
又初謂世間意，後謂出世間意。
 At first it was called worldly meaning, and later it was called transcendental meaning.
或立三種。
 Or establish three kinds.
謂心、意、識。
 It means heart, mind and consciousness.
或立四種。
 Or establish four kinds.
謂善、不善、有覆無記、無覆無記。
 It is said that it is good or bad, there is no record of it, and there is no record of it.
或立五種。
 Or establish five kinds.
謂五位差別：
 Let’s talk about the five-digit difference:
一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。
 1. Cause position, 2. Effect position, 3. Pleasure position, 4. Suffering position, 5. Neither suffering nor happiness position.
或立六種。
 Or establish six kinds.
謂六識身。
 It is called the six-consciousness body.
或立七種。
 Or establish seven kinds.
謂依七識住。
 It is said to live according to the seven consciousnesses.
或立八種。
 Or establish eight kinds.
謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。
 It is said that there is correspondence between speech and contact, there is correspondence between contact and contact, there is attachment, there is renunciation, there is love, there is no love, there is worldliness, there is transcendence.
或立九種。
 Or establish nine kinds.
謂依九有情居。
 It is said that Yijiu has feelings.
或立十種者，無。
 Or those who establish ten categories, none.
或立十一種，如前說。
 Or establish eleven types, as mentioned before.
或立十二種，即十二心。
 Or establish twelve kinds, that is, twelve hearts.
謂欲界善心、不善心、有覆無記心、無覆無記心。
 It is called the virtuous mind in the desire realm, the unwholesome mind, the overridden and unmindful mind, and the uncovered and unmindful mind.
色界有三心，除不善；
 There are three minds in the form realm, except for the bad;
無色界亦爾。
 The colorless realm is also here.
出世間心有二種。
 There are two kinds of supramundane minds.
謂學及無學。
 It refers to learning and lack of learning.
或立一種色。
 Or establish a color.
謂由眼所行義故。
 It is said that the actions of the eyes are righteous.
或立二種謂內色、外色。
 Or there are two types called inner color and outer color.
或立三種。
 Or establish three kinds.
謂顯色、形色、表色。
 It refers to color, form and color.
或立四種。
 Or establish four kinds.
謂有依光明色、無依光明色、正不正光明色、積集住色。
 It is said that there is light color with dependence, light color without dependence, light color that is correct or not, and light color that accumulates and dwells.
或立五種。
 Or establish five kinds.
謂由五趣差別故。
 It is said that it is due to the difference between the five interests.
或立六種。
 Or establish six kinds.
謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。
 It means establishing the captured color, covering the captured color, the realm captured color, the number of sentient colors, the number of non-sentient colors, and the seeing and opposite colors.
或立七種。
 Or establish seven kinds.
謂由七種攝受事差別故。
 It is said that the difference is caused by the seven kinds of ingestion.
或立八種。
 Or establish eight kinds.
謂依八世雜說：
 Saiyi's Eighth Generation Miscellaneous Saying:
一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。
 1. The land is variegated, 2. The mountains are variegated, 3. The gardens, ponds, and other variegated colors, 4. The palaces are variegated, 5. The business areas are variegated, 6. The paintings are variegated, 7. The forging industry is variegated, 8. The equipment is mixed.
或立九種。
 Or establish nine kinds.
謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。
 It means if it is in the past, if it will be in the future, if it is now, if it is short, if it is fine, if it is bad, if it is wonderful, if it is far, if it is near.
或立十種。
 Or establish ten kinds.
謂十種資具。
 It's called ten kinds of equipment.
或立一種聲。
 Or make a sound.
謂由耳所行義故。
 It is said that the righteousness is done by the ears.
或立二種。
 Or establish two kinds.
謂了義聲、不了義聲。
 It is said that there is a sound of righteousness, but there is no sound of righteousness.
或立三種。
 Or establish three kinds.
謂因受大種聲、因不受大種聲、因俱大種聲。
 It is said that the reason for receiving great seed sound is the reason for not receiving great seed sound, and the reason is that both have great seed sound.
或立四種。
 Or establish four kinds.
謂善、不善、有覆無記、無覆無記。
 It is said that it is good or bad, there is no record of it, and there is no record of it.
或立五種。
 Or establish five kinds.
謂由五趣差別故。
 It is said that it is due to the difference between the five interests.
或立六種。
 Or establish six kinds.
一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。
 1. The sound of receiving, upholding, reading and reciting, 2. The sound of asking questions, 3. The sound of preaching the Dharma, 4. The sound of discussing, making decisions and making decisions, 5. The sound of giving instructions and making mistakes, and 6. The sound of making noises.
或立七種。
 Or establish seven kinds.
謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。
 It refers to male voices, female voices, lower voices, middle voices, upper voices, sounds of birds and animals, and the sounds of wind and forest.
或立八種。
 Or establish eight kinds.
謂四聖言聲，四非聖言聲。
 It is called the four voices of the holy words and the four voices of the non-sacred words.
四非聖言者，一、不見言見、見言不見非聖言；
 The four things that are not the Holy Word are: 1. Seeing without seeing words, seeing words without seeing are not Holy Words;
二、不聞言聞、聞言不聞非聖言；
 2. Not hearing the words, hearing the words but not hearing the words that are not holy;
三、不覺言覺、覺言不覺非聖言；
 3. Not aware of words, aware of words but not aware that they are not holy words;
四、不知言知、知言不知非聖言。
 4. Not knowing what to say, knowing what to say but not knowing it is not the holy word.
四聖言者，一、見言見、不見言不見聖言；
 The four holy words are: first, the word is seen, and the word is not seen;
二、聞言聞、不聞言不聞聖言；
 2. If you hear the words, you will not hear the Holy Word;
三、覺言覺、不覺言不覺聖言；
 3. Awareness of words, awareness of words, awareness of words, and awareness of the Holy Word;
四、知言知、不知言不知聖言。
 4. If you know the words, you will know; if you don’t know the words, you will not know the holy words.
又有八種。
 There are eight more kinds.
謂四善語業道，四不善語業道。
 It is called the four good speech paths and the four unwholesome speech paths.
或立九種。
 Or establish nine kinds.
謂過去、未來、現在，乃至若遠、若近。
 It refers to the past, the future, the present, even if it is far or if it is near.
或立十種。
 Or establish ten kinds.
謂五樂所攝聲。
 It is called the sound captured by the Five Music.
此復云何？
 What does this mean?
一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。
 1. The sound of both dancing and singing, 2. The sound of all singing and singing, 3. The sound of all strings and pipes, 4. The sound of both women and men, 5. The sound of both men and women, 6. The sound of both snails and drums, and 7. The sound of waist and other drums. The sound is, eight, the sound of Gang and other drums are marching together, nine, the sound of Dutan and other drums are marching together, ten, the sound of haiku.
或立一種香。
 Or set up an incense stick.
謂由鼻所行義故。
 It is said that the meaning is performed by the nose.
或立二種。
 Or establish two kinds.
謂內及外。
 It means inside and outside.
或立三種。
 Or establish three kinds.
謂可意、不可意、及處中香。
 It is said to be pleasant, unpleasant, and fragrant everywhere.
或立四種。
 Or establish four kinds.
謂四大香。
 It is called the four major incense.
一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。
 1. Agarwood, 2. Turmeric incense, 3. Dipterocarpa incense, 4. Musk.
或立五種。
 Or establish five kinds.
謂根香、莖香、葉香、花香、果香。
 It is called root aroma, stem aroma, leaf aroma, floral aroma and fruit aroma.
或立六種。
 Or establish six kinds.
謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。
 It refers to the fragrance of food, drink, clothes, solemn furniture, riding incense, and palace fragrance.
或立七種。
 Or establish seven kinds.
謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。
 It is called bark incense, leaf incense, Suqimilao incense, sandalwood incense, three-spice incense, incense and powder incense.
或立八種。
 Or establish eight kinds.
謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。
 It is called common fragrance, non-constant fragrance, constant fragrance, non-constant fragrance, mixed fragrance, pure fragrance, strong fragrance, and non-strong fragrance.
或立九種。
 Or establish nine kinds.
謂過去、未來、現在等，如前說。
 It refers to the past, future, present, etc., as mentioned before.
或立十種。
 Or establish ten kinds.
謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。
 It is called female fragrance, male fragrance, one-finger fragrance, two-finger fragrance, saliva fragrance, phlegm fragrance, fat marrow pus and blood fragrance, meat fragrance, mixed mixture fragrance, and silt fragrance.
或立一種味。
 Or establish a flavor.
謂由舌所行義故。
 It is said that righteousness is performed by the tongue.
或立二種。
 Or establish two kinds.
謂內及外。
 It means inside and outside.
或立三種。
 Or establish three kinds.
謂可意等如前說。
 It can be said that it is as mentioned before.
或立四種。
 Or establish four kinds.
謂大麥味、粳稻味、小麥味、餘下穀味。
 It is called barley flavor, japonica rice flavor, wheat flavor and remaining grain flavor.
或立五種。
 Or establish five kinds.
謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。
 It refers to the taste of wine, non-wine, vegetables, fruits and food.
或立六種。
 Or establish six kinds.
謂甘苦等。
 It means sweetness, bitterness, etc.
或立七種。
 Or establish seven kinds.
謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。
 It is called crispy, oily, honey, sugarcane, cheese, salt, and meat.
或立八種。
 Or establish eight kinds.
如香說。
 Ruxiang said.
或立九種。
 Or establish nine kinds.
亦如香說。
 Also like the fragrance.
或立十種。
 Or establish ten kinds.
謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。
 It is called chewable, chewable, chewy, drinkable, suckable, dry, full, restful, cleansing, and habitual.
後五謂諸藥味。
 The last five are called medicinal flavors.
或立一種觸。
 Or establish a touch.
謂由身所行義故。
 It is said that it is due to the righteousness of the body.
或立二種。
 Or establish two kinds.
如香說。
 Ruxiang said.
或立三種。
 Or establish three kinds.
謂可意等。
 It is said that it is possible to wait.
或立四種。
 Or establish four kinds.
謂摩觸、搦觸、打觸、揉觸。
 It means rubbing, scratching, hitting and kneading.
或立五種。
 Or establish five kinds.
謂五趣差別。
 It is called the difference between the five interests.
又有五種。
 There are five more kinds.
謂蚊䗈風日蛇蠍等觸。
 It is said that mosquitoes, wind, sun, snakes and scorpions are touched.
或立六種。
 Or establish six kinds.
謂苦、樂、不苦不樂、俱生、所治攝、能治攝。
 It means pain, pleasure, neither pain nor pleasure, co-occurrence, what is cured, and what can be cured.
或立七種。
 Or establish seven kinds.
謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。
 It refers to firm touch, wet touch, warm touch, moving touch, falling touch, massage touch, and body change touch.
謂濕滑等。
 It's called wet and slippery, etc.
或立八種。
 Or establish eight kinds.
謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。
 It means hand touch, block touch, stick touch, knife touch, cold touch, warm touch, hunger touch, and thirst touch.
或立九種。
 Or establish nine kinds.
如香說。
 Ruxiang said.
或立十種。
 Or establish ten kinds.
謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。
 It refers to food contact, drinking contact, vehicle contact, clothing contact, solemn utensils contact, bed sitting contact, machine orange table pillow and square seat contact, female touch, male touch, and those two-phase things are touched.
略說法界，若假若實，有八十七法。
 Briefly speaking of the Dharma Realm, there are eighty-seven dharma if it is false or true.
彼復云何？
 What's the answer?
謂心所有法有五十三，始從作意，乃至尋、伺為後邊。
 It is said that there are fifty-three dharmas in the mind, starting with intention, and ending with seeking and contemplation.
法處所攝色有二種。
 There are two types of color taking in the Dharma place.
謂律儀不律儀所攝色、三摩地所行色。
 It is said that the colors captured by the rules and regulations are not the colors captured by the rules and regulations, and the colors performed by the samadhi.
不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。
 There are twenty-four kinds of non-corresponding formations, namely attainment, non-perception concentration, cessation concentration, non-perception and uncanny maturity, life faculty, common participle, heterogeneous nature, birth, old age, abiding, impermanence, name body, sentence body, tattoo body, and flow. , Difference, Correspondence, Potential Speed, Sequence, Time, Square, Number, Harmony, and Disharmony.
無為有八事。
 There are eight things in doing nothing.
謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。
 It is called emptiness, non-chosen cessation, selective cessation, good, bad, unrecorded dharma, unmoving, and the cessation of thoughts and feelings.
如是無為，廣八略六，若六若八，平等平等。
 In this way, without doing anything, Guang eight and six, Ruo six, Ruo eight, equality and equality.
復次，法界或立一種。
 Again, there may be one kind of Dharma Realm.
謂由意所行義。
 It means doing what you mean.
或立二種。
 Or establish two kinds.
謂假所攝法、非假所攝法。
 It is called the false photographed method and the non-false photographed method.
或立三種。
 Or establish three kinds.
謂有色、無色、及有為無為。
 It refers to color, colorlessness, action and non-action.
或立四種。
 Or establish four kinds.
謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。
 It is said that the dharma captured by the false form is the dharma captured by the colorless mind, the dharma captured by the false colorless non-correspondence, and the dharma captured by the false non-formality of the colorless mind.
或立五種。
 Or establish five kinds.
謂色、心所法、心不相應行、善、無記無為。
 It refers to form, mental state, mind-incompatible actions, good deeds, and no memory or action.
或立六種。
 Or establish six kinds.
謂受、想、相應行、不相應行、色、無為。
 It refers to feelings, thoughts, corresponding formations, non-corresponding formations, form, and inaction.
或立七種。
 Or establish seven kinds.
謂受、想、思、染污、不染污、色、無為。
 It refers to feeling, perception, thought, defilement, non-defilement, form, and inaction.
或立八種。
 Or establish eight kinds.
謂善、不善、無記、受、想、行、色、無為。
 It refers to good, bad, unrecorded, feelings, thoughts, actions, forms, and inaction.
或立九種。
 Or establish nine kinds.
謂由過去、未來等差別。
 It refers to the difference between the past and the future.
或立十種。
 Or establish ten kinds.
謂由十種義。
 It is said to have ten meanings.
一、隨逐生義；
 1. Follow the meaning;
二、領所緣義；
 2. Receive the meaning of the object;
三、取所緣相義；
 3. Take the meaning of the object;
四、於所緣造作義；
 4. Create meaning in the object;
五、即彼諸法分位差別義；
 5. That is, the different meanings of the divisions among the various dharmas;
六、無障礙義；
 6. Accessibility;
七、常離繫義；
 7. Always stay away from the righteousness;
八、常非離繫義；
 8. Chang Fei Li tie meaning;
九、常無顛倒義；
 9. Never reverse meaning;
十、苦樂離繫義、非受離繫義及受離繫義。
 10. The meaning of separation of pain and pleasure, the meaning of separation of non-receiving and the meaning of separation of receiving.
如是若內若外六處所攝法，差別分別有六百六十。
 In this way, there are six hundred and sixty differences between the six locations, internal and external.
復次，屢觀眾色，觀而復捨，故名為眼。
 Repeatedly, I observe the color again and again, so it is called the eye.
數數於此聲至能聞，故名為耳。
 Count the sounds until you can hear them, so they are called ears.
數由此故能嗅諸香，故名為鼻。
 Because of this, it can smell various fragrances, so it is called the nose.
能除飢羸、數發言論、表彰呼召，故名為舌。
 It can cure hunger and disease, make numerous speeches, and commend calls, so it is called the tongue.
諸根所隨，周遍積聚，故名為身。
 All the roots follow and accumulate all over, so it is called the body.
愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。
 A foolish man spends a long night hiding and protecting himself, clinging to his own possessions and calculating what is mine and what is mine.
又諸世間，依此假立種種名想。
 And in the world, various names and thoughts are established based on this falsehood.
謂之有情、人、與命者、生者、意生、及儒童等。
 It is called sentient beings, people, beings with destiny, living beings, mental beings, and scholarly children, etc.
故名為意。
 Hence the name meaning.
數可示現，在其方所，質量可增，故名為色。
 The number can be manifested, and in its place, the quality can be increased, so it is called color.
數宣數謝，隨增異論，故名為聲。
 After several announcements and several thanks, different theories were added, so it was named Sheng.
離質潛形，屢隨風轉，故名為香。
 It is separated from the substance and has no form, and it is often turned by the wind, so it is called fragrance.
可以舌甞，屢招疾苦，故名為味。
 It can cause tongue swelling and often cause pain, so it is called taste.
數可為身之所證得，故名為觸。
 The number can be realized by the body, so it is called contact.
遍能任持，唯意境性，故名為法。
 It can be held at any time, and it only has the nature of artistic conception, so it is called Dharma.
如是等類，諸法差別應知。
 If this is the case, you should know the difference between the various methods.
此中重說嗢拕南曰：
 Here it is mentioned again:
自性及所依、　　所緣、助伴、業，
 Self-nature and dependence, objects, companions, and karma,
由此五種門，　　諸心差別轉。
 Through these five kinds of doors, the minds turn differently.
此中顯由五法、六識身差別轉。
 This manifests itself through the differences between the five dharmas and the six consciousness bodies.
謂自性故，所依故，所緣故，助伴故，業故。
 It is said to be due to self-nature, due to dependence, due to reasons, due to companionship, and due to karma.
又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。
 Furthermore, you should know that the aggregate is skillfully captured, the boundary is skillfully captured, the place is skillfully captured, the dependent origin is skillfully captured, the non-center is skillfully captured, and the root is skillfully captured.
又復應知諸佛語言，九事所攝。
 You should also understand the words of the Buddhas and the nine things captured in them.
云何九事？
 What are the nine things?
一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。
 1. Things that have feelings, 2. Things that are used, 3. Things that arise, 4. Things that settle down, 5. Things that cause pollution, 6. Things that differentiate, 7. Things that speak, 8. Things that are said, and 9. Things that gather together.
有情事者，謂五取蘊。
 Those who have feelings are called the five aggregates of grasping.
受用事者，謂十二處。
 Those who are used are called twelve places.
生起事者，謂十二分事緣起及緣生。
 The occurrence of things is called the dependent origination and dependent origination of twelve things.
安住事者，謂四食。
 Those who live and work peacefully are called four kinds of food.
染淨事者，謂四聖諦。
 Those who purify things are called the Four Noble Truths.
差別事者，謂無量界。
 Those who make different things are called the immeasurable realm.
說者事者，謂佛及彼弟子。
 Those who talk about things refer to the Buddha and his disciples.
所說事者，謂四念住等菩提分法。
 What is said is the method of enlightenment such as the four kinds of mindfulness.
眾會事者，所謂八眾。
 Those who gather together to do things are called eight people.
一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、焰摩天眾，八、梵天眾。
 1. Kshatriyas, 2. Brahmins, 3. Elders, 4. Samanas, 5. Four great heavenly kings, 6. Thirty-three gods, 7. Flame-mounted gods, 8. Brahma gods.
又嗢拕南曰：
 He also said to Cao Nan:
色聚、相應品、　　世、相、及與緣、
 rupa, corresponding objects, world, appearance, and conditions,
善等差別門、　　巧便、事為後。
 There are different doors of kindness, cleverness, and things come later.

1.3 - savitarkā-savicarā-bhūmi 有尋有伺 with directed thought and evaluation

瑜伽師地論卷第三
 Volume 3 of Yogi's Earth Treatise
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第四彌勒菩薩說
 Volume 4 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之一
 One of the three places in the local area, including Youxunyousi
已說意地。
 Already said.
云何有尋有伺地？
 How can I find a place to look for?
云何無尋唯伺地？
 Why don't you look for the place but wait for it?
云何無尋無伺地？
 Why is there no place to look for?
總嗢拕南曰：
 General Manager Caonan said:
界、相、如理、不如理、　　雜染等起最為後。
 Boundaries, forms, rationality, unreasonableness, defilements, etc. come last.
如是三地，略以五門施設建立。
 Such three places are built with five facilities.
一、界施設建立，二、相施設建立，三、如理作意施設建立，四、不如理作意施設建立，五、雜染等起施設建立。
 1. Establishment of boundary facilities, 2. Establishment of mutual facilities, 3. Establishment of facilities for proper intention, 4. Establishment of facilities for unreasonable intention, 5. Establishment of facilities for the origin of defilements.
云何界施設建立？
 Where will the cloud infrastructure be established?
別嗢拕南曰：
 Don't worry, Cao Nan said:
數、處、量、壽、受用、生、　　自體、因緣果分別。
 Number, place, quantity, longevity, use, birth, self, cause and effect.
當知界建立由八種相。
 When the world of knowledge is established, there are eight kinds of signs.
一、數建立，二、處建立，三、有情量建立，四、有情壽建立，五、有情受用建立，六、生建立，七、自體建立，八、因緣果建立。
 1. Establishment of numbers, 2. Establishment of place, 3. Establishment of sentient capacity, 4. Establishment of sentient longevity, 5. Establishment of sentient benefit, 6. Establishment of birth, 7. Establishment of self, 8. Establishment of cause and effect.
云何數建立？
 Yun Heshu was established?
略有三界。
 A little bit of three realms.
謂欲界、色界、無色界。
 It is called the desire realm, the color realm, and the colorless realm.
如是三種，名墮攝界。
 Such three types are called falling into the world of photography.
非墮攝界者，謂方便，并薩迦耶滅，及無戲論無漏界。
 Those who do not fall into the realm of photography are called the realm of convenience, the destruction of Sakya, and the realm of no drama and no leakage.
此中欲界及色界初靜慮，除靜慮中間若定、若生，名有尋有伺地。
 In this realm, the desire realm and the form realm are initially calm and considered. After the calm and concern is removed, there is concentration and birth in the middle, which is called the ground of seeking and waiting.
即靜慮中間若定、若生，名無尋唯伺地。
 That is to say, if there is concentration or birth in the middle of quiet contemplation, it is called the ground of no seeking but waiting.
隨一有情，由修此故，得為大梵。
 Any sentient being, by practicing this, will become Brahman.
從第二靜慮，餘有色界及無色界全，名無尋無伺地。
 From the second meditation, the rest of the form realm and the formless realm are complete, which is called the ground of no seeking and no waiting.
此中由離尋伺欲道理故，說名無尋無伺地，不由不現行故。
 This is due to the principle of separation from the desire for seeking and serving, and it is called the ground of no seeking and no serving, because it cannot help but not manifest.
所以者何？
 So what?
未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。
 For those who have not left the desire realm, due to the difference in teaching and intention, there will also be the presence of non-seeking and non-attending thoughts for a certain period of time.
已離尋伺欲者，亦有尋伺現行。
 Those who have given up the desire to seek and serve also have the current state of seeking and serving.
如出彼定、及生彼者。
 Such as coming out of that concentration and giving birth to that.
若無漏界有為定所攝初靜慮，亦名有尋有伺地。
 If there is no leakage in the realm and there is a state of calmness and contemplation for the first time, it is also called the ground of seeking and waiting.
依尋伺處法，緣真如為境入此定故，不由分別現行故。
 According to the method of seeking and sustaining, the reason for entering into this samadhi is due to the true state of being, and it is not possible to differentiate between the present and the present.
餘如前說。
 Yu said before.
處所建立者，於欲界中有三十六處。
 Those places established, there are thirty-six places in the desire realm.
謂八大那落迦。
 It is called the Eight Great Naraka.
何等為八？
 What is eight?
一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。
 1. Waiting for life, 2. Black rope, 3. Unity, 4. Howl, 5. Big howl, 6. Burning heat, 7. Extremely burning heat, 8. Infinite.
此諸大那落迦處，廣十千踰繕那。
 These great Naluka places are ten thousand and more than ten naas wide.
此外復有八寒那落迦處。
 In addition, there are eight cold Naluojia places.
何等為八？
 What is eight?
一、皰那落迦，二、皰裂那落迦，三、\xED\xA1\x83\xED\xBF\x92哳詀那落迦，四、郝郝凡那落迦，五、虎虎凡那落迦，六、青蓮那落迦，七、紅蓮那落迦，八、大紅蓮那落迦。
 1. The blister Naraka, 2. The blister Naraka, 3. the \xED\xA1\x83\xED\xBF\x92哳耀耀naraka, 4. the Haohaofan Naraka, 5. the Huhuvan Naraka, 6. the Green Lotus Naraka, 7. Red Lotus Naraka, 8. Great Red Lotus Naraka.
從此下三萬二千踰繕那，至等活那落迦。
 From then on, the next thirty-two thousand people will be more than ten thousand, and they will be able to wait for the living Naraka.
從此復隔四千踰繕那，有餘那落迦。
 From then on, there were more than four thousand people separated, and there was only one Naluka.
如等活大那落迦處，初寒那落迦處亦爾。
 Just like the great Naluka place of life, the same is true of the first cold Naluka place.
從此復隔二千踰繕那，有餘那落迦應知。
 From then on, we are separated by more than two thousand years, and there are more than Na Luojia who should know.
又有餓鬼處所。
 There are also hungry ghosts.
又有非天處所。
 There are also unnatural places.
傍生即與人天同處，故不別建立。
 To be born beside is to coexist with humans and heaven, so there is no separate establishment.
復有四大洲，如前說。
 There are four continents again, as mentioned before.
復有八中洲。
 There are eight middle continents again.
又欲界天有六處。
 There are six places in the heaven of desire realm.
一、四大王眾天，二、三十三天，三、時分天，四、知足天，五、樂化天，六、他化自在天。
 1. The four heavens of kings, 2. the thirty-three heavens, 3. the heaven of time and division, 4. the heaven of contentment, 5. the heaven of joy and transformation, and 6. the heaven of other-transformation and freedom.
復有摩羅天宮，即他化自在天攝，然處所高勝。
 There is also the Mara Heavenly Palace, where he has transformed into the Heavenly Palace, and is in a superior place.
復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。
 There is also the single Naraka, the nearby Naraka, the great Naraka and the Hanalaka.
以近邊故，不別立處。
 Because it is close to the border, there is no other place to stand.
又於人中，亦有一分獨一那落迦可得。
 And among people, there is also a share of the unique Naraka that can be obtained.
如尊者取菉豆子說：
 As the Venerable Master took the beans and said:
我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。
 I see all sentient beings burning, extremely burning, extremely burning, always burning together.
如是等三十六處，總名欲界。
 Thirty-six places like this are collectively called the realm of desire.
復次，色界有十八處。
 Again, there are eighteen places in the form realm.
謂梵眾天、梵前益天、大梵天，此三由軟中上品熏修初靜慮故。
 It is called the Brahma Heaven, the Brahma Heaven and the Great Brahma Heaven. These three are composed of soft and high-grade fumigation and initial meditation.
少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。
 The Heaven of Less Light, the Heaven of Infinite Light, and the Heaven of Extremely Pure Light, these three are composed of the soft and high-grade fumigation and the second meditation.
少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。
 The Shao Pure Heaven, the Infinite Pure Heaven, and the Universal Pure Heaven are all composed of soft, medium and high-grade fumigation and the third level of meditation.
無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。
 The Cloudless Heaven, the Blessings and Fruits Heaven, and the Guangguo Heaven, these three are composed of the soft and high-grade fumigation and the fourth meditation.
無想天即廣果攝，無別處所。
 The unthinking sky is the Guangguo Shen, and there is no other place.
復有諸聖，住止不共五淨宮地。
 There are saints again, and their residences are not in the same five pure palaces.
謂無煩、無熱、善現、善見及色究竟。
 It means no trouble, no heat, good appearance, good view and the ultimate form.
由軟、中、上、上勝、上極品雜熏修第四靜慮故。
 This is why you practice the fourth level of meditation from soft, medium, high, superior, and superior miscellaneous fumes.
復有超過淨宮大自在住處。
 There is again a place of great freedom that exceeds the pure palace.
有十地菩薩，由極熏修第十地故，得生其中。
 There is a Bodhisattva on the tenth level who was reborn in the tenth level by cultivating the tenth level.
復次，無色界有四處所，或無處所。
 Again, there are four places in the formless realm, or no place.
有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。
 Those who have established the measure of emotion say that the measure of a person in the Zangbuzhou is uncertain. Sometimes he is tall, sometimes he is humble, but he can measure three and a half cubits at his own pace.
東毘提訶身量決定，亦隨自肘三肘半量，身又高大。
 The body size of Dongbi Tiha was determined by his own elbow, three and a half cubits, and his body was tall.
如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。
 Just like Tiha in the east, Kudani in the west and Kuluzhou in the north are of similar stature, and have become taller again.
四大王眾天身量如拘盧舍四分之一。
 The celestial bodies of the four great kings are as large as a quarter of Kurusha.
三十三天身量復增一足。
 In the thirty-three days, the body increased by one foot.
帝釋身量半拘盧舍。
 Emperor Shi's body was half a mile long.
時分天身量亦半拘盧舍。
 At that time, the body size of the sky is also half as large as Lushe.
此上一切，如欲界天身量，當知漸漸各增一足。
 Everything above is like the size of the heavenly body in the desire realm, and you should know that each one will gradually increase by one foot.
梵眾天身量半踰繕那。
 The stature of all the Brahma gods is half that of Tsana.
梵前益天身量一踰繕那。
 In front of Brahma, the body of Yitian is more than that.
大梵天身量一踰繕那半。
 Brahma's stature is more than half that.
少光天身量二踰繕那。
 Shaoguangtian's stature is more than two pieces.
此上一切餘天身量各漸倍增。
 The statures of all the remaining heavens above this gradually doubled.
除無雲天。
 Except for the cloudless sky.
應知彼天減三踰繕那。
 You should know that the sky will be reduced by three more than that.
又大那落迦身量不定。
 Also, Naraka's body size is uncertain.
若作及增長極重惡不善業者，彼感身形其量廣大；
 If he commits and increases the number of extremely evil and unwholesome deeds, he will feel that his body is vast in size;
餘則不爾。
 The rest is nothing.
如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。
 Just like the Great Naraka, the Han Naraka, the single Naraka, the nearby Naraka, the nearby Naraka, and the hungry ghosts.
諸非天身量大小，如三十三天。
 The size of all non-celestial bodies is like thirty-three.
當知無色界無有色故，無有身量。
 You should know that there is no form in the formless realm, so there is no body.
壽建立者，謂贍部洲人壽量不定。
 Those who established longevity said that the life span of people in Ganbuzhou was uncertain.
彼人以三十日夜為一月，十二月為一歲。
 They regard thirty days and nights as one month, and twelve months as one year.
或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。
 One may live to an infinite number of years, one may live to eighty thousand years, or one may live to be ten years old.
東毘提訶人壽量決定二百五十歲。
 Dongpi Tiha's lifespan is determined to be two hundred and fifty years.
西瞿陀尼人壽量決定五百歲。
 The life span of Xikudani is determined to be 500 years.
北拘盧洲人壽量決定千歲。
 The life expectancy of a person in North Kulu Island is determined by a thousand years.
又人間五十歲是四大王眾天一日一夜。
 Also, fifty years in the human world is one day and one night for the four kings and heavens.
以此日夜，三十日夜為一月，十二月為一歲。
 Taking these days and nights, thirty days and nights constitute one month, and twelve months constitute one year.
彼諸天眾壽量五百歲。
 The lifespan of those gods is five hundred years.
人間百歲是三十三天一日一夜。
 A hundred years on earth is thirty-three days and one night.
以此日夜如前說，彼諸天眾壽量千歲。
 As stated before day and night, the lifespan of those gods will be a thousand years.
如是所餘，乃至他化自在天，日夜及壽量各增前一倍。
 The rest of this will be transformed into the free world, and the day and night and life span will be doubled.
又四大王眾天滿足壽量是等活大那落迦一日一夜。
 Furthermore, the four great kings and all the devas have enough lifespan to live on Mahanaraka for one day and one night.
即以此三十日夜為一月，十二月為一歲。
 That is to say, thirty days and nights are regarded as one month, and twelve months are regarded as one year old.
彼大那落迦壽五百歲。
 Bidanaluka lived five hundred years.
以四大王眾天壽量成等活大那落迦壽量，如是以三十三天壽量成黑繩大那落迦壽量，以時分天壽量成眾合大那落迦壽量，以知足天壽量成號叫大那落迦壽量，以樂化天壽量成大號叫大那落迦壽量，以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。
 The life span of the four great kings is equal to the life span of the living Mahanaraka. In this way, the life span of thirty-three days is measured to be the life span of the black rope Mahanaraka. The life span of the black rope is equal to the life span of the Mahanaraka. The life span of the Mahanaraka is equal to the life span of the time. You should know that if you measure the longevity of a person who has transformed into a trumpet, it will be called the life span of the Great Naraka. If you measure the life of the heaven transformed from joy into a big trumpet, it will be the length of the life of the great Naraka.
極燒熱大那落迦有情壽半中劫。
 The extremely hot Naraka sentient being has a lifespan of half a calamity.
無間大那落迦有情壽一中劫。
 Infinite Mahanaraka has a life span of one calamity.
非天壽量如三十三天。
 The non-natural lifespan is like thirty-three days.
傍生、餓鬼壽量不定。
 The lifespan of a hungry ghost is uncertain.
又寒那落迦於大那落迦次第相望，壽量近半應知。
 Also, Han Naraka and Maha Naraka looked at each other every step of the way. It should be known that their life span is nearly half.
又近邊那落迦、獨一那落迦受生有情壽量不定。
 Also close by is Naraka, the only Naraka who is reborn and whose lifespan is uncertain.
梵眾天壽二十中劫一劫，梵前益天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中劫二劫。
 The Brahma people have a life span of twenty middle kalpas for one kalpa, the Brahma Prefecture has a life span of forty middle kalpas for one kalpa, the Great Brahma has a life span of 60 middle kalpas for one kalpa, and the Shaoguang God has a life span of eighty middle kalpas for two kalpas.
自此以上，餘色界天壽量相望，各漸倍增。
 From then on, the lifespans of the gods in the remaining color realms faced each other, and each of them gradually doubled.
唯除無雲。
 Nothing but clouds.
當知彼天壽減三劫。
 You should know that his life span will be reduced by three calamities.
空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。
 The lifespan of boundless emptiness is 20,000 kalpas; the lifespan of boundless consciousness is 40,000 kalpas; the lifespan of nothingness is 60,000 kalpas; the lifespan of neither thought nor non-perception is 80,000 kalpas.
除北拘盧洲，餘一切處悉有中夭。
 Except for Beikuluzhou, there are Zhongyao everywhere.
又人、鬼、傍生趣有餘滓身；
 In addition, humans, ghosts, and living beings have lingering bodies;
天及那落迦與識俱沒，無餘滓身。
 Heaven, Naluojia and consciousness disappeared, leaving no trace of the body.
受用建立者，略有三種。
 There are three types of builders.
謂受用苦樂、受用飲食、受用婬欲。
 It means enjoying pain and pleasure, enjoying food and drink, and enjoying sexual desire.
受用苦樂者，謂那落迦有情多分受用極治罰苦；
 Those who experience pain and joy are said to be the sentient beings of Naluka who enjoy the extreme punishment and pain;
傍生有情多分受用相食噉苦；
 There are many sentient beings who share the experience of eating each other and suffering;
餓鬼有情多分受用極飢渴苦；
 Hungry ghosts are sentient beings who share in the suffering of extreme hunger and thirst;
人趣有情多分受用匱乏追求種種之苦；
 Human beings are sentimental and suffer from many kinds of sufferings such as lack, lack and pursuit;
天趣有情多分受用衰惱墜沒之苦。
 Many sentient beings in heaven suffer from the pain of decay, annoyance and decline.
又於等活大那落迦中，多受如是極治罰苦。
 And in the living Mahanaraka, many people suffered such extreme treatment and punishment.
謂彼有情，多共聚集，業增上生，種種苦具次第而起，更相殘害，悶絕躄地。
 It is said that many sentient beings gather together, their karma increases, and all kinds of suffering arise one after another.
次虛空中有大聲發，唱如是言：
 There was a loud voice in the void, singing these words:
此諸有情可還等活！可還等活！次彼有情欻然復起，復由如前所說苦具更相殘害。
 These sentient beings can still live! Still waiting for life! The next time those sentient beings suddenly reappeared, they would harm each other even more due to the sufferings mentioned before.
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet.
故此那落迦名為等活。
 Therefore, Naluojia is called Denghuo.
又於黑繩大那落迦中，多受如是治罰重苦。
 Also in the Black Rope Danalaka, many people suffered such punishments and severe sufferings.
謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畵文像。
 It is said that most of the sentient beings were divided into pieces that were captured by the jailer and put together with black ropes, either in four directions, or in eight directions, or as various pictures, paintings, and images.
彼既拼已，隨其處所，若鑿、若斲、若斫、若剜。
 After it has been put together, it depends on where it is, whether it is chiseling, digging, chopping or gouging.
由如是等種種因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to various causes and conditions such as this, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is still unfinished.
故此那落迦名為黑繩。
 Therefore, Naluojia is called Black Rope.
又於眾合大那落迦中，多受如是治罰重苦。
 Moreover, many people in the Great Naraka were subjected to such punishments and severe sufferings.
謂彼有情，或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。
 It is said that he has feelings, and sometimes he gathers around and reunites, and then he will take the jailer and drive him into the area between the two mountains of Tiehoutou.
彼既入已，兩山迫之；
 Once he has entered, he is forced by two mountains;
既被迫已，一切門中血便流注。
 Now that he is forced, blood will flow from all the doors.
如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。
 Like two iron pig heads, two iron pig heads, two iron horse heads, two iron elephant heads, two iron lion heads, two iron tiger heads.
復令和合，置大鐵槽中，便即壓之，如壓甘蔗。
 Repeat the order and put it in a large iron trough, and then press it, like pressing sugar cane.
既被壓已，血便流注。
 Since he was pressed, blood flowed from his stool.
復和合已，有大鐵山從上而墮，令彼有情躄在鐵地，若斫若刺，或擣或裂。
 After they were reunited, a huge iron mountain fell from above, causing those sentient beings to stumble on the iron ground, plucking, pricking, pounding or splitting.
既被斫刺及擣裂已，血便流注。
 After being stabbed and smashed, blood flowed out.
由此因緣，長時受苦，乃至先世所作一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome deeds done in the previous life are not finished yet.
故此那落迦名為眾合。
 Therefore, Naluojia is called Zhonghe.
又於號叫大那落迦中，多受如是治罰重苦。
 And in the midst of the great Naraka, many people suffered such punishments and severe sufferings.
謂彼有情尋求舍宅，便入大鐵室中。
 It was said that he was looking for a home, so he entered the big iron room.
彼纔入已，即便火起；
 He has just entered, even if the fire breaks out;
由此燒然，若極燒然，遍極燒然。
 From this it burns, if it burns extremely, it burns all over.
既被燒已，苦痛逼切，發聲號叫。
 After being burned, the pain was excruciating and he howled loudly.
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet.
故此那落迦名為號叫。
 Therefore, Naraka's name is Howl.
又於大號叫大那落迦中，所受苦惱與此差別。
 Also, in the great Naraka, where the great trumpet is called, the sufferings experienced are different from this.
謂彼室宅其如胎藏。
 It is said that the house in that room is like a womb.
故此那落迦名大號叫。
 Therefore, Naluojia's name was loudly shouted.
又於燒熱大那落迦中，多受如是治罰重苦。
 Also, in the burning and hot Naraka, many people have suffered such punishments and severe sufferings.
謂彼所攝獄卒，以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵\xED\xA1\xA2\xED\xBB\xBC上，左右轉之，表裏燒煿。
 It is said that the jailer he captured used sentient beings to place an immeasurable large piece of iron that was hot, extremely hot, and burning all over, and turned it left and right, causing it to burn on the outside and inside.
又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。
 It is also like burning a fish. A big iron rod is inserted from below, out from the top, and burned repeatedly, causing all the pores of the sentient being's roots and mouth to burst into flames.
復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。
 Again, sentient beings placed a large iron rod on the ground that was extremely hot and extremely hot, causing it to burn to the extreme. Some people raised it up or covered it. They used it to use extremely hot energy, which caused the extremely intense burning to occur. They hit or built it with a large iron vertebrae stick, beating it and building it until it was like flesh. Twist.
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet.
故此那落迦名為燒熱。
 Therefore, Naraka is called Share.
又於極燒熱大那落迦中，所受苦惱與此差別。
 And in the extremely hot Naraka, the sufferings I experienced were different from this.
謂以三支大熱鐵丳從下貫之，徹其兩膊及頂而出。
 It is said that three hot iron rods are inserted from below, through both arms and out of the top.
由此因緣，眼耳鼻口及諸毛孔猛焰流出。
 Due to this cause and condition, fierce flames flow out of the eyes, ears, nose, mouth, and pores.
又以熱、極熱、遍極燒然大銅鐵鍱遍裹其身。
 He was also wrapped in large bronze and iron pans that were extremely hot and burned all over his body.
又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。
 Then throw it upside down and put it in a large iron wok filled with gray water until it is extremely hot and burned all over, and then boil it.
其湯涌沸，令此有情隨湯飄轉，或出或沒，令其血肉及以皮脈悉皆銷爛、唯骨瑣在，尋復漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。
 The soup boils, causing the sentient being to float around with the soup, appearing or disappearing, causing all its flesh, flesh, skin and veins to be destroyed, leaving only the bones. Find and roll them out, and place them on the iron ground, so that their skin, flesh and blood veins will be regenerated. As before, still put it in the wok.
餘如燒熱大那落迦說。
 Yuru said that Naraka was burning hot.
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet.
故此那落迦名極燒熱。
 Therefore, Naluojia is called extremely hot.
又於無間大那落迦中，彼諸有情恒受如是極治罰苦。
 Furthermore, in the Infinite Great Naraka, those sentient beings will always suffer such extreme punishments and punishments.
謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，如是舉身皆成猛焰。
 It is said that from the east, there are hundreds of huge irons that are hot, extremely hot, and burning all over, and there are fierce blazing fires coming from the ground, piercing the sentient beings, piercing the skin and flesh, breaking the tendons and bones, and penetrating their marrow. It burns like a fat candle, and everything in its body becomes a fierce flame.
如從東方，南西北方亦復如是。
 Just like from the east, south, northwest and north.
由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。
 Due to this cause and condition, those sentient beings are mixed with the fierce flames. They can only see the fire coming from all directions. The flames are mixed with no gaps, and there is no gap in the pain. They can only hear the sound of suffering and howling, and know that there are sentient beings.
又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸剪之。
 Then use an iron dustpan to fill the burning iron charcoal with burning, extremely burning, and extremely burning iron charcoal, and then winnow and cut it.
復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。
 He was placed on the hot iron ground again, and ordered to climb the hot iron mountain, go up and down again, and go down and go up again.
從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。
 Pull out the tongue from its mouth, drive it open with a hundred iron nails, and make it wrinkle-free, like a cowhide.
復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於府藏，從下而出。
 He then lied on his back on the hot iron ground, used hot iron pliers to open his mouth, and placed hot iron pellets into his mouth, which burned his mouth and throat, penetrating into the palace, and then Come down and out.
又以洋銅而灌其口，燒喉及口，徹於府藏，從下流出。
 He also poured foreign copper into his mouth, burned his throat and mouth, penetrated into the palace, and flowed out from below.
所餘苦惱，如極熱說。
 The remaining distress is like extreme heat.
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
 Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet.
故此那落迦名為無間，多是造作無間之業來生是中。
 Therefore, Naluojia is called Wujian, and most of them are the result of Wujian's karma in the next life.
此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。
 This is just a brief introduction to the Kunxian suffering utensils, but there are many other suffering utensils that are not found in such a great Naraka.
又於近邊諸那落迦中，有情之類受用如是治罰重苦。
 Also among the nearby Nalukas, there are sentient beings who are treated in this way and suffer severe punishments.
謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。
 It is said that all the great Narakas have four directions, four banks, four gates, and are surrounded by iron walls.
從其四方四門出已，其一一門外有四出園。
 There are four exits from its four directions, and there are four exits from the garden outside each gate.
謂煻煨齊膝。
 It is said to be knee-deep.
彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即消爛，舉足還生。
 Those sentient beings came out of their homes and wandered here. When they put their feet down, their skin, flesh and blood immediately disappeared, and when they raised their feet, they came back to life.
次此煻煨無間，即有死屍糞泥。
 The next time it simmers for a long time, there will be dead bodies and dung.
此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。
 All the sentient beings seeking to leave the house gradually wandered out from there and fell into it, losing both their heads and feet.
又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。
 In addition, there are many insects in the corpse dung, which penetrate the skin and enter the flesh, break the tendons and bones, and eat the marrow.
次屍糞埿無間，有利刀劍仰刃為路。
 There are corpses and excrement everywhere, and the sharp edge of the sword is used as the road.
彼諸有情為求舍宅，從彼出已，遊行至此。
 Those sentient beings who wanted to leave their homes came out from there and marched here.
下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。
 When you lower your foot, all the skin, flesh, tendons, and blood will disappear. When you lift your foot, it will be as before.
次刀劍刃路無間，有刃葉林。
 The path of the second sword is endless, and there are blades in the forest.
彼諸有情為求舍宅，從彼出已，往趣彼蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。
 Those sentient beings who wanted to stay in the house came out from there and went to the shade, and then they sat under it. Then the breeze started, and the blades and leaves fell, cutting off all the joints of their bodies, and they stumbled to the ground.
有黑黧狗，摣掣脊\xED\xA1\x99\xED\xBB\x97而噉食之。
 There is a black dog, which grabs its back and eats it.
從此刃葉林無間，有鐵設拉末梨林。
 From then on, there was a forest of razor-leaf trees and a forest of iron Shilammo pear trees.
彼諸有情為求舍宅，便來趣之，遂登其上。
 Those sentient beings who wanted to live in a house came to visit it and boarded it.
當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。
 When ascending, all thorns turn downwards; when about to descend, all thorns return upwards.
由此因緣，貫刺其身，遍諸支節。
 Due to this cause and condition, it penetrates its body and spreads through all its branches.
爾時便有鐵㭰大烏上彼頭上，或上其髆，探啄眼睛而噉食之。
 Then there would be a big iron crow on his head or on his beak, pecking at his eyes and eating it.
從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。
 From Tirshelam to the pear forest, there is a vast river filled with boiling gray water.
彼諸有情尋求舍宅，從彼出已，來墮此中。
 Those sentient beings who seek the house of others come out from there and fall here.
猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。
 It's like putting beans in a big wok, then boiling them over a fierce fire, then swirling around and recovering as the soup surges.
於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。
 On both sides of the river there were jailers, holding staffs and ropes and large nets, living in rows to cover the sentient beings from getting out, either with ropes or nets.
復置廣大熱鐵地上，仰彼有情而問之言：
 Putting it back on the vast hot iron ground, I looked up to him and asked the words:
汝等今者欲何所須？
 What do you want now?
如是答言：
 This is the answer:
我等今者竟無覺知，然為種種飢苦所逼。
 We now are unaware of it, but we are forced by all kinds of hunger and suffering.
時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中，餘如前說。
 At that time, the jailer used iron pliers to order his mouth to open, and then put an extremely hot iron pill into his mouth, as I said before.
若彼答言：
 If he answers:
我今唯為渴苦所逼。
 Now I am only driven by thirst and pain.
爾時獄卒便即洋銅以灌其口。
 Then the jailer poured foreign copper into his mouth.
由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。
 Due to this cause and condition, I have suffered for a long time, and all the evil and unwholesome karma that I have created in my previous life that can cause Naluka has not been exhausted.
此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。
 Among them, there are four gardens, such as the sword-edge road, the blade-leaf forest, and the iron-shaped Shilamo pear forest.
又於寒那落迦受生有情，多受如是極重寒苦。
 Also, sentient beings were born in Hanalaka and suffered such extremely severe cold pain.
謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。
 It is said that sentient beings are born in Naluka, that is, they are touched by the extremely heavy and vast cold touch in that place, and all the parts are curled up, like sores.
故此那落迦名皰那落迦。
 Therefore, Naluojia is called Naluojia.
皰裂那落迦與此差別。
 The blistering Naraka is different from this.
猶如皰潰，膿血流出，其瘡卷皺。
 Like a blister, pus and blood flow out, and the sores become wrinkled.
故此那落迦名為皰裂。
 Therefore, Naluojia is called Blister.
又\xED\xA1\x83\xED\xBF\x92哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。
 Also, these three Nalukas, such as Hao Hao Fan, Hao Hao Fan, and Hu Hu Fan, are named after the differences in the bitter sounds of those beings.
青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。
 In the Green Lotus Naraka, due to the extremely heavy and vast cold touch of that place, all parts of the body are bruised and bruised, and the skin is cracked, maybe five or six.
故此那落迦名曰青蓮。
 Therefore, Naluojia is called Qinglian.
紅蓮那落迦與此差別。
 Red Lotus Naraka is different from this.
過此青已，色變紅赤，皮膚分裂或十或多。
 After this, the color turns red, and the skin may become cracked or cracked.
故此那落迦名曰紅蓮。
 Therefore, Naluojia is called Honglian.
大紅蓮那落迦與此差別。
 The Great Red Lotus Naraka is different from this.
謂彼身分極大紅赤，皮膚分裂或百或多。
 It means that the skin is very red and the skin is cracked or broken.
故此那落迦名大紅蓮。
 Therefore, Naluojia is called Dahonglian.
又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。
 Moreover, there are only sentient beings born in Naraka, and each one suffers many kinds of great sufferings due to his own actions.
如吉祥問採菉豆子經中廣說。
 For example, it is widely said in the Sutra of Picking Bean Seeds when asked by Jixiang.
故此那落迦名為獨一。
 Therefore, Naraka is called the only one.
又傍生趣更相殘害，如羸弱者為諸強力之所殺害，由此因緣受種種苦。
 They also harm each other in the interests of life, just like the weak are killed by powerful forces, and suffer all kinds of suffering due to this.
以不自在，他所驅馳，多被鞭撻，與彼人天為資生具。
 Because he is not at ease, he drives and is often whipped, and he is born with other people and gods.
由此因緣具受種種極重苦惱。
 Due to this, one is subject to all kinds of severe suffering.
又餓鬼趣略有三種。
 There are three types of hungry ghosts.
一者、由外障礙飲食，二者、由內障礙飲食，三者、飲食無有障礙。
 The first one is eating from external obstacles, the second one is eating from internal obstacles, and the third one is eating without obstacles.
云何由外障礙飲食？
 Why is there any external disorder in eating?
謂彼有情、由習上品慳故，生鬼趣中，常與飢渴相應。
 It is said that those sentient beings, due to their habit of being thrifty, were born in ghost realms and were often associated with hunger and thirst.
皮肉血脈皆悉枯槁，猶如火炭，頭髮蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。
 The skin, flesh, and blood vessels are all withered, like coals of fire, the hair is disheveled, the face is dark, and the lips and mouth are dry and burnt, and they often lick the mouth and surface with their tongue.
飢渴慞惶，處處馳走。
 Hungry, thirsty and frightened, he runs everywhere.
所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。
 When they arrived at the spring pool, they were guarded by Yu Youqing, holding swords, sticks and ropes, making them unhappy.
或強趣之，便見其泉變成膿血，自不欲飲。
 If you force yourself to drink it, you will see that the spring has turned into pus and blood, and you will not want to drink it.
如是等鬼，是名由外障礙飲食。
 Waiting for ghosts like this is called eating from external obstacles.
云何由內障礙飲食？
 Why is there an internal disorder in eating?
謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。
 It is said that he has feelings, his mouth may be like a needle, his mouth may be like a torch, he may have a gall on his neck, and his belly may be wide.
由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。
 Due to this reason, even if there is no other obstacle to eating and drinking, it will naturally not be possible to eat or drink.
如是等鬼，是名由內障礙飲食。
 Waiting for ghosts like this is called eating with internal disorders.
云何飲食無有障礙？
 Why is there no problem with eating?
謂有餓鬼，名猛焰鬘。
 It is said that there is a hungry ghost named Meng Yanyan.
隨所飲噉，皆被燒然。
 Whatever he drank was burned.
由此因緣，飢渴大苦未甞暫息。
 Due to this reason, the great suffering of hunger and thirst has not yet ceased.
復有餓鬼，名食糞穢。
 There are also hungry ghosts, who are called excrement eaters.
或有一分食糞飲溺；
 Or some eat feces and drink;
或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。
 Or there may be a part that can only be eaten, but is disgusting with raw and cooked food, smells filthy, and cannot be eaten even though it is delicious.
或有一分自割身肉而噉食之，縱得餘食，竟不能噉。
 Or he cuts off a portion of his own flesh and eats it, but even if he gets the remaining food, he cannot eat it.
如是等鬼，是名飲食無有障礙。
 Waiting for ghosts like this means there is no obstacle to eating and drinking.
又人趣中受生有情，多受如是匱乏之苦。
 Also, in the world of human beings, sentient beings often suffer from such deprivation.
所謂俱生飢渴匱乏苦；
 The so-called suffering of hunger, thirst, and lack;
所欲不果匱乏苦；
 The pain of lack and lack of what one desires is fruitless;
麁疎飲食匱乏苦；
 Lazi suffers from lack of food and drink;
逼切追求攝受等匱乏苦；
 Suffering from deprivation such as the desperate pursuit of acceptance;
時節變異，若寒若熱匱乏苦；
 The seasons change, and if it is cold or hot, it will be painful if it is deprived;
無有舍宅覆障，所作淋漏匱乏苦；
 Without a house to cover, there will be leakage, lack and suffering;
黑闇等障，所作事業皆悉休廢匱乏苦。
 Darkness and other obstacles will cause all the undertakings to be wasted, lack and suffering.
又受變壞老病死苦。
 He also suffers from deterioration, old age, illness and death.
由那落迦中謂死為樂，故於彼趣不立為苦。
 From Naraka, it is said that death is a pleasure, so not being established in that realm is a pain.
又天趣中無解支節苦，而有死墮苦。
 Furthermore, there is no solution to the suffering of limbs and knots in the world of heaven, but there is the suffering of death and falling.
如經中說：
 As the scripture says:
有諸天子將欲沒時，五相先現。
 When some emperors are about to lose their desire, the five signs will appear first.
一、衣無垢染，有垢染現；
 1. The clothes are not stained with dirt, but stains with dirt appear;
二、鬘舊不萎，今乃萎顇；
 2. The garland used to wither, but now it wilts;
三、兩腋汗流；
 3. Sweating in both armpits;
四、身便臭穢；
 4. Smelly body and stool;
五、天及天子不樂本座。
 5. Heaven and the Emperor are not happy with this seat.
時彼天子偃臥林間，所有婇女與餘天子共為遊戲。
 At that time, the emperor was lying in the forest, and all the slave girls were playing games with the emperor.
彼既見已，由此因緣，生大憂苦。
 Now that he has seen it, he has experienced great sorrow and suffering due to this cause and condition.
復受陵蔑悚慄之苦。
 Suffer the pain of being scorned and terrified again.
所以者何？
 So what?
由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。
 When the emperor who had great blessings and great five desires was born, the old emperors were horrified when they saw the small amount of blessings left.
由此因緣，受大憂苦。
 Due to this reason, I suffer great sorrow.
又受斫截破壞、驅擯殘害之苦。
 He also suffered from being cut off, destroyed, expelled and mutilated.
所以者何？
 So what?
由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。
 When Heaven and Feitian are fighting together, Heaven and Feitian resist each other, that is, they hold four battles, so-called gold, silver, gold, and glass, and fight together.
爾時諸天及與非天，或斷支節，或破其身，或復致死。
 At that time, all heavens and non-heavens may have their limbs cut off, their bodies may be broken, or they may die again.
若傷身斷節，續還如故，若斷其首，即便殞沒。
 If the body is injured and its joints are severed, it will remain the same; if its head is severed, it will be dead.
天與非天互有他勝，然天多勝，力勢強故。
 Heaven and non-Heaven have their own victory over each other, but Heaven has many victories, so it is powerful.
然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。
 However, if the other two are victorious for him, they will retreat into their own palaces, and their own kind will not show condolences.
由此因緣，便懷憂慼。
 Because of this, I feel sad.
若天得勝，便入非天宮中，為悅其女，起此違諍；
 If Heaven wins, he will enter the palace of non-Heaven, and in order to please his daughter, he will commit this violation;
若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。
 If it is not possible for Heaven to win, then they will enter the Heavenly Palace and fight against each other in order to seek the four flavors of Sutra.
又諸非天，當知天趣所攝。
 And if it is not heaven, you should know that it is taken by heaven.
然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。
 However, because the will is full of deceit and illusion, and there is a lot of flattery and deceit, it is not as good as the heavens to be pure Dharma vessels.
由此因緣，有時經中說為別趣，實是天類。
 Due to this reason, sometimes the sutras say it is a different kind of thing, but it is actually a kind of heaven.
由不受行諸天法故，說為非天。
 Because it does not follow the laws of heaven, it is said to be non-heaven.
復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。
 Once again there was a powerful emperor, and as soon as he became angry, all the bad emperors were expelled from their palaces.
是故諸天受三種苦。
 Therefore, the heavens suffer three kinds of suffering.
謂死墮苦，陵蔑苦，斫截破壞、殘害驅擯苦。
 It is said that death and falling are painful, mausoleum and contempt are painful, cutting, destroying, mutilating and expelling are painful.
又色、無色界有情無有如是等苦，由彼有情非苦受器故。
 Furthermore, sentient beings in the form and formless realms do not have such suffering because they are not suffering receptors.
然由麁重苦故，說彼有苦。
 However, because Qi is suffering a lot, it is said that he has suffering.
有煩惱故，有障礙故，於死及住不自在故。
 It is because of troubles, because of obstacles, because of death and uneasy living.
又無漏界中，一切麁重諸苦永斷。
 And in the realm of no outflows, all kinds of suffering will be forever ended.
是故唯此是勝義樂，當知所餘一切是苦。
 Therefore, this is the ultimate happiness, and you should know that everything else is suffering.
又於四種那落迦中無有樂受。
 Furthermore, there is no pleasant feeling among the four kinds of Naraka.
如那落迦中，三種餓鬼中亦爾。
 Just like Naluojia, so are the three kinds of hungry ghosts.
諸大力鬼、傍生、人中，有外門所生資具樂可得，然為眾苦之所相雜。
 Among all the powerful ghosts and humans born next to them, there are those born from the outer door who can obtain happiness, but they are mixed with all kinds of suffering.
又人趣中，轉輪王樂最勝微妙。
 Among human interests, the joy of the Wheel-turning King is the most subtle.
由彼輪王出現世時，有成就七寶自然出現，故說彼王具足七寶。
 When that wheel king appeared in the world, the seven treasures of achievement naturally appeared, so it was said that that king had all seven treasures.
何等為七？
 What is seven?
所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。
 The so-called wheel treasures, elephant treasures, horse treasures, Moni jewels, female treasures, main treasures and minister treasures, and main military minister treasures.
爾時輪寶等現，其相云何？
 At that time, the wheel treasures and others appeared. What was their appearance?
七寶現相，如經廣說。
 The appearance of the seven treasures is as widely stated in the scriptures.
若彼輪王王四洲者，一切小王望風順化，各自白言：
 If the king of that wheel reigns in the four continents, all the little kings will look forward to the wind and go along, and each of them will say in vain:
某城邑聚落，天之所有，唯願大王垂恩教勅，我等皆當為天僕隸。
 A certain city, settlement, and land belong to Heaven. I only hope that Your Majesty will be kind and teach you, and we shall all be servants of Heaven.
爾時輪王便即勅令：
 Then the King of Kalachakra immediately issued an order:
汝等諸王！各於自境以理獎化，當以如法，勿以非法。
 You kings! Each should use rational rewards in his or her own environment, and should do so according to the law and not illegally.
又復汝等於國於家勿行非法行，勿行不平等行。
 Again, you, the country and your family, do not do anything illegal or do anything unequal.
若彼輪王王三洲者，先遣使往，然後從化。
 If there is a king in the three continents, send envoys there first and then follow him.
若彼輪王王二洲者，興師現威，後乃從化。
 If the king of the wheel of the two continents raises an army to show his power, then he will follow the transformation.
若彼輪王王一洲者，便自往彼，奮戈揮刃，然後從化。
 If the king of that wheel is in one continent, he will go there by himself, fight hard and wield his sword, and then he will transform.
復次，諸天受其廣大天之富樂。
 Again, all heavens receive the wealth and happiness of their vast heavens.
形色殊妙，多諸適悅，於自宮中而得久住。
 The shape and color are exquisite, and there are many pleasant things. They can stay in the palace for a long time.
其身內外皆悉清潔，無有臭穢。
 Both the inside and outside of his body are clean, without any odor or filth.
又人身內多有不淨，所謂塵垢筋骨脾腎心肝；
 Moreover, there are many impurities in the human body, so-called dirt, sinews, bones, spleen, kidneys, heart, and liver;
彼皆無有。
 None of them exist.
又彼諸天有四種宮殿，所謂金、銀、頗胝、琉璃所成，種種文綵綺飾莊嚴。
 Furthermore, there are four kinds of palaces in the heavens, which are made of gold, silver, gold, and colored glaze, and are decorated with all kinds of colors and decorations.
種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。
 All kinds of pavilions, all kinds of buildings, all kinds of levels, all kinds of traps, and all kinds of snares are all lovely and joyful.
種種末尼以為綺鈿，周匝放光，共相照曜。
 All kinds of nuns think that they are like pearls, shining brightly all around, illuminating each other.
復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。
 There is also a food tree, and the four food flavors come out from the tree. It is called Sutuo, which is called green, yellow, red and white.
復有飲樹，從此流出甘美之飲。
 There is also a drinking tree, from which sweet drink flows.
復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。
 There was also the riding tree, from which various wonderful vehicles were born, the so-called chariots, chariots, chariots and so on.
復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。
 There was also the Clothes Tree, and from it all kinds of wonderful clothes were born. The clothes were soft, fine, bright and clean, and decorated with various colors.
復有莊嚴具樹，從此出生種種微妙莊嚴之具，所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。
 There is also the tree of solemn ornaments, from which various subtle and solemn ornaments are born, such as the so-called mouni, arm seals, earrings, rings, and ornaments decorated with hand and foot ornaments.
如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。
 Such and other kinds of solemn objects are all decorated with various kinds of wonderful nirvana.
復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。
 There was also the incense garland tree, and from then on all kinds of incense, all kinds of incense, and all kinds of flower garlands were born.
復有大集會樹，最勝微妙。
 There is also a large gathering tree, which is the most subtle.
其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那；
 Its roots are more than fifty tenna deep and strong, its height is more than one hundred tenna, its branches and leaves are all over eighty tenna;
雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。
 When miscellaneous flowers bloom, their fragrance can be diffused by the wind for more than a hundred times, and by the wind for more than fifty times.
於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。
 Under this tree, during the thirty-three days of rain in April, the five desires are entertained by the wonders of heaven.
復有歌笑舞樂之樹，從此出生歌笑舞等種種樂器。
 The tree of singing, laughing, dancing and music was restored, and various musical instruments such as singing, laughing, dancing and so on were born.
又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。
 There is also the tree of equipment, from which various types of equipment are born, such as equipment for eating and drinking, equipment for sitting and lying, and so on.
又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。
 And when the gods want to use it, they will appear in their hands according to their desires and karma.
又諸非天，隨其所應，受用種種宮殿富樂應知。
 Moreover, all non-heavens should know how to use various palaces, wealth and happiness according to their needs.
又北拘盧洲有如是相樹，名曰如意。
 There is also a tree like this in Luzhou in the north, which is called Ruyi.
彼諸人眾所欲資具，從樹而取。
 Those people took whatever equipment they wanted from the tree.
不由思惟，隨其所須，自然在手。
 Don't think about it, just do whatever you want, it will be at your hand naturally.
復有秔稻，不種而穫。
 Again there is rice, which is harvested without sowing.
無有我所。
 There is no place for me.
又彼有情竟無繫屬、決定勝進。
 And that sentient being has no affiliation and is determined to win.
又天帝釋有普勝殿，於諸殿中最為殊勝。
 Furthermore, the Heavenly Emperor Shi had the Universal Victory Hall, which was the most extraordinary among all the halls.
仍於其處有百樓觀，一一樓觀有百臺閣，一一臺閣有七房室，一一房室有七天女，一一天女有七侍女。
 There are still hundreds of pavilions on the first floor, each pavilion has seven rooms, each room has seven maidens, and each maid has seven maids.
又彼諸天所有地界，平正如掌，竟無高下。
 Moreover, the heavens and the earth are as flat as the palm of a hand, and there is no height or height.
履觸之時，便生安樂，下足之時，陷便至膝，舉足之時，隨足還起。
 When the foot touches it, peace and happiness arise; when the foot is lowered, the foot falls to the knees; when the foot is raised, it rises with the foot.
於一切時，自然而有曼陀羅華遍布其上。
 At all times, there are naturally mandala flowers all over it.
時有微風吹去萎華，復引新者。
 Sometimes the breeze blows away the withered flowers and brings back the new ones.
又彼天宮四面各有大街。
 Moreover, there are main streets on all sides of the Heavenly Palace.
其形殊妙，軌式可觀，清淨端嚴，度量齊整。
 Its shape is wonderful, its rails are impressive, clean and strict, and its measurements are neat.
復於四面有四大門，規模宏壯，色相希奇，觀之無厭，實為殊絕。
 There are four gates on the four sides, which are magnificent in scale and strange in color. It is endless to look at, and it is really unique.
多有異類妙色藥叉常所守護。
 There are many different kinds of beautiful yakshas that are always guarded by them.
復於四面有四園苑：
 There are four gardens on all sides:
一名繢車，二名麁澁，三名和雜，四名喜林。
 One is Guanche, two are Qiqin, three are Heza, and four are Xilin.
其四園外有四勝地，色相殊妙，形狀可觀，端嚴無比。
 There are four scenic spots outside its four gardens, with wonderful colors, impressive shapes, and extremely strict appearance.
其宮東北隅，有天會處，名曰善法。
 In the northeast corner of the palace, there is a place where the heavens meet, called Shan Dharma.
諸天入中，思惟、稱量、觀察妙義。
 The gods enter it, ponder it, weigh it, and observe its wonderful meaning.
近此園側，有如意石，其色黃白，形質殊妙，其相可觀，嚴麗無比。
 Near the side of this garden, there is Ruyi Stone, which is yellow and white in color, has a wonderful shape and quality, is impressive in appearance, and extremely beautiful.
又彼天身自然光曜。
 And that heavenly body has natural light.
闇相若現，乃知晝去夜分方來。
 If the dark phase appears, you will know that day will pass and night will come again.
便於天妙五欲遊戲之中，嬾墮睡眠。
 It is convenient to fall into sleep in the wonderful play of the five desires.
異類之鳥不復和鳴。
 The strange birds no longer sing in harmony.
由此等相以表晝夜。
 These phases represent day and night.
又彼諸天眾妙五欲甚可愛樂，唯發喜樂。
 Moreover, the wonderful five desires of those heavens are very lovely and joyful, and they only produce joy.
彼諸天眾恒為放逸之所持行。
 Those heavenly beings are always engaged in unrestrained behavior.
常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。
 I often hear the noise of various singing, dancing, music, teasing, laughing and joking.
常見種種可意之色。
 Various pleasant colors are common.
常齅種種微妙之香，恒甞種種美好之味。
 There are always various subtle fragrances, and there are always various beautiful tastes.
恒觸種種天諸婇女最勝之觸。
 Constantly touching all kinds of heavenly girls, the most powerful touch.
恒為是樂牽引其意，以度其時。
 Constantly enjoying this joy draws his mind to pass the time.
又彼諸天多受如是眾妙欲樂，常無疾病，亦無衰老，無飲食等匱乏所作俱生之苦，無如前說於人趣中有餘匱乏之苦。
 Moreover, those heavens receive many wonderful pleasures like this, and there is always no disease, no aging, no inherent suffering caused by lack of food and drink, and no suffering like the suffering of surplus and lack in the human realm as mentioned before.
瑜伽師地論卷第四
 Volume 4 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第五彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 5 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之二
 The local area is divided into two of the three places including Xun and Wei.
復次，於色界中初靜慮地受生諸天，即受彼地離生喜樂。
 Again, when you are reborn in the heavens in the land of initial meditation in the form realm, you will receive the joy of rebirth in that land.
第二靜慮地諸天，受定生喜樂。
 Secondly, meditating on the heavens on earth, receiving concentration gives rise to joy.
第三靜慮地諸天，受離喜妙樂。
 Third, meditate on the heavens on earth and receive the wonderful joy of separation.
第四靜慮地諸天，受捨念清淨寂靜無動之樂。
 Fourth, calmly consider the heavens on earth and receive the pure, silent and motionless happiness of equanimity.
無色界諸天，受極寂靜解脫之樂。
 All the gods in the formless realm enjoy the bliss of extreme tranquility and liberation.
又由六種殊勝故，苦樂殊勝應知。
 And because of the six kinds of excellence, we should know that pain and joy are extraordinary.
一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。
 1. Extraordinary shape and quantity, 2. Extraordinary softness, 3. Extraordinary conditions, 4. Extraordinary timing, 5. Extraordinary heart, 6. Extraordinary support.
何以故？
 Why?
如如身量漸增廣大，如是如是苦轉殊勝；
 Such is the stature of the body gradually increasing in size, such is the suffering and sublime transformation;
如如依止漸更柔軟，如是如是苦轉殊勝；
 Such support gradually becomes softer, such suffering turns to sublime;
如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝；
 Just like the sufferings gradually become more and more intense, so many differences arise, just like this the suffering turns into something extraordinary;
如如時分漸遠無間，如是如是苦轉殊勝；
 Just like how time fades away without a break, just like how suffering turns to greatness;
如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝；
 Just as the power of choice in the heart gradually increases, so the suffering turns to extremes;
如如所依苦器漸增，如是如是苦轉殊勝。
 As such, the source of suffering upon which one relies gradually increases, and as such, suffering turns to extremes.
如苦殊勝如是，樂殊勝義隨其所應，廣說應知。
 Just as suffering is supreme and so is joy, so is the supreme meaning of joy, which should be understood by explaining it extensively.
又樂有二種：
 There are two kinds of happiness:
一、非聖財所生樂，二、聖財所生樂。
 1. Pleasure arising from non-holy wealth; 2. Pleasure arising from holy wealth.
非聖財所生樂者，謂四種資具為緣得生。
 Happiness that is not born from holy wealth is said to be born from the conditions of the four kinds of possessions.
一、適悅資具，二、滋長資具，三、清淨資具，四、住持資具。
 1. Pleasant tools, 2. Growth tools, 3. Purifying tools, 4. Abbot tools.
適悅資具者，謂車乘、衣服、諸莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍翫樂具、光明照曜、男女侍衛、種種庫藏。
 Appropriate equipment includes chariots, clothes, various ornaments, singing, dancing and music, incense and flower garlands, all kinds of fine and precious music and instruments, light to illuminate the sun, male and female guards, and various treasury.
滋長資具者，謂無尋思輪石椎打、築蹋、按摩等事。
 Those who have the ability to grow have no desire to do things like hitting the wheel, stone and vertebrae, building treads, and massaging.
清淨資具者，謂吉祥草、頻螺果、螺貝滿瓮等事。
 Those who have pure possessions refer to auspicious grass, conch fruit, urn full of conch shells, etc.
住持資具者，謂飲及食。
 The abbot's equipment refers to drinking and food.
聖財所生樂者，謂七聖財為緣得生。
 Those who are born with happiness due to holy wealth can be said to be born by the conditions of the seven holy wealth.
何等為七？
 What is seven?
一、信，二、戒，三、慚，四、愧，五、聞，六、捨，七、慧。
 1. Faith, 2. Precepts, 3. Shame, 4. Conscience, 5. Hearing, 6. Equanimity, 7. Wisdom.
復次，由十五種相，聖非聖財所生樂差別。
 Again, according to the fifteen kinds of signs, there are differences in happiness arising from holy and non-holy wealth.
何等十五？
 How fifteen?
謂非聖財所生樂能起惡行，聖財所生樂能起妙行。
 It is said that pleasure arising from non-holy wealth can lead to evil deeds, while pleasure derived from holy wealth can lead to wonderful deeds.
又非聖財所生樂，有罪喜樂相應；
 Nor is joy born of holy wealth, and sinful joy corresponds to it;
聖財所生樂，無罪喜樂相應。
 The joy that comes from holy wealth is the corresponding guiltless joy.
又非聖財所生樂，微小不遍所依；
 And the happiness is not born of holy wealth, it is small and does not rely on it;
聖財所生樂，廣大遍滿所依。
 The happiness born of holy wealth is vast and pervades everything.
又非聖財所生樂，非一切時有，以依外緣故；
 And it is not the joy that comes from holy wealth, nor does it exist all the time, relying on external reasons;
聖財所生樂，一切時有，以依內緣故。
 The joy that arises from holy wealth always exists because of internal causes.
又非聖財所生樂，非一切地有，唯欲界故；
 Moreover, it is not the joy that comes from holy wealth, nor does it exist in any place, but only in the realm of desire;
聖財所生樂，一切地有，通三界繫及不繫故。
 The happiness generated by holy wealth exists in all places, and it is connected and unconnected to the three realms.
又非聖財所生樂，不能引發後世聖非聖財；
 Moreover, happiness born of non-holy wealth cannot lead to holy non-holy wealth in future generations;
聖財所生樂，能引發後世聖非聖財。
 The joy generated by holy wealth can lead to holy and non-holy wealth in future generations.
又非聖財所生樂，若受用時，有盡有邊；
 And the pleasure that is not derived from holy wealth will have its limit if it is used;
聖財所生樂，若受用時，轉更充盛，增長廣大。
 The joy generated by holy wealth, if used, will become more abundant and increase in scope.
又非聖財所生樂，為他劫奪，若王、若賊、怨，及水、火；
 And pleasures that are not born of holy wealth are robbed by others, like kings, thieves, grudges, water, and fire;
聖財所生樂，無能侵奪。
 The joy that comes from holy wealth cannot be robbed.
又非聖財所生樂，不可從今世持往後世；
 Moreover, happiness that is not born of holy wealth cannot be carried from this world to the hereafter;
聖財所生樂，可從今世持往後世。
 The happiness created by holy wealth can be carried from this life to the next.
又非聖財所生樂，受用之時不可充足；
 And pleasure that is not derived from holy wealth cannot be sufficient when used;
聖財所生樂，受用之時究竟充滿。
 The joy generated by holy wealth will be fully fulfilled when it is used.
又非聖財所生樂，有怖畏、有怨對、有災橫、有燒惱、不能斷後世大苦。
 Moreover, pleasures that are not derived from holy wealth will lead to fear, resentment, disaster, and pain, and will not prevent great suffering in the future.
有怖畏者，謂懼當生苦所依處故。
 When there is fear, it is because we are afraid of the place where suffering will occur.
有怨對者：
 Those who have complaints:
謂鬪訟違諍所依處故。
 It is said that the lawsuit is against the law.
有災橫者，謂老病死所依處故。
 There are disasters, which are caused by old age, sickness and death.
有燒惱者，謂由此樂性不真實，如疥癩病，虛妄顛倒所依處故，愁歎憂苦種種熱惱所依處故。
 When there is burning and distress, it is said that the nature of happiness is unreal, such as scabies and leprosy, which is the result of delusion and confusion of the place where it depends, or the place where sorrow, sighing, sorrow, and all kinds of heat and troubles depend.
不能斷後世大苦者，謂貪瞋等本隨二惑所依處故。
 Those who cannot prevent great suffering in future lives are because greed, hatred, etc. are based on the two delusions.
聖財所生樂，無怖畏、無怨對、無災橫、無燒惱、能斷後世大苦。
 The happiness generated by holy wealth has no fear, no resentment, no disasters, no burns and troubles, and can prevent great suffering in future lives.
隨其所應，與上相違，廣說應知。
 Follow what is appropriate, and if it is contrary to the above, it should be known widely.
又外有欲者，受用欲塵。
 And those who have external desires will use the dust of desire.
聖慧命者，受用正法。
 Those who are destined by the Holy Wisdom will accept and use the righteous Dharma.
由五種相故有差別。
 There are differences among the five phases.
由此因緣，說聖慧命者以無上慧命清淨自活。
 Due to this cause and condition, those who speak of the Holy Wisdom Life live their lives in purity with the Supreme Wisdom Life.
何等為五？
 What is five?
一、受用正法者，不染污故；
 1. Those who accept and use the righteous Dharma will not be polluted;
二、受用正法者，極畢竟故；
 2. Those who accept and apply the righteous Dharma will be the ultimate root cause;
三、受用正法者，一向定故；
 3. Those who accept and apply the Dharma have always been determined;
四、受用正法者，與餘慧命者不共故；
 4. Those who accept and use the righteous Dharma are not the same as those who have Yu Hui’s destiny;
五、受用正法者，有真實樂故，摧伏魔怨故。
 5. Those who accept the Dharma will have real happiness and destroy the evil spirits and resentments.
此中諸受欲者所有欲樂是隨順喜處，貪愛所隨故；
 Among them, all the sensual pleasures of the desirous ones are the result of following the joyful place and the result of craving;
是隨順憂處，瞋恚所隨故；
 This is the place where worries and worries arise, and where anger and anger follow;
是隨順捨處，無簡擇捨之所隨故。
 This is the place where you give up, and there is no way to choose the place to give up.
聖慧命者受用正法則不如是。
 It is not as good as this for those with holy wisdom to follow the correct principles.
又諸有欲者受用欲塵，從不可知本際以來，以無常故，捨餘欲塵得餘欲塵；
 Moreover, those who have desires have used the desire objects, and since the beginning of time is unknown, due to impermanence, they have given up the remaining desire objects to obtain the remaining desire objects;
或於一時都無所得。
 Or get nothing at all.
聖慧命者受用正法則不如是。
 It is not as good as this for those with holy wisdom to follow the correct principles.
又受欲者受用欲時，即於此事一起喜愛，一起憂恚；
 And when the person who receives the desire receives the desire to use it, he will both enjoy it and be sad about it;
復即於彼或時生喜，或時生憂。
 Again, he may be happy or worried at times.
聖慧命者受用正法則不如是。
 It is not as good as this for those with holy wisdom to follow the correct principles.
又諸離欲外慧命者，於種種見趣、自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐；
 In addition, those who are detached from desires and have wisdom outside of them will always be driven by desires and defilements due to their sharp minds and all kinds of graspings in various views and interests.
雖已離欲，復還退起。
 Although he has given up desire, he will return to retreat.
聖慧命者受用正法則不如是。
 It is not as good as this for those with holy wisdom to follow the correct principles.
又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；
 Furthermore, for those who have experienced desires and those who have abandoned desires in the world, all the pleasures of desire and pleasures freed from desire are not real and are driven by the evil spirits and resentments;
如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。
 Like an illusion, like a sound, like a shadow, like a flame, like what is seen in a dream, like all the solemn objects made of illusion.
又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如癲狂、如醉亂等；
 Also, the fools who have received desires, and those who have left desires in the world, all the effects they receive are like madness, drunkenness, etc.;
未制魔軍而有受用。
 It is useful without defeating the demonic army.
是故彼樂為非真實，亦不能制所有魔事。
 Therefore, his happiness is unreal and cannot control all evil things.
聖慧命者受用正法則不如是。
 It is not as good as this for those with holy wisdom to follow the correct principles.
復次，三界有情所依之身，當云何觀？
 Again, what should we think about the body on which sentient beings in the three realms rely?
謂如毒熱癰、麁重所隨故。
 It is said to be caused by poisonous heat, carbuncle, and severe hemorrhoids.
即於此身樂受生時，當云何觀？
 What should we think about when we are born with happiness in this body?
謂如毒熱癰暫遇冷觸。
 It is said that it is like a poisonous hot carbuncle that is temporarily touched by cold.
即於此身苦受生時，當云何觀？
 Even when you are reborn in suffering in this body, what should you think about it?
謂如毒熱癰為熱灰所觸。
 It is said that it is like a poisonous heat carbuncle touched by hot ashes.
即於此身不苦不樂受生時，當云何觀？
 Even if we are reborn in this body with neither pain nor pleasure, what should we think about it?
謂如毒熱癰離冷熱等觸，自性毒熱而本住故。
 It is said that poison-heat carbuncle is separated from cold and hot contact, because the poison-heat nature is its original residence.
薄伽梵說：
 Bhagavan said:
當知樂受，壞苦故苦；
 You should know that pleasant feelings eliminate suffering and therefore suffer;
苦受，苦苦故苦；
 Suffering, suffering, therefore suffering;
不苦不樂受，行苦故苦。
 Feelings are neither painful nor pleasant, actions are suffering and therefore suffering.
又說有有愛味喜、有離愛味喜、有勝離愛味喜。
 It is also said that there is love that tastes joy, there is separation from love that tastes joy, and there is victory and separation from love that tastes joy.
如是等類，如經廣說。
 Such and other categories are as widely stated in the scriptures.
應知墮二界攝。
 You should know that you will fall into the second world.
又薄伽梵建立想受滅樂為樂中第一。
 Furthermore, Bhagavan established the happiness of cessation of perception and feeling as the first of all happiness.
此依住樂，非謂受樂。
 This means to live in happiness, not to receive happiness.
又說有三種樂。
 He also said that there are three kinds of happiness.
謂離貪、離瞋、離癡。
 It means freedom from greed, freedom from hatred, and freedom from delusion.
此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。
 These three kinds of happiness can only be obtained in the realm of no outflow, so this kind of music is called permanent happiness, which is captured in the realm of no outflow.
復次，飲食受用者，謂三界將生、已生、有情壽命安住。
 Furthermore, those who eat and drink are said to be born in the three realms, have been born, and live in peace for the life span of sentient beings.
此中當知觸、意思、識、三種食故，一切三界有情壽命安住。
 In this, you should know the three kinds of food: contact, intention, consciousness, and food. Therefore, all sentient beings in the three realms can live peacefully.
段食一種，唯令欲界有情壽命安住。
 A kind of food can only make the life of sentient beings in the world of desire live peacefully.
又於那落迦受生有情，有微細段食。
 Also, he was reborn as a sentient being in Naraka, and had food in a subtle way.
謂腑藏中有微動風，由此因緣，彼得久住。
 It is said that there is a slight gust of wind in the internal organs. Due to this reason, Peter stayed there for a long time.
餓鬼、傍生、人中，有麁段食。
 Among hungry ghosts, living beings, and people, there are those who eat.
謂作分段而噉食之。
 It is said to be eaten in sections.
復有微細食。
 There will be fine food again.
謂住羯羅藍等位有情，及欲界諸天。
 It is said that there are sentient beings living in the Kala blue and other positions, as well as the heavens in the desire realm.
由彼食已，所有段食流入一切身分支節，尋即消化，無有便穢。
 From the moment the food is eaten, all parts of the food flow into all the branches of the body, where they are immediately digested without any excrement or filth.
復次，婬欲受用者，諸那落迦中所有有情皆無婬事。
 Again, those who are subject to sexual desire, all the sentient beings in Naraka have no sexual conduct.
所以者何？
 So what?
由彼有情長時無間多受種種極猛利苦。
 Because of this, the sentient being has been subjected to all kinds of extreme sufferings for a long time.
由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。
 Due to this cause and condition, among those sentient beings, if a man has no desire for a woman towards a woman, and if a woman has no desire for a man for a man, how much more will they meet again and again.
若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。
 If ghosts, living beings, or people are attached to the body, all the pain and pleasure are mixed, so they have lustful desires.
男女展轉二二交會，不淨流出。
 When a man and a woman meet, the impurity flows out.
欲界諸天雖行婬欲，無此不淨；
 Although the gods in the desire realm engage in sexual desires, they are not impure;
然於根門有風氣出，煩惱便息。
 However, if the wind comes out of the root gate, the troubles will cease.
四大王眾天，二二交會，熱惱方息。
 The four kings and the heavens meet in two and two, and the heat and anger will cease.
如四大王眾天，三十三天亦爾。
 Just like the four great kings and the heavens, so are the thirty-three heavens.
時分天唯互相抱，熱惱便息。
 When the time comes, Tianwei hugs each other, and the heat and anger subside.
知足天、唯相執手，熱惱便息。
 When you are content with the sky, only when you hold your hand, the heat and anger will cease.
樂化天相顧而笑，熱惱便息。
 The happy heaven looks at each other and smiles, and the heat and anger subside.
他化自在天眼相顧視，熱惱便息。
 He looked at each other with his celestial eyes, and his heat and anger subsided.
又三洲人攝受妻妾，施設嫁娶。
 In addition, the people of Sanzhou took wives and concubines and arranged marriages.
北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。
 There is no self in Luzhou in Beikulu, and no living beings have wives or concubines, nor do they marry.
如三洲人，如是大力鬼及欲界諸天亦爾。
 Just like the people of the Three Continents, such are the powerful ghosts and the gods in the realm of desire.
唯除樂化天及他化自在天。
 Except for the Heaven of Joyful Transformation and the Heaven of Other Transformations.
又一切欲界天眾，無有處女胎藏。
 In addition, among all the heavenly beings in the realm of desire, there is no virgin womb.
然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出；
 However, the gods of the four great kings appear on the shoulders of their parents or in their arms, just like a five-year-old child.
三十三天如六歲；
 Thirty-three days is like six years old;
時分天如七歲；
 Hours and days are like seven years old;
知足天如八歲；
 Contentment is like being eight years old;
樂化天如九歲；
 Happy as a nine-year-old;
他化自在天如十歲。
 He transformed into a free heaven as if he were ten years old.
復次，生建立者，謂三種欲生。
 Again, the establishment of birth is called the birth of three kinds of desire.
或有眾生現住欲塵，由此現住欲塵故，富貴自在。
 There may be sentient beings who appear to be living in the world of desire. Because they are living in the world of desire, they are rich, noble and comfortable.
彼復云何？
 What's the answer?
謂一切人及四大王眾天，乃至善知足天。
 It is said that all human beings, the four great kings and the heavens, and even the heavens of good knowledge and sufficient knowledge.
是名第一欲生。
 This is the first desire to live.
或有眾生變化欲塵，由此變化欲塵故，富貴自在。
 There may be sentient beings who change their desire objects, and because of this transformation they become rich, noble and comfortable.
彼復云何？
 What's the answer?
謂樂化天。
 It is said that happiness transforms heaven.
由彼諸天為自己故，化為欲塵，非為他故；
 Because those heavens turned into the dust of desire for themselves and not for others;
唯自變化諸欲塵故，富貴自在。
 Only by transforming all desires and objects, can one be rich and noble.
是名第二欲生。
 This is the second desire for life.
或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。
 There may be sentient beings who have transformed their desire objects into themselves, and because of the desire objects they have transformed into themselves, they are rich and noble and comfortable.
彼復云何？
 What's the answer?
謂他化自在天。
 It is said that he transforms into the free heaven.
由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇；
 Since the heavens can change due to their own causes and conditions, they can also change due to other causes and conditions, so self-transformation is not a surprise;
用他所化欲塵為富貴自在，故說此天為他化自在。
 He transformed the desire dust into wealth and freedom, so it is said that this heaven is his transformation into freedom.
非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。
 Other gods only accept and use the desire objects transformed by others, and there are also those who accept and use the desire objects transformed by themselves.
是名第三欲生。
 This is the third desire for life.
復有三種樂生。
 There are three kinds of happiness again.
或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。
 There may be sentient beings who fill their bodies with the joy of rebirth, and they are called the heavens on earth who are just beginning to meditate.
是名第一樂生。
 He is the number one happy student.
或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。
 There may be sentient beings whose bodies are filled with the joy of concentration, and they are called the gods on the second level of meditation.
是名第二樂生。
 He is the second happy student.
或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。
 There may be sentient beings who have their bodies filled with the joy of separation, which is called the heavens on the third level of meditation.
是名第三樂生。
 He is the third happy student.
問：
 ask:
何故建立三種欲生、三種樂生耶？
 Why establish three kinds of desire and three kinds of happiness?
答：
 answer:
由三種求故。
 There are three reasons for seeking reasons.
一、欲求，二、有求，三、梵行求。
 First, desire, second, desire, and third, pursuit of the holy life.
謂若諸沙門或婆羅門墮欲求者，一切皆為三種欲生，更無增過。
 It is said that if a recluse or a brahmin falls into desire, everything will be the result of three kinds of desire, and there will be no more.
若諸沙門或婆羅門墮有求者，多分求樂；
 If any ascetics or brahmans fall into the trap of those who seek, seek happiness in abundance;
由貪樂故，一切皆為三種樂生。
 Due to craving for pleasure, everything is born of the three kinds of pleasure.
由諸世間為不苦不樂寂靜生處起追求者，極為尠少，故此以上不立為生。
 There are very few people who seek to live in peace and tranquility in the world, neither suffering nor happiness, so they do not live in this way.
若諸沙門或婆羅門墮梵行求者，一切皆為求無漏界。
 If any recluse or brahmin falls into the Brahma life and seeks for it, everything is for the purpose of seeking the realm of no faults.
或復有一墮邪梵行求者，為求不動空無邊處、識無邊處、無所有處、非想非非想處，起邪分別，謂為解脫，當知此是有上梵行求。
 Perhaps there is a person who has fallen into the wrong pursuit of the Brahma Life. In order to seek the place of immovable emptiness, boundless consciousness, the place of nothing, the place of neither thinking nor non-thinking, he makes wrong distinctions and calls it liberation. You should know that this is the pursuit of the superior Brahma Life.
無上梵行求者，謂求無漏界。
 Those who seek the supreme holy life are said to seek the realm of no leakage.
復次，自體建立者，謂於三界中所有眾生有四種得自體差別。
 Again, the establishment of the self-self means that there are four differences in the attainment of the self-body for all sentient beings in the three realms.
或有所得自體，由自所害，不由他害。
 Or if you gain something from your own body, you can harm it by yourself, not by others.
謂有欲界天，名遊戲忘念。
 It is said that there is a world of desire, which is called the game of forgetfulness.
彼諸天眾或時耽著種種戲樂，久相續住；
 Those heavenly beings may indulge in various kinds of entertainment and stay together for a long time;
由久住故，忘失憶念；
 Since I have lived there for a long time, I have forgotten my memory;
由失念故，從彼處沒。
 Due to lost thoughts, he disappeared from there.
或復有天，名曰意憤。
 Perhaps there is another heaven named Yi Ang.
彼諸天眾有時展轉角眼相視；
 Those heavenly beings sometimes turn their eyes to look at each other;
由相視故，意憤轉增；
 As a result of looking at each other, the anger grows;
意憤增故，從彼處沒。
 As the anger increases, it disappears from there.
或有所得自體，由他所害，不由自害。
 Or if you gain something from your own body, it will be harmed by others, but you will not be able to harm yourself.
謂處羯羅藍、遏部曇、閉尸、鍵南位，及在母腹中所有眾生。
 It is said that they are in the blue of Kala, the Tan of the Tan, the dead body, the southern position of the Jian, and all living beings in the mother's womb.
或有所得自體，亦由自害，亦由他害。
 You may gain something from your own body, but you may also be harmed by yourself or others.
謂即彼眾生處已生位，諸根圓滿，諸根成就。
 It is said that those sentient beings have already taken their place, all their roots are perfect, and all their roots are accomplished.
或有所得自體，亦非自害，亦非他害。
 Maybe there is something gained for oneself, but it is not harming oneself, nor is it harming others.
謂色、無色界諸天、一切那落迦、似那落迦鬼、如來使者、住最後身、慈定、滅定、若無諍定、若處中有，如是等類。
 It refers to form, all the gods in the formless realm, all Nalukas, ghosts like Nalukas, messengers of the Tathagata, living in the last body, loving kindness concentration, cessation concentration, if there is no contradiction, if there is any place, and so on.
云何因緣果建立？
 Why is the cause and effect established?
謂略說有四種。
 There are four kinds of predicates.
一、由相故；
 1. Because of appearance;
二、由依處故；
 2. Due to reasons;
三、由差別故；
 3. Due to differences;
四、由建立故。
 4. Due to establishment.
因等相者，謂若由此為先，此為建立。
 Because of the equal appearance, it is said that if this is the first, this is the establishment.
此和合故，彼法生，或得、或成、或辦、或用，說此為彼因。
 Because of this harmony, that dharma arises, is obtained, accomplished, performed, or used. This is said to be the cause of the other.
問：
 ask:
以誰為先？
 Who comes first?
誰為建立？
 Who built it?
誰和合故？
 Who makes peace?
何法生耶？
 How can it be born?
答：
 answer:
自種子為先。
 From seed first.
除種子依，所餘若有色、若無色依及業為建立。
 Except for the seed dependence, what remains, whether it is a form or a formless dependence, and the karma is established.
助伴、所緣為和合故。
 Helping companions and objects are harmonious.
隨其所應，欲繫、色繫、無色繫及不繫諸法生。
 According to its response, all dharmas arise, namely, desire-related, form-related, formless-related and non-related.
問：
 ask:
以誰為先？
 Who comes first?
誰為建立？
 Who built it?
誰和合故？
 Who makes peace?
得何法耶？
 What method can be obtained?
答：
 answer:
聲聞、獨覺、如來種性為先。
 The caste natures of the Sravakas, Paccekabuddhas, and Tathagata come first.
內分力為建立。
 Internal component force is established.
外分力為和合故。
 The external force is the result of harmony.
證得煩惱離繫涅槃。
 Achieve Nirvana, the separation of afflictions.
內分力者，謂如理作意、少欲知足等內分善法，及得人身、生在聖處、諸根無缺、無事業障、於其善處深生淨信，如是等法名內分力。
 The internal power refers to the internal good dharma of doing the mind well, being content with few desires, etc., and attaining human body, being born in a holy place, having all roots intact, no obstacles in career, and having deep and pure faith in the good place. Such dharma names are internal part. force.
外分力者，謂諸佛興世、宣說妙法、教法猶存、住正法者隨順而轉、具悲信者以為施主，如是等法名外分力。
 The external force refers to the emergence of Buddhas into the world, preaching wonderful Dharma, the teachings still exist, those who live in the true Dharma follow suit, and those with compassion and faith serve as donors. Such Dharma names are the external force.
問：
 ask:
以誰為先？
 Who comes first?
誰為建立？
 Who built it?
誰和合故？
 Who makes peace?
何法成耶？
 How can it be accomplished?
答：
 answer:
所知勝解、愛樂為先。
 Knowledge is the best, and love and happiness come first.
宗、因、譬喻為建立。
 Zong, cause, and metaphor are established.
不相違眾、善敵論者為和合故。
 Those who do not contradict others and are good enemies are for the sake of harmony.
所立義成。
 What was established is fulfilled.
問：
 ask:
以誰為先？
 Who comes first?
誰為建立？
 Who built it?
誰和合故？
 Who makes peace?
何法辦耶？
 What can be done?
答：
 answer:
工巧智為先。
 Craftsmanship and wisdom come first.
隨彼勤劬為建立。
 Follow him and work hard to establish.
工巧業處眾具為和合故。
 The craftsmanship and craftsmanship are all in harmony with each other.
工巧業處辦。
 It is run by the Industrial and Skillful Industry Department.
又愛為先。
 And love comes first.
由食住者依止為建立。
 It is established by relying on those who eat and live.
四食為和合故。
 The four foods are for harmony.
受生有情安住充辦。
 The sentient beings who were born live in peace and control.
問：
 ask:
以誰為先？
 Who comes first?
誰為建立？
 Who built it?
誰和合故？
 Who makes peace?
何法用耶？
 How to use it?
答：
 answer:
即自種子為先。
 That is, starting from the seed.
即此生為建立。
 That is, this life is established.
即此生緣為和合故。
 That is to say, the reason for this life is harmony.
自業諸法作用可知。
 The effects of all dharma of self-karma can be known.
何等名為自業作用？
 What is the name of self-karma?
謂眼以見為業，如是餘根各自業用應知。
 It is said that seeing is the karma of the eye, so the remaining roots should be understood for their respective karma.
又地能持，水能爛，火能燒，風能燥，如是等類，當知外分自業差別。
 In addition, earth can sustain, water can rot, fire can burn, wind can dry, and so on. You should know the difference between external and self-karma.
因等依處者，謂十五種。
 There are fifteen kinds of reasons.
一、語，二、領受，三、習氣，四、有潤種子，五、無間滅，六、境界，七、根，八、作用，九、士用，十、真實見，十一、隨順，十二、差別功能，十三、和合，十四、障礙，十五、無障礙。
 1. Speech, 2. Reception, 3. Habits, 4. Moisturizing seeds, 5. Uninterrupted cessation, 6. Realm, 7. Roots, 8. Function, 9. Practical use, 10. True view, 11. Follow along. 12. Differential function, 13. Harmony, 14. Obstacle, 15. No obstacle.
因等差別者，謂十因、四緣、五果。
 Those who are differentiated by causes and so on are called ten causes, four conditions, and five effects.
十因者，一、隨說因，二、觀待因，三、牽引因，四、生起因，五、攝受因，六、引發因，七、定異因，八、同事因，九、相違因，十、不相違因。
 The ten causes are: 1. Suspicious cause, 2. Observation cause, 3. Pulling cause, 4. Generating cause, 5. Accepting cause, 6. Initiating cause, 7. Differential cause, 8. Synchronous cause, 9. Contrary to the cause, 10. Non-contradictory cause.
四緣者，一、因緣，二、等無間緣，三、所緣緣，四、增上緣。
 The four conditions are: first, causal conditions, second, uninterrupted conditions, third, object conditions, and fourth, increased upper conditions.
五果者，一、異熟果，二、等流果，三、離繫果，四、士用果，五、增上果。
 The five fruits are: first, oddly ripe fruit, second, equal-flowing fruit, third, isolated fruit, fourth, scholar-use fruit, and fifth, increased fruit.
因等建立者，謂依語因依處，施設隨說因。
 Those who establish the cause and so on are said to rely on the language because of the place, and the facilities will follow the explanation of the cause.
所以者何？
 So what?
由於欲界繫法，色、無色界繫法，及不繫法，施設名為先故想轉，想為先故語轉，由語故，隨見、聞、覺、知起諸言說。
 Because the desire realm is related to dharmas, the form and formless realms are related to dharmas, and they are not related to dharmas, the name of charity comes first, so the thought turns, and the thought comes first, so the speech turns. Because of the speech, all the words and explanations arise along with seeing, hearing, feeling, and knowing. .
是故依語依處，施設隨說因。
 Therefore, it depends on the words and places, and the facilities follow the causes.
依領受因依處，施設觀待因。
 According to the place where the cause is received, the cause is observed and treated.
所以者何？
 So what?
由諸有情諸有欲求欲繫樂者，彼觀待此，於諸欲具，或為求得、或為積集、或為受用。
 Since all sentient beings and all beings seek and desire pleasure, they look at this, and in all the objects of desire, they are either seeking for it, accumulating it, or enjoying it.
諸有欲求色無色繫樂者，彼觀待此，於彼諸緣，或為求得、或為受用。
 For those who desire formless pleasures, they should look at these and other conditions, either to obtain them or to enjoy them.
諸有欲求不繫樂者，彼觀待此，於彼諸緣、或為求得、或為受用。
 For those who have desires that are not tied to happiness, they should look at this and other conditions, either to seek for it or to enjoy it.
諸有不欲苦者，彼觀待此，於彼生緣、於彼斷緣，或為遠離、或為求得、或為受用。
 For those who do not desire suffering, they should consider this, create conditions for them, or cut off their conditions, either to stay away from them, to seek for them, or to enjoy them.
是故依領受依處，施設觀待因。
 Therefore, we should rely on the base of receiving and observing the cause of giving.
依習氣因依處，施設牽引因。
 According to the habitual causes and places, implement the traction causes.
所以者何？
 So what?
由淨不淨業熏習三界諸行，於愛不愛趣中牽引愛不愛自體。
 From the pure and impure karma, the conduct of the three realms is cultivated, and it leads to the self-love and non-love in the realm of love and non-love.
又即由此增上力故，外物盛衰。
 And because of this increased power, external objects rise and fall.
是故依諸行淨不淨業習氣依處，施設牽引因。
 Therefore, according to the place where all the karma and impure karma and habits are based, the traction causes are established.
依有潤種子因依處，施設生起因。
 Depending on the place where the moist seed depends, the facilities will give rise to the cause.
所以者何？
 So what?
由欲、色、無色界繫法，各從自種子生。
 Desire, form, and formless realms form the basis of dharmas, each arising from its own seed.
愛名能潤，種是所潤。
 Love of name can moisten it, and seed is what nourishes it.
由此所潤諸種子故，先所牽引各別自體當得生起。
 As a result of the various seeds moistened by this, the respective bodies drawn by them should arise.
如經言：
 As the scripture says:
業為感生因。
 Karma is the cause of induction.
愛為生起因。
 Love is the cause of life.
是故依有潤種子依處，施設生起因。
 Therefore, depending on the base of the moist seed, the facilities will give rise to the cause.
依無間滅因依處，及依境界、根、作用、士用、真實見因依處，施設攝受因。
 Depending on the place of the cause of uninterrupted cessation, and depending on the state, root, function, function, and true seeing of the cause, the cause of installation and acceptance is established.
所以者何？
 So what?
由欲繫諸法無間滅攝受故，境界攝受故，根攝受故，作用攝受故，士用攝受故，諸行轉。
 Because the desires are connected to the continuous destruction of all dharmas, the realms are absorbed, the roots are absorbed, the functions are absorbed, and the practitioners are absorbed, all actions are transferred.
如欲繫法如是，色、無色繫法亦爾。
 If you want to tie the Dharma like this, the color and colorless Dharma will also be the same.
或由真實見攝受故，餘不繫法轉。
 Or because it is taken in by true views, the rest is not related to Dharma transfer.
是故依無間滅、境界、根、作用、士用、真實見依處，施設攝受因。
 Therefore, it depends on the place of intermittent cessation, state, root, function, use, true view, and the cause of installation and acceptance.
依隨順因依處，施設引發因。
 Follow the cause according to the place, and the facilities will cause the cause.
所以者何？
 So what?
由欲繫善法，能引欲繫諸勝善法。
 Desire is the basis of good dharma, and desire can lead to the attachment of all superior virtuous dharma.
如是欲繫善法，能引色、無色繫及不繫善法。
 If you want to attach good dharmas, you can induce color, colorless and non-attentive dharmas.
由隨順彼故。
 Just follow him.
如欲繫善法，如是色繫善法能引色繫諸勝善法，及無色繫善法、不繫善法。
 If you want to associate wholesome dharmas, such good dharma of form can lead to all the superior virtuous dharmas of form, as well as the virtuous dharmas of formless and unattached nature.
如色繫善法，如是無色繫善法能引無色繫諸勝善法，及不繫善法。
 Just like the good dharma of the color system, the good dharma of the colorless system can lead to all the superior good dharma of the colorless system, as well as the good dharma of the non-formal system.
如無色繫善法，如是不繫善法能引不繫諸勝善法，及能引發無為作證。
 For example, if there are no good dharma attached to form, such undiluted wholesome dharmas can lead to all superior good dharmas that are not attached to it, and can lead to the testimony of inaction.
又不善法能引諸勝不善法。
 Moreover, unwholesome dharmas can lead to all kinds of unwholesome dharmas.
謂欲貪能引瞋、癡、慢、見、疑、身惡行、語惡行、意惡行。
 It is said that desire and greed can lead to anger, ignorance, conceit, prejudice, doubt, bad deeds of body, bad speech and bad mind.
如欲貪，如是瞋、癡、慢、見、疑，隨其所應盡當知。
 Such as desire, greed, hatred, ignorance, conceit, prejudice, doubt, etc., they should be known as they are.
如是無記法能引善、不善、無記法，如善、不善、無記種子阿賴耶識。
 Such unrecorded dharmas can lead to wholesome, unwholesome, and unrecorded dharmas, such as the alaya consciousness of wholesome, unwholesome, and unrecorded seeds.
又無記法能引無記勝法。
 And the unrecorded method can lead to the unrecorded victory.
如段食能引受生有情令住、令安，勢力增長。
 For example, segmental food can induce sentient beings to stay and be at peace, and their power will increase.
由隨順彼故。
 Just follow him.
是故依隨順依處，施設引發因。
 Therefore, by relying on the place of obedience, the facilities cause the cause.
依差別功能因依處，施設定異因。
 According to the different functional causes and places, different causes are set.
所以者何？
 So what?
由欲繫諸法自性功能有差別故，能生種種自性功能。
 Because desire-based dharmas have different natural functions, various natural functions can arise.
如欲繫法，如是色、無色繫及不繫法亦爾。
 If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma.
是故依差別功能依處，施設定異因。
 Therefore, different causes are set according to different functions.
依和合因依處，施設同事因。
 According to the harmony and the cause, the facility is the cause.
所以者何？
 So what?
要由獲得自生和合故，欲繫法生。
 To obtain the harmony of self-birth, desire is the birth of Dharma.
如欲繫法，如是色、無色繫及不繫法亦爾。
 If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma.
如生和合，如是得、成、辦、用和合亦爾。
 Just like birth and harmony, this is how it is obtained, completed, managed, used and harmonized.
是故依和合依處，施設同事因。
 It is the place where the reason is dependent and combined, and the facilities are the cause.
依障礙因依處，施設相違因。
 The cause of obstacles depends on the place, and the facilities are contrary to the cause.
所以者何？
 So what?
由欲繫法將得生，若障礙現前便不得生。
 If the desire is tied to the Dharma, you will be reborn. If obstacles appear, you will not be reborn.
如欲繫法，如是色、無色繫及不繫法亦爾。
 If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma.
如生，如是得、成、辦、用亦爾。
 Just like life, it can be obtained, accomplished, managed, and used.
是故依障礙依處，施設相違因。
 Therefore, the obstacles depend on the place, and the facilities are contrary to the cause.
依無障礙因依處，施設不相違因。
 According to the barrier-free location, the facilities are not inconsistent with the location.
所以者何？
 So what?
由欲繫法將得生，若無障礙現前，爾時便生。
 The Dharma will be reborn due to desire. If no obstacles appear, rebirth will occur at that time.
如欲繫法，如是色、無色繫及不繫法亦爾。
 If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma.
如生，如是得、成、辦、用亦爾。
 Just like life, it can be obtained, accomplished, managed, and used.
是故依無障礙依處，施設不相違因。
 Therefore, there is no obstacle in the place, and the facilities do not conflict with the cause.
復次，依種子緣依處，施設因緣。
 Again, according to the seed's condition, establish the cause and condition.
依無間滅緣依處，施設等無間緣。
 Depend on the place where there is no intermittent condition of destruction, and there are no intermittent conditions for facilities and so on.
依境界緣依處，施設所緣緣。
 Depending on the state and conditions, provide facilities for the conditions.
依所餘緣依處，施設增上緣。
 Depending on the remaining conditions, facilities will increase the upper conditions.
復次，依習氣、隨順因緣依處，施設異熟果及等流果。
 Again, according to habits, according to the causes and conditions, apply oddly ripe fruits and equal-flowing fruits.
依真實見因緣依處，施設離繫果。
 See the origin of causes and conditions according to the truth, and implement the effects of separation.
依士用因緣依處，施設士用果。
 Those who rely on people use causes and conditions to rely on places, and those who give aid use results.
依所餘因緣依處，施設增上果。
 According to the remaining causes and conditions, the facilities will increase the results.
復次，順益義是因義，建立義是緣義，成辦義是果義。
 Again, the meaning of "shunyi" is the meaning of cause, the meaning of "establishment" is the meaning of fate, and the meaning of "achievement" is the meaning of result.
又建立因有五種相。
 It is also established that there are five phases of cause.
一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。
 1. Causes that can generate, 2. Causes that are convenient, 3. All have causes, 4. Causes that will cease to exist, and 5. Causes that will cease to exist in the long run.
能生因者，謂生起因。
 Those who can produce causes are called causes.
方便因者，謂所餘因。
 The convenient cause is called the remaining cause.
俱有因者，謂攝受因一分。
 If everything has a cause, it is said that the cause is absorbed.
如眼於眼識，如是耳等於所餘識。
 Just as the eye is equal to eye consciousness, so the ear is equal to the remaining consciousness.
無間滅因者，謂生起因。
 The cause of cessation without interruption is called the cause of arising.
久遠滅因者，謂牽引因。
 The cause that has been destroyed for a long time is called the pulling cause.
又建立因有五種相。
 It is also established that there are five phases of cause.
一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。
 1. The cause of cuteness, 2. The cause of unlovability, 3. The cause of growth, 4. The cause of circulation, and 5. The cause of return and destruction.
又建立因有七種相。
 It is also established that there are seven kinds of characteristics.
謂無常法是因，無有常法能為法因。
 It is said that impermanence is the cause, and there is no permanent law that can be the cause of law.
謂或為生因，或為得因，或為成立因，或為成辦因，或為作用因。
 It is said to be the cause of creation, the cause of attainment, the cause of establishment, the cause of accomplishment, or the cause of action.
又雖無常法為無常法因，然與他性為因，亦與後自性為因，非即此剎那。
 Furthermore, although the impermanent dharma is the cause of the impermanent dharma, it is the cause of other natures and the subsequent self-nature, which is not the case at this moment.
又雖與他性為因，及與後自性為因，然已生未滅方能為因，非未生已滅。
 And although it is the cause of other natures, and the cause of its own nature, it can only be the cause if it has arisen but has not yet ceased. It does not mean that it has ceased yet to arise.
又雖已生未滅，然得餘緣方能為因，非不得餘緣。
 And although it has been born and has not ceased, it can only be the cause if it has the remaining conditions, and it must not be without the remaining conditions.
又雖得餘緣，然成變異方能為因，非未變異。
 And although there are residual conditions, it can only be caused by mutation, not without mutation.
又雖成變異，必與功能相應，方能為因，非失功能。
 And even if it becomes a mutation, it must correspond to the function, so it can be the cause, and it will not lose its function.
又雖與功能相應，然必相稱相順方能為因，非不相稱相順。
 And although it corresponds to the function, it must be proportional and consistent in order to be the cause, not incompatible and consistent.
由如是七種相，隨其所應，諸因建立應知。
 From these seven kinds of appearances, you should know how to establish the causes.
云何相施設建立？
 Why should facilities be built?
嗢拕南曰：
 Fu Gaonan said:
體、所緣、行相、　　等起、與差別、
 Body, object, formation, equality, and difference,
決擇、及流轉，　　略辯相應知。
 Decision making, and circulation, a brief explanation of the corresponding knowledge.
應知此相略有七種。
 It should be known that there are seven types of this phase.
一、體性，二、所緣，三、行相，四、等起，五、差別，六、決擇，七、流轉。
 1. Nature, 2. Object, 3. Behavior, 4. Origin, 5. Difference, 6. Decision, 7. Flow.
尋伺體性者，謂不深推度所緣，思為體性。
 To seek for the nature of the body is to think of the object as the nature of the body without looking deeply into it.
若深推度所緣，慧為體性應知。
 If one deeply examines the object, one should know that wisdom is the nature of it.
尋伺所緣者，謂依名身、句身、文身，義為所緣。
 To seek for the object is to rely on the body of the name, the body of the sentence, the body of the tattoo, and the meaning of the object.
尋伺行相者，謂即於此所緣，尋求行相，是尋；
 Those who seek and serve the signs of actions refer to this object, and seeking the signs of actions is seeking;
即於此所緣，伺察行相，是伺。
 That is to say, observing and observing the behavior of this object is contemplation.
尋伺等起者，謂發起語言。
 Those who seek, wait, and wait are said to initiate language.
尋伺差別者，有七種差別。
 Those looking for differences, there are seven kinds of differences.
謂有相、無相，乃至不染污，如前說。
 It is said to have form, have no form, or even be uncontaminated, as mentioned before.
尋伺決擇者，若尋伺即分別耶？
 Those who seek to decide and choose, will they be separated if they seek to seek?
設分別即尋伺耶？
 Suppose separation means seeking service?
謂諸尋伺必是分別，或有分別非尋伺。
 It is said that all pursuits must be distinctions, or there may be distinctions that are not pursuits.
謂望出世智，所餘一切三界心心所皆是分別，而非尋伺。
 It is said that the wisdom of looking beyond the world means that all the remaining mental states in the three realms are discrimination, not seeking.
尋伺流轉者，若那落迦尋伺，何等行？
 For those who seek and serve, how can they behave if Naluojia seeks and serves?
何所觸？
 Where was it touched?
何所引？
 Where did it come from?
何相應？
 What's the corresponding response?
何所求？
 What do you want?
何業轉耶？
 Why change your career?
如那落迦，如是傍生、餓鬼、人、欲界天、初靜慮地天所有尋伺，何等行？
 Like Naluka, what kind of behavior can you do if you are surrounded by beings, hungry ghosts, humans, the heavens in the desire realm, and the first time you calmly consider everything on earth and heaven?
何所觸？
 Where was it touched?
何所引？
 Where did it come from?
何相應？
 What's the corresponding response?
何所求？
 What do you want?
何業轉耶？
 Why change your career?
謂那落迦尋伺，唯是慼行，觸非愛境，引發於苦，與憂相應，常求脫苦，嬈心業轉。
 It is said that Naluojia's pursuit is just a wandering behavior, touching a non-loving state, causing suffering, corresponding to sorrow, always seeking to escape suffering, and turning around the mind and karma.
如那落迦尋伺一向受苦，餓鬼尋伺亦爾。
 Just like Luojia Xunsi always suffers, so does Xunsi, a hungry ghost.
傍生、人趣、大力餓鬼所有尋伺，多分慼行，少分欣行；
 Those who are surrounded by beings, human beings, and powerful hungry ghosts are all seeking to serve, and most of them are in mourning and less in happy activities;
多分觸非愛境，少分觸可愛境；
 Most touch the non-love state, and less touch the lovely state;
多分引苦，少分引樂；
 Too much leads to suffering, little leads to happiness;
多分憂相應，少分喜相應；
 A greater share of worries corresponds to a lesser share of joy;
多分求脫苦，少分求遇樂；
 Spend more to escape suffering, spend less to seek happiness;
嬈心業轉。
 Rao's heart and career have changed.
欲界諸天所有尋伺，多分欣行，少分慼行；
 All the heavens in the world of desire are looking for and waiting for you, most of them are happy and less of them are sad;
多分觸可愛境，少分觸非愛境；
 A lot of it touches the lovely state, a little bit of it touches the non-loving state;
多分引樂，少分引苦；
 If you give more, you will be happy; if you give less, you will be miserable;
多分喜相應，少分憂相應；
 A lot of joy will correspond to it, a little of worry will correspond to it;
多分求遇樂，少分求脫苦；
 Spend more to seek happiness, spend less to escape suffering;
嬈心業轉。
 Rao's heart and career have changed.
初靜慮地天所有尋伺，一向欣行，一向觸內可愛境界，一向引樂，一向喜相應，唯求不離樂，不嬈心業轉。
 At the beginning, I calmly consider all the pursuits of the earth and heaven, always enjoy the pursuit, always touch the lovely realm within, always bring joy, always rejoice in response, only seek to never leave happiness, and never change the mind and karma.
云何如理作意施設建立？
 How to manage the construction of artificial intelligence facilities?
嗢拕南曰：
 Fu Gaonan said:
依處、及與事、　　求、受用、正行、
 Depending on the place, and the things, seeking, benefiting, doing right,
二菩提資糧、　　到彼岸方便。
 With the two bodhicitta qualifications, it is convenient to reach the other shore.
應知建立略由八相。
 It should be known that there are eight phases to the establishment.
謂由依處故、事故、求故、受用故、正行故、聲聞乘資糧方便故、獨覺乘資糧方便故、波羅蜜多引發方便故。
 It is said that it is due to dependence, accident, seeking, application, right conduct, sravakas taking advantage of the resources, pakudyo taking advantage of the resources, and Paramita causing conveniences.
如理作意相應尋伺依處者，謂有六種依處。
 If you use your mind accordingly to find the place of support, it is said that there are six kinds of places of support.
一、決定時，二、止息時，三、作業時，四、世間離欲時，五、出世離欲時，六、攝益有情時。
 1. The time of decision, 2. The time of cessation, 3. The time of work, 4. The time of renunciation from the world, 5. The time of renunciation from the world, 6. The time of benefiting sentient beings.
如理作意相應尋伺事者，謂八種事。
 Those who seek to serve things according to the principles of mind are called eight kinds of things.
一、施所成福作用事，二、戒所成福作用事，三、修所成福作用事，四、聞所成事，五、思所成事，六、餘修所成事，七、簡擇所成事，八、攝益有情所成事。
 1. The blessings and effects caused by giving, 2. The blessings and effects of the precepts, 3. The blessings and effects of cultivation, 4. The effects of hearing, 5. The effects of thinking, 6. The effects of remaining practice, 7. Brief selection The things that are accomplished, 8. The things that are accomplished by benefiting sentient beings.
如理作意相應尋伺求者，謂如有一，不以非法及不兇險追求財物。
 Those who seek and serve according to the principles of mind, that is, if there is one, they will not pursue property illegally or dangerously.
如理作意相應尋伺受用者，謂如即彼追求財已，不染、不住、不耽、不縛、不悶、不著、亦不堅執，深見過患，了知出離而受用之。
 Those who use their mind to seek, serve and use it accordingly are those who pursue wealth, are not stained, do not cling, are not lingering, are not tied, are not bored, are not clinging to, and are not persistent, have seen the troubles deeply, and understand the renunciation. Use it.
如理作意相應尋伺正行者，謂如有一，了知父母、沙門、婆羅門，及家長等，恭敬供養，利益承事。
 If one is to seek and serve those who are doing the right thing according to the principles of mind, it is said that there is one who knows his parents, ascetics, brahmins, and parents, etc., respects them, makes offerings to them, and carries out their affairs for benefit.
於今世後世所作罪中，見大怖畏；
 I will see great fear in the sins I commit in this world and the hereafter;
行施作福，受齋持戒。
 Do alms to bring blessings, fast and observe precepts.
聲聞乘資糧方便者，聲聞地中我當廣說。
 To those who are sound-hearers who take advantage of the resources and means, I will spread the word in the land of sound-hearers.
獨覺乘資糧方便者，獨覺地中我當廣說。
 Those who are alone in their ability to take advantage of the resources and resources, I will speak extensively about them in the land of alone enlightenment.
波羅蜜多引發方便者，菩薩地中我當廣說。
 If Paramita brings convenience, I will spread it widely in the Bodhisattva realm.
復次，施主有四種相。
 Again, there are four forms of donors.
一、有欲樂，二、無偏黨，三、除匱乏，四、具正智。
 1. Having sensual pleasures, 2. Being impartial, 3. Eliminating lack, and 4. having right wisdom.
具尸羅者亦有四相。
 Those with Shira also have four characteristics.
一、有欲樂，二、結橋梁，三、不現行，四、具正智。
 1. Having sensual pleasure, 2. forming a bridge, 3. not being present, and 4. having right wisdom.
成就修者亦有四相。
 Those who achieve success also have four characteristics.
一、欲解清淨，二、引攝清淨，三、勝解定清淨，四、智清淨。
 1. Desire is pure, 2. Induction is pure, 3. Victory is pure, 4. Wisdom is pure.
又受施者有六種。
 And there are six kinds of recipients.
一、受學受施，二、活命受施，三、貧匱受施，四、棄捨受施，五、羈遊受施，六、耽著受施。
 1. To study and receive alms; 2. To live and receive alms; 3. To be poor and needy to receive alms; 4. To give up and receive alms; 5. To wander around and receive alms; 6. To linger and receive alms.
復有八種損惱。
 There are eight kinds of harm.
一、飢損惱，二、渴損惱，三、麁食損惱，四、疲倦損惱，五、寒損惱，六、熱損惱，七、無覆障損惱，八、有覆障損惱。
 1. Worry caused by hunger, 2. Worried caused by thirst, 3. Worried caused by lack of food, 4. Worried caused by fatigue, 5. Worried caused by cold, 6. Worried caused by heat, 7. Worried caused by no covering, 8. Caused by covering. Damage.
復有六種損惱。
 There are six kinds of harm.
一、俱生，二、所欲匱乏，三、逼切，四、時節變異，五、流漏，六、事業休廢。
 1. Coexistence, 2. Lack of what you want, 3. Pressure, 4. Changes in seasons, 5. Loss of water, 6. Failure of career.
復有六種攝益：
 There are six types of benefits:
一、任持攝益，二、勇健無損攝益，三、覆護攝益，四、塗香攝益，五、衣服攝益，六、共住攝益。
 1. The benefits of holding any time, 2. The benefits of being brave and healthy, 3. The benefits of covering and protecting, 4. The benefits of applying incense, 5. The benefits of clothing, 6. The benefits of living together.
復有四種非善友相。
 There are four more signs of non-good friends.
一、不捨怨心，二、引彼不愛，三、遮彼所愛，四、引非所宜。
 1. Don’t let go of resentment; 2. Lead others to dislike them; 3. Cover up what they love; 4. Lead others to inappropriate ways.
與此相違，當知即是四善友相。
 Contrary to this, you should know that these are the four signs of good friends.
復有三種引攝。
 There are three kinds of inducements.
一、引攝資生具，二、引攝有喜樂，三、引攝離喜樂。
 1. It leads to the creation of capital, 2. It leads to joy, and 3) It leads to freedom from joy.
復有四種隨轉供事。
 There are four more kinds of offerings.
一、隨轉供事非知舊者，二、隨轉供事諸親友者，三、隨轉供事所尊重者，四、隨轉供事具福慧者。
 1. Those who make offerings with Suizhuan do not know the past; 2. Those who make offerings with Suizhuan do things to relatives and friends; 3. Those who make offerings with Suizhuan do things that are respected; 4. Those who make offerings with Suizhuan are endowed with blessings and wisdom.
由此四種隨轉供事，依止四處，獲得五果應知。
 From these four kinds of recital, you can rely on the four places and obtain the five fruits.
何等四處？
 How far around?
一、無攝受處，二、無侵惱處，三、應供養處，四、同分隨轉處。
 1. The place where there is no ingestion; 2. The place where there is no intrusion; 3. The place where offerings should be made; 4. The place where the same parts are transferred.
依此四處，能感五果：
 Depending on these four places, you can feel the five fruits:
一、感大財富，二、名稱普聞，三、離諸煩惱，四、證得涅槃，五、或往善趣。
 1. Feeling great wealth, 2. hearing the name universally, 3. getting rid of all troubles, 4. achieving Nirvana, 5. perhaps going to a good destination.
又聰慧者有三種聰慧相。
 And there are three aspects of wisdom in a wise person.
一、於善受行，二、於善決定，三、於善堅固。
 1. Accepting and doing good things; 2. Determining good things; 3. Being firm in good things.
復有三相。
 There are three phases again.
一、受學增上戒，二、受學增上心，三、受學增上慧。
 1. Receiving knowledge increases the precepts; 2. Receiving education increases the mind; 3. Receiving education increases wisdom.
瑜伽師地論卷第五
 Volume 5 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in the Sixth Volume of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之三
 The local area is divided into three places, including Xun and Waiting.
復次，云何不如理作意施設建立？
 Again, why not take care of the construction of intentional facilities?
嗢拕南曰：
 Fu Gaonan said:
執因中有果、　　顯了、有去來、
 There is an effect in the cause, it appears, it comes and goes,
我、常、宿作因、　　自在等、害法、
 I, constant, cause of death, freedom, etc., harmful to the law,
邊無邊、矯亂、　　計無因、斷、空、
 Boundless, chaotic, without cause, broken, empty,
最勝、淨、吉祥，　　由十六異論。
 The most superior, pure and auspicious, according to the sixteen different theories.
由十六種異論差別，顯不如理作意應知。
 The difference between the sixteen different opinions is obviously unreasonable and should be understood.
何等十六？
 How sixteen?
一、因中有果論，二、從緣顯了論，三、去來實有論，四、計我論，五、計常論，六、宿作因論，七、計自在等為作者論，八、害為正法論，九、有邊無邊論，十、不死矯亂論，十一、無因見論，十二、斷見論，十三、空見論，十四、妄計最勝論，十五、妄計清淨論，十六、妄計吉祥論。
 1. The theory of effects in causes, 2. The theory of manifesting from conditions, 3. The theory of coming and going, 4. The theory of calculating the self, 5. The theory of calculating the constant, 6. The theory of causes of karma, 7. The theory of calculating the self, etc. are the authors. Theory, 8. The theory that harm is the right dharma, 9. The theory that there are no boundaries, 10. The theory of immortality and correction, 11. The theory of seeing without causes, 12. The theory of categorical views, 13. The theory of empty seeing, 14. The theory of false plans The most winning theory, fifteenth, the theory of falsely planning for purity, sixteenth, the theory of falsely planning for auspiciousness.
因中有果論者，謂如有一若沙門、若婆羅門，起如是見，立如是論：
 Those who argue that there is an effect within a cause say that if there is a Samana or a Brahmin who has such a view, he or she can argue like this:
常常時、恒恒時、於諸因中具有果性。
 Always, always, always, it has the nature of effect among all causes.
謂雨眾外道作如是計。
 It is said that the outsiders in the rain have made such a plan.
問：
 ask:
何因緣故，彼諸外道起如是見，立如是論，顯示因中具有果性？
 Why do those heretics come up with such views and establish such arguments, showing that there is an effect in the cause?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教者，謂彼先師所造教藏，隨聞轉授傳至于今，顯示因中先有果性。
 The teacher said that the teachings created by his forefathers were passed down to the present day, showing that the cause precedes the effect.
理者，謂即如彼沙門、若婆羅門，為性尋思，為性觀察，住尋思地，住自辦地，住異生地，住隨思惟觀察行地。
 Reasonable person, it is said that he is like a recluse or a brahmin who thinks about his nature and observes his nature. He lives in the land of searching, he lives in the land of self-care, he lives in the land of alien life, he lives in the land of thinking and observing.
彼作是思：
 He is thinking:
若從彼性此性得生，一切世間共知、共立彼為此因；
 If one is born from this nature, then all the world will know and establish this cause;
非餘。
 Not extra.
又求果者，唯取此因，非餘。
 And those who seek results should only take this cause and nothing more.
又即於彼，加功營搆諸所求事，非餘。
 And that is to say, he will do his best to complete all the things he seeks, and there will be nothing left.
又若彼果，即從彼生，不從餘生。
 And if that is the result, it will be born from that and not from the rest of life.
是故彼果因中已有。
 Therefore, the effect and cause already exist.
若不爾者，應立一切是一切因，為求一果應取一切，應於一切加功營搆，應從一切一切果生。
 If not, everything should be established as all causes, everything should be taken in order to achieve one result, everything should be added to the structure, and everything should arise from all fruits.
如是由施設故，求取故，所作決定故，生故，彼見因中常有果性。
 If it is due to giving, due to seeking, due to decision-making, due to birth, he sees that there is always an effect in the cause.
應審問彼：
 He should be interrogated:
汝何所欲？
 What do you want?
何者因相？
 What is the cause?
何者果相？
 What is the result?
因果兩相為異不異？
 Are the two phases of cause and effect different but not different?
若無異相，便無因果二種決定。
 If there is no difference, there will be no two kinds of determination: cause and effect.
因果二種無差別故，因中有果，不應道理。
 There is no difference between the two types of cause and effect. Therefore, there is an effect in the cause, which should not be the reason.
若有異相，汝意云何？
 If there are differences, what do you mean?
因中果性為未生相？
 Is the nature of cause-and-effect unborn?
為已生相？
 For the already born?
若未生相，便於因中果猶未生，而說是有，不應道理。
 If the appearance has not arisen, the effect within the cause has not yet arisen, and it is not reasonable to say that it exists.
若已生相，即果體已生，復從因生，不應道理。
 If the appearance has already arisen, that is, the fruit body has arisen, and it will arise again from the cause, which does not follow the principle.
是故因中非先有果；
 Therefore, the effect does not precede the cause;
然要有因，待緣果生。
 However, there must be a cause and wait for the fate to come into being.
又有相法於有相法中，由五種相方可了知。
 In addition, the law of existence and appearance can be understood from the five kinds of appearance.
一、於處所可得，如甕中水。
 1. Available everywhere, like water in a vat.
二、於所依可得，如眼中眼識。
 2. It can be obtained by relying on it, just like the awareness in the eyes.
三、即由自相可得，如因自體，不由比度。
 3. It can be obtained from the self-phase, just like it is due to the self and cannot be compared.
四、即由自作業可得。
 4. It can be obtained by self-work.
五、由因變異故，果成變異；
 5. As the cause changes, the effect changes;
或由緣變異故，果成變異。
 Or due to changes in circumstances, the results will change.
是故彼說常常時、恒恒時，因中有果，不應道理。
 Therefore, he said that there is always time and time, there is effect in the cause, and there is no reason.
由此因緣，彼所立論非如理說。
 For this reason, his argument is unreasonable.
如是不異相故，異相故，未生相故，已生相故，不應道理。
 If this is not the case, it is because of different appearances, it is because of different appearances, it is because of the appearance that it has not yet arisen, and it is because of the appearance that it has arisen. This does not make sense.
從緣顯了論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who express their views from conditions say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion:
一切諸法，性本是有，從眾緣顯，不從緣生。
 All dharmas exist by nature, appear according to various conditions, and do not arise from conditions.
謂即因中有果論者及聲相論者作如是計。
 Those who say that there is an effect within the cause and those who think about appearance make such a plan.
問：
 ask:
何因緣故，因中有果論者見諸因中先有果性從緣顯耶？
 Why do those who believe that there is an effect within a cause believe that there is an effect first among causes and that the nature of the effect is revealed through the conditions?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，為性觀察，廣說如前。
 Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before.
彼如是思：
 He thought thus:
果先是有，復從因生，不應道理。
 The effect first exists, and then it arises from the cause, which does not follow the principle.
然非不用功為成於果。
 However, success is not achieved without hard work.
彼復何緣而作功用？
 Why does it function?
豈非唯為顯了果耶？
 Isn't it just to show the fruit?
彼作如是妄分別已，立顯了論。
 He made such a false distinction and established a clear conclusion.
應審問彼：
 He should be interrogated:
汝何所欲？
 What do you want?
為無障緣而有障礙？
 Are there obstacles for the sake of unobstructed conditions?
為有障緣耶？
 Why is there an obstacle?
若無障緣者，無障礙緣而有障礙，不應道理。
 If there are no obstacles, if there are no obstacles but there are obstacles, it should not be justified.
若有障緣者，屬果之因何故不障？
 If there are obstacles, why are there no obstacles due to the effect?
同是有故，不應道理。
 There is a reason for the same, but there is no reason.
譬如黑闇障瓫中水，亦能障瓫。
 For example, darkness blocks the water in a urn, and it can also block the urn.
若言障緣亦障因者，亦應顯因，俱被障故。
 If it is said that the obstructed conditions also obstruct the causes, it should also be obvious that the causes are obstructed.
而言但顯因中先有果性，不顯因者，不應道理。
 In other words, there is fruitfulness first among manifest causes. Those who do not manifest causes are not justified.
復應問彼：
 Fuying asked him:
為有性是障緣？
 Is it an obstacle to existence?
為果性耶？
 Is it because of the fruit nature?
若有性是障緣者，是即有性常不顯了，不應道理。
 If the existence of nature is an obstacle, then the existence of nature is always not revealed, and it does not make sense.
因亦是有，何不為障？
 There is also a cause, so why not act as an obstacle?
若言果性是障緣者，是則一法亦因亦果，如芽是種子果，是莖等因，是即一法亦顯不顯，不應道理。
 If the fruit nature is an obstacle, then a dharma is both a cause and an effect, such as a bud is a seed and a fruit, a stem is a cause, etc. This means that a dharma is also manifest but not manifest, which is not true.
又今問汝，隨汝意答。
 Now I ask you again, and I will answer as you wish.
本法與顯為異不異？
 Is this method the same as showing differences?
若不異者，法應常顯，顯已復顯，不應道理。
 If it is not different, the Dharma should always be revealed. Once it is revealed, it will be revealed again, and there should be no reason.
若言異者，彼顯為無因耶？
 If you say something different, it appears to be without cause?
為有因耶？
 Is there a reason?
若言無因，無因而顯，不應道理。
 To say that there is no cause and that there is no cause is unreasonable.
若有因者，果性可顯，非是因性，以不顯因能顯於果，不應道理。
 If there is a cause, the effect can be manifested, but if it is not the cause, the cause can be manifested in the effect, which is not true.
如是無障緣故，有障緣故，有相故，果相故，顯不異故，顯異故，不應道理。
 If there is no obstacle, there is obstacle, there is phase, there is effect, there is no difference, there is difference, there is no reason.
是故汝言：
 That’s why you said:
若法性無，是即無相，若法性有，是即有相。
 If the nature of law does not exist, it means that it has no form; if it has the nature of law, it means that it has form.
性若是無，不可顯了，性若是有，方可顯了者；
 If nature does not exist, it cannot be revealed; if nature exists, it can only be revealed;
不應道理。
 It shouldn't make sense.
我今當說：
 I shall say now:
雖復是有，不可取相。
 Although it exists, it cannot be taken into consideration.
謂或有遠故，雖有而不可取。
 It is said that there may be a distant reason, but although it exists, it is not advisable.
又由四種障因障故，而不可取。
 Furthermore, it is undesirable due to four kinds of obstacles.
復由極微細故，而不可取。
 Because it is extremely subtle, it is not advisable.
或由心散亂故，而不可取。
 Or it may be undesirable because the mind is distracted.
或由根損壞故，而不可取。
 Or it may be due to root damage, which is undesirable.
或由未得彼相應智故，而不可取。
 Or it is not advisable because the corresponding wisdom has not been obtained.
如因果顯了論不應道理，當知聲相論者亦不應理。
 Just as the theory of manifest cause and effect does not make sense, it should be understood that the theory of sound and appearance does not make sense either.
此中差別者，外聲論師起如是見，立如是論：
 Regarding the difference, external commentators have this view and make the following argument:
聲相常住，無生無滅；
 Sound and form are everlasting, without birth or death;
然由宣吐方得顯了。
 However, it can only be revealed through vomiting.
是故此論如顯了論，非應理說。
 Therefore, this argument is like the explicit argument and is not a logical argument.
去來實有論者，謂如有一，若沙門、若婆羅門、若在此法者，由不正思惟故，起如是見，立如是論：
 Those who comment on the reality of past and future, say that there is such a thing, such as a recluse, a brahman, or a person in this Dharma. Due to improper thinking, he has such a view and makes such a conclusion:
有過去，有未來，其相成就，猶如現在，實有非假。
 There is a past and a future, and their mutual fulfillment is just like the present, real and not false.
問：
 ask:
何因緣故，彼起如是見，立如是論？
 Why did he see it like this and argue like this?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
又在此法者，於如來經不如理分別故。
 Also, in this method, it is not reasonable to distinguish between the Tathagata Sutra.
謂如經言：
 As the scripture says:
一切有者，即十二處。
 Everything that exists is the twelve bases.
此十二處，實相是有。
 In these twelve places, reality exists.
又薄伽梵說有過去業。
 And Bhagavan said that there is past karma.
又說有過去色、有未來色，廣說乃至識亦如是。
 It is also said that there is past color and future color, and the same is true for Guang said.
理者，謂如有一，為性尋思，為性觀察，廣說如前。
 Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before.
彼如是思：
 He thought thus:
若法自相安住，此法真實是有。
 If the Dharma abides by itself, then the Dharma truly exists.
此若未來無者，爾時應未受相；
 If there is no such thing in the future, then there should be no sign of it at this time;
此若過去無者，爾時應失自相。
 If this did not exist in the past, then it should lose its self-image.
若如是者，諸法自相應不成就。
 If this is the case, all dharmas will not be achieved in their own accord.
由此道理，亦非真實，故不應理。
 This principle is not true, so it should not be ignored.
由是思惟，起如是見，立如是論：
 From this thinking, I came to this view and concluded this:
過去、未來性相實有。
 Past and future exist in reality.
應審問彼：
 He should be interrogated:
汝何所欲？
 What do you want?
去來二相與現在相為一為異？
 Are the two phases of the past and the present one and the same or different?
若言相一，立三世相，不應道理。
 If you say that one phase is the same and establish the phase of the three generations, it does not make sense.
若相異者，性相實有，不應道理。
 If they are different, their natures are real and there is no reason.
又汝應說自意所欲？
 Or should you say what you want?
墮三世法、為是常相？
 Is this the permanent state of falling into the Dharma of the third world?
為無常相？
 Is it the sign of impermanence?
若常相者，墮在三世，不應道理。
 If you are always in appearance, you will fall into the third life and do not understand the truth.
若無常相，於三世中恒是實有，不應道理。
 If there is no permanent appearance, it will always exist in the three lives, and it should not be justified.
又今問汝，隨汝意答。
 Now I ask you again, and I will answer as you wish.
為計未來法來至現在世耶？
 Did you come to the present life to plan for the future?
為彼死已，於此生耶？
 I died for him and will I live here?
為即住未來為緣，生現在耶？
 To live in the future as a predestined relationship and to live in the present?
為本無業，今有業耶？
 I had no karma originally, but now I have karma?
為本相不圓滿，今相圓滿耶？
 Because the original appearance is not perfect, the current appearance is perfect?
為本異相，今異相耶？
 It was originally a different phase, but now it is a different phase?
為於未來有現在分耶？
 Is there a difference between the present and the future?
若即未來法來至現在者，此便有方所；
 If the future dharma comes to the present, this will make sense;
復與現在應無差別；
 There should be no difference between the future and the present;
復應是常；
 Response is constant;
不應道理。
 It shouldn't make sense.
若言未來死已現在生者，是即未來不生於今；
 If it is said that death in the future is already alive in the present, it means that the future will not be born in the present;
現在世法本無今生；
 There is no present life in this world;
又未來未生而言死沒；
 And the future is not yet alive, but it is said that there will be no death;
不應道理。
 It shouldn't make sense.
若言法住未來，以彼為緣生現在者，彼應是常；
 If the Dharma lives in the future and takes it as its condition to arise in the present, it should be permanent;
又應本無今生，非未來法生；
 Furthermore, there should be no present life and no future Dharma life;
不應道理。
 It shouldn't make sense.
若本無業用，今有業用，是則本無今有，便有如前所說過失，不應道理。
 If there was no karma in the beginning and there is karma in the present, then there is no karma in the beginning, and it is a fault as mentioned before, and it is not reasonable.
又汝何所欲？
 What do you want?
此業用與彼本法為有異相？
 Is this karma's function different from that's original method?
為無異相？
 Why is there no difference?
若有異相，此業用相未來無故，不應道理。
 If there is any difference, this karma will be used in the future for no reason and should not be justified.
若無異相，本無業用，今有業用，不應道理。
 If there is no different appearance, it would have no karmic use. Now it has karmic use, and it should not be justified.
如無業用有此過失，如是相圓滿、異相、未來分相應知亦爾。
 If there is no karma and there is such a fault, then it is also known that the phase is perfect, the phase is different, and the future distribution is corresponding.
此中差別者，復有自性雜亂過失故，不應道理。
 Those who are different here are due to their own complex faults and do not follow the principles.
如未來向現在如是，現在往過去，如其所應過失應知。
 Just as the future will be as it is now, and the present will be as it is in the past, it should be known as it should be.
謂即如前所計諸因緣及所說破道理。
 It is said that all the causes and conditions and the principles mentioned above are broken.
如是自相故，共相故，來故，死故，為緣生故，業故，相圓滿故，相異故，未來有分故，說過去未來體實有論，不應道理。
 In this way, it is the reason for self-identity, the reason for mutuality, the reason for coming, the reason for death, the reason for origin, the reason for karma, the reason for perfection, the reason for difference, and the reason for participation in the future. It is unreasonable to say that the past and future are entities.
如是說已，復有難言：
 Having said this, it is hard to say:
若過去、未來是無，云何緣無而有覺轉？
 If the past and future are nothing, how come there is no awareness?
若言緣無而有覺轉者，云何不有違教過失？
 If there is no predisposition but there is a change of consciousness, then why not be guilty of violating the teachings?
如說：
 As said:
一切有者，謂十二處。
 Everything that exists is called the twelve places.
我今問汝，隨汝意答。
 I am asking you now and I will answer as you wish.
世間取無之覺為起耶？
 What is the starting point for the realization of nothingness in the world?
為不起耶？
 Sorry?
若不起者，能取無我、兔角、石女兒等覺皆應是無，此不應理。
 If you can't afford it, you can have the consciousness of no-self, rabbit horns, stone daughter, etc. It should be nothing, and this should not be ignored.
又薄伽梵說：
 And Bhagavan said:
我諸無諂聲聞，如我所說正修行時，若有知有，若無知無。
 My unflattering voice-hearers, as I said, when you are practicing, if there is knowledge, there is, if there is no knowledge, there is nothing.
此不應道理。
 This shouldn't make sense.
若言起者，汝意云何？
 If you say it, what do you mean?
此取無覺，為作有行？
 How can this be done without awareness?
為作無行？
 Nothing to do?
若作有行，取無之覺而作有行，不應道理。
 If you are doing something worthwhile, then taking the awareness of non-existence and doing something worthwhile is not justified.
若作無行者，汝何所欲？
 If you do nothing, what do you want?
此無行覺，為緣有事轉？
 Is there no way to realize this? Because of the fate, something has changed?
為緣無事轉？
 Why did nothing happen?
若緣有事轉者，無行之覺緣有事轉，不應道理。
 If things change due to circumstances, Wu Xing will feel that things have changed due to circumstances, and it should not be reasonable.
若緣無事轉者，無緣無覺，不應道理。
 If there is no reason to change, there will be no reason and no awareness, and there should be no reason.
又雖說一切有者，謂十二處；
 And although it is said that everything exists, it is called twelve places;
然於有法密意說有有相，於無法密意說有無相。
 However, if there is a Dharma and a secret meaning, it can be said that there is a sign. However, if there is no secret meaning, it can be said that there is a sign or not.
所以者何？
 So what?
若有相法能持有相，若無相法能持無相；
 If there is a form, the Dharma can hold the form; if there is no form, the Dharma can hold the form;
是故俱名為法，俱名為有。
 Therefore, both are called Dharma and both are called Being.
若異此者，諸修行者唯知於有，不知於無；
 If this is different, practitioners only know existence and do not know non-being;
應非無間觀所知法，不應道理。
 The Dharma should not be known through the Infinite Contemplation, but should not be based on principles.
又雖說言有過去業；
 And although it is said that words have past karma;
由此業故，諸有情受有損害受、無損害受。
 Due to this action, sentient beings experience either harmful feelings or non-harmful feelings.
此亦依彼習氣，密意假說為有。
 This also depends on the habit and the secret hypothesis.
謂於諸行中，曾有淨不淨業若生若滅。
 It is said that in all actions, there have been pure and unclean karmas arising and disappearing.
由此因緣，彼行勝異相續而轉，是名習氣。
 Due to this cause and condition, the behavior will continue to change, which is called habit.
由此相續所攝習氣故，愛不愛果生。
 Due to the habitual energy captured by this continuum, the fruit of love or disliking arises.
是故於我無過，而汝不應道理。
 Therefore, I have no fault, but you should not be justified.
復雖說言有過去色、有未來色、有現在色，如是乃至識亦爾者，此亦依三種行相密意故說。
 Furthermore, although it is said that there is past color, future color, and present color, and so on, this is also said based on the secret meaning of the three forms of behavior.
謂因相、自相、果相。
 It is called cause phase, self phase, and effect phase.
依彼因相，密意說有未來；
 According to that cause and effect, the secret meaning is that there is a future;
依彼自相，密意說有現在；
 According to the self-image, the secret meaning is that there is now;
依彼果相，密意說有過去，是故無過。
 According to the fruition, the secret meaning is that there is a past, so there is no fault.
又不應說過去、未來是實有相。
 It should not be said that the past and the future are real.
何以故？
 Why?
應知未來有十二種相故。
 It should be known that there are twelve kinds of conditions in the future.
一、因所顯相，二、體未生相，三、待眾緣相，四、已生種類相，五、可生法相，六、不可生法相，七、未生雜染相，八、未生清淨相，九、應可求相，十、不應求相，十一、應觀察相，十二、不應觀察相。
 1. Appearance due to cause, 2. Unborn appearance of the body, 3. Appearance of being conditioned by others, 4. Appeared species appearance, 5. Dharma appearance that can arise, 6. Ungenerated dharmas appearance, 7. Unproduced tainted appearance, 8. If the pure appearance has not yet arisen, 9. the appearance should be sought; 10. the appearance should not be sought; 11. the appearance should be observed; 12. the appearance should not be observed.
當知現在亦有十二種相。
 You should know that there are also twelve kinds of appearances now.
一、果所顯相，二、體已生相，三、眾緣會相，四、已生種類相，五、一剎那相，六、不復生法相，七、現雜染相，八、現清淨相，九、可憙樂相，十、不可憙樂相，十一、應觀察相，十二、不應觀察相。
 1. The appearance of the fruit, 2. The appearance of the body that has arisen, 3. The appearance of the gathering of conditions, 4. The appearance of the kind that has arisen, 5. The appearance of a moment, 6. The appearance of the dharma that will not be reborn, 7. The appearance of the mixed stains, 8. The appearance of the pure Appearance, nine, you can enjoy the appearance, ten, you cannot enjoy the appearance, eleven, you should observe the appearance, twelve, you should not observe the appearance.
當知過去亦有十二種相。
 You should know that the past also had twelve forms.
一、已度因相，二、已度緣相，三、已度果相，四、體已壞相，五、已滅種類相，六、不復生法相，七、靜息雜染相，八、靜息清淨相，九、應顧戀處相，十、不應顧戀處相，十一、應觀察相，十二、不應觀察相。
 1. The sign of the cause that has been saved, 2. The sign of the condition that has been saved, 3. The sign of the effect that has been saved, 4. The sign of the body that has been destroyed, 5. The sign of the species that has been destroyed, 6. The sign of the non-reborn dharma, 7. The sign of the cessation of defilements, 8 , quiet and pure appearance, 9. should pay attention to the appearance of attachment, 10. should not pay attention to the appearance of attachment, 11. should observe the appearance, 12. should not observe the appearance.
計我論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who are considering my argument say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument:
有我、薩埵、命者、生者、有養育者、數取趣者，如是等諦實常住。
 There is a self, a person who lives, a person who lives, a person who nurtures people, and a person who counts and takes pleasure. Such truths are always abiding.
謂外道等作如是計。
 It is said that heretics and others are planning like this.
問：
 ask:
何故彼外道等起如是見，立如是論？
 Why do other heretics have such a view and argue like this?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，為性觀察，廣說如前。
 Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before.
由二種因故。
 Due to two reasons.
一、先不思覺，率爾而得有薩埵覺故；
 1. Don’t think about sleep first, then you will be aware of it;
二、先已思覺，得有作故。
 2. Think about it first, then you have to make a mistake.
彼如是思：
 He thought thus:
若無我者，見於五事不應起於五有我覺。
 If there is no self, seeing the five things should not arise from the five existences of self.
一、見色形已，唯應起於色形之覺，不應起於薩埵之覺。
 1. Once you see the form, you should only have the awareness of the form, not the awareness of the shape.
二、見順苦樂行已，唯應起於受覺，不應起於勝劣薩埵之覺。
 2. Seeing that one has followed the path of suffering and happiness, it should only arise from the awareness of feelings, and should not arise from the awareness of superiority and inferiority.
三、見已立名者名相應行已，唯應起於想覺，不應起於剎帝利、婆羅門、吠舍、戍陀羅、佛授、德友等、薩埵之覺。
 3. When you see the names of those who have been named, the corresponding actions should only arise from the awareness of thoughts, and should not arise from the awareness of Kshatriyas, Brahmins, Vaisyas, Shudras, Buddhas, virtuous friends, etc.
四、見作淨不淨相應行已，唯應起於行覺，不應起於愚者、智者薩埵之覺。
 4. Seeing that the pure and unclean actions correspond to the corresponding actions should only arise from the awareness of actions, and should not arise from the awareness of the fool or the wise.
五、見於境界，識隨轉已，唯應起於心覺，不應起於我能見等薩埵之覺。
 5. When seeing the state, the consciousness will change accordingly. It should only arise from the awareness of the heart, and should not arise from the awareness of "I can see the world."
由如是先不思覺，於此五事唯起五種薩埵之覺，非諸行覺。
 Since we don't think about awakening first, these five things only give rise to the five kinds of awakenings, not the awakenings of all kinds of actions.
是故先不思覺，見已率爾而起，有薩埵覺故，如是決定知有實我。
 Therefore, without thinking about awakening, I see that I have already arisen, and I am aware of it. Therefore, I am determined to know that there is a real self.
又彼如是思：
 And he thought thus:
若無我者，不應於諸行中，先起思覺，得有所作。
 If there is no self, we should not think about it first in all actions, and then we can do something.
謂我以眼當見諸色，正見諸色，已見諸色，或復起心，我不當見。
 It is said that I should see all forms with my eyes, and see all forms correctly. I have already seen all forms, or if my mind arises, I should not see them.
如是等用，皆由我覺行為先導。
 Such uses are all preceded by my conscious behavior.
如於眼見如是，於耳鼻舌身意、應知亦爾。
 If you see it with your eyes, you should know it with your ears, nose, tongue, body and mind.
又於善業造作、善業止息、不善業造作、不善業止息、如是等事皆由思覺為先方得作用，應不可得。
 Moreover, when good deeds are created and good deeds come to an end, bad deeds are caused and unwholesome deeds are stopped, and so on, thoughts are the first to have their effect, so they should not be achieved.
如是等用，唯於諸行，不應道理。
 Such use is only for various actions and does not apply to principles.
由如是思，故說有我。
 Because of this thinking, it is said that there is a self.
我今問汝，隨汝意答。
 I am asking you now and I will answer as you wish.
為即於所見事起薩埵覺？
 Why are you suddenly awakened by what you see?
為異於所見事起薩埵覺耶？
 Are you aroused by something different from what you saw?
若即於所見事起薩埵覺者，汝不應言：
 If you are suddenly awakened by what you see, you should not say:
即於色等計有薩埵、計有我者，是顛倒覺。
 That is to say, if there is a body, a body, etc., it is an inverted state of mind.
若異於所見事起薩埵覺者，我有形量，不應道理。
 If something different from what you see makes you feel enlightened, I have a tangible measure and cannot understand the truth.
或有勝劣，或剎帝利等，或愚或智，或能取彼色等境界，不應道理。
 There may be winners and losers, Kshatriyas, etc., foolishness or wisdom, or the ability to achieve other states, which do not follow the principles.
又汝何所欲？
 What do you want?
為唯由此法自體起此覺耶？
 Is it because of this dharma alone that I have this awareness?
為亦由餘體起此覺耶？
 Why does this awakening arise from the remaining body?
若唯由此法自體起此覺者，即於所見起彼我覺，不應說名為顛倒覺。
 If the awakening arises from this dharma alone, then the consciousness of self arises in what is seen, it should not be called inverted awakening.
若亦由餘體起此覺者，即一切境界各是一切境界覺因，故不應理。
 If this awakening also arises from the residual body, then all realms are the cause of all realms of awakening, so it should not be ignored.
又汝何所欲？
 What do you want?
於無情數有情覺，於有情數無情覺，於餘有情數餘有情覺，為起為不起耶？
 There is no feeling of emotion among the number of people without emotion, there is no feeling of emotion among the number of people who are sentimental, and there are only the number of feelings of emotion among the number of people who are sentimental. How can I not do that?
若起者，是即無情應是有情，有情應是無情，餘有情應是餘有情，此不應理。
 If it arises, it means that the ruthless should be sentient, the sentient should be ruthless, and the rest of the sentient should be the rest of the sentient. This should not be ignored.
若不起者，則非撥現量，不應道理。
 If you can't afford it, then you don't have the right amount, and you don't understand the truth.
又汝何所欲？
 What do you want?
此薩埵覺為取現量義？
 Is this the meaning of taking the present measure?
為取比量義耶？
 To compare and measure meaning?
若取現量義者，唯色等蘊是現量義，我非現量義，故不應理。
 If we take the present quantitative meaning, only form and other aggregates have the present quantitative meaning, but I do not have the present quantitative meaning, so we should not take it seriously.
若取比量義者，如愚稚等未能思度，不應率爾起於我覺。
 If you take the meaning of comparison, you are like a fool who fails to think through it, and you should not be fooled into thinking about it.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
如世間所作，為以覺為因？
 Like what is done in the world, is enlightenment the cause?
為以我為因？
 Because of me?
若以覺為因者，執我所作，不應道理。
 If one takes awareness as the cause, he will stick to what he does and it will not follow the principles.
若以我為因者，要先思覺，得有所作，不應道理。
 If you take me as the cause, you must first think about it and do something about it, instead of being unreasonable.
又汝何所欲？
 What do you want?
所作事因常無常耶？
 Are you doing things because they are impermanent?
若無常者，此所作因，體是變異；
 If it is impermanent, this causes the body to change;
執我有作，不應道理。
 There is nothing wrong with being clinging to one's own will, and there should be no reason for it.
若是常者，即無變異；
 If it is constant, there will be no variation;
無變有作，不應道理。
 There is no change and no reason.
又汝何所欲？
 What do you want?
為有動作之我能有所作？
 What can I do if I take action?
為無動作之我有所作耶？
 Why should I do anything without action?
若有動作之我能有所作者，是即常作，不應復作。
 If there is an action that I can be responsible for, then it is done regularly and should not be repeated.
若無動作之我有所作者，無動作性，而有所作，不應道理。
 If there is no action, I have an author. If there is no action, but there is something done, it should not be reasonable.
又汝何所欲？
 What do you want?
為有因故我有所作？
 Is there a reason why I do something?
為無因耶？
 For no reason?
若有因者，此我應由餘因策發方有所作，不應道理。
 If there is a cause, then I should do something based on Yu Yince's decision, and it should not be justified.
若無因者，應一切時作一切事，不應道理。
 If there is no cause, you should do everything at all times and do not follow the principles.
又汝何所欲？
 What do you want?
此我為依自故能有所作？
 Can I do anything for my own sake?
為依他故能有所作？
 Can anything be done by relying on him?
若依自者，此我自作老病死苦雜染等事，不應道理。
 If I rely on myself, I will cause old age, sickness, death, suffering, defilements, etc., which does not follow the principles.
若依他者，計我所作，不應道理。
 If you rely on others, what I do will not be reasonable.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
為即於蘊施設有我？
 Why does it mean that there is a self in the aggregate?
為於諸蘊中？
 For the sake of the aggregates?
為蘊外餘處？
 For the remainder?
為不屬蘊耶？
 Why doesn't it belong to Yunye?
若即於蘊施設我者，是我與蘊無有差別；
 If the self is established in the aggregate, there is no difference between the self and the aggregate;
而計有我諦實常住，不應道理。
 However, the truth of my existence is permanent and should not be justified.
若於諸蘊中者，此我為常？
 If I am among all the aggregates, is this me permanent?
為無常耶？
 Is it impermanence?
若是常者，常住之我為諸苦樂之所損益，不應道理。
 If it is a permanent thing, the eternal self will be affected by all kinds of pain and joy, and it should not be justified.
若無損益，起法非法，不應道理。
 If there is no profit or loss, the law is illegal and unreasonable.
若不生起法及非法，應諸蘊身、畢竟不起；
 If dharma and illegality do not arise, all the aggregate bodies will eventually cease to exist;
又應不由功用，我常解脫。
 And it should not be affected by the function, I will always be liberated.
若無常者，離蘊體外，有生有滅相續流轉法不可得，故不應理。
 If it is impermanent, it is separated from the body of the body, and the continuous flow of life and death is inaccessible, so it should not be ignored.
又於此滅壞，後於餘處不作而得，有大過失，故不應理。
 Furthermore, if it is destroyed here and then obtained without doing anything in the remaining places, it is a big mistake and should not be dealt with.
若蘊外餘處者，汝所計我應是無為，不應道理。
 If there are other things beyond the accumulation, then what you are planning should be inaction and should not be justified.
若不屬蘊者，我一切時應無染污，又我與身不應相屬，此不應理。
 If I do not belong to the aggregate, I should be free of defilements at all times, and I and the body should not belong to each other. This should not be ignored.
又汝何所欲？
 What do you want?
所計之我，為即見者等相？
 What do you think of me as someone who can be seen immediately?
為離見者等相？
 Is it the appearance of those who are separated from the view?
若即見者等相者，為即於見等假立見者等相？
 If it is the appearance of the person who sees it immediately, is it the appearance of the person who sees it immediately and the person who sees it immediately?
為離於見等別立見者等相？
 Is it the appearance of those who are separated from seeing and other things?
若即於見等假立見者等相者，則應見等是見者等；
 If in seeing, etc., falsely see, see, and look like, then we should see, etc., what we see, etc.;
而汝立我為見者等，不應道理。
 But you set me up as a seer, etc., and you don't understand the truth.
以見者等與見等相無差別故。
 There is no difference between seeing and seeing.
若離於見等別立見者等相者，彼見等法為是我所成業？
 If we are separated from seeing, seeing, seeing, and seeing, etc., what is the karma I have accomplished by seeing, etc.?
為是我所執具？
 Because it is what I hold?
若是我所成業者，若如種子，應是無常，不應道理。
 If the business I created is like a seed, it should be impermanent and should not follow the principles.
若言如陶師等，假立丈夫。
 If you say that you are like a pottery master, you will have a false husband.
此我應是無常，應是假立；
 This self should be impermanent and false;
而汝言是常是實，不應道理。
 But what you say is always true and does not make sense.
若言如具神通，假立丈夫。
 If you say that you have magical powers, you will have a false husband.
此我亦應無常假立，於諸所作隨意自在。
 This self should also assume the assumption of impermanence and be at ease with everything I do.
此亦如前，不應道理。
 This is the same as before, and it doesn't make sense.
若言如地，應是無常。
 If it is like the earth, it should be impermanent.
又所計我，無如地大顯了作業，故不應理。
 Moreover, the plot against me has shown my work incomparably, so I should not pay attention to it.
何以故？
 Why?
世間地大所作業用，顯了可得。
 The great achievements of the world are clearly achievable.
謂持萬物令不墜下，我無是業顯了可得。
 It is said that if I hold on to the order of all things and will not fall, I will have nothing to show for it.
若如虛空，應非實有。
 If it is empty, it should not be real.
唯於色無假立空故，不應道理。
 Only because color has no falsehood and is empty, it does not follow the principles.
虛空雖是假有，而有業用分明可得；
 Although emptiness is false, there is karma that can be clearly obtained;
非所計我，故不應理。
 It's not my plan, so I shouldn't take care of it.
世間虛空所作業用分明可得者，謂由虛空故，得起往來屈伸等業。
 The functions of the emptiness in the world are clearly obtainable. It is said that it is because of the emptiness that we can achieve the karma of bending, stretching, and so on.
是故見等是我所成業，不應道理。
 Therefore, seeing and so on is what I have accomplished, and it should not be justified.
若是我所執具者，若言如鎌。
 If the tool I hold is like a sickle.
如離鎌外，餘物亦有能斷作用；
 If it is separated from the sickle, the remaining things also have the function of breaking;
如是離見等外，於餘物上見等業用不可得故，不應道理。
 In this way, outside of seeing and so on, seeing and other actions on the remaining things cannot be used, so it does not follow the principle.
若言如火，則徒計於我，不應道理。
 If the words are like fire, then they are just plotting against me and do not follow the principles.
何以故？
 Why?
如世間火，離能燒者亦自能燒故。
 Just like the fire in the world, whatever can burn can also be burned by itself.
若言離見者等相別有我者，則所計我相乖一切量，不應道理。
 If it is said that there is a self among those who are separated from each other, then all the calculations about the self and the self will not make sense.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
汝所計我，為與染淨相應而有染淨？
 Do you think that I have defilements that correspond to defilements?
為不與染淨相應而有染淨耶？
 Why is there defilement that does not correspond to defilement?
若與染淨相應而有染淨者，於諸行中，有疾疫災橫及彼止息順益可得，即彼諸行，雖無有我，而說有染淨相應。
 If there is a pure defilement that corresponds to the pure defilement, and there are diseases, epidemics, and disasters in the various actions, and the cessation of the defilement and the benefit can be obtained, that is, although the actions do not have a self, they are said to be related to the pure defilement.
如於外物，內身亦爾。
 As it is with external objects, so it is with the inner body.
雖無有我，染淨義成。
 Although there is no self, the dye is pure and righteous.
故汝計我，不應道理。
 Therefore, you are plotting against me, and it is not reasonable.
若不與染淨相應而有染淨者，離染淨相，我有染淨，不應道理。
 If there is a pure defilement that does not correspond to the pure defilement, then if it is separated from the pure appearance of the defilement, then I have the pure defilement, which does not follow the principle.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
汝所計我，為與流轉相相應而有流轉？
 Do you plan for me to have a flow that corresponds to the flow?
為不與流轉相相應而有流轉及止息耶？
 Why is there a flow and a cessation that does not correspond to the flow?
若與流轉相相應而有流轉及止息者，於諸行中有五種流轉相可得。
 If there is flow and cessation corresponding to the flow, there are five types of flow that can be obtained in all actions.
一、有因，二、可生，三、可滅，四、展轉相續生起，五、有變異。
 1. There is a cause; 2. It can be born; 3. It can be destroyed; 4. It arises continuously; 5. It has variation.
若諸行中，此流轉相可得，如於身、芽、河、燈、乘等流轉作用中，雖無有我，即彼諸行得有流轉及與止息，何須計我？
 If this flow and appearance can be obtained in various actions, such as in the flowing functions of the body, buds, rivers, lamps, vehicles, etc., although there is no self, even if those actions have the flow and cessation, why do you need to count the self?
若不與彼相相應而有流轉及止息者，則所計我無流轉相而有流轉止息，不應道理。
 If there is no flow and cessation corresponding to that, then my calculation has no flow and cessation but there is flow and cessation, which does not make sense.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
汝所計我，為由境界所生若苦若樂，及由思業，并由煩惱、隨煩惱等之所變異，說為受者、作者及解脫者？
 Do you think that I am the recipient, the author, and the liberated person of sufferings and pleasures arising from states, karma caused by thoughts, and changes caused by afflictions and accompanying afflictions?
為不由彼變異，說為受者等耶？
 Why don't they mutate and say they are recipients?
若由彼變異者，是即諸行是受者、作者及解脫者，何須計我？
 If by that variation, it is the recipient, the author and the liberated one of all the formations, why should I be reckoned with?
設是我者，我應無常，不應道理。
 If it were me, I should be impermanent and not reasonable.
若不由彼變異者，我無變異，而是受者、作者及解脫者，不應道理。
 If it were not for that variation, I would not have variation, but would be the recipient, the author, and the liberator, and should not follow the principles.
又汝今應說自所欲。
 Now you should say what you want.
為唯於我說為作者？
 Why am I the author?
為亦於餘法說為作者？
 Why is Yu Fa said to be the author?
若唯於我，世間不應說火為燒者，光為照者。
 If it were just me, the world should not say that fire is the one who burns, and the light is the one who illuminates.
若亦於餘法，即於見等諸根說為作者，徒分別我，不應道理。
 If you also follow the rest of the teachings, you will see and other faculties as the author, only distinguishing me and not understanding the truth.
又汝應說自意所欲。
 And you should say what you want.
為唯於我建立於我？
 Because it is only for me and established for me?
為亦於餘法建立於我？
 Why is Yu Dharma established in me?
若唯於我者，世間不應於彼假說士夫身呼為德友、佛授等。
 If it is just me, the world should not pretend that a scholar is called a virtuous friend, a Buddha, etc.
若亦於餘法者，是則唯於諸行假說名我，何須更執別有我耶？
 If it is also true of Yu Dharma, then it is only the hypothesis of self in all actions. Why should we insist on the existence of another self?
何以故？
 Why?
諸世間人唯於假設士夫之身起有情想，立有情名，及說自他有差別故。
 People in the world only assume that a scholar has the idea of emotion, establishes the name of sentiment, and says that there is a difference between himself and others.
又汝何所欲？
 What do you want?
計我之見為善？
 Do you think my opinion is good?
為不善耶？
 Is it bad?
若是善者，何為極愚癡人深起我見？
 If you are a good person, why do extremely stupid people think so deeply of me?
不由方便，率爾而起？
 You can't help but rise up rashly?
能令眾生怖畏解脫，又能增長諸惡過失？
 Can it liberate sentient beings from fear, and can it also increase the number of evil mistakes?
不應道理。
 It shouldn't make sense.
若不善者，不應說正及非顛倒。
 If it is not good, it should not be said that right and wrong are reversed.
若是邪倒，所計之我體是實有，不應道理。
 If it is evil, my body is real and does not make sense.
又汝何所欲？
 What do you want?
無我之見為善？
 Is the view of selflessness good?
為不善耶？
 Is it bad?
若言是善，於彼常住實有我上見無有我，而是善性。
 If it is said to be good, then in that eternally existing self, one can see that there is no self, but good nature.
非顛倒計，不應道理。
 It's not a conspiracy, it doesn't make sense.
若言不善，而一切智者之所宣說，精勤方便之所生起，令諸眾生不怖解脫，能速證得白淨之果，諸惡過失如實對治，不應道理。
 If it is said to be unwholesome, and what all wise men have said, it is due to diligent and expedient methods that all sentient beings will be liberated from fear and can quickly attain the pure fruit. All evil faults will be dealt with as they really are and should not be justified.
又汝意云何？
 What do you mean?
為即我性自計有我？
 Is there a self for the sake of my own nature?
為由我見耶？
 Why do you want me to see you?
若即我性自計有我者，應一切時無無我覺。
 If the self-nature is self-conscious, there should be no self-consciousness at all times.
若由我見者，雖無實我，由我見力故。
 If it is seen by me, even though it does not have a real self, it is because of my ability to see it.
於諸行中妄謂有我，是故汝計定實有我，不應道理。
 You falsely claim that there is a self in all your actions, so you have determined that there is a self, which is not true.
如是不覺為先而起彼覺故，思覺為先見有所作故，於諸蘊中假施設故，由於彼相安立為有故，建立雜染及清淨故，建立流轉及止息故，假立受者、作者解脫者故，施設有作者故，施設言說故，施設見故，計有實我皆不應理。
 Thus, without awareness, awareness arises first, and awareness with foreknowledge has a cause, and it is a presumption in all the aggregates. Because the phase is established as existence, it establishes defilements and purity, and establishes circulation and cessation. Assuming that the recipient and the author are liberated, the giving has an author, the giving is because of words, the giving is because of seeing, and I don’t care if the plan is real.
又我今當說第一義我相。
 Now I will say that the first righteousness is my image.
所言我者，唯於諸法假立為有，非實有我。
 The self mentioned only exists in the fictitious establishment of all dharmas, and does not actually exist.
然此假我、不可說言與彼諸法異不異性。
 However, this false self cannot be said to have any different nature from those dharmas.
勿謂此我是實有體，或彼諸法即我性相。
 Don’t say that this self is a real entity, or that those dharmas are my nature.
又此假我是無常相，是非恒相，非安保相，是變壞相，生起法相，老病死相，唯諸法相，唯苦惱相。
 Furthermore, this false self has the appearance of impermanence, the appearance of non-permanence, the appearance of non-security, the appearance of change and deterioration, the appearance of phenomena, the appearance of old age, illness and death, and the only appearance of all dharmas is the appearance of suffering.
故薄伽梵說：
 Therefore Bhagavan said:
苾芻當知！於諸法中，假立有我。
 Bi Cu should know! Among all dharmas, it is assumed that there is a self.
此我無常無恒，不可安保，是變壞法，如是廣說。
 This self is impermanent and cannot be protected. It is the law of corruption, so it is widely said.
由四因故，於諸行中假設有我。
 Because of the four causes, it is assumed that there is a self in all actions.
一、為令世間言說易故，二、為欲隨順諸世間故，三、為欲斷除謂定無我諸怖畏故，四、為宣說自他成就功德、成就過失、令起決定信解心故。
 1. To make it easier to talk about the world; 2. To follow the world; 3. To eliminate the fear of selflessness; 4. To declare the merits and demerits of oneself and others, and to make one decide to have faith. Understanding the mind.
是故執有我論，非如理說。
 This is why holding on to the theory that there is a self is not rational.
計常論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Juchang commentators say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument:
我及世間皆實常住，非作所作，非化所化，不可損害，積聚而住，如伊師迦。
 I and the world are all real and permanent, not made or changed, not transformed, indestructible, accumulated and abiding, like Ishka.
謂計前際說一切常者、說一分常者，及計後際說有相者、說無相者，說非想非非想者，復有計諸極微是常住者，作如是計。
 It is said that in the pre-planning period, it is said that everything is permanent, that one part of it is permanent, and that in the later period, it is said that there is a sign, that there is no sign, that it is neither thought nor non-thought, and that there is a plan that is extremely small and permanent, and makes such a plan .
問：
 ask:
何故彼諸外道起如是見，立如是論：
 Why do those outsiders have such views and make such arguments:
我及世間是常住耶？
 Am I and the world permanent?
答：
 answer:
彼計因緣，如經廣說，隨其所應盡當知。
 He calculates causes and conditions, as the sutras widely say, and you should know everything you need to know.
此中計前際者，謂或依下中上靜慮起宿住隨念，不善緣起，故於過去諸行，但唯憶念，不如實知，計過去世以為前際，發起常見。
 The one who thinks about the past means that he or she may rely on the lower, middle, and upper levels of meditation to dwell and dwell on the past, which is caused by unwholesome conditions. Therefore, in the past actions, he only remembers them, which is not as good as the actual knowledge. He thinks of the past life as the past, which is common.
或依天眼，計現在世以為前際，於諸行剎那生滅流轉不如實知。
 Or depending on the heavenly eye, the current world is regarded as the past, and the birth and death of all actions and moments are not understood as they really are.
又見諸識流轉相續，從此世間至彼世間無斷絕故，發起常見。
 We also see that all consciousnesses flow and continue, and there is no interruption from this world to that world, so they are common.
或見梵王隨意成立，或見四大種變異，或見諸識變異。
 One may see King Brahma establishing himself at will, or one may see the four major variations, or one may see variations of consciousness.
計後際者，於想及受雖見差別，然不見自相差別。
 Those who are concerned about future circumstances will see differences in their thoughts and feelings, but they will not see differences among themselves.
是故發起常見，謂我及世間皆悉常住。
 Therefore, it is common to say that I and the world are all abiding.
又計極微是常住者，以依世間靜慮起如是見。
 Also, consider the smallest person who is a permanent resident, so that you can have such a view by calmly considering the world.
由不如實知緣起故，而計有為先，有果集起，離散為先，有果壞滅。
 Because we don’t know the origin of things as they really are, the existence comes first, the result comes first, the separation comes first, and the result destroys and dies.
由此因緣，彼謂從眾微性，麁物果生，漸析麁物，乃至微住；
 Due to this cause and condition, it is said that according to the subtle nature of the masses, the fruit of the things is born, and the things are gradually analyzed, and even the things are subtle;
是故麁物無常，極微是常。
 Therefore, things are impermanent, and the smallest things are permanent.
此中計前際後際常住論者，是我執論差別相所攝故。
 This theory of permanent residence in the past and future is due to the different aspects of the self-grasping theory.
我論已破，當知我差別相論亦已破訖。
 My theory has been broken. You should know that my theory of different phases has also been broken.
又我今問汝，隨汝意答。
 Now I ask you a question, and I will answer it as you wish.
宿住之念，為取諸蘊？
 Is the thought of dwelling in order to capture all the aggregates?
為取我耶？
 To get me?
若取蘊者，執我及世間是常，不應道理。
 If you grasp the aggregate, you will cling to the self and the world, and do not follow the principles.
若取我者，憶念過去如是名等諸有情類，我曾於彼如是名、如是姓乃至廣說，不應道理。
 If you take me, remember that in the past there were sentient beings with such names and such names. I once gave them such names, such surnames, and even spoke extensively about them, which is not the truth.
又汝意云何？
 What do you mean?
緣彼現前和合色境眼識起時，於餘不現不和合境所餘諸識，為滅？
 When the eye-consciousness arises when the object appears and combines with the form, will the remaining consciousnesses that do not appear and do not combine with the state be destroyed?
為轉？
 To change?
若言滅者，滅壞之識而計為常，不應道理。
 If it is said that it is destroyed, then the awareness of destruction is regarded as permanent, which does not make sense.
若言轉者，由一境界、依一切時一切識起，不應道理。
 If it is to be said that it starts from one realm and depends on all consciousness at all times, it does not follow the truth.
又汝何所欲？
 What do you want?
所執之我，由想所作及受所作，為有變異？
 Is there any change in the self that I am attached to from thinking, doing, feeling and doing?
為無變異？
 No variation?
若言有者，計彼世間及我常住，不應道理。
 If there is, considering that this world and my permanent residence are not justified.
若言無者，有一想已，復種種想，復有小想及無量想，不應道理。
 If it is said that there is none, then there is only one thought, and then there are all kinds of thoughts, and there are also small thoughts and countless thoughts, which do not make sense.
又純有樂已，復純有苦，復有苦有樂，有不苦不樂，不應道理。
 There is pure happiness, there is pain again, there is pain again, there is happiness, there is neither pain nor happiness, this is not the truth.
又若計命即是身者，彼計我是色。
 Moreover, if the person who thinks about life is the body, then the person who thinks about me is the form.
若計命異於身者，彼計我非色。
 If the calculation of life is different from the body, then the calculation of my life is not about color.
若計我俱遍，無二無缺者，彼計我亦是色亦非色。
 If you think about me all over the place, without any duplication or deficiency, then you think about me as a form or a non-form.
若為對治此故，即於此義中，由異句異文而起執者，彼計我非色非非色。
 If you want to counteract this, that is, in this meaning, those who insist on it from different sentences and different texts, he thinks that I am neither color nor color.
又若見少色、少非色者，彼計有邊。
 Also, if you see a small amount of color and a small amount of non-color, then there are limits to your plan.
若見彼無量者，彼計有無邊。
 If you see the immeasurable, then your plans are boundless.
若復遍見，而色分少、非色分無量，或色分無量、非色分少者，彼計亦有邊亦無邊。
 If it is seen again and again, and the color components are few and the non-form components are immeasurable, or the color components are immeasurable and the non-form components are few, then the calculation also has edges and boundless.
若為對治此故，但由文異，不由義異，而起執者，彼計非有邊非無邊。
 If in order to counteract this, but due to the difference in text and not the difference in meaning, the plan is neither bounded nor boundless.
或計解脫之我，遠離二種。
 Maybe I want to be liberated and stay away from the two kinds.
又計極微常住論者，我今問汝，隨汝意答。
 Also, I have little regard for those who argue about permanent residence. Now I ask you, and I will answer as you wish.
汝為觀察計極微常？
 Are you observing the extreme insignificance?
為不觀察計彼常耶？
 Why don't you observe and predict others?
若不觀察者，離慧觀察，而定計常，不應道理。
 If you don't observe, you will not have the wisdom to observe, and you will make constant calculations, which does not follow the principles.
若言已觀察者，違諸量故，不應道理。
 If you say that you have observed it, it goes against all measures and does not make sense.
又汝何所欲？
 What do you want?
諸微塵性為由細故，計彼是常？
 The nature of all dust particles is small, so how can they be considered constant?
為由與麁果物其相異故，計彼常耶？
 Because they are different from the fruit of Qilin, do you think they are the same?
若由細者，離散損減，轉復羸劣，而言是常，不應道理。
 If it is subtle, discrete losses, and relapse into poor health, this is normal and should not be justified.
若言由相異故者，是則極微超過地水火風之相，不同種類相故，而言能生彼類果，不應道理。
 If it is due to differences, it is slightly more than the phases of earth, water, fire and wind. It is different types of phase. It is not reasonable to say that it can produce the same kind of fruit.
又彼極微，更無異相可得，故不中理。
 Moreover, it is extremely small and has no different appearance, so it is not reasonable.
又汝何所欲？
 What do you want?
從諸極微所起麁物，為不異相？
 How can the things that arise from the smallest things have no different appearance?
為異相耶？
 Why is it different?
若言不異相者，由與彼因無差別故，亦應是常；
 If it is said that there is no different appearance, since there is no difference between it and the other cause, it should also be constant;
是則應無因果決定，不應道理。
 Therefore, there should be no causal determination and no reason.
若異相者，汝意云何？
 If it's different, what do you mean?
為從離散極微，麁物得生？
 In order to survive from the smallest dispersion?
為從聚集耶？
 Why gather together?
若言從離散者，應一切時一切果生；
 If it is said that it is separated, it should produce all fruits at all times;
是則應無因果決定，不應道理。
 Therefore, there should be no causal determination and no reason.
若從聚集者，汝意云何？
 If you come from the gathering, what do you think?
彼麁果物從極微生時，為不過彼形質之量？
 When the fruit-bearing thing arises from a very small level, is it not equal to the quantity of its form and quality?
為過彼形質量耶？
 Why is it too high quality?
若言不過彼形質量者，從形質分物，生形質有分物，不應道理。
 If it is said that the form and quality cannot be compared, it is not reasonable to distinguish things from form and quality.
若言過者，諸極微體無細分故，不可分析，所生麁物亦應是常，亦不中理。
 If it is overstated, all extremely subtle bodies cannot be analyzed because they are not divided into subdivisions, and the objects that are born should also be ordinary, which is also unreasonable.
若復說言，有諸極微，本無今起者，是則計極微常，不應道理。
 If we say again that there are extremely small things that have no origin at all, then the calculation of the extremely small and ordinary does not comply with the truth.
又汝何所欲？
 What do you want?
彼諸極微，起造麁物，為如種子等？
 Those extremely small things arise to create things like seeds, etc.?
為如陶師等耶？
 Are you like a pottery master?
若言如種子等者，應如種子，體是無常。
 If it is said to be like a seed, it should be like a seed, its body is impermanent.
若言如陶師等者，彼諸極微應有思慮，如陶師等，不應道理。
 If you say that you are like a potter, you should have some thoughts, but if you are like a potter, you should not understand the truth.
若不如種等及陶師等者，是則同喻不可得故，不應道理。
 If it is not as good as Zhong, etc. and potter, etc., then the same metaphor cannot be obtained, and it does not make sense.
又汝意云何？
 What do you mean?
諸外物起，為由有情？
 Why do external objects arise because they have feelings?
為不爾耶？
 Why not?
若言由有情者，彼外麁物由有情生，所依細物不由有情，不應道理。
 If it is said that things come from sentient beings, then the outer objects are born from sentient beings, and the small things they rely on do not come from sentient beings, which is not the reason.
誰復於彼制其功能？
 Who can control its function?
若言不由有情者，是則無用，而外物生，不應道理。
 If it does not originate from sentient beings, it is useless, and if external things arise, it should not follow the principles.
如是隨念諸蘊有情故，由一境界一切識流不斷絕故，由想及受變不變故，計彼前際及計後際常住論者，不應道理。
 Therefore, it is unreasonable to argue that the past and future are permanent because of the continuous thinking of all the emotions in the aggregates, the continuous flow of all consciousnesses in a realm, and the unchanging of thoughts and feelings.
又由觀察不觀察故，由共相故，由自相故，由起造故，根本所用故，極微常論不應道理。
 And because of observation, not observation, because of common characteristics, because of self-identity, because of creation, because of fundamental use, the theory of extremely subtle constants does not make sense.
是故計常論者非如理說。
 This is why those who think about the constant are not speaking rationally.
我今當說常住之相。
 Now I will talk about the sign of permanent residence.
若一切時無變異相，若一切種無變異相，若自然無變異相，若由他無變異相。
 If there is no variation at all times, if there is no variation in all species, if there is no variation in nature, if there is no variation in others.
又無生相，當知是常住相。
 It also has no appearance of birth, so you should know that it is the appearance of permanent residence.
瑜伽師地論卷第六
 Volume 6 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第七彌勒菩薩說
 Volume 7 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之四
 The local area is divided into four of the three places including Xun and Sui.
宿作因論者，猶如有一，若沙門、若婆羅門，起如是見，立如是論，廣說如經。
 Those who talk about the cause of death are like one person, such as a recluse or a brahmin, who has such a view, establishes such a theory, and expounds it widely as a sutra.
凡諸世間所有士夫補特伽羅所受者，謂現所受苦。
 All the scholars in the world have suffered what Tegara has suffered.
皆由宿作為因者，謂由宿惡為因。
 If all are caused by the past, it is said that they are caused by the evil past.
由勤精進吐舊業故者，謂由現法極自苦行。
 Those who expel old karma due to diligent efforts are said to practice asceticism on their own from the extreme of the present Dharma.
現在新業由不作因之所害故者，謂諸不善業。
 Now the new karma is caused by the cause of not doing it, and it is called unwholesome karma.
如是於後不復有漏者，謂一向是善性故，說後無漏。
 If there are no more leaks in the future, it means that one has always had a good nature, and there are no more leaks in the future.
由無漏故業盡者，謂諸惡業。
 Since there is no leakage, the karma is exhausted, it is called all bad karma.
由業盡故苦盡者，謂宿因所作及現法方便所招苦惱。
 The suffering that is caused by the end of one's karma is caused by the past causes and the current expedients.
由苦盡故得證苦邊者，謂證餘生相續苦盡。
 Those who realize the edge of suffering due to the end of suffering are said to have realized the end of continuous suffering for the rest of their lives.
謂無繫外道作如是計。
 It is said that there is no reason for outsiders to make such a plan.
問：
 ask:
何因緣故，彼諸外道起如是見，立如是論？
 Why do those heretics have such views and make such arguments?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，猶如有一，為性尋思，為性觀察，廣說如前。
 The rational person is like a being, thinking for his nature, observing for his nature, and speaking widely as before.
由見現法士夫作用不決定故。
 This is because the effect of seeing the current Dharma scholar is not determined.
所以者何？
 So what?
彼見世間雖具正方便，而招於苦；
 He sees that although the world has right methods, it will lead to suffering;
雖具邪方便、而致於樂。
 Although it has evil conveniences, it leads to happiness.
彼如是思：
 He thought thus:
若由現法士夫作用為彼因者，彼應顛倒。
 If it is caused by the action of the present Dharma scholar, it should be reversed.
由彼所見非顛倒故，是故彼皆以宿作為因。
 Since what he sees is not an inversion, he uses the past as the cause.
由此理故，彼起如是見，立如是論。
 For this reason, he saw thus and concluded thus.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
現法方便所招之苦，為用宿作為因？
 Is the suffering caused by the expedient methods of the present method caused by using the past as the cause?
為用現法方便為因？
 Is it convenient to use the current method?
若用宿作為因者，汝先所說，由勤精進吐舊業故，現在新業由不作因之所害故，如是於後不復有漏，乃至廣說，不應道理。
 If old karma is used as the cause, as you said first, because the old karma is discharged by diligence and effort, the current new karma is caused by not doing the cause, so that there will be no more leaks in the future. Even if you say it widely, it does not make sense.
若用現法方便為因者，汝先所說，凡諸世間所有士夫補特伽羅所受，皆由宿作為因，不應道理。
 If you use the expedient method of the present method as the cause, you have said it first, all the scholars in the world who suffer from Tegara have it as the cause, which is not the reason.
如是現法方便苦宿作為因故，現法士夫用為因故，皆不應道理，是故此論非如理說。
 If the expediency of the Dharma is used as a cause, and the scholars of the Dharma are using it as a cause, neither of them makes sense. Therefore, this argument is not reasonable.
我今當說如實因相。
 Now I will tell you the true cause.
或有諸苦唯用宿作為因。
 There may be sufferings that only use the past as the cause.
猶如有一，自業增上力故，生諸惡趣或貧窮家。
 It is like a person who, because of his own karma, was born in a poor realm or poor family.
或復有苦雜因所生。
 Or it may be caused by suffering and complex causes.
謂如有一，因邪事王，不獲樂果而反致苦。
 It is said that there is a person who, because of evil deeds, does not obtain happy results but instead suffers.
如事於王如是，由諸言說商賈等業、由事農業、由劫盜業、或於他有情作損害事，若有福者，獲得富樂，若無福者，雖設功用而無果遂。
 If the king is like this, whether he is engaged in business such as merchants, agriculture, robbery, or does harm to other sentient beings, if he is blessed, he will gain wealth and happiness; if he is not blessed, he will achieve no results even though he has set up a function. .
或復有法，純由現在功用因得。
 Perhaps there is a dharma, which is derived purely from its present function.
如新所造引餘有業；
 Like a new creation, there will be karma left behind;
或聽聞正法，於法覺察；
 Or listen to the Dharma and be aware of it;
或復發起威儀業路，或復修學工巧業處；
 Or restore the path of majestic industry, or restore the place of learning, engineering and skillful industry;
如是等類，唯因現在士夫功用。
 This and so on are only due to the function of scholars now.
自在等作者論者，由如有一，或沙門、或婆羅門，起如是見，立如是論：
 Those who argue about the authorship of freedom and so on have such a view because of Yiyi, a recluse, or a Brahmin, and conclude thus:
凡諸世間所有士夫補特伽羅所受，彼一切或以自在變化為因，或餘丈夫變化為因，諸如是等。
 For all the scholars in the world who have suffered from Tegara, they are either caused by spontaneous changes, or caused by external changes, and so on.
謂說自在等不平等因論者作如是計。
 It is said that those who talk about the unequal causes of freedom and so on have such a plan.
問：
 ask:
何因緣故，起如是見，立如是論？
 What is the reason for such a view and such a conclusion?
答：
 answer:
由教及理。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，猶如有一，為性尋思，為性觀察，廣說如前。
 The rational person is like a being, thinking for his nature, observing for his nature, and speaking widely as before.
彼由現見於因果中，世間有情不隨欲轉，故作此計。
 He is seen in the cause and effect, and the sentient beings in the world do not follow their desires, so they make this plan.
所以者何？
 So what?
現見世間有情，於彼因時欲修淨業，不遂本欲，反更為惡。
 Now I see that there are sentient beings in the world who want to cultivate their pure karma at that time, but if they fail to fulfill their original desires, they will become even worse.
於彼果時，願生善趣樂世界中，不遂本欲，墮惡趣等。
 At that time, I wish to be reborn in a world of good realms of happiness, but if I fail to fulfill my original desires, I will fall into an evil realm, etc.
意謂受樂，不遂所欲，反受諸苦。
 It means to enjoy happiness, but not to achieve what you want, but to suffer all kinds of pain.
由見此故，彼作是思：
 Seeing this, he thought:
世間諸物必應別有作者、生者，及變化者為彼物父，謂自在天，或復其餘。
 All things in the world must have their own author, originator, and changer, who is the father of that thing, who is called the Self-Heaven, or who restores the rest.
今當問彼：
 Now let’s ask him:
汝何所欲？
 What do you want?
嗢拕南曰：
 Fu Gaonan said:
功能無體性，　　攝、不攝相違，
 The function has no body, and taking and not taking are in conflict.
有用、及無用，　　為因，成過失。
 Useful and useless are causes and errors.
自在天等變化功能，為用業方便為因？
 Is the changing function of Zi Zi Tian the reason for the convenience of use?
為無因耶？
 For no reason?
若用業方便為因者，唯此功能用業方便為因，非餘世間，不應道理。
 If karma and convenience are used as the cause, then only this function uses karma and convenience as the cause, which is not the reason for the rest of the world.
若無因者，唯此功能無因而有，非世間物，不應道理。
 If there is no cause, then this function has no cause, it is not a worldly thing, and it does not follow the principles.
又汝何所欲？
 What do you want?
此大自在為墮世間攝？
 Is this great freedom captured by falling into the world?
為不攝耶？
 Why not take pictures?
若言攝者，此大自在則同世法，而能遍生世間，不應道理。
 If we talk about it, this great freedom is the same as the law of the world, and can be everywhere in the world, and it does not follow the principles.
若不攝者，則是解脫，而言能生世間，不應道理。
 If it is not captured, it is liberation. In terms of being able to be born in the world, it does not follow the principles.
又汝何所欲？
 What do you want?
為有用故變生世間？
 Are you reincarnated into the world for a useful purpose?
為無用耶？
 Why is it useless?
若有用者，則於彼用無有自在，而於世間有自在者，不應道理。
 If it is useful, then there is no freedom in its use, and there is no reason to be free in the world.
若無用者，無有所須，而生世間，不應道理。
 If you are useless, you have no need, and you are born in the world and do not follow the principles.
又汝何所欲？
 What do you want?
此所出生，為唯大自在為因？
 Is this birth the cause of the great freedom?
為亦取餘為因耶？
 Why should we take the rest as the reason?
若唯大自在為因者，是則若時有大自在，是時則有出生；
 If only the Great Self is the cause, then if there is the Great Self at that time, then there will be birth;
若時有出生，是時則有大自在；
 If there is birth at this time, then there is great freedom;
而言出生用大自在為因者，不應道理。
 It is unreasonable to say that great freedom is the cause of birth.
若言亦取餘為因者，此唯取樂欲為因？
 If we also take the rest as the cause, is this only the cause of pleasure and desire?
為除樂欲更取餘為因？
 In order to get rid of pleasure and desire and take the rest as the cause?
若唯取樂欲為因者，此樂欲為唯取大自在為因？
 If the desire for pleasure is the cause, then the desire for pleasure is the cause of the great freedom?
為亦取餘為因耶？
 Why should we take the rest as the reason?
若唯取大自在為因者，若時有大自在，是時則有樂欲；
 If we only take the great freedom as the cause, if there is great freedom at that time, then there will be pleasure and desire;
若時有樂欲，是時則有大自在；
 If there is pleasure and desire at that time, then there is great freedom;
便應無始常有出生，此亦不應道理。
 Therefore, there should always be births without beginning, and this does not make sense.
若言亦取餘為因者，此因不可得故，不應道理。
 If we say that we also take the remainder as the cause, it is unreasonable because the cause cannot be obtained.
又於彼欲無有自在，而言於世間物有自在者，不應道理。
 Furthermore, since desire has no freedom, it is not reasonable to say that things in the world have freedom.
如是由功用故，攝不攝故，有用無用故，為因性故，皆不應理。
 If it's because of function, it's because it's taken in or not, it's because it's useful but it's useless, it's because of nature, it's all irrelevant.
是故此論非如理說。
 Therefore this argument is unreasonable.
害為正法論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who are harmful to the Dharma commentator say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument:
若於彼祠中，呪術為先，害諸生命，若能祀者、若所害者、若諸助伴，如是一切皆得生天。
 If in that temple, the art of killing comes first and harms all lives, if it can be worshiped, if it is harmed, and if it is accompanied by helpers, then everything will be reborn in heaven.
問：
 ask:
何因緣故，彼諸外道起如是見，立如是論？
 Why do those heretics have such views and make such arguments?
答：
 answer:
此違理論，諂誑所起，不由觀察道理建立。
 This violation of theory is caused by flattery and deception, and cannot be established by observing the truth.
然於諍競惡劫起時，諸婆羅門違越古昔婆羅門法，為欲食肉，妄起此計。
 However, when the evil calamity of discord and competition arose, the Brahmins violated the ancient Brahmin laws, and in order to eat meat, they started this plan.
又應問彼：
 You should also ask him:
汝何所欲？
 What do you want?
此呪術方為是法自體？
 Is this technique the true form of Dharma?
為是非法自體？
 Is it illegal to self-produce?
若是法自體者，離彼殺生，不能感得自所愛果，而能轉彼非法以為正法，不應道理。
 If it is the Dharma itself, it is impossible to feel the fruit of what one loves without killing living beings, but it is able to turn the illegality into the righteous Dharma, which does not follow the principles.
若是非法自體者，自是不愛果法，而能轉捨餘不愛果法者，不應道理。
 If it is an illegal self, it naturally does not love the fruiting dharma, and if it can be abandoned and does not love the fruiting dharma, it should not be justified.
如是記已，復有救言：
 Having remembered this, there are words of salvation:
如世間毒，呪術所攝，不能為害。
 Just like the poison in the world, it can't cause any harm if it is taken in by the magic of medicine.
當知此呪術方亦復如是。
 You should know that this is also the case with this medicine.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
如呪術方能息外毒。
 Only by using the magic method can the external poison be extinguished.
亦能息內貪瞋癡毒？
 Can it also quell the poison of greed, anger and delusion?
為不爾耶？
 Why not?
若能息者，無處無時，無有一人貪瞋癡等靜息可得，故不中理。
 If one can rest, there is nowhere, no time, no one who is greedy, angry, ignorant, etc. to rest, so it is not reasonable.
若不能息者，汝先所說，如呪術方能息外毒，亦能息除非法業者，不應道理。
 If it cannot be extinguished, as you said first, it is not true that only external poisons can be extinguished, and illegal deeds can also be extinguished.
又汝何所欲？
 What do you want?
此呪術方為遍行耶？
 Is this magic technique universal?
不遍行耶？
 Not all the time?
若遍行者，自所愛親不先用祠，不應道理。
 If a person who travels everywhere does not first use the temple for his loved ones, he will not follow the principles.
若不遍者，此呪功能便非決定，不應道理。
 If it is not pervasive, this function is not decisive and has no reason.
又汝何所欲？
 What do you want?
此呪功能，為唯能轉因？
 Is this function the only way to change the cause?
亦轉果耶？
 Also turned fruit?
若唯轉因者，於果無能，不應道理。
 If you only change the cause, you will be incapable of changing the effect, and you will not understand the truth.
若亦轉果者，應如轉變即令羊等成可愛妙色，然捨羊等身已，方取天身，不應道理。
 If the fruit is also transformed, it should be like transforming the sheep into a lovely and wonderful color. However, after giving up the body of the sheep, you can only take the heavenly body, which is not the truth.
又汝何所欲？
 What do you want?
造呪術者，為有力能及悲愍不？
 Is it possible for a person who creates magic to be powerful enough to feel compassion?
若言有者，離殺彼命，不能將彼往生天上，不應道理。
 If there is one, it is not reasonable to say that he cannot be reborn in heaven without killing him.
若言無者，彼所造呪能有所辦，不應道理。
 If it is said that there is nothing, what he created can be done, but it is not reasonable.
如是由因故，譬喻故，不決定故，於果無能故，呪術者故，不應道理。
 This is due to causes, metaphors, indeterminacy, inability to achieve results, and tricks, and does not follow the principles.
是故此論非如理說。
 Therefore this argument is unreasonable.
我今當說非法之相。
 Now I will talk about illegal appearance.
若業，損他而不治現過，是名非法。
 If one's fault is harmed and the fault is not corrected, this is called illegality.
又若業，諸修道者共知此業感不愛果，又若業，一切智者決定說為不善。
 And if it is a karma, all practitioners of the Tao know that this karma has unloved consequences, and if it is a karma, all wise people will decide that it is not good.
又若業，自所不欲。
 And if you have a career, you do what you don’t want.
又若業，染心所起。
 And if it's karma, it's caused by the stained mind.
又若業，待邪呪術方備功驗，又若業，自性無記。
 And if it's karma, you have to wait for evil spells to be effective, and if it's karma, you have no memory of your own nature.
諸如是等皆是非法。
 Anything like this is illegal.
邊無邊論者，謂如有一，若沙門、若婆羅門，依止世間諸靜慮故，於彼世間住有邊想、無邊想、俱想、不俱想，廣說如經。
 The theory of limitlessness means that there is one person, such as a recluse or a brahmin, who relies on all the calm concerns in the world and lives in that world with bounded thoughts, boundless thoughts, all thoughts, and no all thoughts. It is widely expounded as a sutra.
由此起如是見，立如是論：
 From this, we see this and conclude this:
世間有邊、世間無邊、世間亦有邊亦無邊、世間非有邊非無邊。
 The world has edges, the world has no edges, the world also has edges and has no edges, the world has neither edges nor infinity.
當知此中，已說因緣及能計者。
 You should know that here, causes and conditions and those who can calculate have been mentioned.
是中若依斷邊際求世邊時，若憶念壞劫，於世間起有邊想。
 At this time, if you rely on the edge of the world to seek the edge of the world, if you remember the bad eons, you will think of the edge of the world.
若憶念成劫，則於世間起無邊想。
 If you remember it for a long time, you will have endless thoughts in the world.
若依方域周廣求世邊時，若下過無間更無所得，上過第四靜慮亦無所得，傍一切處不得邊際；
 If you look for the edge of the world according to the square area, if you go down to the infinite, you will get nothing, if you go beyond the fourth level of meditation, you will get nothing, and if you go anywhere, you will not get the edge;
爾時則於上下起有邊想，於傍處所起無邊想。
 At that time, there will be bounded thoughts above and below, and boundless thoughts in the nearby places.
若為治此執，但依異文，義無差別，則於世間起非有邊非無邊想。
 If, in order to cure this attachment, there is no difference in meaning according to different texts, then the thought of neither being bounded nor boundless will arise in the world.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
從前壞劫以來，為更有世間生起？
 Since the bad kalpas in the past, why have more worldly things arisen?
為無起耶？
 Why?
若言有者，世間有邊，不應道理。
 If it is said that there is, there is no limit to the world, and it should not be justified.
若言無者，非世間住，念世間邊，不應道理。
 If it is said that there is nothing, it does not live in the world, and it does not follow the principles of thinking about the world.
如是彼來有故，彼來無故，皆不應理，是故此論非如理說。
 If there is a reason for that person's coming, and there is no reason for that person's coming, neither of them should be understood. Therefore, this argument is not reasonable.
不死矯亂論者，謂四種不死矯亂外道，如經廣說應知。
 Those who argue about immortality and distortion refer to the four types of immortality and distortion as heretics, which should be known as the Sutra Guangshuo.
彼諸外道，若有人來，依最勝生道問善不善，依決定勝道問苦集滅道，便自稱言：
 Among those outsiders, if someone comes and asks about what is good or bad according to the supreme path to rebirth, or asks about the path to the origin of suffering and the path to suffering according to the supreme path of determination, he will say to himself:
不死亂者。
 Undead chaos.
隨於處所，依不死淨天不亂詰問，即於彼所問，以言矯亂，或託餘事方便避之，或但隨問者言辭而轉。
 Wherever he goes, he will not hesitate to ask questions according to the Immortal Pure Heaven, that is, he will use his words to correct the questions he asks, or he will avoid them by asking for other things, or he will just change according to the words of the person asking him.
是中，第一、不死亂者，覺未開悟；
 Among them, first, those who are immortal and chaotic are not enlightened;
第二、於所證法起增上慢；
 Second, it is slow to increase the speed of the Dharma demonstrated;
第三、覺已開悟而未決定；
 Third, one feels enlightened but undecided;
第四、羸劣愚鈍。
 Fourth, poor and stupid.
又復第一，怖畏妄語及怖畏他人知其無智，故不分明答言我無所知。
 Again, first, I am afraid of lying and fearing that others will know that I am ignorant, so I do not answer clearly and say that I know nothing.
第二，於自所證未得無畏，懼他詰問，怖畏妄語，怖畏邪見，故不分明說我有所證。
 Second, I am fearless because I have not obtained my own evidence, I am afraid of others questioning me, I am afraid of lying, and I am afraid of wrong views, so I do not clearly say that I have the evidence.
第三，怖畏邪見，怖畏妄語，懼他詰問，故不分明說我不決定。
 Third, I am afraid of wrong views, lies, and questioning, so I don’t clearly say that I don’t decide.
如是三種，假託餘事以言矯亂。
 Such are the three types, pretending to have other things to do and correcting things with words.
第四，唯懼他詰，於最勝生道及決定勝道皆不了達，於世文字亦不善知，而不分明說言我是愚鈍，都無所了。
 Fourth, I am only afraid of his questioning. I cannot understand the supreme path of life and the decisive path. I am not good at understanding the world's writings. If I don't explain clearly, I am stupid and have nothing to lose.
但反問彼，隨彼言辭而轉，以矯亂彼。
 But ask him back and follow his words to correct his confusion.
此四論發起因緣，及能計者，并破彼執，皆如經說。
 These four theories establish causes and conditions, and those who can calculate them, and break their attachments, all as stated in the sutras.
由彼外道多怖畏故，依此見住。
 Because of the many fears of foreigners, they live in this view.
若有人來有所詰問，即以諂曲而行矯亂。
 If someone comes to ask questions, he will correct the chaos by flattering him.
當知此見是惡見攝，是故此論非如理說。
 You should know that this view is based on evil views, so this argument is not reasonable.
無因見論者，謂依止靜慮，及依止尋思。
 Those who view without causes refer to relying on meditation and meditation, and relying on meditation and contemplation.
應知二種如經廣說。
 It should be known that there are two kinds of Sutras.
問：
 ask:
何因緣故，彼諸外道依止尋思，起如是見，立如是論：
 Why do those heretics, relying on their reflections, come up with such views and make such arguments:
我及世間皆無因生？
 Neither I nor the world came into existence without a cause?
答：
 answer:
略而言之，見不相續以為先故，諸內外事無量差別種種生起。
 To put it simply, seeing that there is no continuity is the reason why all kinds of internal and external things arise with immeasurable differences.
或復有時，見諸因緣空無果報。
 Sometimes, there may be no results due to causes and conditions.
謂見世間，無有因緣，或時欻爾大風卒起，於一時間寂然止息；
 It is said that there is no cause and condition in the world, and sometimes a strong wind blows up and then stops silently for a while;
或時忽爾瀑河彌漫，於一時間頓則空竭；
 Sometimes the waterfall is filled with water, but suddenly it becomes empty;
或時欝爾果木敷榮，於一時間颯然衰顇。
 Sometimes the fruit trees are in full bloom, but suddenly they suddenly fade away.
由如是故，起無因見，立無因論。
 Because of this, the view of no cause arises and the theory of no cause arises.
今應問彼：
 Now I should ask him:
汝宿住念，為念無體？
 You dwell in mindfulness, because mindfulness has no body?
為念自我？
 For the sake of yourself?
若念無體，無體之法未曾串習，未曾經識，而能隨念，不應道理。
 If the mind has no body, the bodyless method has not been practiced and recognized, but it can be thought along with it, and it does not follow the principle.
若念自我，計我先無，後欻然生，不應道理。
 If you think about yourself, you will not be thinking about me first, and then you will be born, which is not reasonable.
又汝何所欲？
 What do you want?
一切世間內外諸物種種生起，或欻然生起，為無因耶？
 All species inside and outside the world arise, do they arise spontaneously, are they without causes?
為有因耶？
 Is there a reason?
若無因者，種種生起欻然而起，有時不生，不應道理。
 If there is no cause, all kinds of things will arise spontaneously, and sometimes they will not arise, which is not the reason.
若有因者，我及世間無因而生，不應道理。
 If there is a cause, then I and the world will not be born without a cause, which is not the reason.
如是念無體故，念自我故，內外諸物不由因緣種種異故，由彼因緣種種異故，不應道理。
 Such thoughts have no body, and since they are self-conscious, the internal and external objects are not different due to various causes and conditions, and due to various different causes and conditions, they do not follow the principles.
是故此論非如理說。
 Therefore this argument is unreasonable.
斷見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who judge by judgment say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion:
乃至我有麁色四大所造之身，住持未壞，爾時有病、有癰、有箭。
 As a result, I have a body created by the four elements of color, and the abbot is not broken. At this time, I have diseases, carbuncles, and arrows.
若我死後，斷壞無有，爾時我善斷滅。
 If after my death my destructive qualities cease to exist, then my goodness will cease to exist.
如是欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，廣說如經。
 Such are the heavens in the realm of desire, the heavens in the realm of form, and the heavens in the formless realm.
謂說七種斷見論者作如是計。
 It is said that those who talk about the seven kinds of judgments have such a plan.
問：
 ask:
何因緣故，彼諸外道起如是見，立如是論？
 Why do those heretics have such views and make such arguments?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，乃至廣說。
 The rational person says that if there is one thing, he should think deeply about it and even explain it widely.
彼如是思：
 He thought thus:
若我死後復有身者，應不作業而得果異熟。
 If I are reincarnated after death, I should not have to do any work and the fruits will be ripe.
若我體性一切永無，是則應無受業果異熟。
 If everything in my body is eternal, then there should be no karma and fruits.
觀此二種，理俱不可。
 Looking at these two kinds of things, they are both unreasonable.
是故起如是見，立如是論：
 Therefore, this is the view and the following conclusion:
我身死已，斷壞無有，猶如瓦石，若一破已、不可還合；
 My body is dead and broken into pieces, like rubble and stone. Once broken, it cannot be put back together;
彼亦如是，道理應知。
 The same is true for him, and you should know the truth.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
為蘊斷滅？
 For the annihilation of aggregates?
為我斷滅耶？
 Destroy it for me?
若言蘊斷滅者，蘊體無常，因果展轉生起不絕，而言斷滅，不應道理。
 If it is said that the aggregate is destroyed, the aggregate body is impermanent, and the development and reincarnation of cause and effect are endless, so it is not reasonable to say that the aggregate is destroyed.
若言我斷，汝先所說麁色四大所造之身有病、有癰、有箭，欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，不應道理。
 If I say that I am wrong, you first said that the body created by the four elements of color and color has diseases, carbuncles, and arrows, and the heavens in the desire realm and the heavens in the color realm are captured in the boundless space of the formless realm, so that it is neither thought nor non-no. Thinking about where to take photos does not make sense.
如是若蘊斷滅故，若我斷滅故，皆不應理。
 If the aggregate is destroyed, and if the self is destroyed, then it should not be ignored.
是故此論非如理說。
 Therefore this argument is unreasonable.
空見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who hold the view of emptiness say that there is such a thing as a recluse or a brahmin. When they have such a view, they argue like this:
無有施與，無有愛養，無有祠祀，廣說乃至世間無有真阿羅漢。
 There is no giving, no love and support, no shrine to worship, and it is widely said that there is no true Arahant in the world.
復起如是見，立如是論：
 Seeing this again, he concluded this:
無有一切諸法體相。
 There is no dharma body or appearance.
問：
 ask:
何因緣故，彼諸外道起如是見，立如是論？
 Why do those heretics have such views and make such arguments?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，乃至廣說。
 The rational person says that if there is one thing, he should think deeply about it and even explain it widely.
又依世間諸靜慮故，見世施主一期受命恒行布施無有斷絕，從此命終，生下賤家，貧窮匱乏。
 Also, based on the calm concerns of the world, I saw that the benefactor in this world was ordered to continue to give alms without interruption. From then on, he died and was born into a lowly family, poor and deprived.
彼作是思：
 He is thinking:
定無施與、愛養、祠祀。
 There will be no giving, loving, nurturing, or worshiping.
復見有人，一期壽中恒行妙行，或行惡行；
 I see again that there are people who consistently perform good deeds or perform evil deeds throughout their lifetime;
見彼命終，墮於惡趣，生諸那落迦，或往善趣，生於天上樂世界中。
 Seeing that at the end of his life, he fell into the evil realm and was reborn in the Naraka, or he went to the good realm and was reborn in the heavenly world of happiness.
彼作是思：
 He is thinking:
定無妙行及與惡行，亦無妙行、惡行二業果異熟。
 There will be neither good deeds nor bad deeds, nor will the fruits of both good deeds and bad deeds ripen independently.
復見有一剎帝利種命終之後，生婆羅門、吠舍、戍陀羅諸種姓中；
 Again, it is seen that after the death of a Kshatriya caste, he was born into the Brahmin, Vaisya, and Shudra castes;
或婆羅門命終之後，生剎帝利、吠舍、戍陀羅諸種姓中。
 Or after the death of a Brahmin, he or she will be born into the Kshatriya, Vaisya, or Shudra castes.
吠舍、戍陀羅等，亦復如是。
 The same is true for Vaishyas, Shudras, etc.
彼作是思：
 He is thinking:
定無此世剎帝利等，從彼世間剎帝利等種姓中來；
 There are definitely no Kshatriyas and others in this world who come from the Kshatriyas and other castes in that world;
亦無彼世剎帝利等，從此世間剎帝利等種姓中去。
 There are no Kshatriyas in the other world, and they will disappear from the Kshatriyas and other castes in this world.
又復觀見諸離欲者生於下地。
 Again, he observed that those who are free from desire are born in the lower ground.
又見母命終已，生而為女，女命終已，還作其母；
 Also see that the mother’s life has expired and she is born as a daughter; the daughter’s life has expired and she is still her mother;
父終為子，子還作父。
 The father becomes the son, and the son becomes the father.
彼見父母不決定已，作如是思：
 Seeing that his parents were undecided, he thought like this:
世間畢定無父無母。
 There will definitely be no father or mother in this world.
或復見人身壞命終，或生無想，或生無色，或入涅槃，求彼生處不能得見。
 Maybe you will see the human body break up and die, or you may be born without thoughts, or you may be born without form, or you may enter Nirvana, and you may not be able to see that place of rebirth.
彼作是念：
 He thought:
決定無有化生眾生，以彼處所不可知故。
 It is decided that there will be no sentient beings, because their place cannot be known.
或於自身起阿羅漢增上慢已，臨命終時，遂見生相。
 Or he may have become an Arhat and become more conceited, and when he is about to die, he will see the sign of rebirth.
彼作是念：
 He thought:
世間必無真阿羅漢，如是廣說。
 There will be no true Arahants in the world, so it is widely said.
問：
 ask:
復何因緣，或有起如是見，立如是論：
 What causes and conditions could lead to such a view? This is the conclusion:
無有一切諸法體相？
 Doesn’t it have the physical appearance of all dharmas?
答：
 answer:
以於如來所說甚深經中，相似甚深離言說法不能如實正覺了故。
 This is because the teachings in the profound sutras spoken by the Tathagata are similar to the profound and idiosyncratic ones, so it is impossible to reach enlightenment as they really are.
又於安立法相不如正理而思惟故，起於空見。
 Also, because the laws and regulations are not as good as the right principles and I think about them, it arises from empty views.
彼作是念：
 He thought:
決定無有諸法體相。
 It is decided that there are no dharma entities.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
為有生所受業及後所受業，為一切皆是生所受耶？
 Is it because of the karma received in this life and the karma received in the future? Is it because everything is received in this life?
若俱有者，汝先所說無有施與，無有愛養，無有祠祀，無有妙行，無有惡行，無有妙行、惡行業果異熟，無此世間，無彼世間，不應道理。
 If it is all present, as you said first, there is no giving, no love and nurturing, no shrine, no wonderful deeds, no evil deeds, no wonderful deeds, and the fruits of bad deeds are ripe, there is no world, no In this world, there should be no reason.
若言無有後所受者，諸有造作淨與不淨種種行業，彼命終已，於彼生時，頓受一切淨與不淨業果異熟，不應道理。
 If there is nothing to be received later, all those who have created all kinds of pure and impure karma, their lives are over, and during their lifetime, they will suddenly receive the fruits of all their pure and impure karma, which is not the truth.
又汝何所欲？
 What do you want?
凡從彼胎藏及從彼種子而生者，彼等於此為是父母？
 Who are the parents of those who are born from that womb and from that seed?
為非父母耶？
 Are you not a parent?
若言是父母者，汝言無父無母，不應道理。
 If you say they are parents, then you say that they have neither father nor mother, which is not reasonable.
若言彼非父母者，從彼胎藏及彼種子所生，而言非父非母，不應道理。
 If it is said that someone who is not his parents was born from his womb and his seed, then he is neither the father nor the mother, which does not make sense.
若時為父母，是時非男女；
 If they are parents, they are not men and women;
若時為男女，是時非父母；
 If they are a man and a woman, they are not their parents;
無不定過。
 Nothing is wrong.
又汝何所欲？
 What do you want?
為有彼處受生眾生，天眼不見？
 Why are there sentient beings there, invisible to the heavenly eye?
為無有耶？
 Why is there nothing?
若言有者，汝言無有化生眾生，不應道理。
 If you say there is, you are saying that there are no living beings, which is not true.
若言無者，是則撥無離想欲者、離色欲者、離三界欲者，不應道理。
 If it is said that there is none, it means that there is no reason for those who are free from desire, those who are free from sexual desire, and those who are free from the desire of the three realms.
又汝何所欲？
 What do you want?
為有阿羅漢性，而於彼起增上慢？
 Because he has the nature of an Arhat, he is more condescending to others?
為無有耶？
 Why is there nothing?
若言有者，汝言世間必定無有真阿羅漢，不應道理。
 If you say there is, you are saying that there must be no true Arhat in the world, which is not true.
若言無者，若有發起不正思惟，顛倒自謂是阿羅漢，此乃應是真阿羅漢，亦不中理。
 If it is said that there is no such thing, if there are those who initiate unhealthy thoughts and falsely claim that they are Arhats, then they should be true Arhats, and this is unreasonable.
又應問彼：
 You should also ask him:
汝何所欲？
 What do you want?
圓成實相法、依他起相法、遍計所執相法為有？
 Is it true that the Dharma of perfect reality, the Dharma of appearance arising from others, and the Dharma of all phenomena held by all calculations exist?
為無？
 For nothing?
若言有者，汝言無有一切諸法體相，不應道理。
 If you say there is, you are saying that there are no entities and forms of all dharmas, which is not true.
若言無者，應無顛倒，亦無染淨，不應道理。
 If it is said that there is none, there should be no confusion, no staining, and no truth.
如是若生後所受故，非不決定故，有生處故，有增上慢故，有三種相故，不應道理。
 If it is experienced after birth, it is not due to undetermination, due to the place of birth, and due to increased conceit. There are three kinds of reasons, which does not make sense.
是故此論非如理說。
 Therefore this argument is unreasonable.
妄計最勝論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 The most successful person to make false plans is to say that there is such a person, such as a recluse or a brahmin, who has such a view and makes such a conclusion:
婆羅門是最勝種類，剎帝利等是下劣種類；
 Brahmins are the most superior species, Kshatriyas and others are the inferior species;
婆羅門是白淨色類，餘種是黑穢色類；
 Brahman is of the white color type, and the remaining species are of the black and dirty color type;
婆羅門種可得清淨，非餘種類；
 Brahmin species can be pure and non-remnant species;
諸婆羅門是梵王子，從大梵王口腹所生，從梵所出，梵所變化，梵王體胤。
 Brahmins are Brahman princes, born from the mouth and belly of Brahma King, coming from Brahman, being transformed by Brahman, and having the body of Brahma King.
謂鬪諍劫諸婆羅門作如是計。
 It is said that the Brahmans who are trying to calamity and calamity are making such a plan.
問：
 ask:
何因緣故，諸婆羅門起如是見，立如是論？
 Why do Brahmans have such views and make such opinions?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，乃至廣說。
 The rational person says that if there is one thing, he should think deeply about it and even explain it widely.
以見世間真婆羅門性具戒故，有貪名利及恭敬故，作如是計。
 I made such a plan because I saw that the true Brahman nature in the world was virtuous, and because I was greedy for fame, wealth, and respect.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
為唯餘種類從父母產生？
 Are the only species born from parents?
為婆羅門亦爾耶？
 Is it a Brahmin?
若唯餘種類者，世間現見諸婆羅門從母產生，汝謗現事，不應道理。
 If there are only other kinds of Brahmans in the world who are born from mothers, you will slander the current situation and do not follow the truth.
若婆羅門亦爾者，汝先所說諸婆羅門是最勝種類，剎帝利等是下種類，不應道理。
 If Brahmins are the same, you said earlier that Brahmins are the most superior category, Kshatriyas and others are the inferior category, which does not make sense.
如從母產生，如是造不善業，造作善業，造身語意惡行，造身語意妙行，於現法中受愛不愛果，便於後世生諸惡趣，或生善趣。
 If you are born from the mother, you will create unwholesome karma, good karma, bad deeds of body, speech, and mind, and wonderful deeds of body, speech, and mind, and receive the consequences of love and disfavor in the present dharma, which will facilitate rebirth in various evil destinations or good destinies in future lives.
若三處現前，是彼是此，由彼由此，入於母胎，從之而生。
 If the three places are present, it is this and this, from which it enters the mother's womb and is born from it.
若世間工巧處，若作業處。
 If the world is a place of craftsmanship, it is a place of work.
若善不善，若王若臣，若機捷，若增進滿足。
 If it is good or not, if it is a king or a minister, if it is clever, if it increases satisfaction.
若為王顧錄以為給侍，若不顧錄。
 If you are a king, you will consider Lu as your servant, but if you don't, you will be considered as a servant.
若是老病死法，若非老病死法。
 If you die of old age and illness, if not, you die of old age and illness.
若修梵住已，生於梵世，若復不爾。
 If you have cultivated Brahma and lived in Brahma, you will be born in the Brahma world.
若修菩提分法，若不修習。
 If you practice Bodhidharma, if you don't practice it.
若悟聲聞菩提、獨覺菩提、無上菩提，若復不爾。
 If you realize Shravaka Bodhi, Sutra Enlightenment Bodhi, and Supreme Bodhi, then you will not be able to do so.
又汝何所欲？
 What do you want?
為從勝種類生，此名為勝？
 To be born from the kind of victory, is this called victory?
為由戒聞等耶？
 Why should we stop hearing and waiting?
若由從勝種類生者，汝論中說：
 If one is born from a superior species, your theory says:
於祠祀中，若戒聞等勝，取之為量。
 During the ancestral ceremony, if you hear something like it, take it as a measure.
如此之言，應不中理。
 Such a statement should be unreasonable.
若由戒聞等者，汝先所說諸婆羅門是最勝類，餘是下類，不應道理。
 If you listen to others from the precepts, you first said that Brahmins are the most superior category, and the rest are of the lower category, which does not follow the truth.
如是產生故，作業故，受生故，工巧業處故，增上故，彼所顧錄故，梵住故，修覺分故，證菩提故，戒聞勝故，不應道理。
 This is the reason why it is produced, because of the work, because of the rebirth, because of the skillful work, because of the increase, because of the record, because of the abiding of Brahma, because of the cultivation of enlightenment, because of the attainment of Bodhi, because of the victory of precepts and hearing, because of the principle.
是故此論非如理說。
 Therefore this argument is unreasonable.
妄計清淨論者，謂如有一，若沙門、若婆羅門、起如是見，立如是論：
 Those who vainly plan the theory of purity say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a theory:
若我解脫，心得自在，觀得自在。
 If I am liberated, my mind will be at ease and my outlook will be at ease.
謂於諸天微妙五欲堅著攝受，嬉戲娛樂，隨意受用，是則名得現法涅槃，第一清淨。
 It is said that the subtle five desires of the heavens are firmly absorbed, played and entertained, and used at will. This is called Nirvana, the first purity.
又有外道，起如是見，立如是論：
 There are also heretics who have such views and argue like this:
若有離欲惡不善法，於初靜慮得具足住，乃至得具足住第四靜慮，是亦名得現法涅槃，第一清淨。
 If there are evil and unwholesome dharmas that are freed from desire, and can be fully abided by meditation in the first stage, and even can be fully abided by meditation in the fourth period, this is also called Nirvana, the first purity of the manifested dharmas.
又有外道起如是見，立如是論：
 There are also outsiders who have such a view and argue like this:
若有眾生，於孫陀利迦河沐浴支體，所有諸惡皆悉除滅。
 If there are living beings who bathe in the Sundarika River, all evil will be eradicated.
如於孫陀利迦河如是，於婆湖陀河、伽耶河、薩伐底河、殑伽河等中沐浴支體，應知亦爾，第一清淨。
 Just like the Sundarika River, bathing branches in the Pohutuo River, Gaya River, Savati River, Suga River, etc., you should know that the first thing is purity.
復有外道，計持狗戒以為清淨，或持牛戒，或持油墨戒，或持露形戒，或持灰戒，或持自苦戒，或持糞穢戒等，計為清淨。
 Again, there are heretics who regard the dog precept as being pure, or the cow precept, or the ink precept, or the exposure precept, or the ashes precept, or the self-suffering precept, or the excrement precept, etc., as pure.
謂說現法涅槃外道，及說水等清淨外道作如是計。
 It is said that the heretics who teach about the present Dharma and Nirvana, and the heretics who talk about the purity of water and so on, make such a plan.
問：
 ask:
彼何因緣，起如是見，立如是論？
 What are the causes and conditions that lead to such a view and such a conclusion?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者：
 Manager:
謂如有一，為性尋思，乃至廣說。
 It is said that if there is one thing, think about it for nature, and even talk about it extensively.
彼謂得諸縱任自在、欲自在、觀行自在，名勝清淨。
 He said that he had gained freedom in indulgence, freedom in desire, freedom in contemplation and conduct, and the purity of his name.
然不如實知縱任自在等相。
 However, it is not as good as knowing the truth and allowing yourself to be at ease.
又如有一，計由自苦身故，自惡解脫；
 Another example is that there is a plan to achieve self-suffering and self-destruction;
或造過惡，過惡解脫。
 Or if you have done evil, you will be freed from it.
今應問彼：
 Now I should ask him:
汝何所欲？
 What do you want?
若有於妙五欲嬉戲受樂者，為離欲貪？
 If there is someone who plays and enjoys the five wonderful desires, is he free from desire and greed?
為未離耶？
 Why not leave?
若已離者，於世五欲嬉戲受樂，不應道理。
 If you have left, you will play and enjoy the five desires in the world and do not follow the principles.
若未離者，計為解脫清淨，不應道理。
 If you haven't left, it will be regarded as liberated and pure, and it will not follow the principles.
又汝何所欲？
 What do you want?
諸得初靜慮、乃至具足住第四靜慮者，彼為已離一切貪欲？
 Those who have attained the first stage of meditation and even attained the fourth stage of meditation, are they free from all greed?
為未離耶？
 Why not leave?
若言一切離者，但具足住乃至第四靜慮，不應道理。
 If it is said that everything is separated, but it has sufficient abiding and even the fourth level of meditation, it is not reasonable.
若言未離一切欲者，計為究竟解脫清淨，不應道理。
 If it is said that one has not given up all desires, it is regarded as ultimate liberation and purity, which is not true.
又汝何所欲？
 What do you want?
為由內清淨故究竟清淨？
 Why is it ultimately pure because it is internally pure?
為由外清淨故究竟清淨？
 Why is it ultimately pure because it is externally pure?
若由內者，計於河中沐浴而得清淨，不應道理。
 If one comes from the inside, it is unreasonable to think that bathing in the river will lead to purity.
若由外者，內具貪瞋癡等一切垢穢，但除外垢、便計為淨，不應道理。
 If it comes from the outside, there will be all kinds of impurities such as greed, anger, and ignorance inside. But if the impurities are removed, it will be regarded as pure, and it should not be justified.
又汝何所欲？
 What do you want?
為執受淨物故而得清淨？
 Obtaining purity by grasping and receiving pure things?
為執受不淨物故得清淨耶？
 Do you accept impure things for the sake of attachment and become pure?
若由執受淨物得清淨者，世間共見狗等不淨，而汝立計執受狗等得清淨者，不應道理。
 If one obtains purity by grasping and receiving pure things, dogs and other unclean things will be seen in the world, and you plan to grasp and accept pure objects such as dogs and acquire purity, which is not reasonable.
若由執受不淨物者，自體不淨而令他淨，不應道理。
 If one accepts impure things out of attachment, his own body will be impure and he will ask others to be purified, which is not the right thing to do.
又汝何所欲？
 What do you want?
諸受狗等戒者，為行身等邪惡行故而得清淨？
 Those who have received precepts such as dogs have become pure because of their evil deeds such as physical conduct?
為行身等正妙行故得清淨耶？
 Is it possible to be pure by performing good and wonderful deeds such as body?
若由行邪惡行者，行邪惡行而計清淨，不應道理。
 If someone who does evil deeds does evil and intends to be pure, it is not justified.
若由正妙行者，持狗等戒則為唐捐，而計於彼能得清淨，不應道理。
 If a person of Zhengmiao practice upholds the precepts such as dogs, it is a waste of money, and it is unreasonable to think that he can achieve purity.
如是離欲不離欲故，內外故，受淨不淨故，邪行正行故，不應道理。
 If one is free from desires and does not leave them, it is due to internal and external reasons, due to pure and impure feelings, due to wrong conduct and right conduct, it does not follow the principles.
是故此論非如理說。
 Therefore this argument is unreasonable.
妄計吉祥論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：
 Those who make false plans for auspiciousness say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion:
若世間日月薄蝕，星宿失度，所欲為事皆不成就；
 If the sun and moon eclipse in the world, and the stars are out of alignment, everything you want to do will not be accomplished;
若彼隨順，所欲皆成。
 If he obeys, everything he wants will come true.
為此義故，精勤供養日月星等，祠火誦呪，安置茅草，滿瓫頻螺果及餉佉等。
 For this reason, we diligently make offerings to the sun, moon, and stars, recite chants at the temple fire, place thatch grass, and fill the jars with conch shells, fruits, and salary.
謂曆算者作如是計。
 It is said that those who calculate by calendar make such calculations.
問：
 ask:
彼何因緣，起如是見，立如是論？
 What are the causes and conditions that lead to such a view and such a conclusion?
答：
 answer:
由教及理故。
 By teaching and reasoning.
教如前說。
 Teach as mentioned before.
理者，謂如有一，為性尋思，乃至廣說。
 The rational person says that if there is one thing, he should think deeply about it and even explain it widely.
彼由獲得世間靜慮，世間皆謂是阿羅漢。
 By attaining worldly tranquility, he is called an Arahant in the world.
若有欲得自身富樂，所祈果遂者，便往請問。
 If there is anyone who wishes to gain wealth and happiness for himself and have his prayers come true, then go and ask.
然彼不如實知業果相應緣生道理，但見世間日月薄蝕、星度行時，爾時眾生淨不淨業果報成熟，彼則計為日月等作。
 However, he does not know the truth about the corresponding causes of karma and fruits, but when he sees the eclipse of the sun and moon in the world and the movement of stars, when the fruits of pure and impure karma of all living beings mature, he will count them as the actions of the sun and moon.
復為信樂此事者建立顯說。
 For those who believe in and enjoy this matter, a clear explanation will be established.
今應問彼，汝何所欲？
 Now I should ask him, what do you want?
世間興衰等事，為是日月薄蝕星度等作？
 The rise and fall of the world, etc., are the sun, moon, eclipses, stars, etc.?
為淨不淨業所作耶？
 Is it done to purify and impure karma?
若言日等作者，現見盡壽隨造福非福業，感此興衰苦樂等果，不應道理。
 If you say that the author of Sun and others now sees that it is not a good deed to make good fortune at the end of his life, and he feels the consequences of the rise and fall of pain and joy, it is not reasonable.
若淨不淨業所作者，計日等作，不應道理。
 If it is caused by pure and unclean karma, counting the days and so on does not make sense.
如是日等作故，淨不淨業作故，不應道理。
 If you make mistakes every day, you will have pure impure karma and make mistakes, which is not the right reason.
是故此論非如理說。
 Therefore this argument is unreasonable.
如是十六種異論，由二種門發起觀察，由正道理推逐觀察，於一切種皆不應理。
 Such sixteen different opinions are observed from the two gates, and are deduced and observed from the correct principles. They should not be ignored in any of them.
瑜伽師地論卷第七
 Volume 7 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第八彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 8 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之五
 Among the local points, there are five of three places including Xun and Wait.
復次，云何雜染施設建立？
 Again, why should we build such facilities?
謂由三種雜染應知。
 It is said that it should be known from the three kinds of defilements.
何等為三？
 What is three?
一、煩惱雜染，二、業雜染，三、生雜染。
 1. Defilements of afflictions, 2. Defilements of karma, 3. Defilements of birth.
煩惱雜染云何？
 What are the worries and defilements?
嗢拕南曰：
 Fu Gaonan said:
自性、若分別、　　因、位、及與門、
 Self-nature, if distinction, cause, location, and door,
上品、顛倒攝、　　差別、諸過患。
 Top quality, upside-down photography, differences, and various faults.
當知煩惱雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒攝故，差別故，過患故。
 You should know that defilements and defilements are due to their own nature, due to distinctions, due to causes, due to positions, due to gates, due to superior qualities, due to inversions, due to differences, and due to faults.
解釋應知。
 The explanation should be known.
煩惱自性者，謂若法生時，其相自然不寂靜起；
 The nature of trouble means that if a dharma arises, its appearance will naturally not be silent;
由彼起故，不寂靜行相續而轉，是名略說煩惱自性。
 From that origin, the non-quiet formations continue and turn. This name briefly explains the nature of troubles.
煩惱分別者，或立一種。
 Those who are troubled and separated may establish one kind.
謂由煩惱雜染義故。
 It is said that the meaning is contaminated by troubles.
或分二種。
 Or divided into two types.
謂見道所斷、修道所斷。
 It is said that what is broken by seeing the Tao is broken by cultivating the Tao.
或分三種。
 Or three types.
謂欲繫、色繫、無色繫。
 It is called desire system, color system and colorless system.
或分四種。
 Or divided into four types.
謂欲繫記無記、色繫無記、無色繫無記。
 It is said that the desire system has no memory, the color system has no memory, and the colorless system has no memory.
或分五種。
 Or divided into five types.
謂見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷。
 It is said to be cut off by seeing suffering, cut off by seeing collection, cut off by seeing cessation, cut off by seeing the path, and cut off by cultivating the path.
或分六種。
 Or divided into six types.
謂貪、恚、慢、無明、見、疑。
 It is called greed, jealousy, arrogance, ignorance, prejudice, and doubt.
或分七種。
 Or divided into seven types.
謂七種隨眠：
 There are seven kinds of sleep:
一、欲貪隨眠，二、瞋恚隨眠，三、有貪隨眠，四、慢隨眠，五、無明隨眠，六、見隨眠，七、疑隨眠。
 1. Sleeping with desire and greed, 2. Sleeping with anger and hatred, 3. Sleeping with greed, 4. Sleeping with slowness, 5. Sleeping with ignorance, 6. Sleeping with seeing, 7. Sleeping with doubt.
或分八種。
 Or divided into eight types.
謂貪、恚、慢、無明、疑、見，及二種取。
 It refers to greed, jealousy, conceit, ignorance, doubt, opinion, and two kinds of grasping.
或分九種。
 Or divided into nine types.
謂九結，一、愛結，二、恚結，三、慢結，四、無明結，五、見結，六、取結，七、疑結，八、嫉結，九、慳結。
 The nine knots are: 1. Love knot, 2. Jealousy knot, 3. Arrogant knot, 4. Ignorance knot, 5. Seeing knot, 6. Taking knot, 7. Doubt knot, 8. Jealousy knot, and 9. Thrifty knot.
或分十種。
 Or divided into ten types.
一、薩迦耶見，二、邊執見，三、邪見，四、見取，五、戒禁取，六、貪，七、恚，八、慢，九、無明，十、疑。
 1. Views of Sakya, 2. Persistent views, 3. Wrong views, 4. Attachment to views, 5. Precepts and prohibitions, 6. Greed, 7. Hate, 8. Arrogance, 9. Ignorance, 10. Doubt.
或分一百二十八煩惱。
 Or divided into one hundred and twenty-eight troubles.
謂即上十煩惱，由迷執十二種諦建立應知。
 It is said that the above ten troubles are based on the twelve truths of obsession and should be known.
何等名為十二種諦？
 What are the twelve truths called?
謂欲界苦諦、集諦，色界苦諦、集諦，無色界苦諦、集諦。
 It is called the truth of suffering and the truth of suffering in the desire realm, the truth of suffering and the truth of suffering in the form realm, and the truth of suffering and the truth of suffering in the formless realm.
欲界增上彼遍智果，彼遍智所顯滅諦、道諦；
 The realm of desire increases with the fruit of universal wisdom, and the truth of cessation and path truth manifested by this universal wisdom;
色界增上彼遍智果，彼遍智所顯滅諦、道諦；
 The fruit of universal wisdom is added to the form realm, and the truth of cessation and the truth of path manifested by this universal wisdom;
無色界增上彼遍智果，彼遍智所顯滅諦、道諦。
 The fruit of universal wisdom is added to the formless realm, and the truth of cessation and path truth manifested by this universal wisdom.
此中於欲界苦、集諦、及於欲界增上滅、道諦、具有十煩惱迷執。
 Among them are the truth of suffering in the desire realm, the truth of accumulation, and the truth of increase and cessation in the desire realm, the truth of the path, which has the ten troubles and obsessions.
於色界苦、集諦，及於彼增上滅、道諦，除瞋，有餘煩惱迷執。
 The truth of suffering and accumulation in the form realm, as well as the truth of increase and cessation, the truth of path, can eliminate anger and the remaining troubles and obsessions.
如於色界，於無色界亦爾。
 Just like in the form realm, it is also the same in the formless realm.
於欲界對治修中，有六煩惱迷執。
 In the practice of remedying the desire realm, there are six worries and obsessions.
謂除邪見、見取、戒禁取、疑。
 It means eliminating wrong views, views, abstinence and doubts.
於色界對治修中，有五煩惱迷執。
 In the antidote practice of the form realm, there are five kinds of troubles and obsessions.
謂於上六中除瞋。
 It is said to eliminate anger among the above six.
如於色界對治修中，於無色對治修中亦爾。
 Just like in the practice of the antidote to the form realm, the same is true in the practice of the antidote to the formless realm.
如迷執，障礙亦爾。
 Like obsession, there are also obstacles.
薩迦耶見者，謂由親近不善丈夫、聞非正法、不如理作意故；
 What Sakya saw was that it was due to being close to an unwholesome husband, hearing the wrong Dharma, and acting unreasonably;
及由任運失念故，等隨觀執五種取蘊，若分別、不分別染污慧為體。
 And due to the loss of thought, the five kinds of clinging aggregates will be observed and grasped. If they are differentiated or not differentiated, the contaminated wisdom will be the body.
邊執見者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，執五取蘊為我性已，等隨觀執為斷為常，若分別、若不分別染污慧為體。
 The side-holding view means that due to being close to an unwholesome husband, hearing unrighteous Dharma, making unreasonable intentions, and due to letting go and losing thoughts, holding on to the five aggregates of grasping as my own nature, and so on, it is normal to break up with contemplation and holding. If you distinguish, if Wisdom is the body without discrimination.
邪見者，謂由親近不善丈夫、聞非正法、不如理作意故，撥因撥果，或撥作用，壞真實事，唯用分別染污慧為體。
 Wrong views are those caused by being close to an unwholesome husband, hearing non-righteous Dharma, or making unreasonable intentions, causing and removing effects, or removing effects, destroying real things, and only using the wisdom of distinguishing defilements as the body.
見取者，謂由親近不善丈夫、聞非正法、不如理作意故，以薩迦耶見、邊執見、邪見，及所依、所緣、所因俱有相應等法，比方他見，等隨觀執為最、為上、勝妙、第一，唯用分別染污慧為體。
 Seeing and taking means that due to being close to an unwholesome husband, hearing unrighteous Dharma, and acting unreasonably, there are corresponding Dharmas such as Sakya's view, side-holding view, and wrong view, as well as the dependence, object, and cause. Seeing, following the contemplation and grasping is the most, the best, the most wonderful, the first, only the wisdom of distinguishing defilements is the body.
戒禁取者，謂由親近不善丈夫、聞非正法、不如理作意故，即於彼見、彼見隨行若戒若禁，及所依、所緣、所因俱有相應等法，等隨觀執為清淨、為解脫、為出離，唯用分別染污慧為體。
 The term "precepts and prohibitions" means that due to being close to an unwholesome husband, hearing about non-righteous Dharma, or making unreasonable intentions, one sees and follows the precepts or taboos, and the dependence, object, and cause all have corresponding dharma, etc. Contemplating attachment is for purity, for liberation, for renunciation, and only uses the wisdom of distinguishing defilements as its body.
貪者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內可愛境界，若分別、不分別染著為體。
 Greed refers to the fact that the external and internal lovely realms are tainted by distinction and non-discrimination due to being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and letting one's luck wander away.
恚者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內非愛境界，若分別、不分別憎恚為體。
 Jealousy refers to being in a state of non-love both externally and internally due to being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and letting one's luck wander away.
慢者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內高下勝劣，若分別、不分別高舉為體。
 Arrogance means being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and being unlucky and careless. He is superior to inferior externally and internally.
無明者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於所知事，若分別、不分別染污無知為體。
 Ignorance refers to being ignorant of what is known, being discriminating, not discriminating, and defiled due to being close to an unwholesome husband, hearing non-righteous Dharma, having unreasonable thoughts, and being careless and lost in thoughts.
疑者，謂由親近不善丈夫、聞非正法、不如理作意故，即於所知事，唯用分別異覺為體。
 Those who are doubtful say that due to being close to an unwholesome husband, hearing unrighteous Dharma, and acting unreasonably, the only way to know things is to use discrimination as the basis.
煩惱因者，謂六種因。
 The causes of troubles are called six kinds of causes.
一、由所依故，二、由所緣故，三、由親近故，四、由邪教故，五、由數習故，六、由作意故。
 1. Because of the dependence, 2. Because of the cause, 3. Because of closeness, 4. Because of cults, 5. Because of number habits, 6. Because of intention.
由此六因，起諸煩惱。
 From these six causes, various troubles arise.
所依故者，謂由隨眠起諸煩惱。
 According to this, it is said that all the troubles arise from sleeping.
所緣故者，謂順煩惱境界現前。
 The reason is that the realm of troubles appears.
親近故者，謂由隨學不善丈夫。
 Being close to an old man is said to be a bad husband because of his studies.
邪教故者，謂由聞非正法。
 It is a heretical religion because it means hearing something that is not the true Dharma.
數習故者，謂由先殖數習力勢。
 The habit of counting is the result of the number habit.
作意故者，謂由發起不如理作意故，諸煩惱生。
 The thought of doing something wrong means that all kinds of troubles arise due to unreasonable thinking.
煩惱位者：
 Troubled person:
略有七種。
 There are slightly seven species.
一、隨眠位，二、纏位，三、分別起位，四、俱生位，五、耎位，六、中位，七、上位。
 1. Sleeping position, 2. Wrapping position, 3. Separate rising position, 4. Co-occurrence position, 5. Cui position, 6. Middle position, 7. Upper position.
由二緣故，煩惱隨眠之所隨眠。
 For two reasons, troubles sleep wherever they sleep.
一、由種子隨逐故；
 1. From the seed to the follower;
二、由彼增上事故。
 2. Increasing accidents from there.
煩惱門者，略由二門煩惱所惱。
 Those who suffer from the trouble gate are slightly troubled by the troubles of the two gates.
謂由纏門及隨眠門。
 It is called Youmao Gate and Suimian Gate.
纏門有五種。
 There are five kinds of tangle doors.
一、由不寂靜住故；
 1. Because it does not live in silence;
二、由障礙善故；
 2. Due to obstacles;
三、由發起惡趣惡行故；
 3. Caused by initiating bad deeds;
四、由攝受現法鄙賤故；
 4. Due to the despicable nature of the present Dharma;
五、由能感生等苦故。
 5. Due to being able to experience other sufferings.
云何隨眠門所惱？
 Why is Sui Mianmen worried?
謂與諸纏作所依故，及能引發生等苦故。
 It is said that it is dependent on entanglements and can cause such suffering.
又由七門，一切煩惱於見及修能為障礙應知。
 And from the seven doors, you should know that all troubles can be obstacles to view and practice.
謂邪解了故，不解了故，解了不解了故，邪解了迷執故，彼因依處故，彼怖所生故，任運現行故。
 It is said that the reason why the evil is solved, the reason why it is not understood, the reason why it is solved but not understood, the reason why the evil is solved is the confusion, the reason is that it depends on the place, the reason why the fear arises, the reason why it is carried out.
云何煩惱上品相？
 Why worry about being a good person?
謂猛利相及尤重相。
 It is called the fierce and powerful phase and the especially heavy phase.
此相略有六種。
 There are roughly six types of this phase.
一、由犯故；
 1. By accident;
二、由生故；
 2. Due to birth;
三、由相續故；
 3. Due to continuity;
四、由事故；
 4. Due to accidents;
五、由起惡業故；
 5. Due to bad karma;
六、由究竟故。
 6. Because of the ultimate reason.
由犯故者，謂由此煩惱纏故，毀犯一切所有學處。
 Those who commit sins are said to be entangled in troubles and destroy all their learning.
由生故者，謂由此故，生於欲界苦惡趣中。
 To say that one is born due to this means that one is born in the miserable realm of desire.
由相續故者，謂貪等行、諸根成熟少年盛壯、無涅槃法者。
 Due to the continuation of the relationship, it is said that there are behaviors such as greed, all the roots are mature and young, and there is no Nirvana.
由事故者，謂緣尊重田，若緣功德田，若緣不應行田而起。
 Those who are caused by accidents are said to be in the field of respect, if they are in the field of merit, and if they are in the field of unfavorable conduct, they arise.
由起惡業故者，謂由此煩惱纏故，以增上適悅心起身語業。
 The reason for causing bad karma is that it is because of the entanglement of troubles that the speech karma is caused by increasing the pleasant mind.
由究竟故者，謂此自性上品所攝，最初耎對治道之所斷故。
 Because of the ultimate reason, it is said that this superior quality of self-nature is taken in, and it is because of the determination of the path of governance in the first place.
煩惱顛倒攝者，謂七顛倒。
 Those who suffer from troubles and confusions are called seven confusions.
一、想倒，二、見倒，三、心倒，四、於無常常倒，五、於苦樂倒，六、於不淨淨倒，七、於無我我倒。
 1. Falling from thoughts, 2. Falling from seeing, 3. Falling from the heart, 4. Falling from nothingness, 5. Falling from pain and pleasure, 6. Falling from impurity, 7. Falling from not having a self.
想倒者，謂於無常、苦、不淨、無我中、起常、樂、淨、我妄想分別。
 Those who think about it are those who think about impermanence, suffering, impurity, no-self, permanence, happiness, purity, and self-centered thoughts.
見倒者，謂即於彼妄想所分別中，忍可欲樂，建立執著。
 Seeing the fall, it means that in the discrimination of those delusional thoughts, one can endure the pleasure of desire and establish attachment.
心倒者，謂即於彼所執著中貪等煩惱。
 Those who have an inverted mind refer to the troubles of greed and other attachments.
當知煩惱略有三種。
 You should know that there are three types of afflictions.
或有煩惱是倒根本，或有煩惱是顛倒體，或有煩惱是倒等流。
 Some worries are the root of inversion, some are inversions, and some are inversions.
倒根本者，謂無明。
 The fundamental thing is ignorance.
顛倒體者，謂薩迦耶見、邊執見一分、見取、戒禁取，及貪。
 Those who reverse the body refer to the view of Sakya, the view of side attachment, the view of taking, the prohibition of taking, and greed.
倒等流者，謂邪見、邊執見一分、恚、慢及疑。
 The reverse flow refers to wrong views, partial attachments, jealousy, arrogance and doubt.
此中薩迦耶見是無我我倒，邊執見一分是無常常倒，見取是不淨淨倒，戒禁取是於苦樂倒。
 Among them, Sakyamuni sees that there is no self and is self-defeating. Seeing that one point of attachment is impermanent and permanent. Seeing that grasping is impure and pure.
貪通二種，謂不淨淨倒及於苦樂倒。
 There are two types of covetousness, which means that impurity leads to happiness and suffering.
煩惱差別者，多種差別應知。
 Those who worry about differences should know the many differences.
謂結、縛、隨眠、隨煩惱、纏、暴流、軛、取、繫、蓋、株杌、垢、常害、箭、所有、根、惡行、漏、匱、燒、惱、有諍、火、熾然、稠林、拘礙，如是等類煩惱差別。
 It means knot, tie, sleep, trouble, entanglement, torrent, yoke, take, tie, cover, thorn, dirt, constant harm, arrow, all, root, evil deeds, drain, lack, burn, trouble, have Trouble, fire, blazing, thick forest, restraint, and so on are all different types of troubles.
當知此中，能和合苦，故名為結。
 You should know that this can harmonize suffering, so it is called knot.
令於善行不隨所欲，故名為縛。
 It prevents good deeds from following one's desires, so it is called binding.
一切世間增上種子之所隨逐，故名隨眠。
 All the seeds in the world are followed, so it is called Suimian.
倒染心故，名隨煩惱。
 Because of the inverse contamination of the mind, it is named as trouble.
數起現行，故名為纏。
 The number of occurrences is present, so it is called entanglement.
深難渡故，順流漂故故，名暴流。
 It is deep and difficult to cross, so it drifts with the current, so it is called violent current.
邪行方便，故名為軛。
 It is convenient for evil practices, so it is called a yoke.
能取自身相續不絕，故名為取。
 It can take itself continuously, so it is called taking.
難可解脫，故名為繫。
 It is difficult to escape, so it is called tie.
覆真實義，故名為蓋。
 It covers the true meaning, so it is called cover.
壞善稼田，故名株杌。
 It destroys good crops, so it is called Zhuhu.
自性染污，故名為垢。
 It is naturally defiled, so it is called dirt.
常能為害故，名為常害。
 Because it can always cause harm, it is called constant harm.
不靜相故，遠所隨故，故名為箭。
 Because it is not static, it follows far away, so it is called arrow.
能攝依事，故名所有。
 It can take photos according to things, so it is called all.
不善所依，故名為根。
 It is not a good place to rely on, so it is called the root.
邪行自性，故名惡行。
 Evil behavior is its own nature, so it is called evil behavior.
流動其心，故名為漏。
 It flows in the heart, so it is called leakage.
能令受用無有厭足，故名為匱。
 It can be used without any boredom, so it is called Kui.
能令所欲常有匱乏，故名為燒。
 It can cause a constant lack of what you want, so it is called burning.
能引衰損，故名為惱。
 It can cause damage, so it is called anger.
能為鬪訟諍競之因，故名有諍。
 It can be the cause of lawsuits and disputes, so it is called Youchao.
燒所積集諸善根薪，故名為火。
 It burns all the accumulated good roots, so it is called fire.
如大熱病，故名熾然。
 It's like a severe fever, hence the name Chiran.
種種自身大樹聚集，故名稠林。
 All kinds of big trees gather together, hence the name dense forest.
能令眾生樂著種種妙欲塵故，能障證得出世法故，名為拘礙。
 Because it can make sentient beings enjoy all kinds of wonderful desires, and because it can hinder the realization of the worldly law, it is called obstruction.
諸如是等煩惱差別，佛薄伽梵隨所增強，於彼種種煩惱門中建立差別。
 Such differences in defilements were strengthened by Buddha Bhagavan and established differences in the various gates of defilements.
結者，九結。
 Knots, nine knots.
謂愛結等，廣說如前。
 It is called love knot, etc., and it is widely said as before.
縛者，三縛。
 Those who are bound are three bounds.
謂貪瞋癡。
 It's called greed, anger and ignorance.
隨眠者，七種隨眠。
 There are seven types of sleepers.
謂欲貪隨眠等，廣說如前。
 It is said that desire and greed are followed by sleep, etc. It is widely said as before.
隨煩惱者，三隨煩惱。
 Those who follow the troubles, three follow the troubles.
謂貪瞋癡。
 It's called greed, anger and ignorance.
纏者，八纏。
 Those who are entangled, eight entanglements.
謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉妬、慳悋。
 It refers to the absence of shame, guilt, depression, sleep, restlessness, evil deeds, jealousy, and poverty.
暴流者，四暴流。
 The violent currents are the four violent currents.
謂欲暴流、有暴流、見暴流、無明暴流。
 It is called the violent current of desire, the violent current of existence, the violent current of seeing, and the violent current of ignorance.
如暴流，軛亦爾。
 Like a torrent, so is the yoke.
取者，四取。
 Those who take, take four.
謂欲取、見取、戒禁取、我語取。
 It is called desire grasping, view grasping, abstention and prohibition grasping, and self-speech grasping.
繫者，四繫。
 Department, four systems.
謂貪身繫、瞋身繫、戒禁取身繫，此實執取身繫。
 It is called the body system of greed, the body system of hatred, and the body system of abstention. This is the body system of attachment.
蓋者，五蓋，謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋。
 The five hindrances are: greed, anger, sleep, restlessness, and doubt.
株杌者，三株杌，謂貪瞋癡。
 Those with three thorns and three thorns are said to be greedy, angry and foolish.
如株杌，如是垢、常害、箭、所有、惡行亦爾。
 Like a tree, it has dirt, constant harm, arrows, everything, and bad deeds.
根者，三不善根。
 The roots are the three unwholesome roots.
謂貪不善根、瞋不善根、癡不善根。
 It is called the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion.
漏者，三漏。
 Those who leak, three leaks.
謂欲漏、有漏、無明漏。
 It is called the leakage of desire, leakage of existence, and leakage of ignorance.
匱者，三匱。
 Those who are deficient have three deficiencies.
謂貪瞋癡。
 It's called greed, anger and ignorance.
如匱，如是燒、惱、有諍、火、熾然、稠林亦爾。
 Such as the lack of food, such as burning, irritation, irritation, fire, blazing, and dense forest.
拘礙者有，五拘礙。
 There are five types of obstructions.
一、顧戀其身，二、顧戀諸欲，三、樂相雜住，四、闕隨順教，五、得微少善便生喜足。
 1. Caring for one’s own body, 2. Caring for desires, 3. Mixing happiness with others, 4. Following and obeying teachings, 5. Gaining joy and contentment when you get a little good.
煩惱過患者，當知諸煩惱有無量過患。
 Patients who have experienced troubles should know that all troubles have immeasurable faults.
謂煩惱起時，先惱亂其心，次於所緣發起顛倒，令諸隨眠皆得堅固，令等流行相續而轉。
 It is said that when trouble arises, the mind is first disturbed and disturbed, and then the object causes confusion, so that all subsequent drowsiness will be solidified, and all subsequent drowsiness will continue to turn around.
能引自害、能引他害、能引俱害；
 It can cause harm to oneself, harm to others, and harm to both;
生現法罪、生後法罪、生俱法罪；
 Dharma sins arising from birth, Dharma sins after birth, and Dharma sins inherent in birth;
令受彼生身心憂苦；
 Make the recipient suffer physical and mental distress;
能引生等種種大苦；
 It can cause all kinds of great sufferings such as rebirth;
能令相續遠涅槃樂；
 It can make the joy of Nirvana continue far away;
能令退失諸勝善法；
 It can cause you to lose all the superior and good Dharma;
能令資財衰損散失；
 Can cause assets to decline and be lost;
能令入眾不得無畏，悚懼無威；
 It can make people without fear, fear without authority;
能令鄙惡名稱流布十方，常為智者之所訶毀；
 It can cause despicable names to spread in all directions, and is often criticized by wise men;
令臨終時生大憂悔；
 Causes great sorrow and regret when dying;
令身壞已墮諸惡趣，生那落迦中；
 If the body is broken and has fallen into all the evil realms, he will be born in Naluka;
令不證得自勝義利。
 Let him not realize his own victory and righteousness.
如是等過無量無邊。
 Waiting like this has been immeasurable.
云何業雜染？
 What kind of defilements are there?
嗢拕南曰：
 Fu Gaonan said:
自性、若分別、　　因、位、及與門、
 Self-nature, if distinction, cause, location, and door,
增上品、顛倒、　　差別、諸過患。
 Increase quality, inversion, difference, and other faults.
當知業雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒故，差別故，過患故，解釋應知。
 You should know that karmic defilements are due to their own nature, due to distinctions, due to causes, due to positions, due to doors, due to superior qualities, due to inversions, due to differences, and due to faults. The explanation should be understood.
業自性云何？
 What is the nature of karma?
謂若法生時，造作相起；
 It is said that when Dharma arises, creation will arise;
及由彼生故，身行、語行於彼後時造作而轉；
 And since he was born, his body, actions, and words will be created and changed after him;
是名業自性。
 It is the nature of name karma.
業分別云何？
 What is the difference between karma and karma?
謂由二種相應知。
 It is said to be known by two kinds of correspondence.
一、由補特伽羅相差別故；
 1. Due to the difference between Putegara;
二、由法相差別故。
 2. Due to the difference in dharma.
此復二種，即善、不善十種業道。
 There are two kinds of these, namely, ten kinds of good and bad karma.
所謂殺生，離殺生；
 The so-called killing means abstaining from killing;
不與取，離不與取；
 Don’t give and take, leave and don’t give and take;
欲邪行，離欲邪行；
 Desires lead to evil practices, dissociation from desires leads to evil practices;
妄語，離妄語；
 Lie, stay away from lies;
離間語，離離間語；
 divisive language, divisive language;
麁惡語，離麁惡語；
 He said evil words, Li said evil words;
綺語，離綺語；
 Qiyu, from Qiyu;
貪欲，離貪欲；
 Greed, freedom from greed;
瞋恚，離瞋恚；
 Anger, away from anger;
邪見，離邪見。
 Wrong view, get rid of wrong view.
補特伽羅相差別建立者，謂如經言：
 The establishment of the difference between the Putegara phase is as stated in the sutra:
諸殺生者，乃至廣說。
 Those who kill living things will even speak widely.
殺生者者，此是總句。
 Those who kill living beings, this is the general sentence.
最極暴惡者，謂殺害心正現前故。
 The most violent and evil thing is when the murderous intention is present.
血塗其手者，謂為成殺，身相變故。
 Those whose hands are smeared with blood are said to have been killed and their physical appearance has changed.
害極害執者，謂斷彼命故，解支節故，計活命故。
 The most serious harm to those who are stubborn is to cut off their lives, to untie their branches, and to save their lives.
無有羞恥者，謂自罪生故。
 Those who have no shame are those who are born of self-sin.
無有哀愍者，謂引彼非愛故。
 If there is no sympathy, it is said that it is not love that attracts him.
有出家外道，名曰無繫，彼作是說：
 There is a monastic heretic named Wuxie, who said this:
百踰繕那內所有眾生，於彼律儀，若不律儀。
 All the sentient beings there will not obey the rules and regulations.
為治彼故，說如是言：
 In order to cure him, he said this:
一切有情所。
 Everything has feelings.
即彼外道復作是說：
 That is to say, the heretic again said:
樹等外物亦有生命。
 Trees and other external objects also have life.
為治彼故，說如是言：
 In order to cure him, he said this:
真實眾生所。
 The true place of all sentient beings.
此即顯示真實福德遠離對治，及顯示不實福德遠離對治。
 This means that real merit is far away from the remedy, and it shows that unreal merit is far away from the remedy.
如是所說諸句，顯示加行殺害。
 Such sentences indicate the practice of killing.
乃至極下捃多蟻等諸眾生所者，此句顯示無擇殺害。
 To the extreme, if there are many ants and other sentient beings, this sentence shows that there is no choice but to kill.
於殺生事若未遠離者，此顯遇緣容可出離。
 If you have not stayed away from killing, you can escape from this apparent fate.
謂乃至未遠離來，名殺生者。
 It is said that even if it is not far away, it is called a person who kills living things.
又此諸句略義者，謂為顯示殺生相貌、殺生作用、殺生因緣，及與殺生事用差別。
 In addition, the brief meaning of these sentences is to show the appearance of killing, the function of killing, the causes and conditions of killing, and the difference between killing and the purpose of killing.
又略義者，謂為顯示殺生如實、殺生差別、殺所殺生、名殺生者。
 In a brief sense, it means killing to show the reality of killing, the difference between killing, killing the living beings killed, and killing living beings in the name of killing.
又此諸句，顯能殺生補特伽羅相，非顯殺生法相。
 Furthermore, these sentences show the ability to kill and complement Tegara, but not the Dharma of killing.
復次，不與取者者，此是總句。
 Again, this is the general sentence for those who do not give to those who take it.
於他所有者，謂他所攝財穀等事。
 To his owner, it is said that he captured the wealth, valley and other things.
若在聚落者，謂即彼事於聚落中若積集、若移轉。
 If it is in a settlement, it means that things are accumulated or transferred in the settlement.
若閑靜處者，謂即彼事於閑靜處，若生、若集，或復移轉。
 If it is in a quiet place, it means that the thing is in a quiet place, if it arises, if it gathers, or if it changes again.
即此名為可盜物數者，謂所不與、不捨、不棄物。
 That is to say, this is called the number of things that can be stolen, and it is called the things that are not given, not given up, and not abandoned.
若自執受者，謂執為己有。
 If you hold on to the recipient by yourself, it is said that you hold on to it.
不與而取者，謂彼或時資具闕少，執為己有。
 Those who do not give but take, say that they may have few resources and hold on to what they have.
不與而樂者，謂樂受行偷盜事業。
 Those who are happy without giving are said to be happy and engage in stealing.
於所不與、不捨、不棄而生希望者，謂劫盜他欲為己有。
 Those who have hope for what they don’t give, don’t give up, and don’t give up are said to rob others because they want to keep them for themselves.
若彼物主非先所與，如酬債法，是名不與。
 If the owner of the property did not give it to him first, as in the law of paying debts, it is called not given.
若彼物主於彼取者而不捨與，是名不捨。
 If the owner of the property refuses to part with what he takes, this is called not giving up.
若彼物主於諸眾生不隨所欲受用而棄，是名不棄。
 If the owner does not abandon it to all sentient beings who do not want to use it as they wish, this is called not abandoning it.
自為而取者，謂不與而取故，及不與而樂故。
 Taking for one's own sake means taking without giving, and taking pleasure without giving.
饕餮而取者，謂所不與、不捨、不棄而希望故。
 Those who take it with gluttony are said to want it without giving it away, not giving it up, and not giving it up.
不清而取者，謂於所競物為他所勝，不清雪故。
 He who takes it without knowing clearly means that he has won the competition, and it is because he does not know how to win.
不淨而取者，謂雖勝他，而為過失垢所染故。
 Those who take it impurely mean that although they are better than others, they are stained by faults and stains.
有罪而取者，謂能攝受現法、後法非愛果故。
 Those who are guilty of taking it are said to be able to absorb the current dharma, and the later dharma is not the result of love.
於不與取若未遠離者，如前殺生相說應知。
 If you are not far away from taking things, you should know as mentioned before about killing.
所餘業道亦爾。
 The remaining career path is also yours.
此中略義者，謂由盜此故成不與取、若於是處如其差別、如實劫盜，由劫盜故得此過失，是名總義。
 The brief meaning of this is that it is due to robbery that the fault is not taken. If the place is the same as the difference, if the robbery is true, the fault is caused by robbery. This is the general meaning of the name.
又此中亦顯不與取者相，非不與取法相。
 In addition, it also appears that it is not related to the person who takes it, but it is not related to the method of taking it.
當知餘亦爾。
 You should know Yu Yier.
復次，欲邪行者者，此是總句。
 Again, for those who want to do evil, this is the general sentence.
於諸父母等所守護者，猶如父母於己處女，為適事他故，勤加守護，時時觀察，不令與餘共為鄙穢。
 To those whom parents and others protect, they are like parents to their own virgins. For the sake of others, they guard diligently and observe them at all times to prevent them from becoming despicable together with others.
若彼沒已，復為至親兄弟姊妹之所守護。
 If he survives, he will be protected by his closest brothers and sisters.
此若無者，復為餘親之所守護。
 If there is no such thing, it will be protected by the remaining relatives.
此若無者，恐損家族，便自守護。
 If there is no such thing, I am afraid of harming the family, so I will protect myself.
或彼舅姑，為自兒故，勤加守護。
 Or that uncle and aunt, who are diligently protecting their children.
有治罰者，謂諸國王，若執理者，以治罰法而守護故。
 Those who govern and punish are called kings. If they are in charge, they will protect them by administering and punishing the law.
有障礙者，謂守門者所守護故。
 Those with obstacles are said to be protected by gatekeepers.
此中略顯未適他者三種守護。
 Among them, there are three types of protection that are slightly unsuitable for others.
一、尊重至親眷屬自己之所守護，二、王執理家之所守護，三、諸守門者之所守護。
 1. Respect the protection of your close relatives and family members, 2. The protection of the king and his family, and 3. The protection of the gatekeepers.
他妻妾者，謂已適他。
 His wives and concubines are said to be suitable for him.
他所攝者，謂即未適他，為三守護之所守護。
 What he takes is said to be unsuitable for him, and is protected by the three guardians.
若由凶詐者，謂矯亂已而行邪行。
 If someone is ruthless and deceitful, it is said that he has done something wrong by correcting the chaos.
若由強力者，謂對父母等公然強逼。
 If it is done by a strong person, it is said to be blatant coercion against parents and others.
若由隱伏者，謂不對彼，竊相欣欲。
 If it comes from hiding, it means that it is not the other party, and it is secretly pleasing to each other.
而行欲行者，謂兩兩交會。
 And those who want to do what they want to do are said to meet each other.
即於此事非理欲心而行邪行者，謂於非道、非處非時，自妻妾所而為罪失。
 That is to say, in this matter, those who do evil things out of rational desire are said to be in the wrong way, in the wrong place and at the wrong time, and have committed sins against their wives and concubines.
此中略義者，謂略顯示若彼所行、若行差別、若欲邪行應知。
 The meaning of "abbreviation" here is that it means that you should know if you want to do something wrong, if you want to do something wrong, if you want to do something wrong.
復次，諸妄語者者，此是總句。
 Again, for all those who lie, this is the general sentence.
若王者，謂王家。
 If it is a king, it is called the royal family.
若彼使者，謂執理家。
 If he is an envoy, he is called the manager of the family.
若別者，謂長者居士。
 If he is someone else, he is called an elder or a layman.
若眾者，謂彼聚集。
 If there are many people, it is said that they are gathered together.
若大集中者，謂四方人眾聚集處。
 If there is a large concentration, it is called a place where people from all directions gather.
若已知者，謂隨前三所經語言。
 If it is known, it is said to follow the language of the first three sutras.
若已見者，謂隨曾見所經語言。
 If it has been seen before, it is said to be based on the words that have been seen before.
若由自因者，謂或因怖畏，或因味著。
 If it comes from its own cause, it is said that it is either due to fear or taste.
如由自因，他因亦爾。
 If there is a self-cause, there will be other causes as well.
因怖畏者，謂由怖畏殺、縛、治罰、黜責等故。
 Because of fear, it means fear of killing, binding, punishing, deposing, etc.
因味著者，謂為財穀、珍寶等故。
 Because of its flavor, it is said to be a source of wealth, treasure, etc.
知而說妄語者，謂覆想欲見而說語言。
 Those who know and speak lies are those who speak words after thinking about what they want to see.
此中略義者，謂依處故、異說故、因緣故、壞想故，而說妄語應知。
 The brief meaning of this is that you should be aware that you lie because of circumstances, different explanations, reasons, or bad thoughts.
復次，離間語者者，此是總句。
 Again, this is the general sentence for those who are divisive.
若為破壞者，謂由破壞意樂故。
 If it is a destroyer, it is because of the joy of destroying.
聞彼語已向此宣說，聞此語已向彼宣說者，謂隨所聞順乖離語。
 He who hears the words spoken to this person and hears the words spoken to the other person is said to follow what he hears.
破壞和合者，謂能生起喜別離故。
 Those who destroy harmony are said to be able to give rise to joy and separation.
隨印別離者，謂能乖違喜更生故。
 Those who follow the seal and leave are said to be able to be obedient and happy to be reincarnated.
憙壞和合者，謂於已生喜別離中心染污故。
 The destruction of harmony means that the center of happiness and separation has been defiled.
樂印別離者，謂於乖違喜更生中心染污故。
 The separation of happy seals means that the center of rebirth is polluted due to misbehavior and disobedience.
說能離間語者，謂或不聞，或他方便故。
 It is said that those who are able to speak divisive words may not hear it, or it is due to other conveniences.
此中略義者，謂略顯示離間意樂、離間未壞方便、離間已壞方便、離間染污心，及他方便應知。
 The meaning of this is that it means that it shows the pleasure of separation, the convenience of separation is not broken, the convenience of separation is broken, the mind of separation is polluted, and other conveniences should be known.
復次，麁惡語者者，此是總句。
 Again, this is the general sentence for those who speak evil words.
此中尸羅支所攝故，名語無擾動。
 Therefore, the name of the name is not disturbed because it is captured by the Shira branch.
文句美滑，故名悅耳。
 The sentences are beautiful and smooth, hence the name is pleasant to the ear.
增上欲解所發起故，非假偽故，非諂媚故，名為稱心。
 The reason why the desire to understand is initiated is not false or flattery, so it is called satisfying the heart.
不增益故，應順時機，引義利故，名為可愛。
 Because it does not gain anything, it should go with the timing, and it leads to righteousness and benefit, so it is called cute.
趣涅槃宮，故名先首。
 It is called Nirvana Palace, hence the name Xianshou.
文句可味，故名美妙。
 The sentences are delicious, hence the name is wonderful.
善釋文句，故名分明。
 He is good at explaining sentences, so he has a clear name.
顯然有趣，故名易可解了。
 It's obviously interesting, so the name is easy to understand.
攝受正法，故名可施功勞。
 It absorbs the righteous Dharma, so the name can be used to perform meritorious deeds.
離愛味心之所發起，故名無所依止。
 It is the origin of the heart away from the taste of love, so it is called nowhere to rely on.
不過度量，故名非可厭逆。
 But it is not measured, so it is called non-repulsive and reversible.
相續廣大，故名無邊無盡。
 The continuity is vast, so it is called boundless.
又從無擾動語乃至無邊無盡語，應知略攝為三種語。
 And from undisturbed speech to infinite and endless speech, it should be known that there are three kinds of speech.
一、尸羅律儀所攝語，謂一種。
 1. The words captured in the Shiluo Law are one kind.
二、等歡喜語，謂三種。
 2. There are three types of joyful words.
三、說法語，謂其所餘。
 3. Speak French and say the rest.
即此最後又有三種應知。
 That is to say, there are three more things to know at the end.
一、所趣圓滿語謂初一。
 1. The perfect language of interest is called the first day of the lunar month.
二、文詞圓滿語，謂次二。
 Second, the words and phrases are perfect, the second is the predicate.
三、方便圓滿語，謂其所餘。
 3. Use convenient and perfect words to describe the rest.
又於未來世可愛樂故，名可愛語。
 And in the future life, it will be lovely and happy, so it is called lovely words.
於過去世可愛樂故，名可樂語。
 Because he was lovely and happy in his past life, he is named Ke Le Yu.
於現在世事及領受可愛樂故，名可欣語及可意語。
 Because of the present worldly affairs and the enjoyment of lovely joy, they are named pleasant words and pleasant words.
應知即等歡喜語，名無量眾生可愛、可樂、可欣、可意語。
 You should know that these words of joy are words of love, joy, joy, and meaning to countless sentient beings.
即說法語，名三摩呬多語。
 That is to say, he speaks French and his name is Samajaya.
即尸羅支所攝語，名由無悔等漸次能引三摩地語。
 That is, the words captured by the Shilu branch, with names such as Wuhui, etc., can gradually be quoted in the Samadhi language.
此中毒螫語者，謂毀摩他言，縱瞋毒故。
 Those who are stung and uttered by poison are said to be talking about ruining the motha, which is caused by the poison of anger.
麁獷語者，謂惱亂他言，發苦觸故。
 Those who speak harshly are said to be annoyed and disturbed by other people's speech, which is caused by suffering.
所餘麁惡語，翻前白品應知。
 Bai Pin should be aware of all the bad words I said before turning over.
復次，諸綺語者者，此是總句。
 Again, for those who talk nonsense, this is the general sentence.
於邪舉罪時，有五種邪舉罪者。
 When it comes to committing evil acts, there are five types of evil acts.
言不應時故，名非時語者。
 Those who speak out of season are called those who speak out of season.
言不實故，名非實語者。
 The words are not true, so the name is not true.
言引無義故，名非義語者。
 Because the quotation has no meaning, the name is not meaning.
言麁獷故，名非法語者。
 Because of his rugged speech, he is called a non-French person.
言挾瞋恚故，名非靜語者。
 Because his words carry anger and anger, he is not called a person who speaks quietly.
又於邪說法時，不正思審而宣說故，名不思量語。
 Also, when preaching the Dharma in a heretical way, he proclaims the reason without considering it properly, and the name does not reflect on the words.
為勝聽者而宣說故，名不靜語。
 He speaks in order to win over the listeners, so his name is not quiet words.
非時而說，前後義趣不相屬故，名雜亂語。
 It is said out of time, and the meaning and interest of the preceding and following words do not belong to each other, so it is called gibberish.
不中理因而宣說故，名非有教語。
 If it is not reasonable and therefore it is preached, its name is not teaching.
引不相應為譬況故，名非有喻語。
 If the quotation does not correspond to the situation, it is an example, and the name is not a metaphor.
顯穢染故，名非有法語。
 It is obviously dirty, so the name is not French.
又於歌笑嬉戲等時，及觀舞樂、戲笑、俳說等時，有引無義語。
 Also when singing, laughing and playing, watching dance, music, joking, haiku, etc., some meaningless words are introduced.
此中略義者，謂顯如前說三時綺語。
 The brief meaning of this is that Xian Ru said the three-time fairy tale before.
復次，諸貪欲者者，此是總句。
 Again, for those who are greedy, this is the general sentence.
由猛利貪者，謂於他所有，由貪增上，欲為己有，起決定執故。
 Those who are greedy for profit will claim that they belong to others, and greed will increase, and they will want to have it for themselves, which leads to determination and persistence.
於財者，謂世俗財類。
 Regarding wealth, it is called worldly wealth.
具者，謂所受用資具。
 Those who have it are called the equipment used.
即此二種總名為物。
 That is to say, these two kinds of things are collectively called things.
凡彼所有定當屬我者，此顯貪欲生起行相。
 Everything that belongs to me must belong to me, and this shows the behavior arising from greed.
此中略義者，當知顯示貪欲自性、貪欲所緣、貪欲行相。
 The brief meaning of this is that it shows the nature of greed, the object of greed, and the behavior of greed.
復次，瞋恚心者者，此是總句。
 Again, this is the general sentence for those who have an angry mind.
惡意分別者，謂於他有情所，由瞋恚增上力，欲為損害，起決定執故。
 Those who make malicious distinctions mean that they are determined to do harm to others due to the increased power of anger and hatred.
當殺者，謂欲傷害其身。
 When someone kills, he means he wants to harm his body.
當害者，謂欲損惱其身。
 Those who want to harm are those who want to harm their bodies.
當為衰損者，謂欲令彼財物損耗。
 To call it a loss means to cause the other person's property to be wasted.
彼當自獲種種憂惱者，謂欲令彼自失財物。
 He should suffer from all kinds of worries, saying that he wants to make him lose his property.
此中略義，如前應知。
 The brief meaning of this should be known as before.
復次，諸邪見者者，此是總句。
 Again, for those who have wrong views, this is the general sentence.
起如是見者，此顯自心忍可欲樂當所說義。
 If you see it this way, it means that your mind can endure and be happy.
立如是論者，此顯授他當所說義。
 For those who argue in this way, this explicit teaching means what he should say.
無有施與、無有愛養、無有祠祀者，謂由三種意樂非撥施故。
 There is no giving, no loving care, and no shrine to worship. It is said that it is due to the three kinds of thoughts that happiness is not given.
一、財物意樂，二、清淨意樂，三、祀天意樂。
 1. The joy of wealth, 2. The joy of purity, and 3. The joy of worshiping God.
供養火天，名為祠祀。
 Making offerings to the Fire Heaven is called a temple.
又顯非撥戒修所生善能治所治故，及顯非撥施所生善能治所治故，說如是言：
 Furthermore, it is shown that the good deeds produced by non-appropriation of precepts can cure and cure everything, and it is shown that the good deeds produced by non-appropriation of charity can cure everything, so it is said:
無有妙行，無有惡行。
 There are no good deeds and no evil deeds.
又顯非撥此三種善能治所治所得果故，說如是言：
 It is also obvious that these three kinds of virtues cannot be used to cure the consequences, so it is said as follows:
無有妙行、惡行二業果及異熟。
 There are no good deeds, bad deeds, two kinds of karmic results, and no strange ripening.
又顯非撥流轉依處緣故，說如是言：
 It also shows that it is not due to the transfer of circulation, and it is said like this:
無有此世，無有他世。
 There is no this world and no other world.
又顯非撥彼所託緣故，及非撥彼種子緣故，說如是言：
 It also shows that it is not the reason why he was entrusted with it, and the reason why it is not the seed he said is this:
無母無父。
 Motherless and fatherless.
又顯非撥流轉士夫故，說如是言：
 It also shows that he is not a scholar who has been transferred to other places, so he said this:
無有化生有情。
 Sentence emerges from nothingness.
又顯非撥流轉對治還滅故，說如是言：
 It also shows that it is not a matter of turning around, treating, or destroying, so it is said as follows:
世間無有真阿羅漢，乃至廣說。
 There is no true Arhat in the world, not even Guangshuo.
已趣各別煩惱寂靜，故名正至。
 It has been separated from all troubles and is quiet, so it is called Zhengzhi.
於諸有情遠離邪行，行無倒行，故名正行。
 To keep away from evil conduct among all sentient beings, and to conduct without going backwards, hence the name Right Conduct.
因時，名此世間。
 Because of this, it is called this world.
果時，名彼世間。
 When it comes to fruition, it will be named in this world.
自士夫力之所作故，名為自然。
 Since the scholar's efforts were made, it is called nature.
通慧者，謂第六。
 Those who understand wisdom are called the sixth.
已證者，謂由見道。
 Those who have realized it are called the way of seeing.
具足者，謂由修道。
 Those who have it are said to have cultivated the Tao.
顯示者，自所知故，為他說故。
 The one who reveals knows the truth for himself and tells the truth for others.
我生已盡等，當知如餘處分別。
 I have finished my life, and I should know how to distinguish the rest.
此中略義者，謂顯示謗因、謗果、誹謗功用、謗真實事。
 The brief meaning of this is to show the cause, effect, function, and true things of slander.
功用者，謂殖種功用、任持功用，來往功用、感生業功用。
 Function refers to the function of breeding, the function of holding, the function of coming and going, and the function of inducing karma.
又有略義差別。
 There are also slight differences in meaning.
謂顯示誹謗若因、若果、若流轉緣、若流轉士夫，及顯誹謗彼對治還滅。
 It is said that if the slander is revealed as a cause, as a result, as a condition of circulation, as as a scholar, and if the slander is revealed, it will be eliminated.
又誹謗流轉者，應知謗因，不謗自相。
 Also, those who spread slander should know the cause of the slander and not slander themselves.
謗還滅者，應知謗彼功德，不謗補特伽羅。
 Those who slander will be destroyed should know the merits of slandering others and should not slander Putegara.
復次，白品一切，翻前應知。
 Again, you should know everything before reading.
所有差別，我今當說。
 All the differences, I will tell you now.
謂翻欲邪行中，諸梵行者者，此是總句。
 This is the general sentence for all those who are practicing the holy life in the evil deeds of desire.
當知此由三種清淨而得清淨。
 You should know that this is achieved by three kinds of purity.
一、時分清淨，二、他信清淨，三、正行清淨。
 1. Purity of time, 2. Purity of faith in others, 3. Purity of right conduct.
盡壽行故、久遠行故者，此顯時分清淨。
 Those who have traveled to the end of their lifespan, or those who have traveled for a long time, this shows that the time is pure.
諍處雪故名清，無違越故名淨，此二總顯他信清淨。
 Zhengchuxue is named Qing, and Wuyi Yue is named Jing. These two always show that his faith is pure.
此中或有清而非淨，應作四句。
 There may be something pure but not pure, so four sentences should be made.
初句者，謂實毀犯，於諍得勝。
 The first sentence means that the crime is actually destroyed and the objection is won.
第二句者，謂實不犯，於諍墮負。
 The second sentence means that if you don't violate the truth, you will fall into disgrace.
第三句者，謂實不犯，於諍得勝。
 The third sentence means that if you do not violate the truth, you will win the battle.
第四句者，謂實毀犯，於諍墮負。
 The fourth sentence means that the crime was actually destroyed and the crime was violated.
不以愛染身觸母邑故，名遠離生臭。
 Because he does not touch his mother's city with his body stained by love, he is known to be free from stench.
不行兩兩交會鄙事故，名遠離婬欲。
 Don't have sex with two people, it's a shame to stay away from lust.
不以餘手觸等方便而出不淨故，名非鄙愛，願受持梵行故，名遠離猥法。
 Because it is not impurity caused by convenient means such as touching with the remaining hand, it is not called disdain. Because it is willing to accept and uphold the holy life, it is called staying away from obscene dharma.
如是名為正行清淨具足。
 This is called pure and complete conduct.
當知略義即在此中。
 You should know that the brief meaning is here.
又翻妄語中，可信者，謂可委故。
 Also translated as lying, those who are trustworthy are said to be excused.
可委者，謂可寄託故。
 Those who can be entrusted are said to be able to be entrusted.
應可建立者，謂於彼彼違諍事中，應可建立為正證故。
 The fact that it should be established means that it should be established as a correct proof among those contradictory things.
無有虛誑者，於委寄中不虛誑故，不欺誷故。
 There is no falsehood, because there is no falsehood in the commission, and there is no deceit.
此中略義者，謂顯三種攝受。
 The brief meaning of this is that there are three kinds of acceptance.
一、欲解攝受，二、保任攝受，三、作用攝受。
 1. Desire to absorb, 2. Preserve to absorb, 3. Function to absorb.
復次，法相差別建立者，謂即殺生、離殺生等。
 Again, when the difference between the Dharma and the Dharma is established, it means killing, abstaining from killing, etc.
云何殺生？
 Why kill?
謂於他眾生起殺欲樂，起染污心，若即於彼起殺方便，及即於彼殺究竟中所有身業。
 It is said that the desire to kill and the defilement of the mind arise in other living beings, if the method of killing arises in that living being, and all the physical karma in that killing arises.
云何不與取？
 Why not take it with you?
謂於他攝物起盜欲樂，起染污心，若即於彼起盜方便，及即於彼盜究竟中所有身業。
 It is said that stealing desires and pleasures and defiled minds arise from the things he takes, if he steals the convenient methods, and he steals all the body karma in the end.
云何欲邪行？
 Why do you want to do evil?
謂於所不應行，非道、非處、非時起習近欲樂，起染污心，若即於彼起欲邪行方便，及於欲邪行究竟中所有身業。
 It is said that when one should not do something that is not the right way, in the wrong place, or at the wrong time, one becomes accustomed to the pleasures of desire, and causes a defiled mind.
云何妄語？
 Why are you lying?
謂於他有情起覆想說欲樂，起染污心，若即於彼起偽證方便，及於偽證究竟中所有語業。
 It is said that if a sentient being arises in his mind to think about sensual pleasures and has a defiled mind, then he will have the means to falsify it, and all the speech karma in the ultimate falsification will occur.
云何離間語？
 What's the divisive language?
謂於他有情起破壞欲樂，起染污心，若即於彼起破壞方便，及於破壞究竟中所有語業。
 It is said that destroying sensual pleasures and defiling minds in other sentient beings will destroy expedient means and destroy all speech karma in the ultimate state.
云何麁惡語？
 Yun Hejun said evil words?
謂於他有情起麁語欲樂，起染污心，若即於彼起麁語方便，及於麁語究竟中所有語業。
 It is said that the speech of desire and pleasure arises in another sentient being, and the defilement of the mind arises. If the speech of expedient means arises in that being, all the speech karma in the ultimate speech of speech arises.
云何綺語？
 What kind of nonsense is this?
謂起綺語欲樂，起染污心，若即於彼起不相應語方便，及於不相應語究竟中所有語業。
 It is said that the desire and pleasure of idle speech and the defilement of the mind arise, if the expediency of uncorresponding words arises at that time, and all the verbal karma in the ultimate uncorresponding words arise.
云何貪欲？
 Why greed?
謂於他所有起己有欲樂，起染污心，若於他所有起己有欲樂決定方便，及於彼究竟中所有意業。
 It is said that there are sensual pleasures and defiled minds in everything that arise, and if there are sensual pleasures in everything that determines the expedients, and all the mental karma in the ultimate end.
云何瞋恚？
 Why is he angry?
謂於他起害欲樂，起染污心，若於他起害欲樂決定方便，及於彼究竟中所有意業。
 It is said that harmful sensual pleasures arise in him, and a defiled mind arises. If he harms sensual pleasures, he determines the expedient, and all the mental karma in his ultimate state.
云何邪見？
 Why are you so evil?
謂起誹謗欲樂，起染污心，若於起誹謗欲樂決定方便，及於彼究竟中所有意業。
 It is said that slandering sensual pleasures causes a defiled mind. If slandering sensual pleasures determines the expedient and all the mental karma in that end.
云何離殺生？
 How can I avoid killing?
謂於殺生起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有身業。
 It is said that when killing arises the desire to resolve faults and the overcoming of good intentions, if the method of resting arises there, as well as all the body karma in the ultimate resting place.
如離殺生，如是離不與取乃至離邪見，應知亦爾。
 Such as abstaining from killing, abstaining from not giving and taking, and even abstaining from wrong views, you should know this.
此中差別者，謂於不與取起過患欲解，乃至於邪見起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有意業。
 The difference here is that the desire to resolve faults arises from not taking up wrong views, the desire to resolve faults arises from wrong views, the overcoming of good intentions, the method of resting in that place, and all the mental karma in the ultimate resting place.
如是十種略為三種，所謂身業、語業、意業。
 These ten types can be roughly divided into three types, the so-called physical karma, verbal karma, and mental karma.
即此三種廣開十種應知。
 That is to say, these three kinds of wide opening and ten kinds should be known.
業因云何？
 What's the cause?
應知有十二種相。
 It should be known that there are twelve types of phases.
一、貪，二、瞋，三、癡，四、自，五、他，六、隨他轉，七、所愛味，八、怖畏，九、為損害，十、戲樂，十一、法想，十二、邪見。
 1. Greed, 2. Hatred, 3. delusion, 4. Self, 5. Others, 6. Follow others, 7. The taste of love, 8. Fear, 9. Damage, 10. Play, 11. Dharma thoughts, twelve, wrong views.
業位云何？
 What is the business position?
應知略說有五種相。
 It should be known that there are five phases in brief.
謂耎位，中位、上位、生位、習氣位。
 It is called the 耎 position, the middle position, the upper position, the birth position, and the habitual position.
由耎不善業故，生傍生中。
 Due to bad karma, one is born next to another.
由中不善業故，生餓鬼中。
 Due to the unwholesome deeds, he was reborn as a hungry ghost.
由上不善業故，生那落迦中。
 Due to the above unwholesome deeds, he was born in Naluka.
由耎善業故，生人中。
 Due to his good deeds, he was born among people.
由中善業故，生欲界天中。
 Due to his good deeds, he was born in the heaven of desire realm.
由上善業故，生色、無色界。
 Due to superior good deeds, form and formless realms arise.
何等名為耎位不善業耶？
 What kind of unwholesome karma is called being in office?
謂以耎品貪瞋癡為因緣故。
 It is said that greed, anger and ignorance are the causes.
何等名為中位不善業耶？
 How is it called middle-level unwholesome karma?
謂以中品貪瞋癡為因緣故。
 It is said that the middle-grade greed, anger and ignorance are the causes.
何等名為上位不善業耶？
 How can it be called superior unwholesome karma?
謂以上品貪瞋癡為因緣故。
 It is said that the above-mentioned qualities are caused by greed, anger and ignorance.
若諸善業，隨其所應，以無貪、無瞋、無癡為因緣應知。
 If all good deeds are carried out according to their corresponding consequences, it should be known that there is no greed, no hatred, and no delusion as the causes and conditions.
何等生位業？
 What kind of birth karma?
謂已生未滅現在前業。
 It is said that the past karma has been born but has not yet been destroyed.
何等習氣位業？
 What kind of habitual position and karma?
謂已生已滅不現前業。
 It is said that the previous deeds that have been born and destroyed will not appear.
瑜伽師地論卷第八
 Volume 8 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第九彌勒菩薩說
 The Ninth Volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之六
 Six of the three places in the local classification are Xun and Sui.
復次，業門云何？
 Again, where is the industry?
此略有二種：
 There are two types of this:
一、與果門，二、損益門。
 One, the AND-Fruit Gate, and two, the Profit-Loss Gate.
與果門者，有五種應知。
 There are five things you should know about the Fruit Gate.
一、與異熟果，二、與等流果，三、與增上果，四、與現法果，五、與他增上果。
 1. With the fruit of unusual ripeness, 2. With the fruit of equal flow, 3. With the fruit that increases the quality, 4. With the fruit of the present Dharma, and 5. With the fruit of other things, the fruit increases with the quality.
與異熟果者，謂於殺生親近、修習、多修習故，於那洛迦中受異熟果。
 Those with unusually ripe fruits are those who get close to, practice, and practice killing living beings and receive unusually ripe fruits in Naraka.
如於殺生，如是於餘不善業道亦爾。
 Just like killing, so it is for other unwholesome karma.
是名與異熟果。
 It is the name of the unusually ripe fruit.
與等流果者，謂若從彼出，來生此間人同分中，壽量短促，資財匱乏，妻不貞良，多遭誹謗，親友乖離，聞違意聲，言不威肅，增猛利貪，增猛利瞋，增猛利癡，是名與等流果。
 Those who are in the same category as the stream of fruit, that is, if one comes out from there, the people here will be in the same category in the next life, with a short life span, lack of wealth, an unfaithful wife, many slanders, alienation from relatives and friends, hearing disobedient voices, and lack of dignity in speech, and increased intensity. Benefiting greed, increasing anger, increasing delusion, these are the fruits of equal flow.
與增上果者，謂由親近、修習、多修習諸不善業增上力故，所感外分光澤尠少，果不充實，果多朽敗，果多變改，果多零落，果不甘美，果不恒常，果不充足，果不便宜，空無果實。
 To increase the fruit, it is said that by being close to, practicing, and practicing more unwholesome deeds to increase the power, the external luster is less, the fruit is not full, the fruit is decayed, the fruit is changed, the fruit is scattered, and the fruit is The fruit is not sweet, the fruit is not constant, the fruit is not sufficient, the fruit is not cheap, the fruit is empty.
當知善業，與此相違。
 You should know that good karma is contrary to this.
與現法果者，有二因緣，善不善業與現法果：
 There are two causes and conditions for the manifestation of Dharma and fruit: wholesome and unwholesome karma and the manifestation of Dharma and fruit:
一、由欲解故；
 1. Because of desire to explain;
二、由事故。
 2. Due to accidents.
應知欲解復有八種。
 It should be known that there are eight kinds of solutions.
一、有顧欲解，二、無顧欲解，三、損惱欲解，四、慈悲欲解，五、憎害欲解，六、淨信欲解，七、棄恩欲解，八、知恩欲解。
 1. Want to understand caring, 2. Want to understand lack of concern, 3. Desire to understand harm, 4. Desire to understand compassion, 5. Desire to understand hatred, 6. Desire to understand pure faith, 7. Desire to abandon kindness, 8. Zhien wants to understand.
有顧欲解造不善業受現法果者，謂如有一，由增上欲解，顧戀其身，顧戀財物，顧戀諸有，造不善業。
 There are those who are concerned about the desire to resolve and create unwholesome karma and suffer the consequences of it. It is said that there is a person who, due to the increased desire to resolve, is concerned about his body, his property, and everything, and creates unwholesome karma.
無顧欲解所造善業受現法果者，謂如有一，以增上欲解，不顧其身，不顧財物，不顧諸有，造作善業。
 Those who do not care about the good deeds created by the desire to understand and receive the consequences of the Dharma are said to be like a person who, in order to increase the desire to understand, does good deeds regardless of his body, wealth, and everything else.
損惱欲解造不善業受現法果者，謂如有一，於他有情補特伽羅，以增上品損惱欲解造不善業。
 For those who suffer the consequences of unwholesome karma created by the desire to undo the harm, it is said that there is a sentient being who supplements Tegara in order to increase the quality of the unwholesome karma created by the desire to resolve the evil karma.
慈悲欲解所造善業受現法果者，謂如有一於他有情補特伽羅，以增上品慈悲欲解，造作善業。
 The good deeds created by compassion and desire to resolve are subject to the consequences of the Dharma. It is said that there is a sentient being who complements Tegara in order to increase the quality of compassion and desire to resolve and create good deeds.
憎害欲解造不善業受現法果者，謂如有一，於佛法僧及隨一種尊重處事，以增上品憎害欲解，造不善業。
 Those who hate harm and create unwholesome karma and receive the consequences of it are those who treat Buddha, Dharma, and Sangha with a kind of respect in order to increase their quality.
淨信欲解所造善業受現法果者，謂如有一，於佛法僧等，以增上品淨信欲解造作善業。
 Those who have pure faith and desire to understand the good deeds they have done will receive the consequences of the Dharma. It is said that there is a person who, for the Buddha, Dharma, Sangha, etc., increases the quality of pure faith and desires to understand the good deeds they have done.
棄恩欲解造不善業受現法果者，謂如有一，於父母所，及隨一種恩造之處，以增上品背恩欲解、欺誑欲解，酷暴欲解造不善業。
 Those who abandon kindness and create unwholesome karma and suffer the consequences of it are said to be those who create unwholesome karma in the place of their parents and in accordance with a kind of kindness to increase their quality.
知恩欲解所造善業受現法果者，謂如有一，於父母等，以增上品知恩欲解、報恩欲解所作善業。
 The good deeds created by knowing kindness and wishing to resolve are subject to the consequences of the Dharma. It is said that there is one person who, in order to increase the quality of the good deeds done by knowing kindness and wishing to resolve, and repaying kindness to parents and others.
由事故者，若不善業，於五無間及彼同分中，亦有受現法果者。
 Due to accidents and unwholesome deeds, there are also cases where the consequences of the Dharma will be experienced in the Five Uninterrupted and the same parts.
五無間業者，一、害母，二、害父，三、害阿羅漢，四、破僧，五、於如來所惡心出血。
 The five uninterrupted actions are: 1. harming the mother, 2. harming the father, 3. harming the Arhat, 4. destroying the Sangha, and 5. causing nausea and bleeding due to the Tathagata.
無間業同分者，謂如有一，於阿羅漢尼及於母所行穢染行，打最後有菩薩。
 Those who have the same share of uninterrupted karma can be said to have a Bodhisattva at the end of the filthy deeds performed by Arahani and his mother.
或於天廟、衢路、市肆立殺羊法，流行不絕。
 Or the method of killing sheep was established in Tianmiao, Qulu, and markets, which became popular all the time.
或於寄託得極委重親友、同心、耆舊等所，損害欺誑。
 Or in places where one places great trust in one's relatives, friends, colleagues, elders, etc., causing harm and deception.
或於有苦、貧窮、困乏、無依無怙，為作歸依，施無畏已，後返加害，或復逼惱。
 Or when you are suffering, poor, destitute, and helpless, you may seek refuge and give without fear, but later you may harm yourself, or you may be troubled again.
或劫奪僧門。
 Or rob monks.
或破壞靈廟。
 Or destroy the temple.
如是等業，名無間同分。
 Such karma and so on are called the same part without any difference.
若諸善業由事重故受現法果者，謂如有一，母無正信，勸進開化，安置建立於具信中。
 If all the good deeds are due to repeated events and receive the results of the Dharma, it is said that if there is one, the mother has no correct faith, and she is encouraged to be enlightened and placed in the foundation of the faith.
如無正信，於具信中；
 If you don’t have true faith, then keep it in faith;
如是犯戒，於具戒中；
 If you violate the precepts, you are within the prescribed precepts;
慳悋，於具捨中；
 To be frugal, to live in the possession of utensils;
惡慧，於具慧中亦爾。
 Bad wisdom is also found in the wisdom.
如母，父亦爾。
 Like mother, so is father.
或於起慈定者供養承事。
 Or make offerings to those who are compassionate.
如於起慈定者，如是於起無諍定、滅盡定、預流果、阿羅漢果供養承事亦爾。
 Just like those who have arisen the concentration of loving-kindness, they have also provided offerings and services to those who have arisen the concentration of non-questioning, the concentration of cessation, the fruit of pre-streaming, and the fruit of Arahantship.
又親於佛所供養承事。
 He also made offerings and services to the Buddha in person.
如於佛所，如是於學無學僧所亦爾。
 As it is for the Buddha, so it is for the unlearned monk.
若即於此尊重事中，與上相違，由損害因緣起不善業，受現法果。
 If this respect is contrary to the above, unwholesome karma will be caused by damaging causes and conditions, and you will suffer the consequences.
與他增上果者，謂亦由受現法果業。
 Those who increase the fruit with him are those who also experience the fruits of Dharma.
猶如如來所住國邑，必無疾疫災橫等起。
 Just like the country where the Tathagata lives, there will be no disease or disaster.
佛神力故，無量眾生無疾無疫，無有災橫，得安樂住。
 Due to the divine power of the Buddha, countless sentient beings are free from disease, disease, and disasters, and can live in peace and happiness.
如佛世尊，如是轉輪聖王及住慈定菩薩亦爾。
 Such as the Buddha, the World-Honored One, such as the Wheel-turning Holy King and the Bodhisattva of Compassion and Concentration.
若諸菩薩以大悲心觀察一切貧窮困苦業天所惱眾生，施以飲食財穀庫藏皆令充足，由此因緣，彼諸眾生得安樂住。
 If Bodhisattvas observe with great compassion all the sentient beings who are troubled by their deeds and deeds, and provide them with food, drink, wealth, grain, and treasury, they will be able to live peacefully and happily.
如是等類，是他增上所生現法受業應知。
 Such as this and so on, he should know that he has increased the karma of his birth and appearance.
損益門者，謂於諸有情，依十不善業道，建立八損害門，何等為八？
 The door of loss and damage means that for all sentient beings, according to the ten unwholesome karma paths, eight doors of damage are established. What are the eight doors?
一、損害眾生，二、損害財物，三、損害妻妾，四、虛偽友證損害，五、損害助伴，六、顯說過失損害，七、引發放逸損害，八、引發怖畏損害。
 1. Damage to living beings, 2. Damage to property, 3. Damage to wives and concubines, 4. Damage to false friends, 5. Damage to companions, 6. Damage to manifest negligence, 7. Damage to inducing indulgence, 8. Damage to inducing fear.
與此相違，依十善業道，建立八利益門應知。
 Contrary to this, it should be known that the Eight Gates of Benefit should be established according to the ten good karma paths.
業增上云何？
 What's the point of increasing your career?
謂猛利極重業。
 It's called fierce profit and extremely heavy industry.
當知此業由六種相。
 You should know that this karma has six forms.
一、加行故；
 1. Adding behavior;
二、串習故；
 2. Blending habits;
三、自性故；
 3. Self-nature;
四、事故；
 4. Accident;
五、所治一類故；
 5. Treat the same type of disease;
六、所治損害故。
 6. The damage caused by the treatment.
加行故者，謂如有一，由極猛利貪瞋癡纏，及極猛利無貪、無瞋、無癡加行，發起諸業。
 As for the additional actions, it is said that there is a situation where all kinds of karma are initiated due to extreme sharpness, greed, hatred and delusion, and extreme sharpness without greed, hatred and delusion.
串習故者，謂如有一，於長夜中，親近、修習、若多修習不善善業。
 The term "string practice" means that there is a person who, during a long night, gets close to, practices, and practices many unwholesome deeds.
自性故者，謂於綺語，麁惡語為大重罪；
 Because of one's own nature, it is said that it is a serious crime to speak nonsense and evil words;
於麁惡語，離間語為大重罪；
 It is a grave crime to speak harshly and slanderously;
於離間語，妄語為大重罪；
 As for divisive words, lying is a serious crime;
於欲邪行，不與取為大重罪；
 It is a grave sin to refuse to take what you desire;
於不與取，殺生為大重罪；
 To take without giving, killing is a grave crime;
於貪欲，瞋恚為大重罪；
 In terms of greed and anger, they are serious sins;
於瞋恚，邪見為大重罪。
 In anger, wrong views are a serious crime.
又於施性，戒性無罪為勝；
 Also in the nature of charity, the nature of abstinence and guilt is the victory;
於戒性，修性無罪為勝。
 In terms of discipline, cultivating one's nature without sin is the victory.
於聞性，思性無罪為勝；
 As for the nature of hearing, the nature of thinking is guiltless and wins;
如是等。
 If so, wait.
事故者，謂如有一，於佛法僧及隨一種尊重處事，為損為益，名重事業。
 If there is an accident, it is said that if one behaves with respect to the Buddha, the Dharma, and the Sangha, it will be a loss instead of a benefit, and the name is important for the cause.
所治一類故者，謂如有一，一向受行諸不善業，乃至壽盡無一時善。
 The one type of person who governs it is said to be a person who has always been subjected to all kinds of bad deeds, and even to the end of his life, there is no good deeds for a while.
所治損害故者，謂如有一，斷所對治諸不善業，令諸善業離欲清淨。
 The harm that is cured is said to be like one: it cuts off all the unwholesome karma that is being cured, and makes all the good karma free from desires and purify it.
業顛倒云何？
 What's wrong with the industry?
此有三種應知。
 There are three things you should know about this.
一、作用顛倒，二、執受顛倒。
 1. Inversion of function, 2. Inversion of attachment and reception.
三、憙樂顛倒。
 3. Inversion of joy.
作用顛倒者，謂如有一，於餘眾生思欲殺害，誤害餘者。
 The function is reversed, that is, if there is a person who wants to kill other sentient beings and harms the others by mistake.
當知此中，雖有殺生，無殺生罪；
 You should know that although there is killing, there is no crime of killing;
然有殺生種類、殺生相似同分罪生。
 However, there are different types of killing, and killing is similar and divided into sins.
若不誤殺其餘眾生，然於非情加刀杖已，謂我殺生。
 If I don't kill other sentient beings by mistake, but I add a knife and a stick to Wu Qing, I will kill them.
當知此中，無有殺生，無殺生罪；
 You should know that there is no killing or sin of killing in this;
然有殺生種類、殺生相似同分罪生。
 However, there are different types of killing, and killing is similar and divided into sins.
如殺生業道，如是不與取等一切業道，隨其所應，作用顛倒應知。
 You should be aware that the karma of killing, non-taking, and other karma are as follows, and their functions are reversed.
執受顛倒者，謂如有一，起如是見，立如是論，無施無愛，乃至廣說一切邪見。
 Those who cling to and receive things upside down, say that there is such a thing, have such views, establish such opinions, have no charity and no love, and even talk about all wrong views.
彼作是執：
 What he does is:
畢竟無有能殺、所殺，若不與取乃至綺語，亦無施與、受齋、修福、受學尸羅；
 After all, there is no one who can kill or be killed, and if one does not give, take, or even talk nonsense, there is no one who can give, receive fasts, practice blessings, or receive the practice of shira;
由此因緣，無罪無福。
 Due to this reason, there is no sin and no blessing.
又如有一，起如是見，立如是論：
 Another example is that there is such a view and the following conclusion:
若有眾生憎梵、憎天、憎婆羅門。
 If there are living beings who hate Brahman, hate Heaven, and hate Brahman.
若彼憎惡，唯應殺害。
 If he hates him, he should be killed.
殺彼因緣，唯福無罪。
 If you kill him because of his fate, you will be blameless.
又於彼所起不與取乃至綺語，唯獲福德，無有非福。
 Moreover, he does not give, take, or even talk nonsense, but only obtains merit, which is nothing but blessing.
憙樂顛倒者，謂如有一，不善業道現前行時，如遊戲法，極為憙樂。
 The inversion of joy and happiness means that if there is an unwholesome karma, it is like playing a game, and it is extremely joyful.
業差別云何？
 What's the difference in industry?
謂有作業，有不作業；
 It is said that there is homework and there is no homework;
有增長業，有不增長業；
 There are businesses that grow and there are businesses that don’t;
有故思業，有不故思業；
 There is a reason to think about your career, and there is a reason not to think about your career;
如是定異熟業、不定異熟業，異熟已熟業、異熟未熟業。
 In this way, different ripe karma and different ripe karma are determined, different ripe and unripe karma are different.
善業、不善業、無記業，律儀所攝業、不律儀所攝業、非律儀非不律儀所攝業，施性業、戒性業、修性業，福業、非福業、不動業，順樂受業、順苦受業、順不苦不樂受業，順現法受業、順生受業、順後受業，過去業、未來業、現在業，欲繫業、色繫業、無色繫業，學業、無學業、非學非無學業，見所斷業、修所斷業、無斷業。
 Good karma, unwholesome karma, unrecorded karma, karma caused by disciplinary rules, karma caused by irregular rites, karma caused by non-disciplined rites and non-disciplined rites, karma of charity, karma of morality, karma of cultivation, karma of blessing, karma of non-blessing , do not have karma, accept karma that follows pleasure, accept karma that is painful, accept karma that is neither painful nor pleasant, accept karma that follows the present law, accept karma that follows birth, receive karma that follows the future, past karma, future karma, present karma, desire-related karma, color-related karma, Colorless karma, study, no study, non-study, no study, no karma, no karma, no karma.
黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑非白無異熟業能盡諸業。
 Black and white different cooked karma, white and white different cooked karma, black and white and black and white different cooked karma, and neither black nor white and non-different cooked karma can complete all kinds of karma.
曲業、穢業、濁業、清淨業、寂靜業。
 Bad karma, dirty karma, turbid karma, pure karma, and peaceful karma.
作業者，謂若思業，若思已所起身業、語業。
 Those who work are said to be thinking about their karma, thinking about their karma and speech karma that they have already started.
不作業者，謂若不思業，若不思已不起身業、語業。
 Those who do not do any work are those who do not think about their karma. If they do not think about their karma, they will no longer have any karma or speech karma.
增長業者，謂除十種業。
 To increase one's business is to eliminate ten kinds of business.
何等為十？
 What is ten?
一、夢所作業，二、無知所作業，三、無故思所作業，四、不利不數所作業，五、狂亂所作業，六、失念所作業，七、非樂欲所作業，八、自性無記業，九、悔所損業，十、對治所損業。
 1. Work done by dreams, 2. Work done by ignorance, 3. Work done by thoughts without reason, 4. Work done by failure to count, 5. Work done by madness, 6. Work done by loss of thoughts, 7. Work done by non-pleasure, 8. Work done by self. Nature has no memory of karma, 9. Regret the damaged karma, 10. Correct the damaged karma.
除此十種，所餘諸業名為增長。
 In addition to these ten types, the remaining karma is called growth.
不增長業者，謂即所說十種業。
 If there is no increase in business, it means that the ten kinds of business are mentioned.
故思業者，謂故思已。
 Those who think about the past are said to have thought about the past.
若作業、若增長業。
 If you work, if you increase your karma.
不故思業者，謂非故思所作業。
 Those who do not think for reasons are said to do things without thinking for reasons.
順定受業者，謂故思已，若作若增長業。
 Those who are willing to accept it are said to have thought about it for a long time, and if they do it, they will increase their karma.
順不定受業者，謂故思已，作而不增長業。
 Those who obey and are not determined are said to be thinking about the past and doing things without increasing their karma.
異熟已熟業者，謂已與果業。
 Those who are already mature are said to have had fruit karma.
異熟未熟業者，謂未與果業。
 Those who are unripe or unripe are called unripe fruit karma.
善業者，謂無貪、無瞋、無癡為因緣業。
 A good person means one who has no greed, no hatred, and no delusion as karma.
不善業者，謂貪瞋癡為因緣業。
 Unwholesome people refer to greed, anger, and ignorance as karma.
無記業者，謂非無貪、無瞋、無癡為因緣，亦非貪瞋癡為因緣業。
 The unrecorded karma means that neither greed, hatred nor delusion is the cause and condition, nor is greed, hatred and delusion the cause and condition.
律儀所攝業者，謂或別解脫律儀所攝業，或靜慮等至果斷律儀所攝業，或無漏律儀所攝業。
 Those caught by the rules and regulations can be said to either be free from the actions taken by the rules, or to meditate and resolutely resolve the actions taken by the rules, or to have no leakage of the actions taken by the rules.
不律儀所攝業者，謂十二種不律儀類所攝諸業。
 Those affected by irregularities are called the karma caused by the twelve types of irregularities.
何等十二不律儀類？
 What kind of irregularities are there?
一、屠羊，二、販鷄，三、販猪，四、捕鳥，五、罝兔，六、盜賊，七、魁膾，八、守獄，九、讒刺，十、斷獄，十一、縛象，十二、呪龍。
 1. Slaughtering sheep, 2. Selling chickens, 3. Selling pigs, 4. Catching birds, 5. Hares, 6. Thieves, 7. Leaders, 8. Guarding prisons, 9. Slanders, 10. Breaking prisons, 11. , tie the elephant, twelve, the dragon.
非律儀非不律儀所攝業者，謂除三種律儀業及不律儀類業，所餘一切善、不善、無記業。
 Those who are caught by non-disciplined rituals and non-disciplined rituals refer to all the good, unwholesome and unrecorded karma remaining after the three types of ritual karma and irregular karma.
施性業者，謂若因緣、若等起、若依處、若自性。
 The person who gives nature is said to be like cause and condition, like origin, like dependence, and like self-nature.
彼因緣者，謂以無貪、無瞋、無癡為因緣。
 The cause and condition is that there is no greed, no hatred, and no delusion as the cause and condition.
彼等起者，謂無貪、無瞋、無癡俱行，能捨所施物、能起身語業思。
 Those who have arisen are said to have no greed, no hatred, and no delusion. They are able to give up what they have given, and they are able to stand up and think about their actions.
彼依處者，謂以所施物及受者為依處。
 The place of reliance is the object given and the recipient.
彼自性者，謂思所起能捨所施物身業、語業。
 His own nature means that he can give up all his physical and verbal deeds as a result of his thoughts.
如施性業，如是戒性業、修性業隨其所應應知。
 It should be known that such as applying karma, abstaining from karma, and cultivating karma.
此中戒性業，因緣、等起如前。
 The precepts, causes and conditions arise as before.
自性者，謂律儀所攝身語業等。
 Self-nature refers to the body, speech, actions, etc. captured by the rules and regulations.
依處者，謂有情、非有情數物。
 Those who rely on the place are called sentient and non-sentient objects.
修性因緣者，謂三摩地因緣，即無貪、無瞋、無癡。
 Those who practice the cause and condition of nature are called the cause and condition of samadhi, that is, no greed, no hatred, and no delusion.
等起者，謂彼俱行引發定思。
 Those who wait for it are said that their actions will lead to meditation.
自性者，謂三摩地。
 The self-nature is called samadhi.
依處者，謂十方無苦無樂等有情界。
 The place of reference is the realm of sentient beings in the ten directions, where there is no suffering, no happiness, etc.
又具施戒修者所有相貌，應知一切如餘處說。
 Also, having the appearance of a person who practices precepts, one should know that everything is just like what I have said.
福業者，謂感善趣異熟，及順五趣受善業。
 Those who are blessed are those who are familiar with the good destinies and receive good deeds in accordance with the five destinies.
非福業者，謂感惡趣異熟，及順五趣受不善業。
 Those who are not blessed are those who feel the bad destinies and are familiar with them, and those who follow the five destinies and receive unwholesome karma.
不動業者，謂感色、無色界異熟，及順色、無色界受善業。
 Those who do not move are those who are sensitive to form and formless realms and receive good deeds along the form and formless realms.
順樂受業者，謂福業及順三靜慮受不動業。
 Those who are happy and happy are those who have good fortune and the three calm, calm and immovable karma.
順苦受業者，謂非福業順不苦不樂受業者，謂能感一切處阿賴耶識異熟業，及第四靜慮以上不動業。
 Those who accept suffering are those who accept non-blessing karma, those who are compliant, neither suffering nor happy, those who are able to sense all the different and familiar karma of alaya consciousness, and those who have no karma above the fourth level of meditation.
順現法受業者，謂能感現法果業。
 Those who are obedient to the present Dharma are those who can sense the fruits and karma of the present Dharma.
順生受業者，謂能感無間生果業。
 Those who follow the path of birth are those who can sense the fruitful karma of endless birth.
順後受業者，謂能感彼後生果業。
 Those who follow suit are those who can feel the fruitful karma of others.
過去業者，謂住習氣位，或已與果、或未與果業。
 In the past, it was said that living in the habitual position may have resulted in fruition, or may not have resulted in fruition.
未來業者，謂未生未滅業。
 Future business refers to business that has not yet been born or destroyed.
現在業者，謂已造、已思、未謝滅業。
 The current industry refers to the karma that has been created, thought about, and has not yet been eliminated.
欲繫業者，謂能感欲界異熟，墮欲界業。
 Those who are in the realm of desire are those who can feel the strangeness and familiarity of the realm of desire and fall into the realm of desire.
色繫業者，謂能感色界異熟，墮色界業。
 Those who work in the color system are said to be able to sense the strangeness and ripeness of the color world and the deeds in the color world.
無色繫業者，謂能感無色界異熟，墮無色界業。
 Those who are formless are those who can sense the strangeness and ripeness of the formless realm and fall into the formless realm.
學業者，謂若異生、若非異生，學相續中所有善業。
 Those who study mean that whether they are born differently or not, they should learn all the good deeds in the continuum.
無學業者，謂無學相續中所有善業。
 Those who have no learning are those who have no good deeds in the continuum of learning.
非學非無學業者，謂除前二，餘相續中所有善、不善、無記業。
 Those who are neither learned nor without learning mean that except for the first two, there are all good, bad and unrecorded karma in the continuum.
見所斷業者，謂受惡趣不善等業。
 Seeing the karma that has been cut off is said to be suffering from bad karma in the bad realm.
修所斷業者，謂受善趣善、不善、無記業。
 The karma that is broken by cultivation is said to be good, bad, and unrecorded karma.
無斷業者，謂世出世諸無漏業。
 Unbroken karma means that there is no karma in this world.
黑黑異熟業者，謂非福業。
 Those who are black, black, and mature are said to be unlucky karma.
白白異熟業者，謂不動業。
 Those who are familiar with things in vain are said to have no business.
黑白黑白異熟業者，謂福業。
 Those who are familiar with black and white are called blessed karma.
有不善業為惡對故，由約未斷非福業時所有福業而建立故。
 There are unwholesome karma that are bad karma, and they are established by all the good karma when the non-blessing karma has not been cut off.
非黑非白無異熟業能盡諸業者，謂出世間諸無漏業，是前三業斷對治故。
 The mature karma that is neither black nor white can eliminate all karma. It is said that there is no karma in the world. This is because the first three karma are eliminated and counteracted.
曲業者，謂諸外道善不善業。
 Qu industry refers to the good and unwholesome karma of all outsiders.
穢業者，謂即曲業亦名穢業。
 Dirty industry is also called dirty industry.
又有穢業，謂此法異生於聖教中顛倒見者、住自見取者、邪決定者、猶預覺者所有善不善業。
 There are also bad karma, which means that this law arises from the good and unwholesome karma of those who have distorted views in the holy religion, those who live in self-view, those who have wrong decisions, and those who are premonitory.
濁業者，謂即曲業、穢業亦名濁業。
 The turbid industry is also called the turbid industry, and the dirty industry is also called the turbid industry.
又有濁業，謂此法異生於聖教中不決定者、猶預覺者所有善不善業。
 There is also turbid karma, which means that this law arises from the good and bad karma of those who are not determined in the holy teachings and who are still premonitions.
又有差別，唯於外道法中有此三業。
 There is another difference, only in the heretic dharma there are these three karma.
由邪解行義故，名曲；
 It is a famous song because of the interpretation of evil and the implementation of righteousness;
由此為依，能障所起諸功德義故，名穢；
 It is based on this and can hinder all the merits and virtues it arouses, so it is called dirty;
能障通達真如義故，名濁；
 Because it can hinder the realization of truth and meaning, it is called turbid;
應知。
 Should know.
清淨業者，謂此法異生於聖教中正決定者、不猶預覺者所有善業。
 Pure practitioners refer to the good deeds of those who are righteously determined in the holy teachings and who are not premonitions.
寂靜業者，謂住此法非異生者，一切聖者所有學無學業。
 Practitioners of tranquility say that those who live in this Dharma are not alien beings, and that all saints have no knowledge whatsoever.
業過患云何？
 What are the consequences of karma?
當知略說有七過患。
 You should know that there are seven shortcomings.
謂殺生者殺生為因，能為自害、能為他害、能為俱害、生現法罪、生後法罪、生現法後法罪，受彼所生身心憂苦。
 It is said that a person who kills a living being kills a living being as a cause, which can cause harm to himself, others, or both. It is a Dharma crime committed during birth, a Dharma sin after birth, and a Dharma sin after birth. He suffers the physical and mental pain caused by that person.
云何能為自害？
 How can Yun harm himself?
謂為害生發起方便，由此因緣，便自被害，若被繫縛，若遭退失，若被訶毀；
 It is said that convenience is initiated for the sake of harm, and due to this cause and condition, one will be harmed, if it is bound, if it is retreated, if it is destroyed;
然彼不能損害於他。
 However, he cannot harm him.
云何能為他害？
 How could Yun do harm to him?
謂即由此所起方便，能損害他。
 It is said that the convenience caused by this can harm him.
由此因緣，不自被害乃至訶毀。
 Due to this cause and condition, I will not be harmed or even destroyed.
云何能為俱害？
 How can the cloud harm everyone?
謂即由此所起方便，能損害他。
 It is said that the convenience caused by this can harm him.
由此因緣，復被他害，若被繫縛乃至訶毀。
 Due to this cause and condition, you will be harmed by others again, and if you are tied up, you will even be destroyed.
云何生現法罪？
 Why is it a crime committed under the law?
謂如能為自害。
 It is said that if one can harm oneself.
云何生後法罪？
 How could he be punished by law after he was born?
謂如能為他害。
 If you can do harm to him.
云何生現法後法罪？
 Why is there such a crime after the law is revealed?
謂如能為俱害。
 It is said that if you can do it, you will be harmed.
云何受彼所生身心憂苦？
 Why do you suffer from the physical and mental pain caused by him?
謂為害生發起方便，而不能成六種過失。
 It is said that initiating expedients to harm the living beings cannot lead to the six kinds of faults.
又不能辦隨欲殺事，彼由所欲不會因緣，便受所生身心憂苦。
 And he cannot do anything he wants to do. He will suffer from physical and mental distress if he does not want to do what he wants.
又有十種過患，依犯尸羅。
 There are also ten kinds of faults, which are caused by Sheila.
如經廣說應知。
 You should know as the scriptures say.
又有四種不善業道，及飲諸酒以為第五，依犯事善男學處，佛薄伽梵說多過患應知。
 There are also four kinds of unwholesome karma, and drinking alcohol is considered the fifth. According to the good men who commit crimes, the Buddha Bhagavan said that you should know that there is more than trouble.
廣說如闡地迦經。
 Speak widely like the Dika Sutra.
云何生雜染？
 How can defilements arise?
謂由四種相應知。
 It is said to be known by four kinds of correspondence.
一、由差別故；
 1. Due to differences;
二、由艱辛故；
 2. Due to hardship;
三、由不定故；
 3. The reason is uncertain;
四、由流轉故。
 4. Due to circulation.
生差別者，當知復有五種。
 If there are differences, you should know that there are five kinds.
一、界差別，二、趣差別，三、處所差別，四、勝生差別，五、自身世間差別。
 1. Differences in worlds, 2. Differences in interests, 3. Differences in places, 4. Differences in transcendental lives, and 5. Differences in the world within oneself.
界差別者，謂欲界及色無色界生差別。
 The difference between realms means that there is a difference between the desire realm and the formless realm.
趣差別者，謂於五趣四生差別。
 Those who have different interests are called the differences between the five interests and the four births.
處
 at
所差別者，謂欲界中有三十六處生差別，色界中有十八處生差別，無色界中有四處生差別，如是總有五十八生。
 The difference is that there are thirty-six differences in the desire realm, eighteen differences in the form realm, and four differences in the formless realm. In this way, there are fifty-eight births.
勝生差別者，謂欲界人中有三勝生：
 The difference between the ultimate rebirths is that there are three ultimate rebirths among people in the Desire Realm:
一、黑勝生生。
 1. Black is better than life.
謂如有一，生旃荼羅家，若卜羯娑家，若造車家，若竹作家，若生所餘下賤貧窮乏少財物飲食等家，如是名為人中薄福德者。
 It is said that if there is a person who is born into a Chandala family, a Bujisa family, a car-making family, a bamboo writer, or is born into a lowly family with little money and food, etc., such a person is called a person with the least merit among people.
二、白勝生生。
 2. White is better than life.
謂如有一，生剎帝利大富貴家，若婆羅門大富貴家，若諸長者大富貴家，若生所餘豪貴大富多諸財穀庫藏等家，如是名為人中勝福德者。
 It is said that if there is a person who is born into a wealthy and noble family of Kshatriyas, a wealthy and noble family of Brahmins, a wealthy and noble family of elders, a wealthy and noble family with a lot of wealth, grains and treasury, etc., such a person is called a person who has the greatest merit among people.
三、非黑非白勝生生。
 3. Neither black nor white is better than life.
謂如有一，非前二種生處中家者。
 It is said that if there is one, it is not the one born in the middle family of the first two.
又欲界天中亦有三種勝生。
 In addition, there are three kinds of transcendent lives in the heaven of desire realm.
一、非天生，二、依地分生，三、依虛空宮殿生。
 One, it is not born, two, it is born according to the earth, and three, it is born according to the empty palace.
又色界中有三種勝生：
 In addition, there are three kinds of superior lives in the form realm:
一者、異生無想天生，二者、有想天生，三者、淨居天生。
 The first one is to be born without thoughts, the second one is to be born with thoughts, and the third one is to be born in a pure state.
又無色界中有三勝生：
 And there are three transcendental rebirths in the formless realm:
一、無量想天生，二、無所有想天生，三、非想非非想天生。
 1. Born with infinite thoughts, 2. Born with no thoughts, 3. Born with neither thoughts nor non-thoughts.
自身世間差別者，謂於十方無量世界中，有無量有情無量生差別應知。
 The difference in the world within oneself means that in the immeasurable worlds of the ten directions, there are countless sentient beings and immeasurable differences.
生艱辛者，如薄伽梵說：
 Those who live in hardship, as Bhagavan said:
汝等長時馳騁生死，身血流注過四大海。
 You have been galloping through life and death for a long time, and your body's blood has flowed across the four seas.
所以者何？
 So what?
汝等長夜，或生象、馬、駝、驢、牛、羊、雞、鹿等眾同分中。
 During your long night, there may be animals like elephants, horses, camels, donkeys, oxen, sheep, chickens, deer, etc.
汝等於彼多被斫截身諸支分，令汝身血極多流注。
 Many of your limbs were cut off, causing a lot of blood to flow out of your body.
如於象等眾同分中，人中亦爾。
 Just like among the elephants and other animals, so also among the people.
又復汝等於長夜中，喪失無量父母兄弟姊妹親屬，又復喪失種種財寶諸資生具，令汝洟淚極多流注，如前血量。
 Furthermore, you have lost countless parents, brothers, sisters, and relatives during the long night, and you have also lost all kinds of treasures and possessions, causing you to shed a lot of tears, as much as the amount of blood you shed before.
如血、洟淚如是，當知所飲母乳其量亦爾。
 Just like blood and tears, you should know the amount of breast milk you drink.
如是等類生艱辛苦無量差別應知。
 It should be known that the hardships and hardships of similar students are immeasurably different.
生不定者，如薄伽梵說：
 Those whose lives are uncertain, as Bhagavan said:
假使取於大地所有一切草木根莖枝葉等，截為細籌，如四指量，計算汝等長夜展轉所經父母，如是眾生曾為我母，我亦長夜曾為彼母；
 Suppose you take all the roots, stems, branches, leaves, etc. of all the plants and trees on the earth, cut them into fine pieces, and measure them with four fingers. Count the parents you have passed through during the long night. Such living beings have been my mother, and I have been that mother during the long night.
如是眾生曾為我父，我亦長夜曾為彼父。
 Such beings have been my father, and I have been that father for a long time.
如是算計，四指量籌速可窮盡，而我不說汝等長夜所經父母其量邊際。
 If you calculate like this, you can use four fingers to measure everything quickly, but I won't tell you how far you can go through your parents during the long night.
又復說言：
 He said again:
汝等有情自所觀察，長夜展轉，成就第一極重憂苦今得究竟。
 You are sentient beings who have observed by themselves, and the long night has passed, and now you have achieved the ultimate result of the first and most severe sorrow.
汝等當知，我亦曾受如是大苦。
 You should know that I have also suffered such great suffering.
如苦，樂亦爾。
 Like suffering, so is joy.
又復說言：
 He said again:
我觀大地，無少處所可得汝等長夜於此處所未曾經受無量生死。
 When I look at the earth, there are many places where you can experience countless births and deaths that you have never experienced in this place for a long night.
又復說言：
 He said again:
我觀世間有情，不易可得長夜流轉不為汝等若母，若父、兄弟、姊妹，若軌範師，若親教師，若餘尊重，若等尊重。
 I think there are emotions in the world, and it is not easy for me to flow through the night and not be the same as you, like mother, father, brother, sister, role model, personal teacher, I respect you, you respect me.
又如說言：
 Another example is saying:
若一補特伽羅於一劫中所受身骨，假使有人為其積集不爛壞者，其聚量高王舍城側廣博脇山。
 If the body bones of Tekara were collected in one calamity, and if someone were to accumulate indestructible bones for him, they would be gathered high on the Guangbo Mountain on the side of the city of Rajagaha.
云何生流轉？
 Why is the cloud flowing?
謂自身所有緣起，當知此即說為流轉。
 It is said that all things within oneself are dependently originated. You should know that this is called flow.
云何緣起？
 Where did the cloud come from?
嗢拕南曰：
 Fu Gaonan said:
體、門、義、差別、　　次第、難、釋詞，
 Type, door, meaning, difference, order, difficulty, interpretation,
緣性、分別緣、　　攝諸經為後。
 Dependent nature, distinguishing conditions, and taking in all the sutras are the last.
云何緣起體？
 Why did the cloud originate?
若略說，由三種相建立緣起。
 To put it briefly, dependent origination is established by three phases.
謂從前際，中際生；
 It is said that it was born from the former world and the middle world;
從中際，後際生；
 From the middle, the posterior margin arises;
中際生已，若趣流轉，若趣清淨究竟。
 The middle world has been born, if the interest flows, if the interest is pure and pure to the end.
云何從前際，中際生；
 Why does it come from the front and the middle?
中際生已復趣流轉？
 Has Zhongjisheng resumed his career?
謂如有一，不了前際無明所攝無明為緣，於福、非福及與不動身語意業，若作若增長。
 It is said that if there is one thing, ignorance is the condition of not being caught by the ignorance of the previous situation, and the actions of blessings, non-blessings, and immobility of body, speech, and mind will increase if they are done.
由此隨業識，乃至命終流轉不絕，能為後有相續識因。
 From this, the awareness of karma will continue to flow until the end of life, and it can be the cause of continuous awareness of future events.
此識將生果時，由內外貪愛正現在前以為助伴，從彼前際既捨命已，於現在世自體得生。
 When this consciousness is about to bear fruit, craving, both internal and external, appears in front of you as a companion. From that time, you have given up your life, and you are reborn in the present world.
在母腹中，以因識為緣，相續果識前後次第而生，乃至羯羅藍等位差別而轉。
 In the mother's womb, with the cause consciousness as the condition, the fruit consciousness is born one after another, and even the Kala blue and other levels are transformed.
於母胎中，相續果識與名色俱，乃至衰老，漸漸增長。
 In the mother's womb, the continuous fruitfulness of consciousness, name and form, gradually grows and grows even as it ages.
爾時感生受業名已與異熟果。
 At that time, the name of the karma of sensory experience has already matured.
又此異熟識即依名色而轉，由必依託六依轉故，是故經言名色緣識。
 Furthermore, this different and familiar consciousness depends on name and form, and it must rely on the six dependencies to turn. This is why the sutra talks about name and form.
俱有依根曰色，等無間滅依根曰名，隨其所應為六識所依。
 All have their roots called form, and the roots of their endless destruction are called names. They are the bases of the six consciousnesses as they should be.
依止彼故，乃至命終諸識流轉。
 By relying on it, all consciousness will flow until the end of life.
又五色根、若根所依大種、若根處所、若彼能生大種曰色。
 In addition, the five color roots, if the root is dependent on a large seed, if the root is located, if it can produce a large seed, it is called color.
所餘曰名。
 The rest is called name.
由識執受諸根，墮相續法方得流轉；
 Only by grasping the roots of consciousness and falling into the continuum of consciousness can the law be circulated;
故此二種依止於識相續不斷。
 Therefore, these two kinds of dependence depend on the continuity of consciousness.
由此道理，於現在世，識緣名色，名色緣識，猶如束蘆，乃至命終相依而轉。
 Based on this principle, in the present world, consciousness depends on name and form, and name and form depend on consciousness, just like a bunch of reeds, and they depend on each other until the end of life.
如是名為從前際，中際諸行緣起生；
 This is called the origin of all actions in the front and middle;
中際生已，流轉不絕。
 Zhongji has been born and circulates endlessly.
當知此中依胎生者，說流轉次第。
 You should know that those who are born according to the womb are said to be in the order of circulation.
若卵生濕生者，除處母胎，餘如前說。
 If the egg is born from wetness, the mother's fetus will be removed, and the rest will be as mentioned above.
若於有色有情聚中，謂欲、色界受化生者，諸根決定圓滿而生，與前差別。
 If in the gathering of form and sentient beings, it is said that desires and form realms are transformed and born, all the roots are determined to be perfect and born, which is different from the previous ones.
若於無色界，以名為依，及色種子為依，識得生起；
 If in the formless realm, relying on name and form seeds, consciousness will arise;
以識為依，名及色種子轉。
 With consciousness as the basis, the seeds of name and form turn.
從此種子，色雖斷絕，後更得生；
 From then on, although the seed's form is cut off, it will be reborn again;
與前差別。
 Difference from before.
又由福業，生欲界人天；
 And from the blessings and karma, people and gods are born in the realm of desire;
由非福業，生諸惡趣；
 Due to non-blessing karma, all evil destinies arise;
由不動業，生色、無色界。
 Without karma, form and formless realm arise.
云何不生？
 Why don't clouds come into being?
由不生故，趣清淨究竟。
 Because there is no birth, the interest is pure and pure.
云何從中際，後際諸行緣起生？
 How come the conditions of the middle and lower realms arise?
謂中際已生補特伽羅，受二種先業果。
 It is said that Bu Te Jia Luo has been born in Zhongji, and he has received two kinds of previous karma fruits.
謂受內異熟果，及境界所生受增上果。
 It is called the fruit of different ripeness within the feeling, and the fruit of increased feeling arising from the realm.
此補特伽羅或聞非正法故，或先串習故，於二果愚。
 This Putegara may be caused by hearing something that is not the true Dharma, or it may be caused by practicing it first, which is due to the second fruit of ignorance.
由愚內異熟果故，於後有生苦不如實知；
 Due to the different ripening fruits of ignorance, there will be suffering in the future and it will not be understood as it is;
由迷後有後際無明增上力故，如前於諸行若作若增長。
 Because there is a later stage of confusion and ignorance that increases the superior power, all actions will increase as before.
由此新所作業，故說此識名隨業識。
 From this new work, it is said that this consciousness is called karma consciousness.
即於現法中，說無明為緣故行生，行為緣故識生。
 That is to say, in the present Dharma, it is said that ignorance arises as a result of conditioned actions, and actions arise as a result of conditioned consciousness.
此識於現法中名為因識，能攝受後生果識故。
 This consciousness is called cause consciousness in the present Dharma, because it can take in the subsequent fruit consciousness.
又總依一切識說名六識身。
 And it is always called the six-consciousness body according to all consciousnesses.
又即此識是後有名色種子之所隨逐，此名色種子是後有六處種子之所隨逐，此六處種子是後有觸種子之所隨逐，此種子觸是後有受種子之所隨逐。
 That is to say, this consciousness is followed by the seeds of name and form. This seed of name and form is followed by the seeds of the six places. The seeds of these six places are followed by the seeds of contact. This seed of contact is the feeling. Wherever the seeds follow.
如是總名於中際中後有引因應知，由此能引識乃至受一期身故。
 In this way, the general name is in the middle and the middle, and there are causes and causes that should be known. From this, it can lead to understanding and even receive a period of death.
由先異熟果愚引後有已，又由第二境界所生受果愚故，起緣境界受愛。
 It is caused by the unripe fruit in the first place, and then it is caused by the fruit in the second realm. Therefore, the state of origin is loved.
由此愛故，或發欲求，或發有求，或執欲取，或執見、戒及我語取。
 Because of this love, one may desire, or have desires, or cling to desires, or cling to views, precepts, and self-speech.
由此愛取和合資潤，令前引因轉名為有。
 From this, love takes the profit of harmony and makes the former cause change into existence.
即是後有生因所攝。
 That is, it is taken by the causes of future life.
從此無間，命既終已，隨先引因所引識等受最為後，此諸行生，或漸或頓。
 From then on, after the end of life, the feelings introduced by the causes and consciousnesses in the past are the last, and these various formations arise, either gradually or suddenly.
如是於現法中，無明觸所生受為緣故愛，愛為緣故取，取為緣故有，有為緣故生，生為緣故老病死等諸苦差別。
 In this way, in the present dharma, the feelings arising from ignorance and contact are the causes of love, the attachment is the cause of taking, the taking is the cause of existence, the existence is the cause of birth, and the birth is the cause of old age, sickness, death and other sufferings.
或於生處次第現前，或復種子隨逐應知。
 Maybe before the stage of birth appears, or the seeds will follow and you should know.
如是於中際中，無明緣行等、受緣愛等為因緣故，後際諸行生。
 In this way, in the middle realm, unexplained conditioned actions, etc., receiving conditioned love, etc. are the causes and conditions, and all subsequent actions occur.
復有先集資糧，於現法中，從他聞音，及於二果諸行，若於彼因、彼滅、彼趣滅行如理作意，由此如理作意為緣，正見得生，從此次第得學無學清淨智見。
 Again, if one first collects the material and material, listens to the sound from him in the present Dharma, and performs the actions of the two fruits, if the cause, the cessation, and the cessation of the state are followed by the proper intention, then the righteous intention becomes the condition, and it is correct. Seeing life, from this stage, one can gain the pure wisdom of learning without learning.
由此智見，無明及愛永斷無餘。
 From this wisdom, ignorance and love will never remain.
由此斷故，於彼所緣不如實知無明觸所生受亦復永斷。
 Because of this, the feelings arising from ignorance of contact with that object are also permanently cut off.
由此斷故，永離無明，於現法中證慧解脫。
 Through this, we are forever free from ignorance, and realize the liberation of wisdom in the present Dharma.
若於無明觸所生受相應心中所有貪愛，即於此心得離繫故，貪愛永滅，於現法中證心解脫。
 If there is craving in the mind corresponding to the feelings arising from the contact of ignorance, this will cause the mind to become disconnected. Therefore, craving will be destroyed forever, and the mind will be liberated in the present dharma.
設彼無明不永斷者，依於識等受最為後所有諸行後際應生；
 Assuming that ignorance does not end forever, all the subsequent actions should arise based on consciousness and other feelings;
由無明滅故，更不復起，得無生法。
 Due to the cessation of ignorance, there is no more rebirth, and there is no birth.
是故說言：
 This is why it is said:
無明滅故，行滅；
 Because ignorance dies, action dies;
次第乃至異熟生觸滅故，異熟生受滅。
 The sequence leads to the cessation of the birth and contact of different ripeness, the birth and cessation of different ripeness and suffering.
於現法中無明滅故，無明觸滅；
 Because ignorance disappears in the present dharma, ignorance touches it;
無明觸滅故，無明觸所生受滅；
 Because ignorance of contact is destroyed, what arises and is destroyed by ignorance of contact;
無明觸所生受滅故，愛滅；
 Because of the cessation of feelings arising from ignorance and contact, love dies;
愛滅故，如前得無生法。
 Since love has ceased, the unborn Dharma has been obtained as before.
由此故說取等惱最為後諸行永滅。
 Therefore, it is said that the afflictions such as grasping are the final and final cessation of all actions.
如是於現法中諸行不轉；
 In this way, all actions in the present Dharma will not change;
由不轉故，於現法中，於有餘依界證得現法涅槃。
 Because there is no transformation, in the present Dharma, in the remaining realm of dependence, Nirvana of the present Dharma is realized.
彼於爾時，唯餘清淨識緣名色，名色緣識；
 At that time, only pure consciousness remained, conditioned by name and form, and name and form conditioned by consciousness;
乃至有識身在，恒受離繫受，非有繫受。
 Even if there is a conscious body, the constant feeling is separated from the feeling of the connection, and it is not the feeling of the connection.
此有識身乃至先業所引壽量恒相續住。
 This conscious body and even the lifespan caused by the previous actions will continue to exist.
若壽量盡，便捨識所持身。
 If your life span is exhausted, you will give up the body held by your consciousness.
此命根後所有命根無餘永滅，更不重熟。
 All the life roots after this life root will be destroyed forever, let alone be re-ripened.
又復此識與一切受任運滅故，所餘因緣先已滅故，不復相續，永滅無餘，是名無餘依涅槃界，究竟寂靜處。
 Furthermore, since this consciousness and all acceptances and fates are destroyed, the remaining causes and conditions have been destroyed first, and they will no longer continue, and will disappear forever without any residue. This is called the realm of nirvana without any residue, the place of ultimate tranquility.
亦名趣求涅槃者，於世尊所梵行已立，究竟涅槃。
 It is also called those who seek nirvana. They have already established their holy life in the holy life of the World Honored One and achieved ultimate nirvana.
如是已說由三種相建立緣起，謂從前際，中際生；
 It has been said that dependent origination is established from three aspects, which means that it arises from the previous situation and the middle situation;
從中際，後際生；
 From the middle, the posterior margin arises;
又於中際，若流轉，若清淨；
 And in the middle, if it flows, if it is pure;
是名緣起體性。
 This is called dependent origination.
緣起門云何？
 What is the origin?
謂依八門，緣起流轉。
 It is said that according to the eight gates, conditions arise and flow.
一、內識生門，二、外稼成熟門，三、有情世間死生門，四、器世間成壞門，五、食任持門，六、自所作業增上勢力受用隨業所得愛非愛果門，七、威勢門，八、清淨門。
 1. The door of birth of inner knowledge, 2. The door of maturity of external crops, 3. The door of death and death in the world of sentient beings, 4. The door of death and decay in the world of objects, 5. The door of food and drink, 6. The door of gaining power by doing one’s work, taking advantage of one’s actions and gaining love. The gate of love and fruit, the seventh gate of power, the eighth gate of purity.
緣起義云何？
 What's the origin?
謂離有情義，是緣起義；
 To say that there is no affection is due to uprising;
於離有情復無常義，是緣起義；
 The separation of sentient beings from permanent meaning is due to uprising;
於無常復暫住義，是緣起義；
 To stay in righteousness temporarily due to impermanence is due to uprising;
於暫住復依他義，是緣起義；
 To stay temporarily and rely on other principles is due to the uprising;
於依他離作用義，是緣起義；
 The meaning of Yu Yitali is due to the uprising;
於離作用復因果相續不斷義，是緣起義；
 In the action of separation, the continuity of cause and effect is endless, which is the uprising of fate;
於因果相續不斷復因果相似轉義，是緣起義；
 In the continuation of cause and effect, the resemblance of cause and effect is the uprising of causes;
於因果相似轉復自業所作義，是緣起義。
 Reverting back to the meaning of one's own actions due to the similarity of cause and effect is an uprising of causes and effects.
問：
 ask:
為顯何義建立緣起耶？
 What meaning is there to establish the origin?
答：
 answer:
為顯因緣所攝染污、清淨義故。
 It is because of the contamination and purity caused by the manifestation of causes and conditions.
緣起差別云何？
 What is the difference in origin?
謂於前際無知等，如經廣說。
 It is said that there is ignorance in the past, etc., as the Sutra has widely said.
於前際無知云何？
 What's the point of being ignorant?
謂於過去諸行起不如理分別，謂我於過去為曾有耶？
 It is said that all actions in the past are unreasonable to distinguish. Do you think that I have existed in the past?
為曾無耶？
 Why Zeng Wuye?
曾何體性？
 What kind of body was there?
曾何種類？
 What kind?
所有無知。
 All ignorant.
於後際無知云何？
 What's the point of being ignorant?
謂於未來諸行起不如理分別，謂我於未來為當有耶？
 It is said that there is no reasonable distinction between the actions in the future, and it is said that I should be in the future?
為當無耶？
 Why should I do nothing?
當何體性？
 What kind of personality?
當何種類？
 What kind?
所有無知。
 All ignorant.
於前後際無知云何？
 What does it mean to be ignorant of the future and the future?
謂於內起不如理猶豫，謂何等是我？
 It is said that I am unreasonable and hesitant from within, what does it mean to be me?
我為何等？
 Why should I wait?
今此有情從何所來？
 Where did this sentient being come from?
於此沒已當往何所？
 Where should we go from here?
所有無知。
 All ignorant.
於內無知云何？
 What is the meaning of inner ignorance?
謂於各別諸行起不如理作意，謂之為我所有無知。
 It is said that the various actions arise out of reason, and it is said that it is due to my ignorance.
於外無知云何？
 What does it mean to be ignorant outside?
謂於外非有情數諸行起不如理作意，謂為我所所有無知。
 It is said that there are no sentient beings in the world, and all actions are unreasonable and unreasonable. It is said that it is my own ignorance.
於內外無知云何？
 What does it mean to be ignorant both internally and externally?
謂於他相續諸行起不如理分別，謂怨親中所有無知。
 It is said that there is no reasonable distinction between the actions of others, and it is said that there is ignorance in the resentment of relatives.
於業無知云何？
 What does it mean to be ignorant of the industry?
謂於諸業起不如理分別，謂有作者所有無知。
 It is said that there is no reasonable distinction between various karma, and it is said that there is ignorance on the part of the author.
於異熟無知云何？
 What's the point of being ignorant?
謂於異熟果所攝諸行，起不如理分別，謂有受者所有無知。
 It is said that there are unreasonable distinctions among the actions taken by the strangely ripe fruits, and it is said that those who receive them are ignorant.
於業異熟無知云何？
 What's the point of being unfamiliar with the industry?
謂於業及果起不如理分別所有無知。
 It is said that there is ignorance in the unreasonable distinction between karma and its consequences.
於佛無知云何？
 What is the meaning of ignorance about Buddha?
謂於佛菩提，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
 It is said that Buddha Bodhi is caused by ignorance, either from lack of thought, from wrong thoughts, from carelessness, from doubts, or from slander.
於法無知云何？
 What does it mean to be ignorant of the Dharma?
謂於正法善說性，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
 It is said that the nature of being able to speak the Dharma well is due to lack of thinking, wrong thinking, carelessness, doubt, or slander.
於僧無知云何？
 Why is it that the monk is ignorant?
謂於僧正行，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
 It is said that the monk's right conduct may be caused by lack of thinking, wrong thinking, carelessness, doubt, or slander.
於苦無知云何？
 What does it mean to be ignorant of suffering?
謂於苦是苦性，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
 To say that suffering is the nature of suffering is caused by ignorance due to lack of thinking, wrong thinking, carelessness, doubt, or slander.
如於苦，當知於集、滅、道無知亦爾。
 Just like suffering, you should know that it is also ignorant of its origin, cessation, and path.
於因無知云何？
 Why is it because of ignorance?
謂起不如理分別，或計無因、或計自在、世性、士夫、中間等不平等因所有無知。
 It is said that there is no reason to distinguish, or there is no cause, or there is freedom, worldly nature, scholars, middle and other inequality due to ignorance.
如於因無知，於從因所生諸行亦爾。
 Just like the cause of ignorance, the same goes for the actions that arise from the cause.
又彼無罪故名善，有罪故名不善；
 And since he is innocent, he is called good, and because he is guilty, he is called bad;
有利益故名應修習，無利益故名不應修習；
 If there is any benefit, it should be practiced; if there is no benefit, it should not be practiced;
黑故名有罪，白故名無罪，雜故名有分。
 The black one is guilty, the white one is innocent, and the mixed one is guilty.
於六觸處如實通達無知云何？
 What does it mean to understand ignorance as it really is at the six points of contact?
謂增上慢者，於所證中顛倒思惟所有無知。
 It is said that the person who increases the conceit is contemplating all the ignorance in the realization.
如是略說十九種無知。
 This is a brief introduction to the nineteen kinds of ignorance.
復有七種無知：
 There are seven kinds of ignorance:
一、世愚，二、事愚，三、移轉愚，四、最勝愚，五、真實愚，六、染淨愚，七、增上慢愚。
 1. Foolishness in the world, 2. Foolishness in matters, 3. Foolishness in transference, 4. Foolishness in the most superior form, 5. Foolishness in truth, 6. Foolishness in stains and purification, 7. Foolishness intensified by conceit.
前十九無知，今七無知，相攝云何？
 The first nineteen were ignorant, and the present seven are ignorant. How can this be compared?
謂初三無知攝初一，次三無知攝第二，次三無知攝第三，次三無知攝第四，次四無知攝第五。
 It is said that the ignorance of the third day is the first, the ignorance of the third is the second, the ignorance of the third is the third, the ignorance of the third is the fourth, and the ignorance of the fourth is the fifth.
次二無知攝第六，後一無知攝第七。
 The next two are ignorant of the sixth, and the latter are the seventh of the ignorant.
復有五種愚：
 There are five kinds of foolishness:
一、義愚，二、見愚，三、放逸愚，四、真實義愚，五、增上慢愚。
 1. Foolishness in righteousness, 2. Foolishness in sight, 3. Foolishness in letting loose, 4. Foolishness in true righteousness, and 5. Foolishness in increasing arrogance.
前十九愚，今五種愚，相攝云何？
 How do the nineteen foolishnesses of the past and the five kinds of foolishness today compare to each other?
謂見愚攝前六及於因所生法無知；
 It is said that seeing the first six things is foolish and ignorant of the laws arising from the causes;
放逸愚攝於業、異熟、俱無知；
 Being carefree and foolish, being caught up in the industry, unfamiliar and ignorant;
真實義愚攝於佛等乃至道諦無知；
 The true meaning is foolishly captured by the Buddha and others, and even the truth of the Tao is ignorant;
增上慢愚攝最後無知；
 Increased slowness and foolishness lead to ignorance;
當知義愚通攝一切。
 You should know that righteousness and foolishness can take care of everything.
復次，無知、無見、無有現觀、黑闇、愚癡，及無明闇，如是六種無明差別，隨前所說七無知事次第應知。
 Again, ignorance, ignorance, non-existence, darkness, delusion, and lack of light and darkness are the six types of ignorance, and we should know the order of the seven ignorance things mentioned before.
於後二無知事總合為一，起此最後無明黑闇。
 The last two ignorances merge into one, resulting in the final darkness of ignorance.
復有差別。
 There is a difference.
謂聞思修所成三慧所治差別，如其次第說前三種。
 It is said that the differences between the three wisdoms achieved through listening, thinking and practicing are as follows: the first three are explained in the second step.
即此所治軟中上品差別，說後三種。
 That is to say, the difference between the soft, medium and high-grade medicines treated here is the last three.
如是所治差別故，自性差別故，建立六種差別應知。
 Therefore, due to the differences in governance and the differences in self-nature, it should be known to establish six kinds of differences.
身行云何？
 Where are you going?
謂身業。
 It's called body karma.
若欲界、若色界，在下名福非福，在上名不動。
 If it is the realm of desire or the realm of color, below it is called Blessing, but not Blessing, and above it is called Immobility.
語行云何？
 What's the language?
謂語業。
 Predicate industry.
餘如前應知。
 I should know as before.
意行云何？
 What's your intention?
謂意業。
 It means intention.
若在欲界名福非福，在上二界唯名不動。
 If in the desire realm it is called blessing but not blessing, in the upper two realms it is called unmoved.
眼識云何？
 What is the vision?
謂於當來依止眼根了別色境識，所有福、非福、不動行所熏發種子識，及彼種子所生果識。
 It is said that in the future, depending on the awareness of different forms of the eye faculties, all the seed consciousness that is inspired by blessings, non-blessings, and immobile actions, and the fruit consciousness that arises from those seeds.
如眼識，如是乃至意識應知亦爾。
 Just like eye consciousness, even consciousness should know it.
由所依及境界，所起了別差別應知。
 It should be understood that there are differences depending on the base and realm.
此於欲界具足六種，色界唯四，無色界唯一。
 There are six types of these in the desire realm, only four in the form realm, and only one in the formless realm.
受蘊云何？
 What does feeling mean?
謂一切領納種類。
 It refers to all types of acceptance.
想蘊云何？
 What do you think?
謂一切了像種類。
 It refers to all types of images.
行蘊云何？
 What does Xingyun mean?
謂一切心所造作意業種類。
 It refers to all types of mental karma created by the mind.
識蘊云何？
 What is the meaning of knowledge?
謂一切了別種類。
 It refers to all kinds of distinctions.
如是諸蘊皆通三界。
 In this way, all aggregates lead to the three realms.
四大種云何？
 What are the four major species?
謂地、水、火、風界。
 It is called the realm of earth, water, fire and wind.
此皆通二界。
 These are all connected to the two realms.
四大種所造色云何？
 What are the colors created by the four major species?
謂十色處及法處所攝色。
 It is called the ten colors and the Dharma.
欲界具十及法處所攝假色；
 The realm of desire possesses ten and dharmas, and false colors are captured;
色界有八及法處所攝色，然非一切。
 In the form realm, there are eight and Dharma places to capture form, but they are not everything.
此亦二種：
 There are two types:
謂識種子所攝受種子名色，及於彼所生果名色。
 It means the name and form of the seed taken in by the seed of consciousness, and the name and form of the fruit produced by it.
眼處云何？
 Where are you looking?
謂眼識所依淨色，由此於色已見、現見、當見。
 It is said that the pure color on which the eye consciousness depends is seen, now seen and due to be seen in the color.
如眼處，如是乃至意處，隨其所應盡當知。
 Just like the place of the eyes, and even the place of the mind, follow it as you should know.
於一切處，應說三時業用差別。
 In all places, it should be said that the karma of the three periods is different.
此亦二種。
 These are also two types.
謂名色種子所攝受種子六處，及彼所生果六處。
 It is said that there are six places where the seeds of name and form are absorbed, and there are six places where the fruits are produced.
五在欲色界，第六通三界。
 The fifth is in the realm of desire and lust, and the sixth is connected to the three realms.
眼觸云何？
 What's the sight of your eyes?
謂三和所生，能取境界淨妙等義。
 It is said that it is born from the three harmonies, and it can take the meaning of pure and wonderful realm.
如是餘觸，各隨別境說相應知。
 If there are any remaining touches, each will be understood according to the different circumstances.
此復二種。
 There are two types of this.
謂六處種子所攝受種子觸，及彼所生果觸。
 It is said that the seeds in the six bases receive the seed contact and the resulting fruit contact.
欲界具六，色界四，無色界一。
 There are six realms of desire, four realms of form, and one realm of formlessness.
樂受云何？
 What's the joy?
謂順樂諸根、境界為緣，所生適悅受，受所攝。
 It is said that all the roots and realms of happiness are conditions, and pleasant feelings arise and are taken by the feelings.
苦受云何？
 What is the suffering?
謂順苦二為緣，所生非適悅受，受所攝。
 It is said that following the two conditions of suffering and suffering, what arises is not a pleasant feeling, and it is affected by the feeling.
不苦不樂受云何？
 What does it mean to feel neither pain nor pleasure?
謂順不苦不樂二為緣，所生非適悅非不適悅受，受所攝。
 It is said that following the two conditions of being neither painful nor happy, what arises is a feeling that is neither pleasant nor unpleasant, and is captured by the feeling.
欲界三，色界二，第四靜慮以上乃至非想非非想處唯有第三不苦不樂。
 There are three realms of desire, two realms of color, the fourth realm of meditation and above, and even the realm of non-perception and non-perception, only the third realm is neither painful nor happy.
此亦二種。
 These are also two types.
謂觸種子所攝受種子受，及彼所生果受。
 It is called the seed feeling that is absorbed by the contact seed, and the resultant feeling that arises from it.
瑜伽師地論卷第九
 Volume 9 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 10 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中有尋有伺等三地之七
 Seven of the three places in the local classification include Xun and Su.
欲愛云何？
 What is the meaning of desire and love?
謂欲界諸行為緣所生，於欲界行染污希求，由此能生欲界苦果。
 It is said that all actions in the desire realm are caused by the conditions, and defilements and desires in the desire realm can lead to bitter consequences in the desire realm.
色愛云何？
 What is the meaning of sex love?
謂色界諸行為緣所生，於色界行染污希求，由此能生色界苦果。
 It is said that all actions in the form realm are caused by conditions, and defilements and desires in the form realm can produce bitter fruits in the form realm.
無色愛云何？
 What is colorless love?
謂無色界諸行為緣所生，於無色界行染污希求，由此能生無色界苦果。
 It is said that all actions in the formless realm are caused by the conditions, and defilements and desires in the formless realm can produce bitter fruits in the formless realm.
欲取云何？
 What do you want to get?
謂於諸欲所有欲貪。
 It is said that all desires are greedy.
見取云何？
 What do you think?
謂除薩迦耶見，於所餘見所有欲貪。
 It is said that except for the sight of Sakya, all the remaining sights are greedy.
戒禁取云何？
 What is the meaning of abstinence and prohibition?
謂於邪願所起戒禁所有欲貪。
 It means abstaining from all desires and greed caused by wrong wishes.
我語取云何？
 What do I mean by this?
謂於薩迦耶見所有欲貪。
 It is said that all desires and greed are seen in Sakya.
初唯能生欲界苦果，餘三通生三界苦果。
 Initially, only the desire realm can produce bitter fruits, while the remaining three connections can produce bitter fruits in the three realms.
欲有云何？
 What do you want to say?
謂欲界前時有、業有、死有、中有、生有，及那落迦、傍生、餓鬼、人、天有，總說名欲有。
 It is said that there are things before and after the desire realm, there are karma, there are deaths, there are things in the middle, there are births, and there are the lukas, there are births next to them, there are hungry ghosts, humans, and there are heavens. It is always called the existence of desires.
此復由先所作諸行煩惱攝受之所熏發。
 This is caused by the defilements and defilements of previous actions.
色有云何？
 What's the color?
謂除那落迦、傍生、餓鬼、人有，所餘是色有應知。
 It is said that apart from the existence of Luojia, Pangsheng, hungry ghosts and humans, the remaining colors should be understood.
無色有云何？
 What is the meaning of colorlessness?
謂復除中有，所餘是無色有應知。
 It is said that after the existence is eliminated, what remains is colorless existence, so you should know.
問：
 ask:
依何義故建立七有，所謂那落迦、傍生、餓鬼、人、天有，業有、中有？
 By what meaning do we establish the seven existences, namely, the existence of Naluka, the existence of living beings, the existence of hungry ghosts, the existence of humans, the existence of heaven, the existence of karma, and the existence of intermediate existence?
答：
 answer:
依三種所作故。
 According to three kinds of reasons.
一、能引有，謂一；
 1. It can lead to existence and is called one;
二、趣有有，謂一；
 2. Interest exists, which means one;
三、受用果有，謂五。
 3. There are fruits of use, which is called five.
生云何？
 What's going on?
謂於胎、卵二生，初託生時。
 It is said that the fetus and egg are born twice, and the first time they are born.
等生云何？
 What are you waiting for?
謂即於彼身分圓滿，仍未出時。
 It is said that the identity has been perfected and has not yet emerged.
趣云何？
 What's the point?
謂從彼出。
 It is said to come from that place.
起云何？
 Where are the clouds coming from?
謂出已增長。
 It is said that it has grown.
出現云何？
 What happened?
謂於濕、化二生，身分頓起。
 It is said that moisture and transformation are two rebirths, and the identity suddenly arises.
蘊得云何？
 What does Yun De mean?
謂即於彼諸生位中五取蘊轉。
 It is said that the five grasping aggregates are transformed in those birth positions.
界得云何？
 What is the boundary?
謂即彼諸蘊因緣所攝性。
 It is said to be the nature of the causes and conditions of the aggregates.
處得云何？
 What's going on?
謂即彼諸蘊餘緣所攝性。
 It is said to be the nature captured by the remaining conditions of those aggregates.
諸蘊生起云何？
 Where do all the aggregates arise?
謂即彼諸蘊日日飲食之所資長。
 It is said that these aggregates are the result of daily food and drink.
命根出現云何？
 Why does the life root appear?
謂即彼諸蘊餘壽力故得相續住。
 It is said that those aggregates have remaining lifespan, so they can continue to live together.
此生支略義者，謂若生自性、若生處位、若所生、若因緣所攝、若任持所引、若俱生依持，是名略義。
 The brief meaning of this branch of birth is that if it is born from its own nature, if it is born, if it is born, if it is taken by causes and conditions, if it is guided by any persistence, if it is co-born and supported, this is the brief meaning of the name.
衰云何？
 What's wrong?
謂依止劣故，令彼掉動。
 It is said that relying on bad reasons makes him lose his mind.
老云何？
 Lao Yunhe?
謂髮色衰變。
 It is called hair color decay.
襵云何？
 What's the point?
謂皮膚緩皺。
 It is said to slow skin wrinkles.
熟云何？
 What's the meaning of familiarity?
謂火力衰減，無復勢力受用欲塵。
 It is said that the firepower is weakened and there is no more power to be used.
氣力損壞云何？
 What if the strength is damaged?
謂性多疾病故，無有勢力能作事業。
 It is said that because there are many sexual diseases, there is no power to do business.
黑黶間身云何？
 What's going on in the dark room?
謂黯黑出現，損其容色。
 It means that darkness appears and damages its appearance.
身脊傴曲、喘息奔急云何？
 What's the meaning of the hunched spine and the hurried breathing?
謂行步威儀身形所顯，由此發起極重喘嗽。
 It is said that the walking and majesty of the body is reflected, which triggers severe wheezing and coughing.
形貌僂前云何？
 What's the description of the hunched front?
謂坐威儀位，身首低曲。
 It means sitting in a majestic position with the body and head bowed.
憑據杖策云何？
 According to the stick policy, what's the point?
謂住威儀位，依杖力而住。
 It means to live in a majestic position and to live by the power of the staff.
昏昧云何？
 Where is the confusion?
謂臥威儀位，數重睡眠。
 It is called lying in a majestic position and sleeping in several layers.
羸劣云何？
 What's wrong with that?
謂即於此位，無力速覺。
 It is said that in this position, there is no way to realize it quickly.
損減云何？
 What's the loss?
謂念慧衰退。
 It is called the decline of mind and wisdom.
衰退云何？
 What about recession?
謂念慧劣故，至於善法不能現行。
 It is said that because of poor thinking and wisdom, good Dharma cannot be realized.
諸根耄熟云何？
 What does it mean if all the roots are ripe?
謂身體尫羸。
 It is said that the body is weak.
功用破壞云何？
 What if the function is destroyed?
謂彼於境不復明利。
 It is said that he no longer has a clear advantage in the situation.
諸行朽故云何？
 Why do all things decay?
謂彼於後將欲終時。
 It is said that he will die in the future.
其形腐敗云何？
 What is its shape and form?
謂壽量將盡，身形臨壞，於諸事業無復功能。
 It means that one's lifespan is about to end, one's body is in ruins, and one's functions in various undertakings are no longer functional.
此老略義者，謂依止變壞、鬚髮變壞、充悅變壞、火力變壞、無病變壞、色相變壞、威儀變壞、無色諸根變壞、有色諸根變壞、時分已過、壽量將盡，略義應知。
 This old and simple meaning means that the dependence has deteriorated, the hair and hair have deteriorated, the joy has deteriorated, the fire power has deteriorated, the non-disease has deteriorated, the form has deteriorated, the majesty has deteriorated, the colorless roots have deteriorated, and the colored roots have deteriorated. , time has passed, life is about to end, the brief meaning should be known.
彼彼有情云何？
 What is the meaning of love for each other?
謂那落迦等。
 It is said that Na Luojia and others.
有情種類云何？
 What are the types of sentient beings?
謂即彼一切。
 It means that it is everything.
終云何？
 What's the end?
謂諸有情離解支節而死。
 It is said that all sentient beings are separated and die.
盡云何？
 What's the point?
謂諸有情由解支節而死。
 It is said that all sentient beings die due to the separation of branches.
壞云何？
 What's wrong?
謂識離身。
 It means that consciousness leaves the body.
沒云何？
 Nothing?
謂諸色根滅。
 It is said that the roots of all forms are destroyed.
捨壽云何？
 What is the meaning of giving up longevity?
謂氣將盡位。
 It means that the energy will be exhausted.
捨煖云何？
 What's the point of giving up Nuanyun?
謂不動位。
 It's called immobile position.
棄捨諸蘊命根謝滅云何？
 What is the meaning of abandoning all the life roots and destroying them?
謂時死。
 It's called death.
死云何？
 What's the meaning of death?
謂遇橫緣，非時而死。
 It means that you will die at the wrong time when you meet a bad fate.
時運盡云何？
 What's the end of luck?
謂初死未久位。
 It is said that the first death has not lasted for a long time.
又死魔業名時運盡。
 When you die, your fortune will be exhausted.
此死略義者：
 The meaning of this death is:
謂若死、若死法、若死差別、若死後位，是名略義。
 It means if you die, if you die, if you die, if you die, if you die, if you die, then your position will be the same.
如是名為緣起差別應知。
 This is called the difference of dependent origination and you should know it.
問：
 ask:
何因緣故，無明等諸有支作如是次第說？
 Why is it that ignorance and other factors of existence work in this order?
答：
 answer:
諸愚癡者要先愚於所應知事，次即於彼發起邪行。
 Those who are foolish will first be ignorant of what they should know, and then they will initiate evil deeds.
由邪行故，令心顛倒。
 Due to evil behavior, the mind is turned upside down.
心顛倒故，結生相續。
 Because the mind is upside down, rebirth and rebirth continue.
生相續故，諸根圓滿。
 Because of the continuation of life, all roots are perfect.
根圓滿故，二受用境。
 Because the root is perfect, it has two uses.
受用境故，若耽著，若希求。
 It depends on the situation, if you are lingering, if you are eager.
由希求故，於方覓時煩惱滋長。
 Because of hope, troubles grow when looking for directions.
煩惱滋長故，發起後有愛非愛業。
 As worries grow, there is love and non-love karma after initiation.
由所起業滋長力故，於五趣生死中苦果生。
 Due to the growth of the karma, bitter fruits arise in the five realms of life and death.
苦果生已，有老死等苦。
 The bitter fruit is born, and there are sufferings such as old age and death.
謂內身變異所引老死苦，及境界變異所引憂歎苦熱惱之苦。
 It refers to the suffering of old age and death caused by changes in the inner body, and the suffering of worry, sighing, heat, and anguish caused by changes in the state of mind.
是故世尊如是次第說十二支。
 Therefore, the World Honored One spoke of the twelve limbs in this order.
復有次第差別，謂依二種緣建立緣起次第：
 There are further differences in order, which means that the order of dependent origination is established based on two kinds of conditions:
一、內身緣，二、受用境界緣。
 First, the inner body condition, and second, the realm condition of receiving it.
內身緣，前六支所攝；
 The inner body condition is captured by the first six limbs;
受用境界緣，後六支所攝。
 The state of being used is taken by the last six branches.
先於內身起我執等愚，由此不了諸業所引苦果異熟故，發起諸業。
 Foolishness such as self-grasping arises first in the inner body, and all karma is initiated because of the incomprehension of all karma and the unforeseen consequences of suffering.
既發起已，即隨彼業多起尋思。
 Once it has been initiated, it is time to think about it as it arises.
由業與識為助伴故，能感當來三種苦果。
 Because karma and consciousness are companions, one can feel the three kinds of bitter consequences that will come.
謂根初起所攝苦果、根圓滿所攝苦果、受用境界所攝苦果。
 It is called the bitter fruit caused by the beginning of the root, the bitter fruit caused by the perfect root, and the bitter fruit caused by the realm of enjoyment.
即名色為先，觸為最後。
 That is, name and form come first, and contact comes last.
又於現法中，依觸緣受，發起於愛。
 And in the present Dharma, it is experienced based on contact and conditions, and it is initiated by love.
由受用境界緣廣起追求，或由事業門，或由利養門，或由戒禁門，或由解脫門，發起欲求、內身求、邪解脫求。
 The pursuit arises from the broad conditions of the realm of enjoyment, either through the door of career, or the door of benefit, or the door of abstinence, or the door of liberation, and initiates desire, inner body pursuit, and pursuit of liberation from evil.
如是求時，令先所起煩惱及業所引五趣生死果生。
 When you seek in this way, the five pleasures of life and death caused by the troubles and karma caused by it will arise.
既得生已，老死隨逐。
 Once you have been born, old age and death will follow you.
復有次第差別，謂由三種有情聚。
 There are further differences in order, which means that there are three kinds of sentient beings gathered together.
一、樂出世清淨，二、樂世間清淨，三、樂著境界。
 1. Happiness is transcendental and pure, 2. Happiness is pure in the world, and 3. Happiness is the realm.
由初聚故，滅諸緣起，增白淨品。
 Since the initial gathering, all dependent origins have been eliminated and the purity has become whiter.
由第二有情聚故，不如實知諸諦道理。
 Because of the gathering of second sentient beings, it is not possible to know all truths as they really are.
若住正念，或作福業，或作有漏修所引不動業；
 If you stay mindful, you may do good deeds, or you may do unproductive deeds caused by omissions;
若不住正念，便發非福業。
 If you don't keep your mind right, you will develop bad karma.
或起追悔所引，或不追悔歡喜所引心相續住。
 It may be caused by regret, or it may be caused by joy without regret.
彼又如前，於下中上生處，次第能感當來三種苦果，謂名色為先，觸為最後。
 Again, as before, in the lower, middle and upper places, he can feel the three kinds of suffering in succession, saying that name and form are the first, and contact is the last.
由第三有情聚故，依現受用境所生受，於現法中如前次第起後六支，謂受為先，老死為後。
 Due to the third gathering of sentient beings, the feelings that arise according to the current situation of feeling are the same as the previous six branches in the present method. It is said that feeling comes first and old age and death come last.
問：
 ask:
何因緣故，逆次第中老死為先說諸緣起？
 Why is aging and death the first to describe all dependent origins in the reverse order?
答：
 answer:
依止宣說諦道理故，以生及老死能顯苦諦。
 The truth of suffering can be revealed through birth, old age and death.
如世尊言：
 As the World Honored One said:
新名色滅為上首法。
 The cessation of new name and form is the first method.
問：
 ask:
何故不言諸無明滅為上首耶？
 Why don't you say that the cessation of all ignorance is the best?
答：
 answer:
依心解脫者而施設故。
 This is why we provide facilities based on those who have liberated hearts.
由彼於現法中種子苦及當來苦果不生而滅，故說名色為先，受為最後，得究竟滅。
 Since the seeds of suffering in the present dharma and the consequences of subsequent suffering do not arise and are destroyed, it is said that name and form are the first, and feelings are the last, and they are ultimately destroyed.
又於現法中受諸受時，愛及隨眠永拔不起說名為滅。
 Also, when experiencing various feelings in the present dharma, love and sleep can never be uprooted and are called cessation.
由彼滅故，以彼為先餘支亦滅。
 Since it is destroyed, the remaining branches that are prior to it will also be destroyed.
如是等類，宣說緣起次第應知。
 Such as this and so on, you should know the order of dependent origination.
問：
 ask:
何故緣起說為緣起？
 Why is it called dependent origination?
答：
 answer:
由煩惱繫縛，往諸趣中數數生起故，名緣起。
 It is called dependent origination because it is bound by afflictions and counts the occurrences in various realms.
此依字釋名。
 This explains the name according to the characters.
復次，依託眾緣，速謝滅已，續和合生，故名緣起。
 Again, relying on all kinds of conditions, it quickly disappears and continues to merge with each other, so it is called dependent origination.
此依剎那義釋。
 This is explained in the moment.
復次，眾緣過去而不捨離，依自相續而得生起，故名緣起。
 Again, all the conditions have passed away without letting go, and arise based on self-continuity, so it is called dependent origination.
如說：
 As said:
此有故彼有，此生故彼生，非餘。
 This exists because of that. This exists because of that. This exists because of that. It is not leftover.
依此義故，釋名應知。
 According to this meaning, the name should be known.
復次，數數謝滅，復相續起，故名緣起。
 Repeatedly, it disappears several times, and it continues to appear again, so it is called Dependent Origination.
此依數壞數滅義釋。
 This is explained by the number of bad numbers and the destruction of numbers.
復次，於過去世覺緣性已，等相續起，故名緣起。
 Again, in the past life, the dependent nature has been realized, and so on, it continues to arise, so it is called dependent origination.
如世尊言：
 As the World Honored One said:
我已覺悟，正起宣說，即由此名展轉傳說，故名緣起。
 I have awakened, and I am starting to preach. This is how the name spreads into legends, hence the origin of the name.
問：
 ask:
無明望行為幾種緣？
 What kind of conditions are there for acts of ignorance?
答：
 answer:
望諸色行為增上緣，望無色行為三緣。
 I hope that various forms of behavior will increase the upper limit, and I hope that formless behavior will have three conditions.
謂等無間緣、所緣緣、增上緣。
 It is called the infinite condition, the object condition, and the increasing condition.
如是餘支為緣多少，應如此知。
 If so, how many remaining branches are the conditions should be known in this way.
謂有色支望有色支，為一增上緣；
 It is said that the colored branch looks forward to the colored branch, which increases the upper limit for one;
望無色支為二緣，謂所緣緣及增上緣。
 The colorless branch is regarded as two conditions, which are called the object condition and the increasing condition.
若無色支望有色支，唯為一緣；
 If there is no color branch and there is color branch, it is only a condition;
望無色支為三緣；
 Look at the colorless branch as the three conditions;
謂等無間緣、所緣緣、增上緣。
 It is called the infinite condition, the object condition, and the increasing condition.
問：
 ask:
何故諸支相望無因緣耶？
 Why do all the branches look at each other without any reason?
答：
 answer:
因緣者，自體種子緣所顯故。
 Causes and conditions arise from the self-seed conditions.
問：
 ask:
若諸支相望無因緣者，何故說言：
 If there is no reason for the branches to look at each other, why should we say:
依因果體性建立緣起耶？
 Establish dependent origination based on the nature of causality?
答：
 answer:
依增上緣所攝引發因、牽引因、生起因故，說名為因。
 According to the triggering cause, the pulling cause, and the arising cause taken by the increasing superior condition, it is called the cause.
問：
 ask:
幾支是引因所攝？
 How many were taken by causes?
答：
 answer:
從無明乃至受。
 From ignorance to feeling.
問：
 ask:
幾支是生因所攝？
 How many branches are taken by birth causes?
答：
 answer:
從愛乃至有。
 From love to existence.
問：
 ask:
幾支是生、引二因果所攝耶？
 How many branches are caused by the two causes and effects of birth and inducing?
答：
 answer:
於現法後法中，識等乃至受，於生、老死位所攝諸支。
 In the present Dharma and the Dharma, consciousness, etc., and even feelings, are involved in all the factors involved in the positions of birth, old age and death.
問：
 ask:
若說無明以不如理作意為因，何因緣故於緣起教中不先說耶？
 If it is said that ignorance is caused by unreasonable thoughts, why is it not explained first in the doctrine of dependent origination?
答：
 answer:
彼唯是不斷因故，非雜染因故。
 It is only a continuous cause, not a defiled cause.
所以者何？
 So what?
非不愚者起此作意。
 It is not a fool who has this intention.
依雜染因說緣起教。
 The doctrine of dependent origination is based on the causes of defilements.
無明自性是染污，不如理作意自性非染污，故彼不能染污無明，然由無明力所染污。
 The self-nature of ignorance is defiled, whereas the self-nature of mind is not defiled, so it cannot be defiled by ignorance, but it is defiled by the power of ignorance.
又生雜染業煩惱力之所熏發，業之初因謂初緣起。
 The origin of impure karma is caused by the power of troubles, and the initial cause of the karma is called the primary dependent origin.
是故不說不如理作意。
 That's why it's unreasonable not to say it.
問：
 ask:
何故不說自體為自體緣耶？
 Why not say that the self is the condition of the self?
答：
 answer:
由彼自體若不得餘緣，於自體雜染不能增長，亦不損減，是故不說。
 If there are no residual conditions in one's own body, the defilements in one's own body cannot increase or decrease, so it is not mentioned.
問：
 ask:
何因緣故，福行、不動行由正簡擇功力而起，仍說用無明為緣耶？
 Why do we still say that ignorance is the reason why blessings and immobility are caused by the power of Zhengjian?
答：
 answer:
由不了達世俗苦因為緣，起非福行；
 Unable to achieve the causes and conditions of worldly suffering, non-blessing deeds arise;
由不了達勝義苦因為緣，生福及不動行；
 Unable to achieve ultimate righteousness due to suffering and conditions, resulting in blessings and immobility;
是故亦說彼以無明為緣。
 Therefore, it is also said that he takes ignorance as his condition.
問：
 ask:
如經中說：
 As the scripture says:
諸業以貪瞋癡為緣。
 All karma is caused by greed, anger and ignorance.
何故此中唯說癡為緣耶？
 Why is it that ignorance is the only reason?
答：
 answer:
此中通說福、非福、不動業緣，貪瞋癡緣唯生非福業故。
 This generally talks about blessings, non-blessings, and non-blessing karma. Greed, anger, and delusion are the only causes of non-blessing karma.
問：
 ask:
身業、語業思所發起，是則行亦緣行；
 Physical and verbal actions are initiated by thoughts and actions;
何故但說無明緣行？
 Why do you say that there is no clear destiny?
答：
 answer:
依發起一切行緣而說故，及依生善、染污思緣而說故。
 It is based on the conditions that cause all actions, and it is based on the conditions that generate good and defiled thoughts.
問：
 ask:
識亦以名色為緣，何故此中但說行為緣耶？
 Xie also takes name and form as a condition, so why is it only said that behavior is a condition?
答：
 answer:
行為識雜染緣，能引、能生後有果故。
 Actions are aware of mixed conditions, which can lead to consequences.
非如名色，但為所依、所緣，生起緣故。
 It is not like name and form, but it is the basis, the object, and the cause of arising.
問：
 ask:
名色亦由大種所造及由觸生，何故但說識為緣耶？
 Name and form are also created by the great species and arise from contact. Why is it only said that consciousness is the condition?
答：
 answer:
識能為彼新生因故。
 Consciousness can be the cause of that new life.
彼既生已，或正生時，大種及觸唯能與彼為建立因。
 Once it has arisen or is currently arising, the great seed and contact can only serve as its cause.
問：
 ask:
如經中說：
 As the scripture says:
六界為緣得入母胎。
 The six realms are the conditions for entering the mother's womb.
何故此中唯說識界？
 Why does this only talk about the realm of consciousness?
答：
 answer:
若有識界，決定於母胎中精血、大種、腹穴無闕故。
 If there is a realm of consciousness, it is determined by the fact that the essence, blood, large seeds, and abdominal acupoints in the mother's womb are all intact.
又識界勝故。
 And knowing the world is the best.
又依一切生、一切有生時而說故。
 And it is based on all life and all living times.
問：
 ask:
六處亦以飲食為緣，何故此中但說名色為緣耶？
 The six bases are also bounded by food and drink. Why is it only said that name and form are the bounds here?
答：
 answer:
此中說名色是彼生因故。
 It is said here that name and form are the causes of birth.
彼既生已，亦以飲食為任持因。
 Since he was born, he also takes food and drink as the reason for his persistence.
問：
 ask:
觸以三和為緣，何故此中但說六處為緣？
 The three harmonies are the conditions for contact. Why is it only said that the six places are the conditions?
答：
 answer:
若有六處，定有餘二無闕故。
 If there are six places, there must be two more and no gaps.
又六處勝故，由六處攝二種故。
 And because the six places win, there are two kinds of reasons taken from the six places.
問：
 ask:
若自所逼迫，若他所逼迫，若時候變異，若先業所引，皆得生受；
 If you are persecuted by yourself, if you are persecuted by others, if the time changes, if you are induced by previous deeds, you will all be born with it;
何故此中但顯觸為彼緣？
 Why does this appear to be a condition for the other?
答：
 answer:
觸是彼近因故，由觸所引故；
 Touch is the proximate cause and is caused by touch;
餘緣所生受亦從觸生故，必不離觸，是故偏說。
 Since the feelings arising from the remaining conditions also arise from contact, they will never be separated from contact. This is why it is said in a partial way.
問：
 ask:
經中亦說無明為緣生愛，順愛境界亦得為緣，何故此中但說受為緣耶？
 The sutra also says that ignorance is the condition for love, and the state of obedient love is also the condition. Why does it only say that feeling is the condition?
答：
 answer:
以受力故，於相似境，或求和合，或求乖離。
 Because of receiving force, in similar situations, they may seek harmony or separation.
由愚癡力，但於諸受起盡等相不如實知，由此不能制御其心。
 Due to the power of ignorance, he does not know the origin and appearance of all feelings as they really are, so he cannot control his mind.
問：
 ask:
由隨眠未斷，順彼諸法取皆得生，何故此中但說愛為取緣？
 Since sleep has not ceased, all dharmas can lead to rebirth. Why is it only said that love is the condition of attachment?
答：
 answer:
由希望生故，於追求時，能發隨眠，及能引彼隨順法故。
 It is because of hope that when pursuing, it can induce sleep and lead others to follow the law.
問：
 ask:
前已說無明為緣發起業有，何故今者說取緣有？
 It has been said before that ignorance is the cause of karma, so why do we now say that there is karma?
答：
 answer:
由取力故，即令彼業於彼彼生處能引識、名色等果。
 Due to the power of taking, even if the karma is produced, it can lead to consciousness, name and form and other results wherever it is born.
問：
 ask:
生亦以精血等為緣，何故此中唯說有緣生耶？
 Life is also dependent on essence, blood, etc., so why is it only said that there is fate?
答：
 answer:
由有有故，定有餘緣無闕。
 Because there is a reason, there must be a remaining reason.
又有勝故，唯說彼為緣。
 There is also a reason for victory, but it is said to be a condition.
問：
 ask:
亦由遠行、不避不平等、他所逼迫為緣，老死可得，何故此中但說生緣老死耶？
 Also because traveling far away, not avoiding inequality, and being forced by others are the conditions, old age and death can be obtained. Why is it only said that life is predestined by old age and death?
答：
 answer:
雖由彼諸緣，必以生為根本故。
 Although it is due to various conditions, it must be because of birth.
縱闕彼緣，但生為緣，定有老死故。
 Even if there is no other fate, life is the fate, and there will be old age and death.
問：
 ask:
此十二支，幾是煩惱道？
 How many of these twelve branches are the path of trouble?
幾是業道？
 What is the path of karma?
幾是苦道？
 What is the path of suffering?
答：
 answer:
三是煩惱道，二是業道，餘是苦道。
 The third is the path of troubles, the second is the path of karma, and the rest is the path of suffering.
問：
 ask:
幾唯是因，幾唯是果，幾通因果？
 How many are causes, how many are effects, and how many are causes and effects?
答：
 answer:
初一唯因，後一唯果，餘通因果。
 The first one is only cause, the second one is only effect, and the rest is cause and effect.
又即於此問，更作餘答：
 And to this question, I gave a further answer:
三唯是因，二唯是果，當知所餘亦因亦果。
 The third is the cause, the second is the effect. You should know that the rest are also causes and effects.
問：
 ask:
幾是獨相，幾是雜相？
 How many are single-phase and how many are mixed-phase?
答：
 answer:
三是獨相，行等是雜相。
 The third is the single phase, and the three phases are mixed phases.
問：
 ask:
何故行、有是雜相？
 Why are there such miscellaneous phenomena?
答：
 answer:
由二種說故。
 There are two kinds of stories.
謂能引愛非愛果故，及能生趣差別故。
 It is said that it can induce love but not the fruit of love, and it can produce differences in interest.
問：
 ask:
何故識與名色、六處一分有雜相？
 Why do consciousness, name and form, and the six sense organs have mixed characteristics?
答：
 answer:
由三種說故。
 There are three kinds of stories.
謂依雜染時故，依潤時故，依轉時故。
 It is said that it depends on the time of impurities, it depends on the time of moistening, and it depends on the time of turning.
問：
 ask:
何故識乃至受，與老死有雜相？
 Why is consciousness and even feeling mixed with old age and death?
答：
 answer:
由二種說故。
 There are two kinds of stories.
謂別顯苦相故，及顯引生差別故。
 It is said that different manifestations of suffering are the reason, and manifestations lead to differences.
復次，於緣起中：
 Again, in dependent origination:
云何數往義？
 How can we count the past righteousness?
謂生已不住義。
 It is said that life can no longer live in righteousness.
云何和合義？
 Yunheheyi?
謂諸緣聚集義。
 It is called the gathering of all conditions.
云何起義？
 Why do you want to revolt?
謂諸緣和合之所引攝新新生義。
 It is called a new meaning caused by the combination of all conditions.
云何緣起？
 Where did the cloud come from?
云何緣生？
 Why is Yun Yuan born?
謂諸行生起法性，是名緣起；
 It is said that all actions give rise to dharma nature, which is called dependent origination;
即彼生已，說名緣生。
 That is to say, he has already been born, and it is said that the name is born by fate.
問：
 ask:
幾支苦諦攝及現法為苦？
 How many truths of suffering and manifestations are suffering?
答：
 answer:
二，謂生及老死。
 Second, it refers to birth, old age and death.
問：
 ask:
幾支苦諦攝，當來為苦？
 How many branches of the truth of suffering will lead to suffering?
答：
 answer:
識乃至受種子性。
 Consciousness and even receiving the seed nature.
問：
 ask:
幾支集諦攝？
 How many branches are gathered together?
答：
 answer:
所餘支。
 The remaining branches.
問：
 ask:
無明與行為作俱有緣？
 Is ignorance and action both related?
為作無間滅緣？
 To create the fate of eternal annihilation?
為作久遠滅緣？
 To create a long-lasting destiny?
答：
 answer:
當知具作三緣。
 You should know that there are three conditions.
謂由無知，於隨順諸行法中，為俱有覆障緣，為彼彼事發起諸行。
 It is said that due to ignorance, in following all the actions, there are obstacles and conditions, and all actions are initiated for that matter.
又由惡見、放逸俱行無知，為無間滅生起緣，發起諸行。
 Furthermore, due to evil views and careless behavior, ignorance leads to the origin and destruction of the world, which leads to all kinds of actions.
又由無知，為久遠滅引發緣故，建立順彼當生相續。
 And due to ignorance, it is caused by long-lasting destruction, and the continuation of life and death is established.
問：
 ask:
云何應知諸行望識為三種緣？
 Why should we know that there are three kinds of conditions for all actions and consciousness?
答：
 answer:
由能熏發彼種子故，為俱有緣。
 Since it can diffuse the seeds, they are all predestined.
次後由彼勢力轉故，為無間滅生起緣。
 Later, due to the influence of that force, it becomes the cause of endless destruction and arising.
由彼當來果得生故，為久遠滅引發緣。
 Because of the future result of being born, it is the cause of long-lasting destruction.
如行望識，如是識望名色、名色望六處、六處望觸、觸望受亦爾。
 Just like walking looks at consciousness, this kind of consciousness looks at name and form, name and form looks at the six places, the six places look at touch, and touch looks at feeling.
問：
 ask:
云何應知受望愛為三種緣？
 Why should we know that there are three conditions for receiving hope and love?
答：
 answer:
當知由彼起樂著故，為俱有緣。
 You should know that happiness arises from that, and it is all predestined.
從此無間，由彼勢力起追求等作用轉故，為無間滅生起緣。
 From then on, the pursuit and other effects of that force have become the cause of endless destruction and arising.
建立當來難可解脫彼相續故，為久遠滅引發緣。
 The establishment of a continuum that is difficult to escape in the future creates a condition for long-lasting annihilation.
問：
 ask:
云何愛望取為三種緣？
 How can love and desire have three kinds of conditions?
答：
 answer:
由欲貪俱行，於隨順取法中，欲樂安立故，為俱有緣。
 Due to desire and greed, in the obedient pursuit of the Dharma, desire and happiness are established, so they are all predestined.
由無間滅勢力轉故，為生起緣。
 Due to the force of intermittent destruction, it is the cause of arising.
建立當來難可解脫彼相續故，為久遠滅引發緣。
 The establishment of a continuum that is difficult to escape in the future creates a condition for long-lasting annihilation.
問：
 ask:
云何取望有為三種緣？
 How come there are three kinds of conditions for hope?
答：
 answer:
由與彼俱，令業能招諸趣果故，為俱有緣。
 Because of being together with him, the karma can bring about all kinds of interesting consequences, and they are all predestined.
又由彼力，於此生處能引識等故，為無間滅生起緣。
 And because of this power, it can lead to awareness and so on in this place of life, which is the cause of the endless destruction and arising.
又能引發彼界功能故，為久遠滅引發緣。
 It can also trigger functions in that realm, so it is the cause of long-lasting destruction.
問：
 ask:
云何有望生為三種緣？
 How can one hope to be born with three conditions?
答：
 answer:
熏發彼種子故，為俱有緣。
 Because the seeds are smoked and sprouted, they are all predestined.
由彼勢力無間隨轉故，為生起緣。
 Since that force is constantly changing, it is the cause of its origin.
雖久遠滅而果轉故，為引發緣。
 Although it has been extinguished for a long time, but the result has changed, it is the triggering condition.
如有望生，當知生望老死為緣亦爾。
 If you hope to be born again, you should know that life is destined to hope for old age and death.
復次，建立有支有二種：
 Again, there are two types of branches:
一、就勝分建立，謂取所攝受業，如前已說。
 1. Establishing the winning factor is called taking the received karma, as mentioned before.
二、全分建立，謂業及識乃至受所有種子，取所攝受，建立為有應知。
 2. The establishment of the whole body means that all the seeds of karma and consciousness are taken in and established as necessary knowledge.
問：
 ask:
是諸有支唯有次第與行為緣乃至老死，更有餘業用耶？
 Of all the branches of existence, they are only related to the order of actions and even old age and death. Do they have any residual karma?
答：
 answer:
即此業用，及於各別所行境中，如其所應所有業用，當知是名第二業用。
 That is to say, this kind of karma is used in different situations, just like all the karma it corresponds to. You should know that this is called the second karma.
問：
 ask:
無明唯與行為緣，亦與餘支為緣耶？
 Ignorance is only related to actions, but it is also related to the remaining branches?
答：
 answer:
無明乃至亦與老死為緣。
 Ignorance is also related to old age and death.
前言唯與行為緣者，但說近緣義。
 The preface is only related to behavior, but it means close relationship.
如是所餘盡應當知。
 If this is the case, you should know everything else.
復次，後支非前支緣。
 Again, the posterior branch is not the edge of the anterior branch.
何以故？
 Why?
如為斷後支故，勤作功用斷於前支，由前斷故，後亦隨斷。
 If the posterior branch is cut off, the Qinzuo function is cut off at the front branch. If it is cut off from the front branch, the back branch will also be cut off.
非為斷前故，勤作功用斷於後支。
 It is not because of cutting off the front branch, but because the function of Qin Zuo is cut off at the back branch.
是故當知唯此為彼緣。
 Therefore, you should know that this is the only condition for the other.
問：
 ask:
云何說言此有故彼有？
 How can one say that this exists and therefore that exists?
答：
 answer:
由未斷緣，餘得生義故。
 Because the relationship is not broken, there is still meaning.
問：
 ask:
云何此生故彼生？
 Why is this life the reason for the other life?
答：
 answer:
由無常緣，餘得生義故。
 Because of the impermanent fate, I gain meaning.
問：
 ask:
何故說言有生故有老死，要由生緣而有老死，如是乃至無明望行？
 Why do we say that there is aging and death because of birth, and that there is aging and death due to the conditions of birth? This leads to the practice of ignorance?
答：
 answer:
由此言教道理，顯從無實作用緣，餘得生義故。
 This is why the words and teachings show that there is no actual effect, and the rest is to create meaning.
問：
 ask:
何故說言有生故有老死，非離生緣而有老死，如是乃至無明望行？
 Why do you say that there is aging and death because of birth, and there is aging and death because of separation from birth? This leads to the practice of ignorance?
答：
 answer:
由此言教道理，顯從自相續緣；
 From this he teaches principles and shows the relationship between self-continuity and self-reliance;
即自相續，餘得生義故。
 That is to say, it is self-continuing and the rest creates meaning.
問：
 ask:
若法無明為緣，彼法是行耶？
 If ignorance of the Dharma is the condition, is that Dharma going?
設是行者，彼無明為緣耶？
 Suppose this is a practitioner, is his ignorance the condition?
答：
 answer:
應作四句。
 There should be four sentences.
或有行非無明為緣，謂無漏及無覆無記身語意行。
 There may be actions that are not caused by ignorance, that is, there are no leaks, no overwrites, and no memories of body, speech, and mind.
或無明為緣而非是行，謂除行所攝有支所餘有支。
 Or ignorance is the condition rather than the action, which means that in addition to the factors involved in the action, there are remaining factors.
或有亦無明為緣亦是行，謂福、非福、不動身語意行。
 It may be that there is no clear reason for it, but it is also action, which is called blessing, not blessing, and does not move the body, speech, and mind.
除如是相，是第四句。
 Except this is the fourth sentence.
問：
 ask:
若行為緣，彼亦識耶？
 If the behavior is predestined, he also recognizes it?
設是識者，行為緣耶？
 Suppose he is a knower, and his actions are conditioned?
答：
 answer:
應作四句。
 There should be four sentences.
或行為緣非識，謂除識所餘有支。
 Or the behavior is not dependent on consciousness, which means that there are branches left after consciousness.
或識非行為緣，謂無漏識及無覆無記識，除異熟生。
 Or consciousness is not dependent on actions, which means that there is no outflow consciousness and no overwriting and no memory consciousness, except for the familiarity.
或亦識亦行為緣，謂後有種子識及果識。
 Or it may also be the cause of action, which means that there will be seed consciousness and fruit consciousness later.
除如是相，是第四句。
 Except this is the fourth sentence.
由此道理，乃至觸緣受，隨其所應四句應知。
 Based on this principle, you can understand the following four sentences according to the conditions of contact and conditioned feeling.
問：
 ask:
若受為緣，皆是愛耶？
 If it is fate, is it all love?
設是愛者，皆受為緣耶？
 Suppose you are a lover, and you all accept it as a predestined relationship?
答：
 answer:
應作四句：
 Four sentences should be made:
或有是愛非受為緣，謂希求勝解脫，及依善愛而捨餘愛。
 Perhaps this kind of love is not conditioned by feelings, which means that we hope for victory and liberation, and we give up the remaining love based on good love.
或受為緣而非是愛，謂除無明觸所生受為緣，所餘有支法生。
 Perhaps the feeling is the condition rather than the love. It means that except for the feeling arising from ignorance and contact, the remaining branches of Dharma arise.
或有受為緣亦是愛，謂無明觸所生受為緣，染污愛生。
 Perhaps feeling as a condition is also love. It is said that feelings arising from ignorance and contact are conditions, and contamination and love arise.
除如是相，是第四句。
 Except this is the fourth sentence.
問：
 ask:
若愛為緣，皆是取耶？
 If love is the predestined relationship, is it all about taking?
設是取者，皆愛為緣耶？
 Suppose that those who take it all love each other as a predestined relationship?
答：
 answer:
當知此中是順後句。
 You should know that this is the following sentence.
謂所有取皆愛為緣。
 It is said that all things are taken as a condition of love.
或愛為緣而非是取。
 Or love is a condition rather than a matter of taking.
謂除取所餘有支，及緣善愛、勤精進等諸善法生。
 It means that in addition to the remaining branches of grasping, all the good things such as good love, diligence and progress are born.
問：
 ask:
若取為緣，皆是有耶？
 If you take it as a predestined relationship, it’s all there?
設是有者，皆取為緣耶？
 Suppose there is such a thing, take it as a predestined relationship?
答：
 answer:
亦應作順後句。
 It should also be used as a follow-up sentence.
謂所有有皆取為緣。
 It is said that everything that exists is taken as a condition.
或取為緣而非是有。
 Or take it as a condition rather than an existence.
謂除有，所餘有支。
 It is said that apart from existence, the rest has branches.
問：
 ask:
若有為緣，皆是生耶？
 If there is a predestined relationship, are they all born?
設是生者，皆有為緣耶？
 Suppose that all living beings have a destiny?
答：
 answer:
諸所有生皆有為緣。
 All life is conditioned.
或有為緣而非是生。
 Maybe it is fate rather than birth.
謂除生，所餘老死最後有支。
 It is said that apart from life, the remaining old age and death will finally have branches.
問：
 ask:
若生為緣，皆老死耶？
 If we are born as fate, we will all grow old and die?
設是老死，皆生為緣耶？
 Suppose old age and death are all predestined?
答：
 answer:
所有老死皆生為緣。
 All old age and death are related to birth.
或生為緣而非老死。
 Or life is destiny rather than old age and death.
所謂疾病、怨憎合會、親愛別離、所求不遂、及彼所起愁歎憂苦種種熱惱。
 The so-called diseases, the combination of resentment and hatred, the separation of love and separation, the failure of what one wants, and the various kinds of heat and trouble that arise from him or her.
問：
 ask:
是諸有支，幾與道支所攝正見為勝障礙？
 How many of these factors of existence are obstacles to the victory of the right view captured by the path factor?
答：
 answer:
無明，及彼所起意行，若有一分能為勝障。
 Ignorance, as well as the intentions and actions initiated by him, can be an obstacle if there is even a fraction of them.
如於正見，如是於正思惟及正精進亦爾。
 As with right view, so with right thought and right effort.
若正語、正業、正命，以身行、語行及有一分為勝障礙。
 If you have right speech, right action, and right livelihood, you will overcome obstacles in terms of body conduct, speech, and conduct.
若正命、正定，以餘有支為勝障礙應知。
 If you have right livelihood and right concentration, you should know that the remaining limbs are obstacles to victory.
問：
 ask:
是諸有支，幾唯雜染品？
 Of all the branches, how many of them are only mixed and dyed products?
幾通雜染、清淨品？
 How many impurities and pure products are there?
答：
 answer:
四唯雜染品，餘通雜染、清淨品。
 The four only ones are impurities, and the remaining ones are impurities and pure ones.
問：
 ask:
云何生支通二品耶？
 Why is there a second grade of Zhi Tong?
答：
 answer:
若生惡趣及有難處，唯是雜染品；
 If you are reborn in a bad realm and have difficulties, they are just defilements;
若生人天諸無難處，此通染淨品。
 If there is no difficulty in being born in human or heaven, this will be a pure and pure product.
當知餘支，隨其所應皆通二品。
 You should know that the remaining branches are connected to the second level according to their corresponding positions.
問：
 ask:
何等無明不有故行不有，何等無明滅故行滅耶？
 How can there be no action because ignorance does not exist? How can action be destroyed because ignorance has ceased?
答：
 answer:
有三種，發起、纏、隨眠無明，由此無明滅故，彼無明滅；
 There are three types: initiating, entangling, and sleeping ignorance. Because this ignorance ceases, the other ignorance also ceases;
由彼滅故，行亦隨滅。
 Since that has ceased, the conduct has also ceased.
問：
 ask:
何等行不有故識不有，何等行滅故識滅耶？
 What kind of behavior does not exist, so consciousness does not exist? How can behavior disappear, so consciousness disappears?
答：
 answer:
諸行於自相續中已作已滅，及未起對治，又由意行有故，起身語行；
 All actions have been performed and ceased in the self-continuity, and no antidote has arisen. Moreover, due to the reason of mind and action, words and deeds arise;
由此有故彼有。
 This is why there is.
彼無故，彼緣識亦無；
 He has no reason, and there is no reason for him;
此若全滅，當知識亦隨滅。
 If this is completely destroyed, you should know that Xing will also be destroyed.
問：
 ask:
何等識不有故名色不有，何等識滅故名色滅耶？
 What kind of consciousness does not exist, so name and form do not exist? How can consciousness disappear, so name and form disappear?
答：
 answer:
種子識不有故，果識不有。
 Because seed consciousness does not exist, fruit consciousness does not exist.
此俱滅故，俱名色滅。
 This is why both name and form cease.
如識望名色道理，如是餘支乃至受，隨其所應，當知亦爾。
 Just as consciousness contemplates the principles of name, form, and the remaining branches and even feelings, it should be understood as they respond.
如無明緣行道理，如是愛緣取、取緣有道理，當知亦爾。
 If there is no clear understanding of the principles of fate and practice, then it should be understood that love is dependent on it, and it makes sense to take conditions.
如行緣識道理，如是有緣生，當知亦爾。
 Just like knowing the truth through actions and conditions, you should know it if it happens by chance.
如識緣名色道理，生緣老死，當知亦爾。
 Just like knowing the principle of name and form, birth and death are related, you should know this.
問：
 ask:
何等受不有故愛不有，何等受滅故愛滅耶？
 How can there be no love because there is no feeling? How can love be destroyed when there is no suffering?
答：
 answer:
如行緣識道理，當知亦爾。
 Just like knowing the truth through action, you should know it.
問：
 ask:
如前所說八緣起門，幾門是十二支緣起所顯，幾門非耶？
 As mentioned before, of the eight doors of dependent origination, how many are manifested by the twelve branches of dependent origination, and how many are not?
答：
 answer:
三門是彼所顯，謂二一分所顯，一全分所顯；
 The three gates are manifested by him, that is, they are manifested by two parts, and they are manifested by one part;
餘門非。
 Yu Menfei.
何等為二一分所顯？
 How is it revealed by two and one points?
謂內識生門、自業所作門。
 It is called the door born from inner knowledge and the door created by self-action.
何等為一全分所顯？
 How is it manifested by one perfect part?
謂有情世間轉門。
 It is said that there is a revolving door in the world of sentient beings.
問：
 ask:
不如實知緣起道理者，有幾種過患耶？
 What kind of faults do those who do not truly understand the principle of dependent origination have?
答：
 answer:
有五。
 There are five.
謂起我見，及能發起前際俱行見。
 It is said that the view of self can initiate the view of the future and the future.
如前際俱行見，如是後際俱行見、前後際俱行見亦爾。
 Just like the previous situation is seen, so is the backward situation, so is the previous situation.
又於彼見猛利堅執，有取有怖，於現法中不般涅槃，是名第五過患。
 Also, he sees strong and strong attachment, grasping and fear, and does not achieve nirvana in the present Dharma. This is called the fifth fault.
問：
 ask:
如實知者，有幾種勝利耶？
 How many kinds of victories can there be for those who know the truth?
答：
 answer:
翻前五過，應知勝利亦有五種。
 After turning over five passes, you should know that there are five kinds of victory.
復次，是十二支緣起，幾支是實有？
 Again, there are twelve branches of dependent origination. How many of them are real?
謂九。
 Call it nine.
幾支非實有？
 How many are not real?
謂餘。
 It's called surplus.
幾一事為自性？
 How many things are self-nature?
謂五。
 That's five.
幾非一事為自性？
 How can one thing be its own nature?
謂餘。
 It's called surplus.
幾是所知障因？
 How many reasons are there for understanding the obstacles?
謂一。
 Say one.
幾能生苦？
 How can it cause suffering?
謂五。
 That's five.
幾苦胎藏？
 How many miscarriages are there?
謂五。
 That's five.
幾唯是苦？
 How painful is it?
謂二。
 Say two.
幾說為因分？
 How many reasons are there?
謂前六，無明乃至觸，及愛、取、有三，說為因分。
 The first six, ignorance and contact, and the three of craving, grasping, and existence are said to be causes.
幾說為果分？
 How much is it called fruit points?
謂後二說為果分。
 The latter two are called fruit points.
幾說為雜因果分？
 How could it be called mixed causation?
謂所餘支說為雜分。
 The so-called remaining branches are called miscellaneous branches.
所以者何？
 So what?
有二種受名為雜分。
 There are two kinds of names: miscellaneous.
一、謂後法以觸為緣因受；
 1. It is said that the latter method takes contact as the condition for feeling;
二、謂現法與愛為緣果受。
 2. It is said that the present Dharma and love are conditional and fruitful feelings.
此二雜說為觸緣受。
 These two complexes are called contact-conditioning feelings.
復次，幾支能生愛非愛境界果？
 Again, how many branches can produce the fruit of the realm of love and non-love?
幾支能生自體果？
 How many branches can produce self-fruit?
謂前六支能生前果，後三支能生後果，一支俱生二果。
 It is said that the first six branches can produce previous results, the last three branches can produce consequences, and one branch can produce two fruits.
復次，幾支樂受俱行？
 Again, how many can we enjoy?
謂除二，所餘支。
 It is said that after dividing two, the remaining branches are obtained.
幾支苦受俱行？
 How many sufferings can be achieved?
謂即彼及所除中一。
 It is said that there is one among them.
幾支不苦不樂受俱行？
 How many can you enjoy without pain or pleasure?
謂如樂受道理應知。
 It is said that Rule should know the truth.
幾支不與受俱行？
 How many of them don’t go with the flow?
謂所除中一。
 The so-called elimination of one.
復次，幾支壞苦攝？
 Again, how many bad ones are there?
謂樂受俱行支及非受俱行支一分。
 It is said that there is one point for both the happy feeling and non-feeling branches.
幾支苦苦攝？
 How many shots have you taken?
謂苦受俱行支及非受俱行支一分。
 It is said that there is one point of both the suffering and feeling factors and the non-feeling factors.
幾支行苦攝？
 How many branches have to be taken care of?
謂所有壞苦、苦苦支，亦是行苦支。
 It is said that all suffering and suffering are also suffering factors.
或有行苦所攝，非餘二苦。
 It may be caused by the suffering of walking, but not the remaining two kinds of suffering.
謂不苦不樂受俱行支及非受俱行支一分。
 It is said that there is one point of both the feeling and non-feeling factors.
問：
 ask:
於一切生處及三摩鉢底中，皆有一切支現行可得耶？
 In all places of birth and in the samabodhi, are all the branch activities available?
答：
 answer:
不可得。
 Not available.
謂無想天中，及滅盡定、無想定中，有色支可得，非無色支。
 It is said that in the non-perception heaven, in the cessation of cessation, and in the non-perception concentration, the form factor can be obtained, but it is not the colorless factor.
若生無色界，無色支可得，非有色支。
 If the formless realm arises, the formless branch can be obtained, but not the form branch.
問：
 ask:
頗有依支得離支耶？
 Is there a strong support for Deli Zhi?
答：
 answer:
有。
 have.
謂依上地支離下地支。
 It is said that it depends on the upper earthly branches and separates from the lower earthly branches.
此但一分，非全；
 This is just one part, not the whole;
唯暫時，非究竟。
 Only temporary, not final.
問：
 ask:
幾支染污，幾支不染污？
 How many are stained and how many are not stained?
答：
 answer:
三染。
 Three dyes.
餘通二種，若不染污，善及無覆無記別故，分為二種應知。
 There are two types of Yutong. If there is no defilement, good and no overturning, there is no distinction between them. You should know that they are divided into two types.
問：
 ask:
幾支欲界繫？
 How many branches of desire realm?
答：
 answer:
一切支，和合等起故。
 All branches, harmonious and equal origin.
問：
 ask:
幾支色界繫？
 How many colors are there?
答：
 answer:
一切一分。
 One point for everything.
問：
 ask:
云何應知彼有老耶？
 Why should we know that there is an old man there?
答：
 answer:
彼諸行有朽壞腐敗性故。
 That’s why all these actions are subject to decay and corruption.
如色界繫，當知無色界繫亦爾。
 Just like the system of the color realm, you should know that the system of the colorless realm is also the same.
問：
 ask:
幾支是學？
 How many of them are students?
答：
 answer:
無。
 none.
問：
 ask:
幾支是無學？
 How many of them are ignorant?
答：
 answer:
亦無。
 Neither.
問：
 ask:
幾支是非學非無學？
 How many of them are right, wrong, and not uneducated?
答：
 answer:
一切。
 everything.
問：
 ask:
所有善有漏支，彼何故非學耶？
 All good deeds have omissions, why should they not learn from them?
答：
 answer:
墮流轉故。
 Fallen into circulation.
若學所有善有漏法，彼與流轉相違故，及用明為緣故，非支。
 If there is an outflow in learning all good deeds, it is contrary to the circulation, and it is due to the use of enlightenment, which is not a branch.
問：
 ask:
預流果當言幾支已斷耶？
 How many branches of the pre-flow fruit have been cut off?
答：
 answer:
一切一分，無全斷者。
 Everything is divided and nothing is completely broken.
如預流果，如是一來果亦爾。
 Just like the pre-streaming fruit, this is also the fruit that comes once.
問：
 ask:
不還果當言幾支已斷耶？
 If you don't return the fruit, then how many branches have been cut off?
答：
 answer:
欲界一切，色無色界不定。
 Everything in the realm of desire is colorless and indeterminate.
問：
 ask:
阿羅漢當言幾支已斷耶？
 How many limbs does an Arhat say have been cut off?
答：
 answer:
三界一切。
 Everything in the Three Realms.
復次，於彼彼經中，由幾種言說道理說緣起耶？
 Again, in that Sutra, how many kinds of words and principles explain the origin?
謂略說由六種言說道理：
 There are six kinds of explanation principles in the brief explanation:
一、由順次第說，二、由逆次第說，三、由一分支說，四、由具分支說，五、由黑品說，六、由白品說。
 1. Tell it in sequential order, 2. Tell it in reverse order, 3. Tell it in one branch, 4. Tell it in specific branches, 5. Tell it in black grade, and 6. Tell it in white grade.
問：
 ask:
如世尊說緣起甚深，此甚深義云何應知？
 If the World-Honored One said that dependent origination is very deep, how should we know the meaning of this very profoundness?
答：
 answer:
由十種相，應知緣起甚深義。
 From the ten kinds of signs, one should know the profound meaning of dependent origination.
謂依無常義、苦義、空義、無我義說。
 It is said to rely on the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of no-self.
依無常義者，謂從自種子生，亦待他緣。
 According to the meaning of impermanence, it means that it is born from its own seed and also waits for other conditions.
又從他緣生，亦待自種子。
 And it is born from his fate, and it also waits for its own seed.
又從自種子及從他緣生，而種及緣於此生事無作、無用，亦無運轉。
 And it arises from its own seed and from other conditions, but the seed and its conditions have no effect, no use, and no operation.
又復此二因性功能非不是有。
 Again, these two causes of sexual function are not non-existent.
又諸有支雖無始來其相成就，然剎那剎那新新相轉。
 Furthermore, although all the branches of existence have no beginning to come into existence, they still turn into new and new phases moment by moment.
又緣起支雖剎那速滅，然似停住運動相現。
 Also, although the factors of dependent origination disappear in an instant, they appear to have stopped moving.
依苦義者，謂緣起支一味苦相，而似三種相現。
 According to the meaning of suffering, it is said that the dependent origination factor has only one aspect of suffering, but appears as three forms.
依空義者，謂緣起支雖離有情、作者、受者，然似不離顯現而說。
 According to the meaning of emptiness, it is said that although the dependent origination factor is separated from the sentient being, the author, and the recipient, it seems to be inseparable from the manifestation.
依無我義者，謂緣起支雖不自在，實無有我相，然似我相顯現，依勝義諦，諸法自性雖不可說，而言諸法自性可說。
 According to the meaning of no-self, it is said that although the dependent origination factor is not free, it actually has no self-appearance, but the self-like appearance appears. According to the ultimate truth, although the self-nature of all dharmas cannot be said, in other words, the self-nature of all dharmas can be said.
問：
 ask:
應以幾智知緣起耶？
 How much wisdom should we need to know the origin of destiny?
答：
 answer:
二。
 two.
謂以法住智及真實智。
 It is called Dharma-based wisdom and true wisdom.
云何以法住智？
 Why is wisdom based on Dharma?
謂如佛施設開示，無倒而知。
 It is said that it is like the Buddha's teachings and teachings, which can be understood without any inversion.
云何以真實智？
 How can cloud be truly wise?
謂如學見跡，觀甚深義。
 It is said that it is like learning and seeing traces, and observing the profound meaning.
問：
 ask:
如世尊言：
 As the World Honored One said:
是諸緣起非我所作，亦非餘作。
 These dependent origins are not my doing, nor are they the work of others.
所以者何？
 So what?
若佛出世，若不出世，安住法性、法住、法界。
 If the Buddha is born in the world, or if he is not born in the world, he will dwell in the Dharma nature, Dharma abode, and Dharma realm.
云何法性？
 What is the legal nature?
云何法住？
 Where can I live?
云何法界？
 Where is the Dharma Realm?
答：
 answer:
是諸緣起無始時來理成就性，是名法性。
 This is the nature of the realization of all conditions from beginningless time, which is called the nature of Dharma.
如成就性，以無顛倒文句安立，是名法住。
 Such as the nature of attainment, established by non-inverted words and phrases, this is called the abiding of Dharma.
由此法住，以彼法性為因，是故說彼名為法界。
 This Dharma abides and takes that Dharma nature as the cause, so it is called the Dharma Realm.
問：
 ask:
如經言：
 As the scripture says:
生若無者，無處無位生可是有。
 If there is nothing to be born, there will be no place to be born, but there is.
若一切種生非有者，生緣老死應不可得，何故此中說彼自性緣自性耶？
 If all kinds of birth are non-existent, birth, aging and death should not be available. Why is it said that the self-nature is dependent on the self-nature?
答：
 answer:
依自種子果生說故。
 It is said that the fruit comes from the seed.
謂識乃至受支是生種子故，義說為生。
 It is said that consciousness and even the reception factors are the seeds of birth, and the meaning is life.
由此有故，後時即此果支名有緣生。
 For this reason, later on, the name of this fruit branch arises in a predestined manner.
如是餘支，如經所說，隨其所應盡當知。
 Such remaining branches, as mentioned in the sutras, should be understood as they should be.
問：
 ask:
已說一切支非更互為緣，何故建立名色與識互為緣耶？
 It has been said that all branches are mutually dependent, so how can we establish that name, form and consciousness are mutually dependent?
答：
 answer:
識於現法中，用名色為緣故；
 Consciousness in the present dharma, using name and form as cause;
名色復於後法中，用識為緣故。
 Name and form are restored in the later Dharma, and consciousness is used as the reason.
所以者何？
 So what?
以於母腹中有相續時，說互為緣故。
 When there is continuity in the mother's womb, it is said that they are caused by each other.
由識為緣，於母腹中諸精血色，名所攝受，和合共成羯羅藍性。
 Due to the condition of consciousness, all the essences and blood colors in the mother's womb are absorbed by the name, and they are combined to form the blue nature of Kara.
即此名色為緣，復令彼識於此得住。
 That is to say, this name and form are the conditions, and the consciousness is allowed to abide here.
問：
 ask:
何故菩薩觀黑品時，唯至識支，其意轉還，非至餘支耶？
 Why is it that when a Bodhisattva meditates on the black element, he only reaches the consciousness branch, but his mind turns back and does not reach the remaining branches?
答：
 answer:
由此二支更互為緣故，如識緣名色，如是名色亦緣識，是故觀心至識轉還。
 From this, the two branches are mutually dependent. For example, consciousness is dependent on name and form, and name and form are also dependent on consciousness. Therefore, by contemplating the mind, consciousness will return.
於餘支中，無有如是轉還道理。
 Among the remaining branches, there is no such transference principle.
於此一處，顯示更互為緣道理，故名轉還。
 At this point, it shows the principle of mutual connection, so it is named Zhuanhuan.
於還滅品中，名色非是後有識還滅因，由此因緣，復過觀察。
 In the category of cessation and cessation, the cause of cessation and cessation of consciousness after the name and form are not real, and based on this cause and condition, it can be observed again.
問：
 ask:
何因緣故，說緣起支非自作、非他作、非俱作，亦非無因生耶？
 Why do we say that the factors of dependent origination are not self-made, not made by others, not jointly made, nor do they arise without a cause?
答：
 answer:
生者非有故，緣無作用故，緣力所生故。
 What is born is not caused by reason, because conditions have no effect, and they are born by the power of conditions.
問：
 ask:
於緣起中，何等是苦芽，誰守養苦芽？
 In Dependent Origination, what kind of bitter buds are they? Who protects and nourishes the bitter buds?
何等為苦樹？
 What a bitter tree?
答：
 answer:
無明、行緣所引識乃至受，是苦芽。
 Ignorance, awareness and feelings caused by conditioned conditions are the buds of suffering.
受緣所引愛乃至有，是守養苦芽。
 To be attracted by the predestined relationship and to have love is to guard and nourish the bitter buds.
生與老死，當知是苦樹。
 Birth, old age and death, you should know that it is a bitter tree.
問：
 ask:
幾緣起支當知如炷？
 How many branches of dependent origination should be known like a stick?
答：
 answer:
識乃至受。
 Consciousness and even feeling.
問：
 ask:
幾支如膏？
 How many sticks are like ointment?
答：
 answer:
無明、行、愛、取、有。
 Ignorance, action, craving, grasping, and existence.
問：
 ask:
幾支如焰？
 How many are like flames?
答：
 answer:
生、老死應知。
 You should know about birth, old age and death.
問：
 ask:
何因緣故，於緣起黑品教中說名增益？
 Why is it said that fame and gain are gained in the Dependent Origination Heipin Sect?
答：
 answer:
一切有支純大苦聚為後果故。
 All branches of existence are the result of the great gathering of suffering.
又諸有支，前前為緣，後後所隨故。
 Moreover, there are branches, because the front and back are the conditions, and the back and the back follow each other.
問：
 ask:
何因緣故，於白品教中說名損減？
 What is the reason for the loss of reputation in Baipinjiao?
答：
 answer:
由一切支，前前永斷，後後減故。
 From all the branches, the front and the front are forever cut off, and the back and the back are reduced.
又是純大苦聚損減因故。
 Again, it is purely due to the accumulation of great suffering and loss.
問：
 ask:
幾緣起支名有因法？
 How many dependent origination branch names have causes?
答：
 answer:
謂前七。
 It's called the first seven.
問：
 ask:
幾緣起支名有因苦？
 How many branches of dependent origination have causes of suffering?
答：
 answer:
餘五。
 The remaining five.
問：
 ask:
幾支滅是漏盡所顯？
 How many branches are extinguished as a result of all the outflows?
答：
 answer:
三。
 three.
問：
 ask:
幾支滅是緣盡所顯？
 How many branches are destroyed due to the end of fate?
答：
 answer:
即此三是餘支緣故。
 That is to say, these three are the remaining branches.
問：
 ask:
幾支滅是受盡所顯？
 How many branches are destroyed as a result of suffering?
答：
 answer:
一。
 one.
謂由煩惱已斷故，所依滅時，此一切受皆永息滅故。
 It is said that because the troubles have been eliminated, when the dependence is eliminated, all these feelings will cease forever.
問：
 ask:
何因緣故，依止緣起建立七十七智耶？
 Why do we rely on dependent origination to establish the seventy-seven wisdoms?
答：
 answer:
為顯有因雜染智故，又復為顯於自相續自已所作雜染智故，又復為顯前際諸支無始時故，又復為顯後際諸支容有雜染還滅義故，又復為顯支所不攝諸有漏慧遍知義故。
 Because it manifests the mixed-tainted wisdom of causes, it also manifests the mixed-tainted wisdom of self-continuation, it also manifests the mixed-tainted wisdom of its own actions, it also manifests the front branches without a beginning, and it also manifests the posterior branches that have mixed stains. Because of the destruction of the meaning, it is again unaccounted for by the manifest factors, because the wisdom with outflows understands the meaning universally.
於一一支皆作七智，當知總有七十七智。
 Each branch is composed of seven wisdoms, and you should know that there are always seventy-seven wisdoms.
問：
 ask:
何因緣故，於緣起中建立四十四智耶？
 Why are the forty-four wisdoms established in dependent origination?
答：
 answer:
為顯於一一支，依四聖諦觀察道理，是故總有四十四智。
 In order to be manifested in one branch and to observe the principles according to the Four Noble Truths, there are always forty-four wisdoms.
復次，若生欲界，依欲界身，引發上地若眼若耳，由此見聞下地、自地所有色聲。
 Again, if you are born in the desire realm, depending on the body in the desire realm, you will cause the eyes and ears in the upper realm to see and hear all the colors and sounds in the lower realm and your own realm.
又依此身，起三界意及不繫意而現在前。
 And depending on this body, the mind of the three realms and the unattached mind arise and appear in front of you.
若生色無色界，除其下地，一切現前如在欲界。
 If there is a formless realm, except for the lower ground, everything will appear as if it were in the desire realm.
復次，此三種雜染，謂煩惱雜染、業雜染、生雜染，為欲斷故，修六種現觀應知。
 Again, these three types of defilements are called defilements of afflictions, defilements of karma, and defilements of birth. Because of the desire to eliminate them, you should be aware of the six types of visualization.
何等為六？
 What is six?
謂思現觀、信現觀、戒現觀、現觀智諦現觀、現觀邊智諦現觀、究竟現觀。
 It refers to the present contemplation of thinking, the present contemplation of faith, the present contemplation of moral discipline, the present contemplation of wisdom and truth, the present contemplation of peripheral wisdom and truth, and the present contemplation of ultimate wisdom.
瑜伽師地論卷第十
 Volume 10 of Yogi's Earth Treatise

1.6 - samāhita-bhūmi 三摩呬多地 undisctractible-lucidty

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第十一彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 11 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中三摩呬多地第六之一
 One of the Sixth in the Local List of Samadhi Places
已說有尋有伺等三。
 It has been said that there are three things: seeking and waiting.
云何三摩呬多地？
 How come there are so many places of samadhi?
嗢拕南曰：
 Fu Gaonan said:
總標、與安立、　　作意、相差別、
 The general standard, and the establishment, the intention, the difference,
攝諸經宗要、　　最後眾雜義。
 It captures the essentials of the sutras and finally the miscellaneous meanings.
若略說三摩呬多地，當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。
 If we briefly talk about the many places of Samadhi, we should know that it is because of the general standard, because of the establishment, because of the differences in intention, because of the differences between phases, and because of the brief summary of the main points of the sutras and sects.
云何總標？
 What is the general bid?
謂此地中略有四種。
 It is said that there are only four kinds in this place.
一者、靜慮，二者、解脫，三者、等持，四者、等至。
 The first is meditation, the second is liberation, the third is persistence, and the fourth is waiting to arrive.
靜慮者，謂四靜慮。
 Those who think quietly are called the four quiet considerations.
一、從離生有尋有伺靜慮，二、從定生無尋無伺靜慮，三、離喜靜慮，四、捨念清淨靜慮。
 1. From the birth of separation, there is pursuit and concentration, meditation, 2. From concentration, there is no pursuit, no concentration, meditation, 3. Freedom from joy, meditation, 4. The purity of equanimity.
解脫者，謂八解脫。
 Liberation refers to the eight liberations.
一、有色觀諸色解脫，二、內無色想觀外諸色解脫，三、淨解脫身作證具足住解脫，四、空無邊處解脫，五、識無邊處解脫，六、無所有處解脫，七、非想非非想處解脫，八、想受滅身作證具足住解脫。
 1. Liberation from the contemplation of all forms with form; 2. Liberation from the internal colorless thought and contemplation of all external forms; 3. Liberation from the pure and liberated body with evidence of sufficient abiding; 4. Liberation from the boundless place of emptiness; 5. Liberation from the boundless place of consciousness; 6. Liberation from the place of nothingness , 7. Liberation in the place of non-perception and non-perception, 8. Liberation in the place of cessation of thoughts, feelings, and body witnessing.
等持者，謂三三摩地。
 Those who uphold it are called three samadhis.
一、空，二、無願，三、無相。
 One, emptiness, two, no wish, three, no form.
復有三種。
 There are three types.
謂有尋有伺、無尋唯伺、無尋無伺。
 It means that there is seeking and there is waiting, there is no seeking but waiting, there is no seeking but no waiting.
復有三種。
 There are three types.
謂小、大、無量。
 It is called small, big and immeasurable.
復有二種。
 There are two types.
謂一分修、具分修。
 It is said to be one-point cultivation and one-part cultivation.
復有三種。
 There are three types.
謂喜俱行、樂俱行、捨俱行。
 It means practicing with joy, practicing with joy, and practicing with equanimity.
復有四種。
 There are four kinds.
謂四修定。
 It’s called the Four Fixations.
復有五種。
 There are five kinds.
謂五聖智三摩地。
 It is called the Five Noble Wisdoms Samadhi.
復有五種。
 There are five kinds.
謂聖五支三摩地。
 It is called the holy five-branch samadhi.
復有有因有具聖正三摩地。
 Again, there is a cause, and there is holy samadhi.
復有金剛喻三摩地。
 There is also a diamond metaphor for samadhi.
復有有學、無學、非學非無學等三摩地。
 There are samadhis with learning, no learning, neither learning nor no learning.
等至者，謂五現見三摩鉢底、八勝處三摩鉢底、十遍處三摩鉢底、四無色三摩鉢底、無想三摩鉢底、滅盡定等三摩鉢底。
 When the time comes, it is said that the Samadhi of the Five Appearances, the Samadhi of the Eighth Perfection, the Samadhi of the Tenth Place, the Four Colorless Samadhi, the Unthought Samadhi, the Samadhi of Cessation, etc. Bottom of the bowl.
云何安立？
 How can the cloud be established?
謂唯此等名等引地，非於欲界心一境性。
 It is said that only these names lead to the ground, and they are not in the realm of desire.
由此定等無悔、歡喜、安樂所引；
 Led by this concentration of no regrets, joy, and peace;
欲界不爾。
 The world of desire is not there.
非欲界中於法全無審正觀察。
 In the realm of non-desire, there is no correct observation of the Dharma.
復次，初靜慮中說離生喜，由證住此，斷除五法。
 Again, in the initial meditation, the joy of leaving birth is said. By attaining this, the five dharmas are eradicated.
謂欲所引喜、欲所引憂、不善所引喜、不善所引憂、不善所引捨。
 It is said that desire causes joy, desire causes sorrow, unwholesome causes joy, unwholesome causes sorrow, and unwholesome causes abandonment.
又於五法修習圓滿。
 He also practiced the Five Dharma to perfection.
謂歡、喜、安、樂、及三摩地。
 It refers to joy, joy, peace, happiness, and samadhi.
欲所引喜者，於妙五欲若初得時、若已證得正受用時，或見、或聞、或曾領受；
 The joy that is brought about by desire may be seen, heard, or received when the five wonderful desires are first acquired, or when they are realized and used properly;
由此諸緣，憶念歡喜。
 Due to these conditions, I reminisce with joy.
欲所引憂者，於妙五欲若求不遂，若已受用更不復得，或得已便失；
 The worry caused by desire is that if the five wonderful desires are not fulfilled, if they have been used, they will never be obtained again, or if they have been obtained, they will be lost;
由此諸緣，多生憂惱。
 Due to these conditions, many worries arise.
不善所引喜者，謂如有一，與喜樂俱而行殺業，乃至邪見。
 The joy caused by unwholesome deeds is like one, and together with the joy, one can commit murderous deeds and even have wrong views.
不善所引憂者，謂如有一，與憂苦俱而行殺業，乃至邪見。
 The worry caused by unwholesome deeds is like one, and together with the worry and suffering, one commits murderous karma, and even has wrong views.
不善所引捨者，謂如有一，或王、王等、或餘宰官、或尊、尊等，自不樂為殺等惡業，然其僕使作惡業時，忍而不制，亦不安處毘奈耶中，由縱捨故，遂造惡業。
 Those who are caused by unwholesome deeds are like a king, king, etc., or a superintendent, or an honorable person, an honorable person, etc., who would not be happy to do evil deeds such as killing, but if his servants are asked to do bad deeds, they will tolerate it without restraint. If you are uneasy in Vinaya, you will create bad karma due to abandonment.
彼於此業現前領解，非不現前。
 He is present to understand this industry, and it is not impossible for him to be present before him.
又住於捨，尋求伺察為惡方便。
 He also lives in homes, seeking and observing evil expedients.
又於諸惡耽著不斷，引發於捨。
 Also, clinging to all kinds of evils leads to equanimity.
又於不善現前轉時，發起中庸非苦樂受。
 Also, when the bad deeds appear and turn around, the moderate non-painful and pleasant feelings are initiated.
歡者，謂從本來清淨行者，觀資糧地所修淨行，無悔為先，慰意適悅，心欣踊性。
 Those who are happy are those who practice pure conduct from the beginning, observe the pure conduct cultivated in the land of wealth and resources, take the lead without regrets, feel comforted and happy, and have a happy heart.
喜者，謂正修習方便為先，深慶適悅、心欣踊性。
 Those who are happy mean that the correct cultivation of expedients is the first priority, with deep joy and joy, and a cheerful heart.
安者，謂離麁重，身心調適性。
 Peace refers to the physical and mental adaptability.
樂者，謂由如是心調適故，便得身心無損害樂及解脫樂；
 Happiness means that because the mind is adjusted in this way, one can obtain the happiness of no harm to the body and mind and the happiness of liberation;
以離彼品麁重性故，於諸煩惱而得解脫。
 By being free from the heavy nature of his character, he can be liberated from all troubles.
三摩地者，謂於所緣審正觀察，心一境性。
 Samadhi refers to the state of one-pointed mind when observing the object carefully.
世尊於無漏方便中，先說三摩地，後說解脫。
 The World-Honored One first taught about samadhi and then liberation in the non-outflowing method.
由三摩地善成滿力，於諸煩惱心永解脫故。
 It is because of the perfection of samadhi that one is able to achieve eternal liberation from all troubled minds.
於有漏方便中，先說解脫，後說三摩地。
 In the method with leakage, we talk about liberation first, and then talk about samadhi.
由證方便究竟作意果煩惱斷已，方得根本三摩地故。
 Only by realizing the ultimate intention, fruit and defilements of expediency, can one attain the fundamental samadhi.
或有俱時說三摩地及與解脫。
 There may be times when someone talks about samadhi and liberation.
謂即於此方便究竟作意及餘無間道三摩地中，由三摩地與彼解脫俱時有故。
 It is said that in the ultimate concentration of this expedient and the remaining Samadhi of the Infernal Path, Samadhi and the liberation are both there for the time.
復次，於諸靜慮、等至障中，略有五蓋，將證彼時能為障礙。
 Again, in the midst of all the obstacles such as meditation, worry, etc., there are some five hindrances, which will prove to be obstacles at that time.
何等為五？
 What is five?
一、貪欲蓋，二、瞋恚蓋，三、惛沈睡眠蓋，四、掉舉惡作蓋，五、疑蓋。
 1. The covering of greed, 2. The covering of anger and hatred, 3. The covering of depression and sleep, 4. The covering of restlessness and evil, and 5. The covering of doubt.
貪欲者，謂於妙五欲隨逐淨相，欲見、欲聞，乃至欲觸；
 Greed refers to the pursuit of pure features by the five wonderful desires, the desire to see, the desire to hear, and even the desire to touch;
或隨憶念先所領受，尋伺追戀。
 Or just remember what you have received before, and look for it and fall in love with it.
瞋恚者，謂或因同梵行等舉其所犯，或因憶念昔所曾經不饒益事瞋恚之相，心生恚怒；
 Anger means that the heart is filled with anger either because of committing the same sins as in the holy life, or because of remembering the bad things that happened in the past.
或欲當作不饒益事，於當所為瞋恚之相多隨尋伺，心生恚怒。
 Or if you want to do something unhelpful, you will look for many signs of anger and resentment in your heart, and you will feel angry.
惛沈者，謂或因毀壞淨尸羅等隨一善行、不守根門、食不知量、不勤精進減省睡眠、不正知住而有所作、於所修斷不勤加行，隨順生起一切煩惱，身心惛昧，無堪任性。
 Disgrace is caused by destroying the Pure Sulu and other good deeds, not guarding the root gate, not eating enough, not diligently exerting energy and reducing sleep, not living with correct knowledge and doing something, not diligently practicing what has been repaired, and then arises along the way. All worries, mental and physical confusion, unbearable willfulness.
睡眠者，謂心極昧略。
 A person who is asleep means that his mind is extremely ignorant.
又順生煩惱、壞斷加行，是惛沈性；
 Also, the troubles and troubles that arise along the way and the bad behaviors are added to the behavior, which is the nature of depression;
心極昧略，是睡眠性。
 The mind is extremely ignorant and sleepy.
是故此二、合說一蓋。
 Therefore, these two together form one cover.
又惛昧無堪任性、名惛沈；
 He is also ignorant and self-willed, and has a shameful reputation;
惛昧心極略性，名睡眠。
 The extremely ignorant mind is called sleep.
由此惛沈生諸煩惱、隨煩惱時，無餘近緣如睡眠者。
 As a result, all kinds of troubles arise from being depressed. When troubles arise, there is no close connection left, like a sleeping person.
諸餘煩惱及隨煩惱或應可生，或應不生。
 All other worries and accompanying worries may or may not arise.
若生惛昧，睡眠必定皆起。
 If you are ignorant, you will definitely wake up from sleep.
掉舉者，謂因親屬尋思、國土尋思、不死尋思，或隨憶念昔所經歷戲笑歡娛所行之事，心生諠動騰躍之性。
 Restlessness means that the mind is noisy and jumpy due to thinking about relatives, country, immortality, or remembering things that have been experienced in the past, such as laughter and joy.
惡作者，謂因尋思親屬等故，心生追悔，謂我何緣離別親屬？
 The evil author said that he felt regretful because he missed his relatives, etc. Why did I leave my relatives?
何緣不往如是國土？
 Why not go to such a land?
何緣棄捨如是國土，來到於此，食如是食，飲如是飲，唯得如是衣服、臥具、病緣醫藥資身眾具？
 Why did you abandon such a country and come here, eat like this, drink like this, and only get such clothes, bedding, disease and medical supplies?
我本何緣少小出家，何不且待至年衰老？
 Why did I become a monk at a young age? Why not wait until I grow old?
或因追念昔所曾經戲笑等事，便生悔恨，謂我何緣於應受用戲樂、嚴具、朋遊等時，違背宗親朋友等意，令其悲戀涕淚盈目而強出家。
 Or because I recall the jokes and other things I did in the past, I will feel regretful and wonder why I violated the wishes of my family members and friends when I was supposed to be using games, equipment, and outings with friends, causing them to burst into tears and force me to become a monk. .
由如是等種種因緣，生憂戀心，惡作追悔。
 Due to various causes and conditions like this, worries and loves arise, and evil deeds are regretted.
由前掉舉與此惡作處所等故，合說一蓋。
 Because of the former restlessness and the place where evil is committed, it can be said that it is one cover.
又於應作、不應作事，隨其所應，或已曾作、或未曾作，心生追悔。
 And when you should do something or something you shouldn't do, depending on what you should do, you may have done it or you may not have done it, you will regret it.
云何我昔應作不作，非作反作。
 Why should I have done something in the past?
除先追悔所生惡作，此惡作纏、猶未能捨。
 In addition to first regretting the bad deeds committed, these bad deeds are still lingering and cannot be given up.
次後復生相續不斷憂戀之心，惡作追悔。
 After the second rebirth, the heart of sorrow and love will continue, and the evil deeds will be regretted.
此又一種惡作差別。
 This is another evil difference.
次前所生非處惡作及後惡作、雖與掉舉處所不等，然如彼相，騰躍諠動，今此亦是憂戀之相，是故與彼雜說一蓋。
 Although the bad deeds that occurred before and after the bad deeds are not the same as the restlessness, they are like that, leaping and making noise, and this is also the sign of sorrow and love, so it is said to be the same as that.
疑者：
 Doubts:
謂於師、於法、於學、於誨，及於證中生惑生疑。
 It is said that confusion and doubt arise in the teacher, in the Dharma, in the study, in the teaching, and in the evidence.
由心如是懷疑惑故，不能趣入勇猛方便，正斷寂靜。
 Because the mind has such doubts, it cannot enter into the method of bravery and peace.
又於去來今及苦等諦生惑生疑，心懷二分、迷之不了，猶豫猜度。
 Also, he is confused and doubtful about the truth of past, present, and suffering, and his mind is dichotomous, confused, and hesitant and guessing.
問：
 ask:
此貪欲蓋以何為食？
 What is the food for this greed?
答：
 answer:
有淨妙相，及於彼相不正思惟多所修習，以之為食。
 There is a pure and wonderful image, and many unhealthy thoughts about that image are cultivated and used as food.
淨妙相者，謂第一勝妙諸欲之相。
 The pure and wonderful appearance is called the first superior and wonderful appearance of all desires.
若能於此遠離染心，於餘下劣亦得離染。
 If you can stay away from the defiled mind here, you will also be able to get rid of the defilements from the rest.
如制強力，餘劣自伏。
 If you control the strong force, the remaining weak points will fall on their own.
此復云何？
 What does this mean?
謂女人身上八處所攝可愛淨相；
 It is said that the eight places on a woman’s body capture the lovely and pure appearance;
由此八處，女縛於男。
 From these eight places, the woman is bound to the man.
所謂歌、舞、笑、睇、美容、進止、妙觸、就禮。
 The so-called singing, dancing, laughing, looking, beautifying, advancing and stopping, wonderful touch, and courtesy.
由此因緣，所有貪欲未生令生，生已增長，故名為食。
 Due to this reason, all greed has increased before it is born, so it is called food.
問：
 ask:
此貪欲蓋誰為非食？
 Who does this greed cover up as non-eating?
答：
 answer:
有不淨相，及於彼相如理作意多所修習，以為非食。
 If there is an impure sign, and if you practice a lot of reasonable thoughts on that sign, you will think it is not food.
此復云何？
 What does this mean?
謂青瘀等。
 It's called blue blood stasis, etc.
若觀此身種種不淨雜穢充滿，名觀內身不淨之相；
 If you observe that this body is filled with all kinds of impurities, it means observing the appearance of impurity in the inner body;
復觀於外青瘀等相種種不淨、名觀外身不淨之相。
 Observe again the appearance of various impurities such as blue and blood stasis on the outside, and the appearance of impurity on the surface of the body.
由觀此二不淨相故，未生貪欲令其不生，生已能斷，故名非食。
 By observing these two impure aspects, greed has not yet arisen so that it will not be born, and the birth can be stopped, so it is called non-eating.
由於彼相如理作意故、遮令不生；
 Because of the rational intention of his appearance, the order will not come into being;
多所修習故，生已能斷。
 Therefore, if you practice it a lot, you will be able to stop it.
前黑品中，由於彼相不正思惟故，未生令生；
 In the former black category, due to improper thinking of that phase, the order is not born;
多所修習故、倍更增廣。
 Therefore, if you practice more, it will become stronger and stronger.
問：
 ask:
瞋恚蓋以何為食？
 What does anger and hatred feed on?
答：
 answer:
有瞋恚性、有瞋恚相，及於彼相不正思惟多所修習，以之為食。
 There is the nature of anger, there is the aspect of anger, and there are many unhealthy thoughts and practices that feed on that aspect.
依於種種不饒益事，心生惱害，名瞋恚性。
 Depending on various unhelpful things, one's mind will be troubled, which is called the nature of anger.
不饒益事，名瞋恚相。
 Being unfavorable is called anger and hatred.
於九惱事不正作意，名不正思惟。
 Yu Jiu's troubles are caused by improper thinking, which is called improper thinking.
如是等事皆名為食。
 Things like this are called food.
問：
 ask:
此瞋恚蓋誰為非食？
 Who does this anger and hatred cover as non-food?
答：
 answer:
有仁慈賢善，及於彼相如理作意、多所修習以為非食。
 If there are benevolent and virtuous people, and if they pay attention to their appearance in a reasonable manner and practice a lot, they will consider it as non-food.
又此慈善，恒欲與他安樂為相，修力所攝。
 Moreover, this kindheartedness, constant desire to be associated with his happiness and happiness, is captured by his cultivation of strength.
由思擇力所攝作意，調伏九惱。
 The mind is captured by the power of thinking and selection, and the nine annoyances are subdued.
以能斷除瞋恚蓋故，經中唯說此為非食。
 Because it can remove the cover of anger and hatred, the sutras only say that this is non-food.
問：
 ask:
惛沈睡眠蓋以何為食？
 What does the sleep-depressed sleeper feed on?
答：
 answer:
有黑暗相，及於彼相不正思惟多所修習以之為食。
 There is a dark aspect, and many unhealthy thoughts and practices feed on it.
問：
 ask:
此蓋誰為非食？
 Who is not allowed to eat this cover?
答：
 answer:
有光明相，及於彼相如理作意多所修習，以為非食。
 There is a bright appearance, and if you practice a lot of reasonable concentration on that appearance, you think it is not food.
明有三種。
 There are obviously three kinds.
一、治暗光明，二、法光明，三、依身光明。
 1. Cure darkness and bring light, 2. Dharma brings light, and 3. depend on body to bring light.
治暗光明復有三種。
 There are three ways to control darkness and light.
一、在夜分，謂星月等；
 1. In the night equinox, refer to the stars, the moon, etc.;
二、在晝分，謂日光明；
 2. In the daytime, it is said that the sun is bright;
三、在俱分，謂火珠等。
 3. In Jufen, it is called fire beads and so on.
法光明者：
 The Dharma-bright one:
謂如有一，隨其所受、所思、所觸，觀察諸法；
 It is said that if there is one thing, observe all phenomena according to what you feel, think about, and touch;
或復修習隨念佛等。
 Or resume the practice of chanting Buddha’s name, etc.
依身光明者，謂諸有情自然身光。
 Those who depend on the light of the body refer to the natural body light of all sentient beings.
當知初明治三種暗。
 I should know the three kinds of darkness in the early Meiji era.
一者、夜暗，二者、雲暗，三者、障暗。
 The first one is darkness at night, the second one is darkness of clouds, and the third one is darkness of obstacles.
謂窟宅等。
 It's called a cave house, etc.
法明能治三種黑暗。
 Fa Ming can cure three kinds of darkness.
由不如實知諸法故，於去來今多生疑惑，於佛法等亦復如是。
 Because one does not know the Dharma as it really is, one will have doubts about the past and present for many lifetimes, and the same is true for the Dharma and so on.
此中無明及疑，俱名黑暗。
 Ignorance and doubt in this are both called darkness.
又證觀察能治惛沈睡眠黑暗，以能顯了諸法性故。
 It is also proved that observation can cure depression, sleep and darkness, because it can reveal the nature of all dharmas.
問：
 ask:
掉舉惡作蓋以何為食？
 What do you eat when restlessness and mischief are covered?
答：
 answer:
於親屬等所有尋思、於曾所經戲笑等念、及於彼相不正思惟多所修習，以之為食。
 All the thoughts about relatives and others, the jokes and jokes in the past, and the unhealthy thoughts about those people have been cultivated and fed on.
親屬尋思者，謂因親屬或盛或衰、或離或合，發欣慼行，心生籌慮等。
 Thinking about relatives means that relatives are prosperous or declining, separated or reunited, and are happy and worried.
國土尋思者，謂因國土盛衰等相，廣如前說。
 Those who think about the country say that it is due to the rise and fall of the country, as stated before.
不死尋思者，謂因少年及衰老位諸有所作或利他事，發欣慼行，心生籌慮等。
 Those who think about immortality refer to those who are doing things for others or benefiting others due to their youth and aging, being happy and doing things, thinking about things, etc.
笑者，謂隨有一，或因開論、或因合論，現齒而笑，歡聚啞啞。
 The person who laughs means that there is one person, either because of opening a discussion or concluding a discussion, showing teeth and laughing, and gathering dumb and dumb people happily.
戲者，謂雙陸、摴蒱、弄珠等戲。
 Operators refer to Shuanglu, Piancai, Nongzhu and other operas.
或有所餘種類歡樂。
 Or there may be more kinds of joy.
謂互相受用，受用境界，受諸快樂；
 It means benefiting from each other, enjoying the realm, and receiving all kinds of happiness;
或由同處，或因戲論，歡娛而住。
 Some live in the same place, or live for fun and entertainment.
所行事者，謂相執持手臂髮等，或相摩觸隨一身分，或抱或嗚，或相顧眄，或作餘事。
 What they do is holding each other's arms, hair, etc., or rubbing each other's body, or hugging each other, or wooing each other, or looking at each other, or doing other things.
問：
 ask:
此蓋誰為非食？
 Who is not allowed to eat this cover?
答：
 answer:
有奢摩他、及於彼相如理作意多所修習，以為非食。
 There is samatha, and there is much practice in concentrating on that image, and it is regarded as non-food.
奢摩他者，謂九種住心，及奢摩他品所攝諸法。
 Samatha refers to the nine dwelling minds and all the dharmas captured by Samatha.
謂於自他若衰若盛可厭患法心生厭離，驚恐惡賤，安住寂靜。
 It is said that if oneself and others are declining or prospering, they will be disgusted with the Dharma, and the mind will be disgusted, frightened, disgusted and humble, and live in silence.
問：
 ask:
疑蓋以何為食？
 I wonder what they eat?
答：
 answer:
有去來今，及於彼相不正思惟多所修習，以之為食。
 It has come and gone, and I have cultivated many unhealthy thoughts about that appearance and used them as food.
謂我於過去為有？
 Do you mean that I existed in the past?
為無？
 For nothing?
廣說如上。
 Broadly speaking as above.
不正思惟者，謂不可思處所攝思惟。
 Those who think improperly are those who think in unthinkable places.
不可思處者，謂我思惟、有情思惟、世間思惟。
 Those who cannot think are called self-thinking, sentient thinking, and worldly thinking.
若於自處，依世差別思惟我相，名我思惟。
 If you are in your own place and think about the self according to the differences in the world, it is called self-contemplation.
若於他處，名有情思惟。
 If it were elsewhere, it would be called sentient thinking.
若於有情世間及器世間處，名世間思惟。
 If you are in the world of sentient beings and the world of objects, it is called worldly thinking.
謂世間常、或謂無常、亦常亦無常、非常非無常等。
 It can be said that the world is permanent, or it can be called impermanent, it can be both permanent and impermanent, it can be said that the world is permanent but not impermanent, etc.
問：
 ask:
此蓋誰為非食？
 Who is not allowed to eat this cover?
答：
 answer:
有緣緣起、及於彼相如理作意多所修習以為非食。
 There are conditions for origination, and the practice of concentrating on those phenomena in a rational way is regarded as non-food.
由彼觀見唯有於法及唯法因，唯有於苦及唯苦因故，所有一切不正思惟為緣無明，於三世境未生者不生，已生者能斷。
 From this observation, we can see that there is only Dharma and Dharma-only causes, suffering and suffering-only causes, and all improper thoughts are caused by ignorance. Those who have not yet been born in the three worlds will not be born, and those who have already been born can be cut off.
若不如理而強作意，其如理者而不作意；
 If it is not reasonable but it is forced to be intentional, then if it is reasonable, it is not intentional;
總說此二名不正思惟。
 It is always said that these two are not correct thoughts.
若於是中，應合道理，應知是處名為如理。
 If this is the case, it should be reasonable, and you should know that the place is called Ruli.
謂於闇中作光明想。
 It is said to think brightly in the dark.
由此方便如理作意，非不如理。
 This makes it easy to do things according to reason, but it is not unreasonable.
於餘處所、亦有所餘如理作意。
 In other places, there is also room for rational thinking.
復次，於初靜慮具足五支。
 Again, at the beginning, meditate on the five limbs.
一、尋，二、伺，三、喜，四、樂，五、心一境性。
 1. Seeking, 2. Waiting, 3. Joy, 4. Joy, 5. One-pointedness of mind.
第二靜慮有四支。
 The second meditation has four limbs.
一、內等淨，二、喜，三、樂，四、心一境性。
 1. Internal purity, 2. Joy, 3. Joy, 4. One-pointedness of mind.
第三靜慮有五支。
 The third meditation has five limbs.
一、捨，二、念，三、正知，四、樂，五、心一境性。
 1. Equanimity, 2. Mindfulness, 3. Clear understanding, 4. Joy, 5. One-pointedness of mind.
第四靜慮有四支。
 The fourth meditation has four limbs.
一、捨清淨，二、念清淨，三、不苦不樂受，四、心一境性。
 1. Purity of equanimity, 2. Purity of thoughts, 3. Feelings that are neither painful nor pleasant, 4. One-pointedness of mind.
初靜慮中，尋伺為取所緣，三摩地為彼所依，喜為受境界，樂為除麁重。
 In the initial stage of meditation, seeking is the object of attachment, samadhi is the support, joy is the state of receiving, and joy is the elimination of weight.
第二靜慮中，內等淨為取所緣，三摩地為彼所依，餘如前說。
 In the second meditation, inner purity is the object to be grasped, and samadhi is the object to be grasped, as I said before.
第三靜慮中，捨、念、正知為取所緣，三摩地為彼所依，餘如前說。
 In the third stage of meditation, equanimity, mindfulness, and clear understanding are the objects to be grasped, and samadhi is their support, as mentioned before.
第四靜慮中，捨淨、念淨為取所緣，三摩地為彼所依，餘如前說。
 In the fourth stage of meditation, pure equanimity and pure thoughts are the objects to be grasped, and samadhi is their support, as mentioned before.
諸靜慮中雖有餘法，然此勝故，於修定者為恩重故，偏立為支。
 Although there are residual methods in all kinds of meditation, but because of this victory, it is a favor to those who cultivate concentration, so it is regarded as a branch.
問：
 ask:
何因緣故，初靜慮中有尋有伺耶？
 Why is it that in the initial meditation, there is searching and waiting?
答：
 answer:
由彼能厭患欲界，入初靜慮，初靜慮中而未能觀尋伺過故。
 This is because he is tired of suffering from the realm of desire and enters the initial state of meditation. However, during the initial period of meditation, he fails to observe and observe his faults.
第二靜慮能觀彼過，是故說為尋伺寂靜。
 Secondly, meditation can observe the past, so it is said to be seeking silence.
如第二靜慮見彼過故，名尋伺寂靜；
 Just like the second moment of meditation to see the fault, it is called seeking silence;
如是第三靜慮見喜過故，名喜寂靜；
 This is why the third level of tranquility is called happiness and silence;
第四靜慮見樂過故、名樂寂靜。
 The fourth is to calm down and think about happiness, so it is named happiness and silence.
捨念清淨，差別應知。
 The thought of equanimity is pure and you should know the difference.
復次，是諸靜慮名差別者，或名增上心。
 Again, those who meditate on the difference may be called Zengshangxin.
謂由心清淨增上力正審慮故。
 It is said that it is because the heart is pure and the power is increased to think carefully.
或名樂住。
 Or named Lezhu.
謂於此中受極樂故。
 It is said that one receives ultimate happiness in it.
所以者何？
 So what?
依諸靜慮領受喜樂、安樂、捨樂身心樂故。
 Relying on all kinds of meditation to receive joy, peace, equanimity, and physical and mental happiness.
又得定者於諸靜慮數數入出，領受現法安樂住故。
 And those who have attained samadhi can count their incoming and outgoing thoughts in silence, accept the present Dharma, and live peacefully and happily.
由此定中現前領受現法樂住。
 Through this concentration, you can receive the present Dharma and live happily.
從是起已，作如是言：
 From now on, I say this:
我已領受如是樂住。
 I have received the joy of living like this.
於無色定無如是受，是故不說彼為樂住。
 There is no such feeling in formless concentration, so it is not said to be a happy abode.
然彼起已，應正宣說。
 However, since he has risen, he should speak correctly.
何以故？
 Why?
若有阿練若苾芻來就彼問，彼若不答，便生譏論：
 If A Lian Ruo Bi Chu comes to ask him a question, and if he doesn't answer, he will make a mocking comment:
此阿練若苾芻云何名為阿練若者，我今問彼超色無色寂靜解脫，而不能記。
 What is the name of this A Lian Ruo Bicuo? I asked him about the transcendent formless, silent liberation, but I cannot remember it.
是故為說應入彼定，非為樂住。
 This is why it is said that one should enter that state of concentration, not to live happily.
或復名為彼分涅槃，亦得說名差別涅槃。
 It may be renamed that nirvana, or it may also be called differential nirvana.
由諸煩惱一分斷故，非決定故，名彼分涅槃。
 Since all the afflictions are divided, it is not determined, so it is called that divided Nirvana.
非究竟涅槃故，名差別涅槃。
 It is not the ultimate nirvana, so it is called differential nirvana.
復次，此四靜慮亦得名為出諸受事。
 Again, these four meditations are also called the sufferings arising from them.
謂初靜慮出離憂根，第二靜慮出離苦根，第三靜慮出離喜根，第四靜慮出離樂根，於無相中出離捨根。
 It means that the first meditation is to be free from the root of worry, the second is to be calm and focused to be free from the root of suffering, the third is to be calm and focused to be free from the root of joy, the fourth is to be calm and focused to be free from the root of happiness, and the root of equanimity is freed from formlessness.
如薄伽梵無倒經中說如是言：
 As the Bhagavan Sutra says:
苾芻！憂根生已，應當如實了知生者。
 Bicu! The root of worry has already arisen, and one should understand it as it really is.
此於何位？
 Where is this?
謂即於此斷方便位，若為憂根間心相續，爾時應知。
 It is said that even at this convenient location, if there is a continuation of the mind between the roots of worry, then you should know.
又應并此因、緣及序，若相，若行，皆如實知者。
 Furthermore, we should combine these causes, conditions, and sequences, such as appearances and actions, and know them all as they really are.
云何知因？
 How can I know the reason?
謂了知此種子相續。
 It is said that one knows the continuity of this seed.
云何知緣？
 How do you know fate?
謂了知此種所不攝所依、助伴。
 It is said to know the support and companionship of such things.
云何知序？
 How do you know the order?
謂知憂根託此事生，即是能發憂根之相及無知種子。
 It is said that knowing the root of worry is responsible for this occurrence, that is, it can produce the appearance of the root of worry and the seeds of ignorance.
云何知相？
 How can I know the appearance?
謂了知此是慼行相。
 It is said that this is the appearance of Qi Xing.
云何知行？
 How can you know what to do?
謂了知此能發之行，即不如理作意相應思也。
 It is said that knowing this can lead to action is not as good as rationally thinking and thinking accordingly.
如是知已，於出離中極制持心者，云何制持？
 Knowing this, how can one control the mind in the midst of renunciation?
謂於染污行制攝其心，於思惟修任持堅住。
 It is said that when it comes to defiled actions, it controls the mind, and when it comes to thinking and cultivating, it is persevering.
又於是中，無餘盡滅乃至究竟者。
 And then in the middle, there will be no remainder, annihilation, and even the ultimate.
謂滅隨眠故，滅諸纏故。
 It is said that it is the reason for the cessation of sleep and the cessation of all entanglements.
世間靜慮但能漸捨彼品麁重，不拔種子。
 The world is quiet and worried, but you can gradually let go of the quality and importance of it, and don't pull out the seeds.
若異此者，種永拔故，後不應生。
 If this is not the case, the seed will be pulled out forever and there will be no offspring.
無漏靜慮二種俱捨。
 There is no leakage in calmness and contemplation, both of which are given up.
如是於餘隨應當知。
 Yu Sui should know this.
問：
 ask:
以何等相了知憂根？
 How can we understand the root of worry?
答：
 answer:
或染污相、或出離欲俱行善相。
 Either it is the appearance of defilement, or it is the appearance of renunciation and doing good deeds.
苦根者，或由自等增上力故，或由身勞增上力故，或火燒等增上力故，或他逼等增上力故，諸離欲者猶尚生起。
 The root of bitterness may be due to self-strengthening, physical exertion, burning, etc., or force from others, etc., and all dispassionate desires still arise.
喜根者，謂第二靜慮中，即第二靜慮地攝。
 Those with joyful roots are said to be in the second state of meditation, that is, the second state of meditation.
樂根者，謂第三靜慮中，即第三靜慮地攝。
 The root of happiness is called the third level of meditation, that is, the third level of meditation.
問：
 ask:
何故苦根初靜慮中說未斷耶？
 Why do I say that the root of suffering is not cut off in my initial meditation?
答：
 answer:
彼品麁重猶未斷故。
 That's why his character is still strong.
問：
 ask:
何緣生在初靜慮者苦根未斷而不現行？
 Why is it that the roots of suffering in those who are born in early meditation are not cut off but do not manifest themselves?
答：
 answer:
由其助伴相對憂根所攝諸苦彼已斷故。
 That is why all the suffering caused by the root of worry caused by its helper and companion has been eliminated.
若初靜慮已斷苦根，是則行者入初靜慮及第二時，受所作住差別應無。
 If the root of suffering has been cut off in the initial meditation, then there should be no difference between the first moment of meditation and the second moment of meditation.
由二俱有喜及樂故。
 Because both have joy and joy.
而經中說：
 And the scripture says:
由出諸受，靜慮差別。
 From the various feelings arising, meditate on the differences.
又此應無尋伺寂靜麁重斷滅所作差別。
 Furthermore, there should be no difference between seeking, waiting, tranquility, weight, cessation, and annihilation.
如是餘根彼品麁重漸次斷故，上諸靜慮斷有差別。
 In this way, the remaining roots, the quality, and the weight are gradually cut off, and there is a difference in the above-mentioned calmness and consideration.
又無相者，經中說為無相心定。
 And those who have no form are called formless concentration in the sutra.
於此定中捨根永滅，但害隨眠；
 In this concentration, the root of abandonment will be destroyed forever, but the harm will fall asleep;
彼品麁重無餘斷故。
 That's why he has so many qualities.
非滅現纏，住無相定必有受故。
 If it doesn't disappear and become entangled, it must have feelings because of its existence in formless concentration.
於此定中容有三受，謂喜、樂、捨。
 There are three feelings contained in this concentration, namely joy, joy, and equanimity.
非彼諸受得有隨眠。
 Unless those feelings are there, there will be sleep.
煩惱斷故，說以為斷；
 Because the worries are gone, it is said that they are gone;
彼品麁重說名隨眠。
 He Pinquzhong said his name was Suimian.
又此捨根乃至何處？
 And where is the root of this sacrifice?
當知始從第四靜慮乃至有頂。
 You should know that from the fourth level of meditation to the top.
復次，此五根出離、無相為後，與彼五種順出離界展轉相攝。
 Again, these five sense organs are independent and have no form behind them, and they are closely related to the other five kinds of things that follow the realm of exit and separation.
此中由欲、恚、害出離，即說乃至樂根出離；
 Here, the freedom from desire, hatred, and harm can be said to be the freedom from the roots of happiness;
由色出離，即說第四靜慮捨根出離；
 The renunciation from form refers to the fourth renunciation of meditation and thought;
由薩迦耶滅，即說無色界一切捨根出離。
 The annihilation of Sakya means that all the roots of sacrifice in the formless realm are liberated.
順出離言有何等義？
 What is the meaning of being obedient?
由住此者能出離故，名順出離。
 Since those who live here can escape, it is called Shun Ren.
不說由此出離於彼。
 Not to mention that this is a departure from that.
為離欲者說此界故。
 This is why we talk about this realm for those who are free from desire.
問：
 ask:
諸欲、恚、害定同時斷，何緣建立別出離耶？
 If all desires, hatreds, and harms are eliminated at the same time, how can we establish separation and detachment?
答：
 answer:
彼諸出離雖復同時，約修對治有差別故，宣說三種出離差別。
 Although all the renunciations are at the same time, there are differences in their remedies and remedies, so we explain the differences between the three kinds of renunciation.
對治差別者，謂不淨、慈、悲，如其次第。
 To deal with differences, it is called impurity, kindness, and compassion, as follows.
或有唯修不淨出離一切；
 There may be those who only cultivate impurity and renounce everything;
或慈、或悲。
 Either kind or compassionate.
是故別說三種出離。
 That’s why we don’t talk about three kinds of renunciation.
此上唯有一類對治，故後出離無有差別。
 There is only one type of remedy for this, so there is no difference in renunciation later.
云何猛利見者等隨念欲？
 Why do those who see so powerfully wait for their thoughts and desires?
謂由觀察作意於勝事作意故，猛利功用作意故。
 It is said that the intention is to focus on the victory through observation, and the intention is to use the powerful function.
云何於諸欲中心不趣入？
 Why is it not interesting to enter the center of desire?
謂於彼處不見勝功德故。
 It is said that there is no winning merit in that place.
云何不美？
 Why aren’t clouds beautiful?
謂於彼處喜悅不生故。
 It is said that joy does not arise there.
云何不住？
 Why don't the clouds stay?
謂於彼處不樂受用為欣悅故。
 It is said that it is joyful to use it if you are not happy there.
云何無有勝解？
 Why is there no solution?
謂於彼處不樂取著不如理相故。
 It is said that it is unreasonable to be unhappy in that place.
云何萎顇？
 Why are you so weak?
謂雖縱任而不舒泰故。
 It means that although you are indulgent, you are not comfortable.
云何壞散？
 Why is it so bad?
謂取境已，尋復棄捨故。
 It is said that the situation has been taken, so it is found and abandoned.
云何而不舒泰？
 Why don't you feel comfortable?
謂於所緣雖強令住，而不愛樂故。
 It is said that although the object is forced to stay, it is because it does not love happiness.
云何等住於捨？
 How can I live in a house?
謂行平等位，於平等位中心遊觀故。
 It is said that walking in the position of equality means walking and observing in the center of the position of equality.
何等為厭？
 How disgusting is that?
謂由於彼深見過患，棄背為性。
 It is said that because he has experienced trouble deeply, it is his nature to abandon his back.
此復三種。
 There are three types of this.
謂無常故、苦故、變壞法故。
 It is said to be caused by impermanence, suffering, and the deterioration of the Dharma.
何等為惡？
 How evil?
謂由於彼初見過患，棄背為性。
 It is said that because he first saw trouble, it was his nature to abandon his back.
何等為違？
 What a violation?
謂由於彼中見過患，棄背為性。
 It is said that because he has seen trouble in him, it is his nature to abandon his back.
何等為背？
 What a shame?
謂由於彼後見過患，棄背為性。
 It is said that because he has seen trouble later, it is his nature to abandon his back.
與此相違，即於離欲作意趣入者，謂於是處見勝功德故。
 Contrary to this, that is, those who enter the mind without desire are said to see superior merits everywhere.
美者，謂於是處生清淨信而證順故。
 The beautiful one means that pure faith arises in this place and you realize obedience.
住者，謂於所緣不流散故。
 Dwelling refers to the fact that it does not wander away from its object.
勝解者，由於是處不染污轉，於諸煩惱得離繫故。
 The ultimate solution is because this place is free from defilements and is freed from all troubles.
以於厭等棄背行中正流轉時，心無罣礙。
 When you are tired of abandoning things and move forward, your mind will be clear.
又復於捨無有功用。
 Again, it has no function.
云何其心善逝？
 Why is his heart so good?
謂住方便究竟作意故。
 It is said that it is convenient to live in the end.
云何善修？
 Why is he good at cultivation?
謂善修習餘作意故。
 It is said that after practicing well, I will do my best.
當知此說斷位及斷方便道位。
 You should know that this means cutting off the position and cutting off the means of expediency.
解者，謂解脫諸纏故。
 Solution refers to the liberation of all entanglements.
脫者，謂解脫所緣相故。
 To escape is because of the condition of liberation.
離繫者，謂解脫隨眠故。
 The one who is separated is called liberation and sleep.
從諸欲緣所生諸漏者，謂除欲貪，於欲界中所餘煩惱。
 The outflows arising from various desires are said to be the elimination of desire and greed, and the remaining troubles in the realm of desires.
損匱者，謂因此生執器仗等惡行差別，於此若作、若增長故，生諸惡趣。
 Those who suffer from deficiencies refer to the difference in bad deeds such as holding weapons and weapons. If this is done or increased, various bad destinies will be born.
燒者：
 Burner:
謂由此因、欲愛噉食、燒身心故。
 It is said that because of this, craving for food burns the body and mind.
惱者，謂由此因，若事變壞，便生愁歎憂苦惱故。
 Annoyance means that because of this, if things go bad, you will feel sad and distressed.
於彼解脫、超出、離繫者，謂如前次第，解脫諸纏、所緣、隨眠故。
 As for the liberation, transcendence, and separation, it is said that it is the same as the previous stage, because it is freed from all entanglements, objects, and sleep.
云何終不領納緣彼諸受？
 Why don't you accept and accept all the other feelings?
謂依將得、正得、隨念諸欲境界，染污諸受不復現行；
 It is said that depending on the state of desire that will be obtained, achieved properly, and thought of, the tainted feelings will no longer exist;
其所依身不為眾惑染污而住，如紅蓮花，水滴不著。
 The body upon which it rests is untainted by all delusions, just like a red lotus, which cannot be touched by a drop of water.
復有六種順出離界，如經廣說。
 Again, there are six kinds of obedience and detachment, as the Sutra has widely said.
謂我已修慈，乃至我已離諸我慢，然我猶為疑惑毒箭悶亂其心。
 It is said that I have cultivated loving-kindness, so that I have been freed from self-conceit, but I am still choked by the poisonous darts of doubt that confuse my heart.
是故慈等於恚、害等非正對治。
 Therefore, kindness is equal to the wrong antidote to anger, harm, etc.
當知為捨如是邪執，建立此界。
 You should know that it is necessary to give up such evil attachments to establish this world.
是中恚等離欲對治有差別故，建立前四。
 Because there are differences in the treatments for anger, dissociation, and desire, the first four are established.
對治相故，觀察聖住得道理故，建立無相。
 To counteract the appearance, observe the holy dwelling and gain the truth, establish the non-appearance.
觀察究竟正道理故，建立第六。
 Observe the ultimate truth and reason and establish the sixth.
慈對治恚，無損行轉故。
 Compassion counteracts hatred, causing no harm and doing good.
悲對治害，為除他苦，勝樂行轉故。
 Compassion cures harm, eliminates other's suffering, and overcomes happiness.
喜治不樂，於他樂事隨喜行轉故。
 Happiness cures unhappiness, and happy things will change accordingly.
捨治貪恚，俱捨行轉故。
 If you give up to cure greed and hatred, you will give up and change your conduct.
無相對治一切眾相，相相違故。
 There is no opposite to govern all the phases, because they conflict with each other.
若離我慢，於自解脫或所證中定無疑惑。
 If you are free from self-arrogance, you will have no doubts about your own liberation or attainment.
故離我慢是彼對治。
 Therefore, staying away from self-conceit is the antidote.
此諸出離定能出離一切恚等。
 These kinds of renunciation can definitely renounce all hatred and so on.
不善修故，恚等過失容可現行。
 If you are not good at repairing your faults, you will be able to make mistakes such as anger.
又前五種順出離界，初之四種天住所攝，第五一種聖住所攝。
 In addition, the first five kinds are taken from the realm of freedom, the first four are taken from the heavenly residence, and the fifth one is taken from the holy residence.
今此六種順出離界，前之四種梵住所攝，第五、第六、聖住所攝。
 Now these six kinds of renunciation are taken from the four abodes of Brahma, and the fifth, sixth, and holy abodes are taken from them.
復次，能超恚等諸過失故，名為出離。
 Again, being able to transcend all faults such as hatred is called renunciation.
於出離時正可憑仗，故名為依。
 It can be relied on when escaping, so it is called Yi.
世尊說依略有四種。
 The World-Honored One said that there are four types of Ishas.
一、法是依，非數取趣；
 1. Dharma is the basis, not numbers for fun;
二、義是依，非文；
 2. Yi is the basis, not the text;
三、了義經是依，非不了義經；
 3. It is necessary to understand the meaning of the Sutra, but it is impossible not to understand the meaning of the Sutra;
四、智是依，非識。
 4. Wisdom is the basis, not knowledge.
此四種依，因何建立？
 Why are these four kinds of reliance established?
補特伽羅四種別故。
 There are four different reasons for adding Tegaro.
謂因諂詐補特伽羅差別故，建立初依；
 It is said that due to flattery and deception, the difference between Tegara and Luo was established, and the initial support was established;
因順世間補特伽羅差別故，建立第二；
 In order to comply with the differences in the world, we established the second one;
因住自見取補特伽羅差別故，建立第三；
 The third is established because of the difference of self-seeing and complementing Tejala;
因聞為極補特伽羅差別故，建立第四；
 Because it is said that it is extremely complementary to the Tegala difference, the fourth is established;
因其諂詐，說法是依，非數取趣。
 Because of his flattery and deceit, his explanations are based on truth, not numbers for fun.
要與彼論分別決擇，方證正智；
 Only by discussing with him and making a decision can you prove your wisdom;
非唯由彼現威儀故。
 It's not just because of his majesty.
即於此中復有差別。
 That is to say, there is a difference in this.
謂佛宣說補特伽羅及與諸法，唯法是依，非數取趣。
 It is said that the Buddha preached the Pote Jia Luo and all the Dharma, and the Dharma was the only basis, not for the purpose of counting.
世俗言辭不應執故。
 Secular words should not be adhered to.
法又二種，謂文及義。
 There are two kinds of laws: predicate and meaning.
唯義是依，非文。
 Only righteousness is the basis, not literature.
何以故？
 Why?
不應但聞即為究竟。
 Just hearing it should not be regarded as the ultimate conclusion.
要須於義思惟、籌量、審觀察故。
 It is necessary to think about the meaning, consider it, and examine it carefully.
佛所說經，或有了義，或不了義。
 The sutras spoken by the Buddha may have meaning, or they may not.
觀察義時，了義是依，非不了義。
 When observing righteousness, understanding righteousness is the basis, not failing to understand righteousness.
世尊或時宣說依趣福、不動識。
 The World-Honored One sometimes preaches the blessings of dependence and immutable consciousness.
為往善趣故；
 For the sake of pursuing a good destiny;
或時宣說四聖諦智，為向涅槃故。
 Sometimes he preaches the wisdom of the Four Noble Truths in order to lead to Nirvana.
於修法隨法行時，唯智是依，非識。
 When practicing the Dharma and following the Dharma, the only basis is wisdom, not consciousness.
略於四時失不失故，建立四種補特伽羅。
 Just because the four seasons are lost but not lost, four kinds of supplementary garas are established.
謂得法時、住持時、觀察義時、修法隨法行時。
 It means when you obtain the Dharma, when you abide by it, when you observe its meaning, when you practice the Dharma and follow the Dharma.
依四時故，建立四依。
 According to the four seasons, the four dependences are established.
復次，已說安立，當知於此靜慮等中，作意、所緣二種差別。
 Again, as we have said about settling, we should know the difference between the intention and the object in this meditation and so on.
作意差別者，謂七種根本作意及餘四十作意。
 The difference in intention refers to the seven basic intentions and the remaining forty intentions.
云何七種作意？
 What are the seven kinds of intention?
謂了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意。
 It refers to the intention of understanding the appearance, the intention of transcending the understanding, the intention of staying away from the intention, the intention of taking pleasure in it, the intention of observing the intention, the intention of the ultimate result of the preliminary action, and the intention of the ultimate result of the preliminary action.
云何四十作意？
 Why do you think you are at 40?
謂緣法作意、緣義作意、緣身作意、緣受作意、緣心作意、緣法作意、勝解作意、真實作意、有學作意、無學作意、非學非無學作意、遍知作意、正斷作意、已斷作意、有分別影像所緣作意、無分別影像所緣作意、事邊際所緣作意、所作成辦所緣作意、勝解思擇作意、寂靜作意、一分修作意、具分修作意、無間作意、殷重作意、隨順作意、對治作意、順清淨作意、順觀察作意、力勵運轉作意、有間運轉作意、有功用運轉作意、自然運轉作意、思擇作意、內攝作意、淨障作意、依止成辦所行清淨作意、他所建立作意、內增上取作意、廣大作意、遍行作意。
 It refers to the intention of conditioned dharma, the intention of conditioned meaning, the intention of conditioned body, the intention of conditioned feeling, the intention of conditioned mind, the intention of conditioned dharma, the intention of ultimate explanation, the intention of true intention, the intention of learning, the intention of no learning, and the intention of non-learning. Not unlearned intention, all-knowing intention, right-cut intention, already-interrupted intention, distinction-image object-object, non-differentiation-image object-object, thing-marginal object, action-complete-action object Intention, the ultimate understanding of thinking is to choose the intention, to be silent, to practice the intention in one point, to practice the intention in a specific way, to be continuous in the intention, to pay attention to the intention, to follow the intention, to treat the intention, to be pure, to observe the intention. , the intention of vigorous operation, the intention of intermittent operation, the intention of functional operation, the intention of natural operation, the intention of thinking and choosing, the intention of introjection, the intention of purifying obstacles, the intention of relying on the pure and accomplished things, and the intention of others. Establish the intention, increase the intention within, expand the intention, and spread the intention.
緣法作意者，謂聞所成慧相應作意。
 Those who make thoughts based on conditions are those who make thoughts according to the wisdom gained after hearing.
緣義作意者，謂思、修所成慧相應作意。
 The meaning of meaning means that the wisdom gained through thinking and practice corresponds to the intention.
緣身、受、心、法作意者，謂修念住者，如理思惟身等作意。
 Those who rely on the body, feelings, mind, and dharmas as their thoughts are those who practice mindfulness and think about the body and so on.
勝解作意者，謂修靜慮者，隨其所欲、於諸事相增益作意。
 Those who master the meaning of mindfulness are those who practice meditation and contemplation. They can follow their own desires and enhance their mindfulness in all things.
真實作意者，謂以自相、共相及真如相，如理思惟諸法作意。
 To truly do one's mind means to think about all dharmas in a rational way based on the self-image, universal image, and true nature.
有學作意略有二種。
 There are slightly two types of study and intention.
一者、自性，二、在相續。
 One, self-nature, and two, continuance.
自性者，謂有學無漏作意。
 Self-nature means learning without any mistakes.
在相續者，謂有學一切善作意。
 In continuity, it is said that one has learned all the good intentions.
如有學作意，當知無學作意二種亦爾。
 If you have learned to make intention, you should know that there are two types of unlearned intention.
非學非無學作意者，謂一切世間作意。
 Those who do not learn but do not learn to make intentions refer to all the ways to make intentions in the world.
遍知作意者，謂由此故遍知所緣、而不斷惑。
 The person who knows everything about the intention means that he knows the object completely and never gets confused.
正斷作意者，謂由此故俱作二事。
 The one who corrects his intention means that he will do two things based on this.
已斷作意者，謂斷煩惱後所有作意。
 The intention that has been cut off refers to all the intentions after the defilements have been cut off.
有分別影像所緣作意者，謂由此故，修緣分別體境毘鉢舍那。
 Those who distinguish the object of the image and make intentions, it is said that because of this, they cultivate the conditions to distinguish the physical state of Vipassana.
無分別影像所緣作意者，謂由此故，修緣分別體境奢摩他。
 The person who concentrates on the object of non-differentiated image is said to have cultivated the condition of distinguishing the body and state of Samatha for this reason.
事邊際所緣作意者，謂由此故，了知一切身、受、心、法所緣邊際；
 Those who pay attention to the marginal objects of things are said to know the marginal objects of all bodies, feelings, minds, and dharmas because of this;
過此更無身、受、心、法。
 After this, there is no more body, feeling, mind, or dharma.
所作成辦所緣作意者，謂我思惟如此如此，若我思惟如是如是，當有如此如此，當辦如是如是；
 The object of what is done and what is done means that I think of such and such. If I think of such and such, it should be such and such, and it should be done such and such;
及緣清淨所緣作意。
 Concentrate on the pure object.
勝解思擇作意者，謂由此故，或有最初思擇諸法，或奢摩他而為上首。
 The superior explanation of thinking and choosing is that because of this, there may be the first thought and selection of all dharmas, or Samatha may be the top priority.
寂靜作意者，謂由此故，或有最初安心於內、或毘鉢舍那而為上首。
 Those who are silent and contemplative mean that because of this, they may initially be at ease within themselves, or they may be at the top of their minds with Pashāna.
一分修作意者，謂由此故，於奢摩他毘鉢舍那、隨修一分。
 Those who practice mindfulness for one point are said to have practiced one point in Samatha Vipassana for this reason.
具分修作意者，謂由此故，二分雙修。
 Those who have the intention to cultivate separately are said to practice dual cultivation for this reason.
無間作意者，謂一切時無間無斷相續而轉。
 The meaning of continuous intention means that it rotates continuously without any interruption at all times.
殷重作意者，謂不慢緩加行方便。
 A person who pays great attention to his mind means that he does not slowly add conveniences.
此中由勝解思擇作意故、淨修智見。
 In this process, we choose to make conscious decisions based on the ultimate interpretation and pure cultivation of wisdom and view.
由寂靜作意故，生長輕安。
 By making intentions from silence, one can grow peacefully.
由一分、具分修作意故，於諸蓋中心得解脫。
 By practicing one part and having the intention to practice one part, one can gain liberation in the center of all hindrances.
由無間、殷重作意故，於諸結中心得解脫。
 Due to the uninterrupted and sincere intention, one can achieve liberation in the center of all knots.
又由無間作意故、終不徒然而捨身命。
 And because of his endless intentions, he finally sacrificed his life in vain.
由殷重作意故，速證通慧。
 Because of Yin Zhong's intention, he quickly achieved wisdom.
隨順作意者，謂由此故，厭壞所緣，順斷煩惱。
 Those who follow the intention are said to be disgusted with bad objects and get rid of troubles due to this.
對治作意者，謂由此故，正捨諸惑，任持於斷，令諸煩惱遠離相續。
 To treat those who have bad intentions, it is said that for this reason, they can give up all confusions, persist in them and stop them, so that all troubles can be far away from continuation.
順清淨作意者，謂由此故，修六隨念，或復思惟隨一妙事。
 Those who follow the pure mind means that for this reason, they practice the six kinds of thoughts, or think about one wonderful thing again.
順觀察作意者，謂由此故，觀諸煩惱斷與未斷；
 Those who observe the intention along the way mean that for this reason, they can observe whether all the troubles have been resolved or not;
或復觀察自己所證，及先所觀諸法道理。
 Or re-observe what you have witnessed and the principles of the Dharma that you have observed before.
力勵運轉作意者，謂修始業未得作意者所有作意。
 Those who vigorously encourage the movement of intention are all the intentions of those who have not obtained the intention of practicing the initial karma.
有間運轉作意者，謂已得作意，於上慢緩修加行者所有作意。
 If there is a time when the intention is running, it is said that the intention has been obtained, and all the intention is slowly practiced and practiced.
有功用運轉作意者，謂即於此勇猛精進無有慢緩修加行者所有作意。
 The intention that has the function of functioning is said to be the intention that is vigorous and diligent but does not practice slowly.
自然運轉作意者，謂於四時決定作意。
 The natural movement of intention means that the intention is determined at the four seasons.
一、得作意時；
 1. When the intention is achieved;
二、正入、已入根本定時；
 2. Right entry, having entered the fundamental time;
三、修現觀時；
 3. When practicing present observation;
四、正得、已得阿羅漢時。
 4. The time when one has attained and achieved Arhatship.
思擇作意者，謂毘鉢舍那品作意。
 Those who want to choose the intention are called Vipasana products.
內攝作意者，謂奢摩他品作意。
 Those who use internal photography to create thoughts are called Samatha products to create thoughts.
淨障作意者，謂由此故，棄捨諸漏，永害麁重。
 Those who purify the mind of obstructions say that because of this, abandoning all the outflows will permanently harm Qin Zhong.
依止成辦所行清淨作意者，謂由此故，依離一切麁重之身，雖行一切所緣境界，而諸煩惱不復現行。
 Relying on the pure and pure intention of what you do, means that because of this, you can rely on the body that is separated from all the weight, and although you can perform all the objects, all the troubles will no longer occur.
他所建立作意者，謂諸聲聞所有作意。
 The intention he established is all the intention of the voice-hearers.
要從他音，乃能於內如理作意故。
 If you follow his voice, you can make your mind according to reason.
內增上取作意者，謂諸獨覺及諸菩薩所有作意。
 The intention that is internally increased and taken up is the intention of all Solitary Enlightenments and Bodhisattvas.
以不從師而覺悟故。
 Because he became enlightened without following the teacher.
廣大作意者，謂諸菩薩為善了知生死過失、出離方便，發弘誓願趣大菩提所有作意。
 The great intention of all Bodhisattvas is to do good deeds, understand the faults of life and death, renounce convenient methods, and make great vows to achieve great enlightenment.
遍行作意者，謂佛世尊現見一切無障礙智相應作意。
 Those who practice mindfulness all over the place mean that the Buddha, the World-Honored One, sees all things without hindrance and has wisdom corresponding to the mindfulness.
若諸菩薩遍於三乘及五明處方便善巧所有作意。
 If all Bodhisattvas perform skillful and skillful thoughts throughout the Three Vehicles and the Five Vidyas.
此中了相作意攝緣法、緣義；
 This is where the appearance, intention, and conditioned law and meaning are captured;
餘六作意唯攝緣義。
 The rest of the six works are intended to capture the meaning of fate.
緣身等境四種作意，遍在七攝。
 The four kinds of attention to the condition of the body and other conditions are present in the seven shots.
了相、勝解、加行究竟果作意通攝勝解、真實作意；
 Understanding the appearance, the ultimate understanding, and the ultimate result of preliminaries make the intention to grasp the ultimate understanding and the true intention;
觀察作意唯攝勝解；
 Observation and intention are the only solutions;
餘三作意唯攝真實。
 Yu San's intention is only to capture the truth.
此就前門。
 This is the front door.
就餘門者，當知隨應。
 Those who are from Yumen should know how to respond.
七種作意皆攝有學及非學非無學二種作意。
 The seven kinds of intention all include two kinds of intention: learning, non-learning and non-learning.
亦攝無學作意。
 Also photographed without learning and intention.
謂清淨地了相作意及加行究竟果作意。
 It is said that the intention to realize the pure ground and the ultimate result of preliminaries are the intention.
了相、勝解、觀察作意，攝遍知作意。
 Understand the appearance, master the interpretation, observe the intention, and understand the intention all over.
餘三作意，攝正斷作意。
 The remaining three are for intention, and the photos are taken to stop the intention.
加行究竟果作意，攝已斷作意。
 The ultimate result of the preliminaries is the intention, and the photo has been cut off is the intention.
觀察作意，唯攝有分別影像所緣作意。
 Observe the intention, only take the intention of distinguishing the image object.
餘六作意通攝二種。
 The remaining six works are of two kinds: meaning and photography.
事邊際所緣作意遍一切攝。
 The surroundings of things and the surroundings are all taken into consideration.
所作成辦所緣作意，若就初門，遍一切攝。
 The purpose of what you do and what you do is based on the first door, and it can be taken over by everything.
就第二門，唯加行究竟果作意所攝。
 As for the second door, only the final result of the preliminaries is taken by the mind.
最初勝解思擇作意皆所不攝。
 In the beginning, all the winning thoughts, choices, and intentions were not taken into account.
若奢摩他而為上首，遍一切攝。
 If Samatha is the top one, it will cover everything.
若最初寂靜，若毘鉢舍那而為上首，當知亦爾。
 If it is silent in the beginning, if it is next to Pashina and it is the top, you should know this.
前六作意，通攝一分及具分修。
 The first six thoughts are composed of one point of general photography and one point of cultivation.
加行究竟果作意，唯攝具分修。
 The ultimate result of preliminaries is to cultivate the mind, only to practice separately.
無間作意、殷重作意遍一切攝。
 Pay attention all the time and pay attention to everything.
隨順作意，初二所攝。
 Taken as intended, taken on the second day of the second grade of junior high school.
對治作意，遠離、加行究竟二作意攝，及攝樂作意一分所攝。
 To treat the mind, stay away from and advance the ultimate two minds to capture, and capture the joy of mind in one part.
順清淨作意，唯攝樂一分所攝。
 Follow the pure intention, and only capture the joy of one point.
順觀察斷未斷作意，唯觀察作意所攝。
 Follow the observation and stop the intention, only observe what the intention takes.
此就斷對治說。
 This ends the theory of antidote.
若就所餘，隨應當知。
 If there is nothing left, you should know it immediately.
力勵運轉作意皆所不攝。
 No matter how hard you work, your mind will not be affected.
有間、有功用運轉作意，乃至攝樂作意所攝。
 There is time and function to move the mind, and even to take pleasure in what the mind captures.
自然運轉作意，加行究竟及此果二作意攝。
 Natural movement of mind, preliminaries to the ultimate result and the result of two thoughts.
思擇作意，了相所攝。
 Think about what you are doing, and understand what you are taking.
內攝作意，勝解所攝。
 Internal photography is the best way to understand what is captured.
淨障作意，遠離、攝樂、觀察、加行究竟作意所攝。
 To purify the mind of obstacles, stay away from, take pleasure in, observe, and perform advanced actions to achieve what is captured by the mind.
依止成辦所行清淨作意，唯加行究竟果作意所攝。
 Relying on the pure intention of completing the actions, only adding the ultimate result is taken by the intention.
他所建立、內增上取作意，一切作意所攝。
 He has established and internally increased the above-mentioned thoughts, and all the thoughts have been taken into consideration.
廣大作意皆所不攝。
 The vast range of intentions cannot be captured.
初遍行作意，加行究竟果攝；
 The initial practice is to practice the mind, and the additional practice is to take the final result;
第二，一切所攝。
 Second, everything taken.
又了相作意若他所建立作意攝者，以聞他音、及內如理作意定為其緣。
 Furthermore, if the intention of the phase is established by others, the reason is to hear his voice and the inner intention to determine the reason.
若內增上取作意攝者，唯先資糧以為其緣。
 If the internal growth is taken up and taken by the mind, the first material is considered as the condition.
所餘作意，前前後後傳為其緣。
 The rest of the thoughts are transmitted forward and backward.
復次，云何所緣差別？
 Again, what’s the difference?
謂相差別。
 It's called phase difference.
何等為相？
 What a phase?
略有四種。
 There are slightly four kinds.
一、所緣相，二、因緣相，三、應遠離相，四、應修習相。
 1. The appearance of the object, 2. the appearance of the cause and condition, 3. the appearance of staying away from it, and 4. the appearance of the practice.
所緣相者，謂所知事分別體相。
 The object phase refers to the distinguishing phase of the thing known.
因緣相者，謂定資糧。
 Those who are related by causes and conditions are called fixed qualifications.
應遠離相復有四種。
 There are four types of complexities that should be avoided.
謂沈相、掉相、亂相、著相。
 It is called sinking phase, losing phase, chaotic phase, and stuck phase.
應修習相當知對治此四種相。
 You should practice considerable knowledge to counteract these four symptoms.
何等沈相？
 What a heavy look?
謂不守根門、食不知量、初夜後夜不常覺寤勤修觀行、不正知住，是癡行性，耽著睡眠、無巧便慧、惡作俱行欲勤心觀。
 It means not guarding the root gate, not knowing enough to eat, not always waking up early and late in the night to diligently practice contemplation, and not living with correct knowledge. This is the nature of delusion, lingering in sleep, lack of skill and wisdom, and doing evil things with desire and diligent contemplation.
不曾修習正奢摩他，於奢摩他未為純善，一向思惟奢摩他相。
 I have never practiced pure samatha, and I have not been pure and good in samatha. I have always thought about the appearance of samatha.
其心惛闇，於勝境界不樂攀緣。
 His heart is dark and he is unwilling to climb into the realm of victory.
何等掉相？
 What a loss of appearance?
謂不守根門等四，如前廣說，是貪行性。
 The fourth category is not guarding the root gate. As mentioned before, it is the nature of greed.
樂不寂靜、無厭離心、無巧便慧、太舉俱行，如前欲等。
 Happiness is not still, there is no dissatisfaction, there is no skill and wisdom, and all actions are performed, just like the previous desires, etc.
不曾修舉，於舉未善，唯一向修。
 If you have never practiced doing exercises, you are not good at doing exercises, so you only want to practice.
由於種種隨順掉法親里尋等動亂其心。
 Because of all kinds of obedience and loss of Dharma relatives, such as Xun, etc., his mind was disturbed.
何等亂相？
 What a mess?
謂不守根門等四，如前應知、是鈍根性，多求、多務、多諸事業、尋思行性，無巧便慧、無厭離心、不修遠離。
 It means not guarding the root gate and other four things. As you should know before, it is a dull root nature. It has many pursuits, many affairs, many undertakings, and the nature of thinking and behavior.
於勝境界不樂攀緣，親近憒鬧，方便間缺、不審了知亂不亂相。
 In the realm of victory, he is unwilling to cling to others, and he is troublesome when he is close to him. He is deficient in convenience and does not know how to deal with the situation.
何等著相？
 Why wait for a photo?
謂不守根門等四，如前應知。
 It means not guarding the root gate and other four things, as you should know before.
是鈍根性，是愛行性，多煩惱性。
 It is the nature of dull roots, the nature of love, and the nature of many worries.
不如理思，不見過患，又於增上無出離見。
 It is not as good as Li Si, it does not see troubles, and it has no deviating views on growth.
對治如是應遠離相，隨其所應，當知即是應修習相。
 To treat this, you should stay away from the signs and follow the corresponding directions. You should know that you should practice the signs.
復有三十二相。
 There are thirty-two phases again.
謂自心相、外相、所依相、所行相、作意相、心起相、安住相、自相相、共相相、麁相、靜相、領納相、分別相、俱行相、染污相、不染污相、正方便相、邪方便相、光明相、觀察相、賢善定相、止相、舉相、觀相、捨相、入定相、住定相、出定相、增相、減相、方便相、引發相。
 It is called the self-mind phase, the external phase, the dependent phase, the behavior phase, the intention phase, the mind arising phase, the dwelling phase, the self-phase phase, the common phase phase, the silence phase, the stillness phase, the acceptance phase, the discrimination phase, and the co-action phase. , defiled phase, non-defiled phase, right convenience phase, wrong convenience phase, light phase, observation phase, virtuous concentration phase, calm phase, movement phase, contemplation phase, equanimity phase, entering concentration phase, staying in concentration phase, exiting concentration phase phase, increasing phase, subtracting phase, convenient phase, triggering phase.
云何自心相？
 Why do you think of yourself?
謂有苾芻、先為煩惱染污心故，便於自心極善取相，如是如是心有染污，或無染污。
 It is said that there is a lotus, because the mind is first polluted by worries, so that it is convenient for one's own mind to be extremely good, so that the mind is polluted, or it is not polluted.
由此方便，心處沈等；
 From this convenience, the mind is calm and so on;
由此方便，不處沈等。
 This is convenient, not Shen et al.
言沈等者，謂沈等四，乃至令心礙著之相，或復於彼被染污心。
 Those who talk about Shen and others are called Shen and others, which may even cause the mind to be hindered by the appearance, or the mind will be polluted again.
云何外相？
 Yunhe Foreign Minister?
謂即於彼被染污心，了知自心被染污已，便取外相。
 It is said that when one's mind is polluted, he realizes that his mind is polluted, and then he takes the external form.
謂光明相，或淨妙相，或復餘相。
 It is called the bright phase, or the pure and wonderful phase, or the complex phase.
為欲除遣諸煩惱故，或令彼惑不現行故。
 In order to get rid of all the troubles, or to prevent the confusion from manifesting.
云何所依相？
 Where does the cloud depend on?
謂分別體相。
 It’s called distinguishing body and phase.
即是一切自身所攝五蘊并種子相。
 That is, all the five aggregates and seeds taken by oneself.
云何所行相？
 What is the behavior of Yun He?
謂所思惟彼彼境界色乃至法分別體相。
 It is said to think about the different realms, colors and even the physical appearance of the Dharma.
云何作意相？
 Why do you mean it?
謂有能生作意故，於彼彼境界所生識生，作是思惟：
 It is said that there is the ability to generate thoughts, and the consciousness that arises in that state arises, and the thoughts are as follows:
今我此心由作意故，於境界轉，非無作意。
 Now my mind is turning around in the realm because of my intention. It is not without intention.
此所思惟名作意相。
 What you think about is called meaning.
云何心起相？
 Why is Yun so concerned?
謂即次前所說，是一相。
 That is what I said before, it is the same phase.
第二相者，謂心緣行、緣名色相。
 The second phase refers to the mind-conditioned conduct and the conditioned name and form.
此所思惟名心起相。
 The name of this thought arises.
云何安住相？
 How can I live in peace?
謂四識住。
 It is called the four consciousnesses.
即識隨色住等。
 That is, consciousness follows form and dwells.
如經廣說。
 As the scriptures say.
此所思惟，名安住相。
 What you think about is called peaceful and abiding.
云何自相相？
 Why do you think of yourself?
謂自類自相，或各別自相。
 It is said that each kind has its own characteristics, or each has its own characteristics.
此所思惟，名自相相。
 What you think about is called self-image.
云何共相相？
 Why are they so similar?
謂諸行共相，或有漏共相，或一切法共相。
 It is said that all actions have a common phase, or there is a common phase of leakage, or all dharmas have a common phase.
此所思惟，名共相相。
 This thought is called the universal phase.
云何麁相？
 Where is the prime minister?
謂所觀下地一切麁相。
 It is said that all the characteristics of the earth are observed.
云何靜相？
 Why is it so quiet?
謂所行上地一切靜相。
 It is said that everything on earth is still.
云何領納相？
 How can I accept the appearance?
謂隨憶念過去曾經諸行之相。
 It means remembering the past actions.
云何分別相？
 How can we differentiate between phases?
謂思未來諸行之相。
 It means thinking about the future actions.
云何俱行相？
 Yun He Juxingxiang?
謂分別現在諸行之相。
 It is said to distinguish the appearance of all current actions.
云何染污相？
 Why is it so polluted?
謂於有貪心思惟有貪心相，乃至於不善解脫心思惟不善解脫心相。
 It is said that when there is greedy thinking, there is the appearance of greed, and even when the unwholesome liberating mind thinks about the unwholesome liberating mind.
云何不染污相？
 Why not be polluted?
謂與此相違，當知即是不染污相。
 If it is said to be contrary to this, you should know that it is uncontaminated.
此中已出離於斷不修方便者，觀有貪等；
 Among those who have broken away from the practice of expedients, there is greed and so on;
修方便者，觀略下等。
 Those who practice expediency are inferior to meditating on contemplation.
有貪心者，謂貪相應心，或復隨逐彼品麁重。
 If there is greed, it is said that the greed corresponds to the mind, or it may follow the other's grade.
如是由纏及隨眠故，一切染污心如應當知以能對治纏及隨眠故，成不染污。
 As a result of entanglement and sleepiness, all defiled minds should be understood so that we can deal with entanglement and sleepiness, so that we can become undefiled.
云何正方便相？
 Why is it so convenient?
謂所思惟白淨品因緣相相。
 It is called thinking about the causes and conditions of white pure products.
云何邪方便相？
 Why is it so evil?
謂所思惟染污品因緣相相。
 It is called thinking about the causes and conditions of contaminants.
即是思惟如是如是不守根門住故，乃至不正知住故，如是如是心被染相。
 That is to say, thinking about such and such, the reason why one does not abide by the root gate, and even the reason why one does not abide with correct knowledge, such and such, the mind is tainted.
云何光明相？
 Why is it so bright?
謂如有一，於暗對治或法光明、慇懃懇到善取其相，極善思惟。
 It is said that if there is one thing, the darkness is the antidote or the light of the Dharma, one is diligent enough to be good at taking its form, and is extremely good at thinking.
如於下方，於上亦爾。
 As it is below, so it is above.
如是一切治暗相故，建立此相。
 In this way, all dark aspects are cured and this aspect is established.
云何觀察相？
 How to observe the appearance?
謂有苾芻、慇懃懇到善取其相而觀察之。
 It is said that there are people who are diligent and diligent enough to pick out their appearance and observe them.
住觀於坐者，謂以現在能取觀未來所取法。
 Those who stay and observe while sitting are said to be able to observe the methods that will be obtained in the future based on the present.
坐觀於臥者，謂以現在能取觀過去所取。
 Sitting and observing while lying down means that one can observe what has been obtained in the past with the present ability.
或法在後行觀察前行者，謂以後後能取觀前前能取法。
 Or if the Dharma is performed behind the scenes and observed before, it is said that the Dharma can be obtained after observing the Dharma before.
此則略顯二種所取、能取法觀。
 This slightly illustrates the two views on what is taken and what can be taken.
云何賢善定相？
 Who is so good at fixing the phase?
謂所思惟青瘀等相，為欲對治欲貪等故。
 The so-called thinking about green and blood stasis is due to the desire to counteract desires, greed, etc.
何故此相說名賢善？
 Why is this phase said to be virtuous and good?
諸煩惱中貪最為勝，於諸貪中欲貪為勝，生諸苦故。
 Greed is the most powerful among all the troubles. Among all the greeds, desire and greed are the most powerful, causing all kinds of suffering.
此相是彼對治所緣，故名賢善。
 This aspect is the object of its antidote, so it is called virtuous and good.
云何止相？
 Yun He Zhixiang?
謂所思惟無分別影像之相。
 It is called contemplating the appearance of undifferentiated images.
云何舉相？
 Why do you think this will happen?
謂策心所取隨一淨妙或光明相相。
 It is said that what the mind takes is a pure, wonderful or bright appearance.
云何觀相？
 Why observe the appearance?
謂聞思修慧所思惟諸法相。
 It means listening, thinking, cultivating wisdom and thinking about all the phenomena of the Dharma.
云何捨相？
 How can I give up my appearance?
謂已得平等心，於諸善品增上捨相。
 It is said that one has gained the mind of equanimity and has increased the sign of equanimity for all good deeds.
云何入定相？
 How can Yun enter the fixed phase?
謂由因緣、所緣、應修習相故入三摩地，或復已得而現在前。
 It is said that one enters samadhi due to causes and conditions, objects, and should be practiced, or that one has already obtained it and appears before it.
云何住定相？
 Where can I live in fixed phase?
謂即於彼諸相善巧而取；
 It is said that one can skillfully grasp the various features;
由善取故，隨其所欲於定安住。
 Take what is good and live in peace and tranquility as you wish.
又於此定得不退法。
 And here is the method of no retreat.
云何出定相？
 How can the cloud come out of fixed phase?
謂分別體所不攝不定地相。
 It is said that the distinguishing body is not captured and the ground phase is uncertain.
云何增相？
 How can I increase my appearance?
謂輕安定倍增廣大所思惟相。
 It is said that lightness and stability multiply the vastness of the thoughts and images.
云何減相？
 How can I reduce my appearance?
謂輕安定退減陜小所思惟相。
 It is said that lightness, stability and reduction are the characteristics that Shaanxi is thinking about.
云何方便相？
 Why is it so convenient?
謂二道相。
 It's called two phases.
或趣倍增廣大，或趣退減陜小故。
 Either the interest is multiplied and the interest is vast, or the interest is diminished.
云何引發相？
 Why does it cause phase?
謂能引發略諸廣博文句義道，若無諍、無礙、妙願智等，若依三摩地諸餘力、無畏等最勝功德，及能通達甚深句義、微妙智慧，如是等相。
 It means that it can lead to the profound meanings of sentences, if there is no contradiction, no hindrance, the wisdom of wonderful wishes, etc., if it can rely on the remaining strength of samadhi, fearlessness and other supreme merits, and if it can understand the profound meaning of sentences, subtle wisdom, etc. .
復次，如是諸相即前根本四相所攝，謂所緣相、具攝一切。
 Again, all these phenomena are captured by the previous four fundamental phases, which are called object phases and capture everything.
因緣相亦爾。
 Cause and condition are the same.
前與後為因緣故，為令後後得明淨故。
 The former and the latter are caused by reason, so that the latter can be clear and pure.
正方便相一切種別，皆因緣相。
 All types of convenient phenomena are caused by conditions.
如正方便，邪方便亦爾。
 Just like the right convenience, there is also the evil convenience.
一是白品相，第二黑品相。
 The first is white appearance, the second is black appearance.
諸染污相唯應遠離。
 All defilements should be kept away from.
所餘諸相唯應修習。
 The remaining characteristics should only be practiced.
於彼彼時應修習故。
 That’s why you should practice it at that time.
瑜伽師地論卷第十一
 Volume 11 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
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瑜伽師地論卷第十二彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 12, Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中三摩呬多地第六之二
 Locally ranked 6th place in Samajara 2nd
復次，云何修習所緣諸相作意？
 Again, why should we practice concentrating on the various aspects of objects?
謂即於彼彼諸相作意思惟。
 It is said that the meaning is based on those and other phases.
以思惟故、能作四事。
 By thinking, one can do four things.
謂即修習如是作意；
 That is to say, practice practicing mindfulness in this way;
又能遠彼所治煩惱；
 And it can cure troubles far away from them;
又能練此作意及餘、令後所生轉更明盛；
 You can also practice this meditation and make it more clear and prosperous.
又即修習此作意時，厭壞所緣，捨諸煩惱，任持斷滅，令諸煩惱遠離相續。
 Also, when practicing this intention, you will be disgusted with bad objects, give up all troubles, let them cease to persist, and keep all troubles away from continuance.
是故修習如是所緣諸相作意。
 Therefore, practice concentrating on the various aspects of such objects.
復次，由四因緣，入初靜慮乃至有頂。
 Again, due to the four causes and conditions, one enters the initial stage of meditation and even reaches the top.
謂因力、方便力、說力、教授力。
 It is called the power of cause, convenience, explanation and teaching.
云何因力？
 Why is it due to force?
謂曾隣近入靜慮等。
 It is said that he once went into meditation and so on.
云何方便力？
 Why is it convenient?
謂雖不隣近入靜慮等，然由數習無間修力、能入諸定。
 It is said that although it is not close to entering meditation, but through continuous practice and practice, one can enter various samadhis.
云何說力？
 How can you say power?
謂於靜慮等增上緣法，多聞任持，乃至廣說。
 It is said that through meditation and contemplation, one can increase the superior dharma, listen to it more, hold on to it, and even preach it widely.
即依此法，獨處空閑，離諸放逸，勇猛精進，自策勵，住法隨法行，由此能入靜慮等定。
 That is to say, according to this method, be alone and free, stay away from all kinds of leisure, be brave and diligent, self-motivated, live in the Dharma and follow the Dharma, so that you can enter tranquility and meditation.
云何教授力？
 What is the teaching power?
謂於親教軌範師所，或於隨一餘尊長所，獲得隨順初靜慮等無倒教授；
 It is said that he received the incomparable teachings of Sui Shunchu Jingli and others at the teacher's institute, or at the institute of Sui Yiyu, his elders;
從此審諦作意思惟，能入靜慮及諸餘定。
 From then on, when you examine the truth and think about it, you can enter into tranquility and contemplate other things.
如是顯示四觀行者。
 This shows the practitioner of the Four Observations.
謂具因力者、方便力者、若利根者、及鈍根者。
 It is called those with causal power, those with expedient power, those with sharp roots, and those with blunt roots.
復次，有四得靜慮者。
 Again, there are four types of people who can meditate.
一、愛上靜慮者，二、見上靜慮者，三、慢上靜慮者，四、疑上靜慮者。
 1. Falling in love with the person who is calm, 2. Seeing the person who is calm, 3. Being condescending to the person, 4. Being suspicious of the person.
云何愛上靜慮者？
 Why fall in love with a meditator?
謂如有一，先聞靜慮諸定功德，而不聞彼出離方便。
 It is said that if there is one thing, you first hear the merits of meditation and meditation, but do not hear the method of escape.
於彼一向見勝功德，勇猛精勤；
 He has always seen the merits of victory, bravery and diligence;
由此因緣，入初靜慮或所餘定。
 Due to this cause and condition, one enters the initial state of meditation or remaining concentration.
如是入已，後生愛味。
 If you enter yourself in this way, you will have the taste of love.
云何見上靜慮者？
 How can I meet someone who is meditating?
謂如有一，從自師所，或餘師所，聞諸世間皆是常等，如是方便入初靜慮乃至有頂，能得清淨、解脫、出離，彼依此見，勇猛精勤；
 It is said that there is a person who, from his own teacher or other teachers, heard that all things in the world are constant and so on. If he enters the first stage of meditation and reaches the top of his mind in such a way, he can achieve purity, liberation, and renunciation. Based on this view, he is brave and diligent;
由是因緣，入初靜慮或所餘定。
 Due to this cause and condition, one enters the initial state of meditation or remaining concentration.
如是入已，能自憶念過去多劫，遂生是見：
 Having entered this way, you can recall the past many kalpas, and then you will have this view:
我及世間皆是常等。
 I and the world are all the same.
從定起已，即於此見堅執不捨；
 From the moment of concentration, I have persisted in seeing this;
復於後時審思、審慮、審諦觀察。
 In the later period, we will review, consider, and observe carefully.
謂由此故，當得清淨、解脫、出離。
 It is said that for this reason, one should achieve purity, liberation, and renunciation.
云何慢上靜慮者？
 Why should I be so arrogant to those who meditate?
謂如有一，聞如是名諸長老等入初靜慮乃至有頂。
 It is said that if there is such a thing, after hearing such a name, all the elders and others will enter into meditation for the first time and even reach the peak.
聞是事已，遂生憍慢：
 After hearing about this, I became arrogant:
彼既能入靜慮等定，我復何緣而不當入。
 Since he can enter into meditation and concentration, why should I not enter into it?
依止此慢，勇猛精勤；
 Rely on this slowness and be brave and diligent;
由是因緣，入初靜慮及所餘定。
 Due to this cause and condition, enter the initial state of meditation and consider the remaining concentration.
如是入已，後生憍慢。
 If you enter yourself in this way, you will be arrogant and conceited in the future.
或入定已，作是思惟；
 Or when you have entered samadhi, think about it;
唯我能得如是靜慮，餘不能得。
 Only I can achieve such quiet contemplation, others cannot achieve it.
彼依此慢，復於後時，於諸靜慮審思、審慮、審諦觀察。
 Relying on this slowness, he will return to the later period, and he will ponder, ponder, and observe carefully in various quiet moments.
云何疑上靜慮者？
 Why should I doubt those who meditate?
謂如有一，為性暗鈍，本嘗樂習奢摩他行；
 It is said that if there is a person whose nature is dark and dull, he will enjoy practicing extravagant and other behaviors;
由此因緣，入諸靜慮或所餘定。
 Due to this cause and condition, one enters into various meditations or remaining concentration.
如是入已、復於上定勤修方便，為得未得，於四聖諦勤修現觀；
 Having entered into this situation, I returned to the above and diligently cultivated the expedients. If I failed to obtain it, I diligently cultivated the manifestation of the Four Noble Truths;
性暗鈍故，不能速證聖諦現觀。
 Because one's nature is dark and dull, one cannot quickly realize the manifestation of the Noble Truth.
由此因緣，於餘所證便生疑惑；
 Due to this cause and condition, doubts will arise regarding the remaining evidence;
依此疑惑，復於勝進審思、審慮、審諦觀察。
 Based on this doubt, I will continue to think, consider, and observe carefully.
復次，云何愛味相應靜慮等定？
 Again, why should the taste of love correspond to meditation and concentration?
謂有鈍根，或貪行故，或煩惱多故。
 It is said that one has a dull root, either because of greed, or because of many worries.
彼唯得聞初靜慮等所有功德，廣說如前愛上靜慮。
 He only heard about all the merits of Jingtan and so on, and said widely that he fell in love with Jingtan as before.
於上出離不了知故，便生愛味，戀著堅住。
 If you can't separate from the above and know the past, you will feel love and stick to it.
其所愛味，當言已出；
 His favorite taste should be revealed;
其能愛味，當言正入。
 If he can love taste, he should speak correctly.
云何清淨靜慮等定？
 Why is it so pure, quiet, meditative and calm?
謂有中根，或利根性，等煩惱行，或薄塵行。
 It is said that there is a medium root, or sharp root nature, and other troublesome behaviors, or thin dust behaviors.
彼從他聞初靜慮等愛味過患及上出離，勇猛精進，入初靜慮或所餘定。
 He heard that he was liberated from the troubles of love such as initial tranquility and concern, and he made vigorous efforts to enter the initial tranquility or remaining concentration.
如是入已，便能思惟諸定過患，於上出離亦能了知，不生愛味。
 Once you have entered into this state, you will be able to think about all the faults and faults of concentration, and you will be able to understand the transcendence without feeling any love.
云何無漏靜慮等定？
 How can there be no leakage in meditating and waiting for concentration?
謂如有一，是隨信行，或隨法行，薄塵行類。
 It is said that if there is one, it is to act according to faith, or to act according to Dharma, which is the kind of behavior that is thinner than the world.
彼或先時於四聖諦已入現觀，或復正修現觀方便。
 He may have entered into the present insight into the Four Noble Truths, or he may have corrected the means of practicing the present insight.
彼先所由諸行狀相，入初靜慮或所餘定，今於此行、此狀、此相不復思惟。
 He first entered into the initial meditation or the remaining concentration from various actions and appearances, but now he no longer thinks about this action, this appearance, and this appearance.
然於諸色乃至識法思惟如病、如癰等行；
 However, thinking about various forms and even consciousness is like illness, carbuncle, etc.;
於有為法心生厭惡，怖畏制伏；
 The heart is disgusted by the dharma, and is subdued by fear;
於甘露界繫念思惟；
 Think about it in the world of nectar;
如是方能入無漏定。
 Only in this way can you enter the concentration without leakage.
復次，云何順退分定？
 Again, why should the retreat be decided?
謂有鈍根，下劣欲解，勤精進故，入初靜慮或所餘定；
 It is said that there is a dull root, and the inferior desire is to be solved. Therefore, if you work diligently and diligently, you will enter the initial stage of meditation or remaining concentration;
於喜、於樂、於勝功德不堪忍故，從靜慮退。
 Because the joy, joy, and victory are unbearable, retreat from meditation.
如如暫入諸定差別，如是如是還復退失，乃至未善調練諸根。
 For example, if you temporarily fall into the differences of concentration, then you will retreat and lose it again, and you will not be able to properly train your faculties.
云何順住分定？
 Why is it that Shunzhufen is determined?
謂有中根，或利根性，彼唯得聞諸定功德，廣說如前愛味相應。
 It is said that there is a middle root or a sharp root nature, and he can only hear the merits and virtues of all kinds, and widely explain the corresponding love and taste as before.
於所得定唯生愛味，不能上進，亦不退下。
 In the attained concentration, there is only the taste of love, and it cannot move forward, nor can it retreat.
云何順勝分定？
 Yun He Shun's victory is determined?
謂有亦聞出離方便，於所得定不生喜足。
 It is said that there are people who have also heard of the method of renunciation, and they will not be happy and satisfied with the attainment of concentration.
是故於彼不生愛味，更求勝位；
 Therefore, there is no love for him, and he seeks the winning position;
由此因緣，便得勝進。
 From this cause and condition, victory and progress will be achieved.
云何順決擇分定？
 Yun Heshun decided to choose Fending?
謂於一切薩迦耶中，深見過患；
 It is said that among all Sakya, he has seen troubles deeply;
由此因緣，能入無漏。
 Due to this cause and condition, one can enter without leakage.
又諸無漏名決擇分。
 And there are no missing names to decide the points.
極究竟故。
 The ultimate reason.
猶如世間珠瓶等物，已善簡者名為決擇。
 Just like pearls, bottles and other objects in the world, those who are good at simplicity are called decisive choices.
自此已後無可擇故。
 From now on, there is no choice.
此亦如是。
 This is also true.
過此更無可簡擇故，名決擇分。
 After this, there is no simple choice, so the name determines the points.
復次，云何無間入諸等至？
 Again, how can I enter all kinds of things without interruption?
謂如有一，得初靜慮乃至有頂，然未圓滿清淨鮮白。
 It is said that if there is one, it can be meditated for the first time and even have the top, but it is not perfect, pure and white.
先順次入乃至有頂，後逆次入至初靜慮。
 First enter in sequence until you reach the top, and then enter in reverse order until you reach the beginning of meditation.
復次，云何超越入諸等至？
 Again, how can you transcend and enter the realms of others?
謂即於此已得圓滿清白故，從初靜慮無間超入第三靜慮，第三無間超入空無邊處，空處無間超入無所有處。
 It is said that this is where perfection and innocence have been achieved. Therefore, from the initial meditation, there is no time to transcend into the third level of meditation. The third time, there is no boundary, and the space is boundless.
乃至廣說逆超亦爾。
 It is even widely said that it is against the odds.
以極遠故，無有能超第三等至。
 Because it is so far away, no one can surpass the third level.
唯除如來，及出第二阿僧企耶諸大菩薩。
 Only the Tathagata and the second Asamkhiya and other great Bodhisattvas appeared.
彼隨所欲入諸定故。
 That's why he enters into various samadhis as he pleases.
復次，云何薰修靜慮？
 Again, why should Xun practice meditation?
謂如有一，已得有漏及與無漏四種靜慮，為於等至得自在故，為受等至自在果故，長時相續入諸靜慮。
 It is said that if there is one, the four kinds of meditation with and without leakage have been obtained. Because of the attainment of freedom, and because of the fruit of peace and freedom, one has continued to enter into these meditations for a long time.
有漏、無漏更相間雜。
 There are leaks and there are no leaks, which are more mixed.
乃至有漏無間無漏現前，無漏無間還入有漏，當知齊此薰修成就。
 Even if there is no leakage, there will be no leakage before it appears, and if there is no leakage, there will be no leakage again. You should know that all this practice has been accomplished.
若於是處、是時、是事欲入諸定，即於此處、此時、此事能入諸定，是名於諸等至獲得自在。
 If you want to enter the samadhi at this place, at this time, and in this matter, you can enter the samadhi at this place, at this time, and in this matter. This is called achieving freedom in all things.
等至自在果者，謂於現法樂住轉更明淨。
 When one reaches the fruit of freedom, it is said that the joyful abiding in the present Dharma becomes clearer and clearer.
又由此故，得不退道。
 And for this reason, there is no retreat.
又淨修治解脫、勝處及遍處等勝品功德能引之道。
 He also cultivates the path that can lead to liberation, superior places, and everywhere and other superior merits.
若有餘取而命終者，由此因緣，便入淨居。
 If there is anything left to take and the person dies, he will enter the pure abode due to this cause and condition.
由軟中上品修諸靜慮，有差別故，於一切處受三地果。
 Since there are differences in practicing meditation from the soft to the upper level, you will receive the fruits of the three grounds everywhere.
如前有尋有伺地已廣分別。
 As before, the land of seeking and waiting has been widely separated.
修習無尋唯伺三摩地故，得為大梵。
 By practicing the practice of seeking only samadhi, one can become the Great Brahman.
由軟、中、上、上勝、上極品薰修力故，生五淨居。
 The five pure abodes are born from the power of soft, medium, high, superior, and supreme perfection.
當知因修清淨靜慮定故，生靜慮地，不由習近愛味相應。
 You should know that because of the practice of pure meditation, when you are born in a place of meditation, you can't help but be familiar with the taste of love.
既生彼已，若起愛味，即便退沒；
 Once he is born, if love arises, it will fade away;
若修清淨，還生於彼。
 If you practice purity, you will be reborn there.
或生下定，或進上定，先於此間修得定已，後往彼生。
 Either you are born in lower concentration, or you are entering into superior concentration. You have to cultivate concentration here first, and then you can be born there.
何以故？
 Why?
非未離欲得生彼故，非諸異生未修得定能離欲故。
 It’s not because you haven’t given up desires that you can be born there, and it’s not because you can give up desires without cultivating all kinds of different births.
又非此間及在彼處入諸等至樂有差別，唯所依身而有差別。
 It’s not that there’s a difference between entering the bliss here and there, it’s just that there’s a difference in the body you rely on.
復次，已說修習作意相差別。
 Again, it has been said that the practice of mindfulness is different.
云何攝諸經宗要？
 How can you capture all the important scriptures and sects?
謂八解脫等。
 It is called the Eight Liberations and so on.
如經廣說。
 As the scriptures say.
八解脫者，謂如前說有色觀諸色等。
 The eight liberations refer to the forms, the observation of various forms, etc. as mentioned before.
前七解脫，於已解脫生勝解故，名為解脫；
 The first seven liberations are called liberations because they are already liberated.
第八解脫，棄背想受，故名解脫。
 The eighth liberation is to give up thoughts and feelings, hence the name liberation.
云何有色觀諸色？
 How can there be colors to observe various colors?
謂生欲界，已離欲界欲，未離色界欲。
 It is said that being born in the realm of desire has left the desire in the realm of desire, but has not yet left the desire in the realm of color.
彼於如是所解脫中已得解脫，即於欲界諸色，以有光明相作意思惟，而生勝解。
 He has attained liberation through such liberation, that is, regarding the forms in the desire realm, he thinks about them with the appearance of light, and gives rise to superior understanding.
由二因緣，名為有色。
 Due to two causes and conditions, it is called form.
謂生欲界故，得色界定故。
 It is said that it is born in the realm of desire and that it is defined by color.
又於有光明而作勝解故。
 And because there is light, it is the ultimate solution.
問：
 ask:
觀諸色者，觀何等色？
 Those who observe various colors, what kind of colors do they observe?
復以何行？
 What to do again?
答：
 answer:
欲界諸色。
 The colors in the realm of desire.
於諸勝處所制少色，若好、若惡、若劣、若勝；
 The few colors controlled in various superior places may be good, bad, inferior, or superior;
如是於多、乃至廣說。
 This can be said in many ways and even widely.
何故修習如是觀行？
 Why practice such contemplation?
為淨修治能引最勝功德方便。
 Cultivation and treatment for purification can bring about the greatest merit and convenience.
何等名為最勝功德？
 What is the most supreme merit?
謂勝處、遍處、諸聖神通、無諍、願智、無礙解等。
 It refers to the superior place, omnipresent place, the supernatural power of all saints, no contradictions, willing wisdom, unobstructed understanding, etc.
雖先於彼欲界諸色已得離欲，然於彼色未能證得勝解自在。
 Although one has attained freedom from desire in the form of objects in that realm of desire, he has not yet been able to achieve the ultimate freedom of understanding in that form.
為證得故，數數於彼思惟勝解。
 For the purpose of attaining enlightenment, think of them several times and think about them.
云何內無色想觀外諸色？
 Why do you want to see all the colors outside when there is no color inside?
謂生欲界，已離色界欲，無色界定不現在前，又不思惟彼想明相，但於外色而作勝解。
 It is said that when one is born in the realm of desire, one has left the desire realm of form, and the formless definition is no longer present. He does not think about the clear appearance, but makes a superior understanding of the external form.
若於是色已得離欲，說彼為外。
 If then one has achieved freedom from desire, that is said to be external.
由二因緣，名內無色想。
 Due to two causes and conditions, there is no form in the name.
謂已證得無色等至，亦自了知得此定故，不思惟內光明相故。
 It is said that the attainment of formlessness and so on is due to self-knowledge and self-knowledge, and it is because of not thinking about the inner light.
餘如前說。
 Yu said before.
云何淨解脫身作證具足住？
 How can the pure and liberated body and the testimony be sufficient to abide?
謂如有一，已得捨念圓滿清白，以此為依、修習清淨聖行圓滿；
 It is said that if there is one, I have attained the perfection and innocence of renunciation, and based on this, I practice pure and holy conduct to perfection;
名淨解脫。
 Name is pure and liberated.
何以故？
 Why?
三因緣故。
 Three reasons.
謂已超過諸苦樂故，一切動亂已寂靜故，善磨瑩故。
 It is said that it has surpassed all pain and joy, that all turbulence has been calmed, and that it is good and smooth.
身作證者，於此住中，一切賢聖多所住故。
 Those who personally bear witness, in this abode, many sages and sages abide.
云何空無邊處解脫？
 How can there be liberation in the infinite space?
謂如有一，於彼空處已得離欲，即於虛空思惟勝解。
 It is said that if there is a person who has achieved freedom from desire in that space, he will meditate on the ultimate solution in the space.
如是識無邊處解脫，於彼識處已得離欲，即於是識思惟勝解。
 Such a consciousness is liberated from the boundless place, and has attained freedom from desire at that place of consciousness, which means that it is the consciousness that contemplates the ultimate solution.
無所有處解脫者，謂已得無所有處，於識無邊處思惟勝解。
 Those who are liberated from the place of nothingness are those who have attained the place of nothingness and contemplate the ultimate solution in the place of boundless consciousness.
有頂解脫，更不於餘而作勝解；
 There is ultimate liberation, let alone the ultimate solution;
乃至遍於想可生處，即於是處應作勝解。
 Even if it is everywhere where thoughts can arise, that is where the winning solution should be.
復次，先已修治作意勝解、後方能起勝知勝見，故名勝處。
 Again, after you have first cultivated your mind to achieve superior understanding, you can then develop superior knowledge and insights, so it is called a scenic spot.
此勝當知復有五種。
 You should know that there are five kinds of this victory.
一、形奪卑下，故名為勝。
 1. The appearance is humble, so it is called victory.
謂如有一，以己勝上工巧等事，形奪他人置下劣位。
 It is said that if there is one thing, one is superior to oneself in matters such as skillful workmanship, etc., and takes away others and places them in a disadvantageous position.
二、制伏羸劣、故名為勝。
 2. To subdue the weak and inferior, hence the name victory.
謂如有一，以己強力摧諸劣者。
 It is said that if there is one, use your own strength to destroy the inferior ones.
三、能隱蔽他，故名為勝。
 Third, it can hide him, so it is called victory.
謂瓶盆等能有覆障，或諸藥草呪術神通有所隱蔽。
 It is said that the bottles, basins, etc. may be covered with obstacles, or the magical powers of the medicinal herbs may be hidden.
四、厭壞所緣，故名為勝。
 4. We hate bad things, so we call them victory.
謂厭壞境界，捨諸煩惱。
 It is said that we are tired of the bad state and give up all worries.
五、自在迴轉，故名為勝。
 5. Turn around freely, so it is called victory.
謂世君王，隨所欲為處分臣僕。
 He is called the king of the world, and he punishes his servants as he pleases.
於此義中、意顯隱蔽及自在勝。
 In this meaning, the meaning is hidden and self-contained.
前解脫中勝解自在，今於勝處制伏自在。
 In the past, I was free in the ultimate liberation, but now I am in the ultimate place of subjugation and freedom.
觀色少者，謂諸有情資具等色。
 Those who observe less color are said to have the same color as all sentient beings.
觀色多者，謂諸宮殿房舍等色。
 Those who observe many colors refer to the colors of palaces and houses.
言好色者，謂美妙顯色。
 Those who talk about lust are said to have wonderful colors.
一向淨妙故。
 Always pure and wonderful.
與此相違，名為惡色。
 Contrary to this, it is called evil color.
言劣色者，謂聲、香、味、觸不可意色。
 When talking about bad colors, we mean sounds, smells, tastes, and touches that are incomprehensible.
與此相違，當知勝色。
 Contrary to this, one should know the superior color.
此四顯色，有情資具、宮殿等攝。
 These four manifestations are taken from the objects of sentient beings, palaces, etc.
言勝知者，謂數數隱蔽所緣勝解。
 Those who speak of the ultimate knower say that counting the hidden objects is the ultimate solution.
有如是想者，謂有制伏想也。
 Anyone who thinks like this is said to have the thought of subduing.
復次，由諸遍處、於勝解事生遍勝解，故名遍處。
 Again, from the various places and from the ultimate solution, the ultimate solution arises, so it is called the place.
言無二者，謂諸賢聖無我、我所二差別故。
 To say that there is no duality means that all sages and sages have no distinction between self and self.
言無量者，遍一切故。
 The words that are immeasurable pervade everything.
何故遍處唯就色、觸二處建立？
 Why is it established everywhere only in the two bases of form and contact?
由此二種，共自他身，遍有色界，常相續故。
 Therefore, these two kinds of things share oneself and others, pervade the form realm, and always continue with each other.
眼等根色唯屬自身，香、味二塵不遍一切；
 Eyes and other senses only belong to oneself; smell and taste do not pervade everything;
聲聲有間，是故不說如是有色諸遍處。
 Sounds have gaps, so we don't talk about the various places of form.
定色界後邊，於無色中，空遍一切，故立遍處。
 Behind the fixed form realm, in formlessness, emptiness pervades everything, so it is everywhere.
識所行境遍一切故，亦立遍處。
 Since the realm of consciousness pervades everything, it is also established everywhere.
復次，修觀行者，先於所緣思惟勝解；
 Again, those who practice contemplation should think about the ultimate solution before the object;
次能制伏；
 can subdue;
既於制伏得自在已，後即於此遍一切處，如其所欲而作勝解；
 Once you have gained control and freedom, then you can achieve victory wherever you want, wherever you want;
是故此三如是次第。
 Therefore, these three are in this order.
八色遍處善清淨故，能引賢聖勝解神通，及於諸事轉變神通。
 The eight colors are good and pure everywhere, so they can lead to the sage's supernatural power and transform all things.
如其勝解、隨所轉變，皆能成就；
 If it is understood and transformed, it can be achieved;
又能變作金銀等物，堪有所用。
 It can also be turned into gold, silver and other objects, which can be used.
由識遍處善清淨故，便能引發無諍、願智、無礙解等諸勝功德。
 Since the awareness of good and pure things everywhere can lead to such excellent merits as non-ambiguity, aspirational wisdom, and unobstructed understanding.
由空遍處善清淨故，隨其所欲皆轉成空。
 Since emptiness is everywhere, it is good and pure, and everything you want will turn into emptiness.
譬如世間凡鐵金師，初和泥等，未善調練，解脫位亦爾。
 For example, in the world, ordinary iron and gold masters, who are first mixed with clay and so on, are not good at tempering and training, and they will be liberated.
如善調練，勝處位亦爾。
 If you train well, you will win the position.
如調練已，隨欲轉變，遍處位亦爾。
 Once you have trained it, you can change it as you wish, and it will be everywhere.
復次，三三摩地者。
 Again, three samadhis.
云何空三摩地？
 Where is the empty samadhi?
謂於遠離有情、命者，及養育者、數取趣等，心住一緣。
 It means staying away from sentient beings, destiny, nurturers, counting interests, etc., and the mind dwells on one condition.
當知空性略有四種。
 Know that there are four types of emptiness.
一、觀察空。
 1. Observe the void.
謂觀察諸法空無常樂，乃至空無我、我所等。
 It is said that observing all dharmas is empty and permanent, and that there is no self, no self, etc.
二、彼果空。
 2. The fruit is empty.
謂不動心解脫，空無貪等一切煩惱。
 It means that there is no mind to be liberated, and there is no trouble such as greed.
三者、內空。
 The third one is inner emptiness.
謂於自身空無計我、我所及我慢等一切僻執。
 It is said that oneself is empty, self-conscious, self-conceited, and all other out-of-the-way attachments.
四者、外空。
 Fourth, outer space.
謂於五欲空無欲愛。
 It is said that the five desires are empty and there is no desire and love.
如說：
 As said:
我已超過一切有色想故，於外空身作證具足住，乃至廣說。
 I have transcended all forms and thoughts, so I can fully abide in the outer empty body to testify, and even speak widely.
此中緣妙欲想，名為色想。
 This is the wonderful desire thought, which is called color thought.
此想所起貪欲斷故，說為外空。
 Because the greed and desire caused by this thought are eliminated, it is said to be outer space.
又修行者，由彼果空，或時作意思惟外空，或時作意思惟內空。
 Furthermore, those who practice will find that the result is emptiness. Sometimes their thoughts are empty externally, and sometimes their thoughts are empty internally.
由觀察空，或時思惟內外空性；
 By observing emptiness, or contemplating internal and external emptiness;
由此力故，心俱證會。
 Due to this force, the mind will realize it.
設復於此內外空性不證會者，便應作意思惟無動。
 If this internal and external emptiness is not realized, then one should keep his mind motionless.
言無動者，謂無常想，或復苦想。
 To say that there is no action is to say that there are no permanent thoughts, or there are repeated painful thoughts.
如是思惟，便不為彼我慢等動。
 If you think like this, you will not be arrogant about others or me.
由彼不為計我、我慢乃至廣說動其心故，便於二空心俱證會。
 Because he does not care about himself, is arrogant, and even speaks widely to move his mind, it is easy for both emptiness to realize.
云何無願心三摩地？
 Why don't you want to have samadhi?
謂於五取蘊，思惟無常，或思惟苦，心住一緣。
 It is said that regarding the five clinging aggregates, thinking about impermanence, or thinking about suffering, the mind dwells on one condition.
云何無相心三摩地？
 Why is there no samadhi of formless mind?
謂即於彼諸取蘊滅，思惟寂靜，心住一緣。
 It is said that all the clinging aggregates are destroyed, the mind is still, and the mind dwells on one condition.
如經言：
 As the scripture says:
無相心三摩地，不低不昂，乃至廣說。
 The samadhi of formless mind is neither low nor high, and can even be said widely.
云何名為不低不昂？
 Why is it called neither low nor high?
違順二相不相應故。
 The two phases of disobedience and obedience do not correspond.
又二因緣，入無相定。
 Another two causes and conditions, entering into phaseless concentration.
一、不思惟一切相故；
 1. Don’t think about all the reasons;
二、正思惟無相界故。
 2. Right thinking is because there is no realm of form.
由不思惟一切相故，於彼諸相不厭不壞，惟不加行作意思惟，故名不低。
 Because he does not think about all the characteristics, he is not tired of or corrupted by those characteristics, but he does not increase his actions and thoughts, so his reputation is not low.
於無相界正思惟故，於彼無相不堅執著，故名不昂。
 Because he is thinking rightly in the formless realm, he is not firm and persistent in the formless realm, so he is called not proud.
此三摩地略有二種。
 There are two types of samadhi.
一者、方便，二、方便果。
 One, convenience, and two, convenience fruit.
言方便者，數數策勵思擇安立，於彼諸相未能解脫；
 Speaking of expedients, numerous strategies, encouragements, thoughts, and determinations are established, but there is no way to escape from those phenomena;
由隨相識，於時時中擾亂心故。
 Because of the sudden acquaintance, it disturbs the mind all the time.
彼復數數自策自勵思擇安立，方能取果，解脫隨相。
 Only by self-improvement, self-motivation, thought, choice and establishment can the fruits be achieved and liberation can follow.
於此解脫又解脫故，不自策勵思擇而住，是故名為極善解脫。
 This is the reason for liberation and liberation, and it is not necessary to encourage thoughts and choices by oneself. This is why it is called the most excellent liberation.
若數策勵思擇安立方得住者，雖名解脫，非善解脫。
 If you are able to abide by following a number of strategies and efforts, then even though it is called liberation, it is not a good liberation.
又曉了果、曉了功德者，謂煩惱斷究竟故，現法樂住究竟故。
 He who understands the results and merits also knows that the troubles have been eliminated to the end, and that the joy of manifesting the Dharma abides in the end.
又復滅、道俱應曉了。
 It is destroyed again, and the Tao is all understood.
即此二種，隨其次第，名曉了果、曉了功德。
 These two types are followed by the second one, which is called the enlightened fruit and the enlightened merit.
又諦現觀、阿羅漢果俱應曉了。
 Furthermore, the truth is manifested and the fruit of Arahatship will be known.
於見道位中，名曉了果；
 In the position of seeing the way, the name is known as the fruit;
於阿羅漢果，名曉了功德。
 In the fruit of Arhat, merit is known.
若於此處無有彼物，由此道理觀之為空，故名空性。
 If there is no such thing here, it is regarded as empty according to this principle, so it is called emptiness.
即所觀空無可希願，故名無願。
 That is to say, the emptiness observed has no wish, so it is called wishless.
觀此遠離一切行相，故名無相。
 This observation is far away from all forms of behavior, so it is called formless.
何故此中先說空性；
 Why do we talk about emptiness first?
餘處宣說無常故苦，苦故無我，後方說空？
 The rest of it declares that impermanence is the reason for suffering, and suffering is the reason for selflessness, and the latter is about emptiness?
謂若無無我、無常、苦觀終不清淨。
 It is said that if there is no self, impermanence, and suffering, the view will never be pure.
要先安住無我之想，從此無間方得無願。
 We must first settle down in the thought of no-self, and only then can we achieve the goal of no-self.
是故經言：
 This is why the sutra says:
諸無常想，依無我想而得安住，乃至廣說。
 All thoughts of impermanence can be settled based on the thought of no self, and can even be widely explained.
彼於無常觀無我已，不生希願，唯願無相，專求出離。
 He observes the absence of self in the impermanence, has no wish, only wishes to have no form, and only seeks to escape.
故此無間宣說無相。
 Therefore, it is declared that there is no form.
復次，云何有尋有伺三摩地？
 Again, how can we seek and maintain samadhi?
謂三摩地尋伺相應。
 It is called Samadhi to seek and serve correspondingly.
云何無尋唯伺三摩地？
 How come there is no search but to serve Samadhi?
謂三摩地唯伺相應。
 It is said that samadhi only serves the corresponding purpose.
大梵修已、為大梵王。
 The Great Brahma cultivates himself and becomes the Great Brahma King.
云何無尋無伺三摩地？
 Why is it that there is no Samadhi?
謂三摩地尋伺二種俱不相應。
 It is said that the two types of Samadhi seeking and supporting are not corresponding.
修習此故，生次上地乃至有頂。
 If you practice this, you will be born on earth and even have a top.
唯除無漏諸三摩地。
 Only eliminate the samadhi without leakage.
云何無尋無伺三摩地相？
 Why is it that there is no seeking or maintaining the samadhi phase?
謂於尋伺心生棄捨，唯由一味，於內所緣而作勝解，又唯一味平等顯現。
 It is said that when the mind of seeking and giving up arises, there is only one taste, which is the ultimate solution within the inner object, and the only taste appears equally.
復次，云何小三摩地？
 Again, why is it so small a samadhi?
謂或由所緣故小，觀少色故。
 It is said that it may be because the object is small and the color is less.
或由作意故小，小信、小欲、小勝解故。
 Or it may be explained by small intentions, small faith, small desires, and small wins.
云何大三摩地？
 How great is samadhi?
謂或由所緣故大。
 It is said that it is great because of the cause.
觀多色故，而非無邊無際觀諸色故。
 It is because of the observation of many colors, rather than the reason of the endless observation of various colors.
或由作意故大，上信、上欲、上勝解故，而非無邊無際信、欲、勝解故。
 Perhaps it is because the intention is great, with superior faith, desire, and superior understanding, rather than because of boundless faith, desire, and superior understanding.
云何無量三摩地？
 Why is there infinite samadhi?
謂或由所緣故無量，無邊無際觀諸色故。
 It is said that it may be due to the immeasurable cause and the boundless observation of various colors.
或由作意故無量，無邊無際信、欲、勝解故。
 Or it may be due to immeasurable intention, boundless faith, desire, and superior understanding.
此中大心三摩地者，謂於一樹下，想諸天光而生勝解，乃至廣說。
 Among them, those with great mind and samadhi are those who think about all the heavenly lights under a tree and have the ultimate understanding, and even expound it widely.
無量三摩地者，謂四無量。
 The immeasurable samadhi is called the four immeasurables.
云何於一樹下想諸天光而生勝解？
 Why do you think of all the rays of light under a tree and get the ultimate solution?
謂於欲界極厭壞已，得初靜慮；
 It is said that when you are extremely disgusted with the bad things in the world of desire, you can first calm down;
為令此定善清淨故，更修方便。
 In order to make this concentration of good and pure, practice more convenient methods.
又聞諸天身帶光明，便思惟彼身光明相，遍一樹下、乃至大地、大海邊際，發生勝解。
 He also heard that the bodies of the heavens were radiant with light, so he thought about the luminous appearance of those bodies, spreading under a tree, even to the edge of the earth and the sea, and achieved a brilliant understanding.
由三摩地後後轉增有差別故，令所生起而有差別。
 There is a difference in the increase in Samadhi from one stage to the next, so there is a difference in what arises.
云何作意得成唯二？
 How can you achieve your goal?
謂隨勝解分齊施設作意故。
 It is said that with the victory and solution, all facilities and facilities will be constructed.
云何作意唯二為緣，修成唯二？
 Why do you think that the only two are the conditions and cultivate the only two?
謂即由此作意力故，施設所修定有差別，圓滿清淨轉增勝故。
 It is said that due to the exertion of mind, there is a difference in the practice of concentration, and the perfection, purity, and success are increased.
云何以修唯二為緣，行成唯二？
 Why do you take cultivating the duality as the prerequisite and practice the duality?
謂如如善修定轉增勝，如是如是施設所感生有差別。
 It is said that if you cultivate concentration well and gain victory, there will be a difference in the effects of such facilities.
云何以行唯二為緣，補特伽羅建立唯二？
 Why do you take the practice of the only two as the prerequisite and add Te Jialuo to establish the only two?
謂此因緣所生有情，施設高下勝劣差別。
 It is said that the sentient beings born from this cause and condition create the difference between superior and inferior.
問：
 ask:
初二靜慮諸天光明有何差別？
 What is the difference between meditating on the brightness of the heavens on the second day of the first lunar month?
答：
 answer:
如末尼珠，外有光明，內無光明。
 Like a moni pearl, there is light on the outside but no light on the inside.
初靜慮身亦復如是。
 The same is true again when you first calmly consider your body.
外放光明，內則不爾。
 It shines brightly on the outside, but not on the inside.
譬如明燈，外發光明，內自照了。
 It is like a bright lamp, which shines brightly on the outside and illuminates itself on the inside.
第二靜慮身亦如是，若內若外俱有光明。
 Secondly, the same is true when you meditate on your body, if there is light both inside and outside.
是故經說：
 This is why the Sutra says:
彼地已上唯一種身，非於下地。
 The only body that has been planted in that land is not in the earth below.
復次，云何建立四無量定？
 Again, how can we establish the Four Infinite Concentrations?
謂諸有情有三品故。
 It is said that all sentient beings have three qualities.
一者、無苦無樂，二者、有苦，三者、有樂。
 One, there is no suffering and no happiness; the other, there is suffering; the third, there is happiness.
如其次第，欲與其樂、欲令離苦、欲令其樂永不相離。
 The second one is to want to be happy with it, to be free from suffering, and to be able to never be separated from its happiness.
於彼作意有四種故，如其次第，建立四種。
 There are four kinds of intention in that, just like the following, four are established.
謂由與樂作意故、拔苦作意故、樂不相離隨喜作意故，建立前三。
 It is said that the first three are established by the intention to be with happiness, the intention to avoid suffering, and the intention to be inseparable from joy.
即於此三欲與樂等，為欲令彼不樂思慕不染污作意故，瞋恚不染污作意故，貪欲不染污作意故，建立於捨。
 That is to say, these three desires and pleasures are based on equanimity: the desire to make him unhappy, the desire to be undefiled, the anger to be undefiled, and the desire to be undefiled.
經言：
 Sutra:
以慈俱心，乃至廣說。
 With compassion in mind, you can even speak widely.
現前饒益，故名慈俱。
 It is beneficial in the present, so it is called Ciju.
饒益相故，名慈善友。
 Because of mutual benefit, he is known as a charitable friend.
其饒益相略有二種。
 There are two types of benefits.
一、欲利益，二、欲安樂。
 One, desire for profit, two, desire for happiness.
此二種相，一切無量之所顯示。
 These two forms are manifested by all immeasurable things.
無怨者，離惡意樂故。
 Those who have no resentment are happy because they are free from ill intentions.
無敵者，離現乖諍故。
 The invincible is the reason why he is so good.
無惱害者，離不饒益事故。
 If there is no harm, there will be no benefit.
廣者，所緣廣大故。
 The broad one has a vast cause.
大者，利益安樂思惟最勝故。
 The great one, thinking about interests, happiness and happiness is the best.
無量者，果無量故。
 The immeasurable is because the fruit is immeasurable.
如四大河，眾流雜處。
 Like the four great rivers, there are many streams.
善修習者，極純熟故。
 Those who practice well are extremely proficient.
設有問言：
 There are questions:
慈俱等心有何等相？
 What are the characteristics of the compassionate mind?
故次答言：
 So he replied:
勝解遍滿，具足而住。
 The superior solution is everywhere, and it abides with sufficient content.
勝解遍滿者，增上意樂勝解周普義。
 Those who are full of superior solutions will increase the joy of the supreme solution and universal righteousness.
具足者，圓滿清白故。
 Those who have enough are perfect and innocent.
住者，所修觀行日夜專注，時專注故。
 The dweller practices contemplation and concentration day and night, so he is focused all the time.
問：
 ask:
如經言：
 As the scripture says:
善修習慈，極於遍淨，乃至廣說。
 The good practice of loving-kindness is extremely pure and can be preached widely.
此何密意？
 What's the secret of this?
答：
 answer:
第三靜慮，於諸樂中其樂最勝，憶念此樂修習慈心，慈最第一，故說修慈極於遍淨。
 Third, contemplate quietly. Among all the joys, this is the best. Remember this joy and practice loving-kindness. Charity is the most important. Therefore, it is said that practicing loving-kindness is the ultimate in purity.
憶念空處修習悲心，亦最第一。
 The most important thing is to meditate on the empty space and practice compassion.
以修悲者樂欲拔苦，無色界中遠離眾苦，斷壞等苦彼都無故。
 Those who cultivate compassion are happy to avoid suffering, stay away from all suffering in the formless realm, and eliminate all sufferings without cause.
是故憶念無邊空處修悲等至，作如是念：
 Therefore, remember the boundless space where you can cultivate compassion and wait for it, and think like this:
當令一切有苦有情，到無眾苦及所依處。
 Let all suffering sentient beings reach the place where there is no suffering and no refuge.
修喜定者，亦常憶念無邊識處，慶諸有情所得安樂。
 Those who practice joyful concentration should also always remember the place of boundless consciousness and celebrate the peace and happiness that all sentient beings receive.
作如是念：
 Think like this:
當令一切有情之類受無量樂，猶如識處，識無限量。
 Let all sentient beings enjoy immeasurable happiness, just like the place of consciousness, which has infinite consciousness.
是故憶念識無邊處修習喜定，為最第一。
 Therefore, the most important thing is to practice joyful concentration while remembering the boundless consciousness.
修捨定者，亦常憶念無所有處。
 Those who practice equanimity also always remember the place of nothingness.
作如是念：
 Think like this:
無所有處，無漏心地最為後邊，捨最第一；
 The place of no possessions and the mind without leakage are the last, and the equanimity is the first;
如阿羅漢苾芻，一切苦、樂、不苦不樂現行位中，皆無染污。
 Just like an Arhat chewing cud, all suffering, happiness, and neither suffering nor happiness are present in the body without defilement.
當令一切有情之類，得如是捨。
 All sentient beings should be given up in this way.
是故憶念無所有處修習捨定，為最第一。
 Therefore, the most important thing is to practice equanimity by remembering that there is nothing.
如是一切皆是聖行，唯聖能修，故經宣說覺分俱行。
 All these are holy practices, and only saints can practice them. Therefore, the sutras say that they should be practiced with enlightenment.
復次，云何一分修三摩地？
 Again, why should I practice samadhi?
謂於此中，或唯作意思光明相，或唯作意思惟色相，而入於定。
 It is said that in this, one may only think about the light phase, or only think about the color phase, and then enter concentration.
如是二種，隨其次第，或了光明，或覩眾色。
 Such two kinds, followed by others, are either bright or colorful.
云何具分修三摩地？
 How can I cultivate Samadhi separately?
謂俱思惟而入於定，亦了光明，亦見眾色。
 It is said that after contemplating and entering into concentration, one can also understand the light and see various colors.
如是修習光明定者，定難差別有十一種。
 For those who practice luminous concentration in this way, there are eleven types of difficulty in concentration.
所謂疑等，如經廣說。
 The so-called doubts and so on are as widely said in the scriptures.
問：
 ask:
此誰難耶？
 Who can find this difficult?
答：
 answer:
三摩地相。
 The aspect of samadhi.
相有二種。
 There are two types of phases.
謂所緣相及因緣相。
 It is called the conditioned phase and the conditioned phase.
用彼為依住三摩地；
 Use it as a support to stay in samadhi;
若退彼相，便不能住。
 If you retreat from that aspect, you will not be able to live.
此中最初，於所顯現光明色相不善知故，便覺有疑。
 At the beginning of this process, I felt doubtful because I didn't understand the appearance of the light and color that appeared.
方便緩故，有不作意。
 It is convenient and slow, and there is no intention.
如於眾色不欲見者，或閉於目，或復背面；
 For example, those who do not want to see the various colors may close their eyes or turn back;
此觀行者，於諸色中不欲作意，亦復如是。
 Those who observe this practice do not want to pay attention to various forms, and this is also the case.
由不善守根門等故，有身麁重。
 Due to poor guarding of roots, etc., one has a heavy body.
多習睡眠，或多覺悟，便增惛睡，不見眾色；
 If you get used to sleeping more, or if you are more aware, you will become more sleepy and lose sight of all colors;
設有所見而不圓滿。
 What you see is not perfect.
為此二事，極作功用力勵思惟，故有太過勇猛精進。
 For these two things, I have to exert my power and think hard, so I am too brave and diligent.
由有太過策勵過故，還極下劣。
 Because there is too much encouragement and too much encouragement, it is still extremely inferior.
如急捉持斥鷃鳥者。
 Just like someone who catches and scolds a flying bird in a hurry.
彼唯思求光明之相，此與見色若俱生時，悕一得二，便生踊躍；
 He is only thinking about the appearance of light. If this and the visible form coexist, he will be excited when he gets one and two.
猶如有人得二伏藏。
 It's like someone getting two treasures.
遍於諸方，欻然並見不祥之色，便生大怖；
 It is everywhere, and when you see an ominous color, you will feel great fear;
猶如有人兩邊旋轉卒起。
 It's like someone spinning around on both sides.
彼於行時，或復住時、於世雜類起種種想；
 When he is traveling or when he comes back to stay, he will have various thoughts about the world;
如是外想，與定為難。
 Such external thinking is difficult to achieve.
或復因其所修習定，謂己為勝，觀他為劣，便自高舉。
 Or because of the practice of concentration, one thinks oneself is the winner and sees others as the inferior, so one exalts oneself.
如是亦得名種種想。
 In this way, various thoughts are also named.
或多言論，或久尋思，令身疲勞，心不得定；
 Talking too much or thinking for a long time makes the body tired and the mind unstable;
如是多言，與定為難。
 If you talk too much, it will be difficult to settle down.
若從定生光明之相，及見色時，便捨內修相續作意，願樂於外諦視眾色；
 If the appearance of light arises from concentration, and when you see colors, you will abandon the internal cultivation of the appearance and continue to concentrate, and be willing to look at the various colors from the outside;
故極思察，與定為難。
 Therefore, it is difficult to think deeply and determine.
如是諸難，隨其所應，障三摩地所緣境相及因緣相。
 Such difficulties, as they arise, obstruct the conditions and causes and conditions of samadhi.
或有遇此，退失所緣、因緣相故，如其次第，二相俱沒。
 Or if you encounter this situation, you will lose the object and the cause and effect, just like the second one, both aspects will disappear.
復次，云何喜俱行三摩地？
 Again, why are you so happy to go to Samadhi together?
謂初二靜慮諸三摩地。
 It is said that on the second day of the first lunar month, you should meditate on the samadhis.
云何樂俱行三摩地？
 Why are you enjoying Samadhi together?
謂第三靜慮諸三摩地。
 It is called the third level of meditation and samadhi.
云何捨俱行三摩地？
 Why do you want to go to Samadhi together?
謂第四靜慮已上諸三摩地。
 It is said that the fourth meditation has reached all samadhis.
復次，云何修定為得現法樂住？
 Again, how can we cultivate concentration to achieve the joyful abiding of the Dharma?
謂於四種現法樂住方便道中所有修定，及未圓滿清淨鮮白諸根本地所有修定。
 It refers to all the meditations on the convenient path of living happily in the four kinds of phenomena, as well as all the meditations on the root grounds that are not perfect, pure and white.
為顯修習未曾得定，是故世尊說初靜慮前方便道。
 In order to show that one has not yet attained concentration through practice, the World-Honored One taught the path of meditation and contemplation for the first time.
云何修定為得智見？
 How can one cultivate concentration to gain wisdom?
謂諸苾芻，於光明相，慇懃懇到審諦而取，如經廣說。
 It is said that all kinds of grass and cucumbers have a bright appearance, and they are diligent enough to examine the truth and take them, as the Sutras widely say.
當知此在能發天眼前方便道所有修定。
 You should know that Dasein can produce all the cultivation of concentration in the expedient path before the eyes of heaven.
此中天眼，於諸色境能照、能觀，說名為見。
 This celestial eye can illuminate and observe various forms, which is called seeing.
能知諸天如是名字、如是種類，乃至廣說，如勝天經，是名為智。
 Being able to know such names and types of all the gods, and even expound them extensively, such as the Shengtian Sutra, is called wisdom.
云何修定生分別慧？
 How can one cultivate concentration and generate discerning wisdom?
謂諦現觀預流果向方便道中所有修定，或為修習諸無礙解。
 It is said that the truth appears and contemplates the pre-streaming fruit to all the meditations in the expedient path, or it is the unimpeded solution to the practice.
云何修定為盡諸漏？
 How can one cultivate concentration to eliminate all outflows?
謂阿羅漢果方便道中所有修定。
 It refers to all the practices of concentration in the expedient path of Arahantship.
復次，云何五聖智三摩地？
 Again, why is the Five Noble Wisdoms Samadhi?
謂我此三摩地，是聖、無染、無執，廣說如經。
 It is said that this samadhi of mine is holy, untainted, and non-attachment, and it is widely expounded like the sutra.
此中示現五行相智。
 This shows the wisdom of the five elements.
謂自體智、補特伽羅智、清淨智、果智、入出定相智。
 It is called the wisdom of the self, the wisdom of Putegara, the wisdom of purity, the wisdom of fruition, and the wisdom of entry and exit.
聖者，善故名聖；
 A saint is called a saint because of his good deeds;
又無漏故名聖。
 There are no leaks, so he is called a saint.
無染者，顯善聖性。
 A person without stains shows his good and holy nature.
無執者，顯無漏聖性。
 Those who are free from attachment show their holy nature without leakage.
非凡夫所近者，謂諸佛及聖弟子所親近故。
 Those who are not close to ordinary people are those who are close to all Buddhas and holy disciples.
是聰叡所讚者，謂即彼所稱讚故。
 Those who are praised by Cong Rui are said to be praised by others.
是諸聰叡同梵行者常不呵毀者，謂一切時常稱讚故。
 Those who are wise and wise and who practice the holy life always do not criticize anyone, but always praise everything.
非如世間初靜慮等，為背下地修方便故，先以靜相而稱讚之；
 It’s not like the initial meditation in the world, where you first praise the person for the purpose of cultivating the ground behind him.
為趣上地修方便故，後以麁相而復呵毀。
 For the sake of cultivating conveniences, he was later destroyed again by his appearance.
寂靜者，所治煩惱永寂靜故。
 Silence means that the troubles that are cured will always be silent.
微妙者，自地煩惱不愛味故。
 The subtle one is because he is troubled and does not like taste.
得安隱道者，所得之道無退轉故。
 Those who have gained the Tao of peace and tranquility will find that there is no turning back from the Tao.
證心一趣者，已得無尋無伺地故。
 Those who have realized the single interest of the mind have achieved the ground of no seeking and no waiting.
現在安樂者，能得現法樂住故。
 Those who are happy now can live happily in the present Dharma.
後樂異熟者，引無餘依涅槃樂故。
 The later joy is so familiar that it leads to the joy of nirvana without any remaining attachment.
正念而入者，善取能入三摩地相，無忘失故。
 Those who enter with righteous thoughts can enter the state of samadhi with good grasping, without forgetting or losing.
正念而出者，善取能出三摩地相，無忘失故。
 Those who come out with righteous thoughts and good grasping can get out of the samadhi phase without forgetting or losing.
復次，云何聖五支三摩地？
 Again, why is the holy five-branch samadhi?
謂諸苾芻，即此身內離生喜樂，廣說如經。
 It is called "Zhu Bi Cu", which is the joy of freedom from birth in the body. It is widely expounded as in the sutra.
離生喜樂者，謂初靜慮地所攝喜樂。
 The joy of leaving life is the joy captured in the first place of meditation.
所滋潤者，謂喜所潤。
 What is nourished is said to be nourished by joy.
遍滋潤者，謂樂所潤。
 What is moistened all over is said to be moistened by happiness.
遍充滿者，謂加行究竟作意位。
 If it is filled all over, it is called the final intention position of the preliminaries.
遍適悅者，謂在已前諸作意位。
 Those who are universally happy refer to all the previous thoughts and positions.
由彼位中，亦有喜樂時時間起，然非久住，亦不圓滿。
 From that position, happiness also arises from time to time, but it does not last long and is not complete.
於此身中無有少分而不充滿者，謂在加行究竟果作意位。
 If there is nothing less than full in this body, it is said that the ultimate result of preliminaries is the mind position.
譬如黠慧能沐浴人，或彼弟子者，當知喻於修觀行者。
 For example, clever wisdom can bathe people or their disciples, which should be understood and compared to those who practice vipassanā.
銅器、瓦器、或蜯蛤器者，喻為離欲生喜樂故，教授教誡。
 Bronze, earthenware, or clam vessels are metaphors for giving birth to joy and giving instructions.
細沐浴末者，喻能順彼出離尋等。
 Those who take a good bath at the end are metaphors for being able to follow him to escape, seek, and so on.
水澆灌者：
 Waterer:
當知喻於尋清淨道。
 It should be understood that it is a metaphor for seeking the pure path.
沐浴摶者，以喻於身。
 Those who take a bath and use it as a metaphor for the body.
帶津膩者，喻喜和合。
 Those with fluid and greasiness represent happiness and harmony.
膩所隨者，喻樂和合。
 The one who is followed by greasy means joy and harmony.
遍內外者，喻無間隙喜樂和合。
 The one that pervades the inside and outside means that there is no gap in happiness and harmony.
不強者，喻無散動。
 Those who are not strong are said to be undisciplined.
不弱者，喻無染污，亦無愛味。
 A person who is not weak means that he has no pollution and no taste of love.
又於第二喻有差別。
 There is another difference from the second metaphor.
山者，喻於無尋伺定。
 Mountains are metaphors for non-seeking, waiting, and concentration.
尖頂者，喻於第二靜慮無尋無伺，於所緣境一味勝解。
 The sharp top is a metaphor for the second level of meditation, without seeking or waiting, and with a blind understanding of the situation.
泉者，喻於內等淨支。
 The spring is a metaphor for the inner and other pure branches.
水軸者，謂水傍流出。
 The water axis refers to the water flowing out.
水索者：
 Water seeker:
謂水上涌出。
 It is said that water gushes out.
此二種喻，如其次第，顯示喜、樂滋潤等言，如前解釋。
 These two kinds of metaphors, like the second one, show joy, joy and nourishment, etc., as explained before.
無不充滿者，當知喻於無間相應。
 If everything is full, you should know that it is a metaphor for endless correspondence.
又於第三喻有差別。
 There is another difference in the third metaphor.
如嗢鉢羅等離喜之樂，彼相應法及所依身，當知亦爾。
 Just like the joy of being separated from the joy of a bowl, you should know that it corresponds to the Dharma and the body it relies on.
水喻離喜無尋伺定。
 Water symbolizes separation, joy, and concentration without seeking or waiting.
喜發踊躍，由無彼故，喻花胎藏沒在水中。
 He is happy and excited, because there is no other reason, it is like a flower embryo hidden in the water.
又於第四喻有差別。
 There is another difference in the fourth metaphor.
清淨心者，謂與捨念清淨相應。
 A pure mind corresponds to the pure thoughts of equanimity.
超過下地諸災患故。
 It exceeds all the disasters in the lower ground.
鮮白者，謂性是善。
 The one who is fresh and white means that his nature is good.
自地煩惱無愛味故。
 Since there is no love in the troubles.
何故復以長者為喻？
 Why use the elder as a metaphor again?
謂彼所作皆審悉故，不放逸故，思惟籌量觀察勝故，於增減門無不知故。
 It is said that he carefully scrutinizes everything he does, does not let it go, thinks carefully and observes the success, and knows everything about addition and subtraction.
證得清淨第四靜慮者，亦復如是。
 The same is true for those who have attained the fourth level of pure meditation.
凡有所為審諦圓滿，無諸放逸，於一切義無不了知，其性捷利。
 Whatever he does, he will be able to examine the truth perfectly, without any loose ends, and he will know everything about all meanings, and his nature will be swift and prosperous.
八經九經以為喻者，由堅緻故，顯蚊虻等不能侵損。
 The eight meridians and nine meridians are used as metaphors, because they are firm and cannot be damaged by mosquitoes, flies, etc.
首足皆覆者，若有二失，容可侵損。
 If the head and feet are covered, if two are missing, it may be damaged.
謂衣薄故，有露處故。
 It is said that the clothes are thin and exposed.
今此顯示二失俱無。
 Now this shows that both are lost.
此定亦爾，其心清淨鮮白周遍，一切散動所不能侵；
 This concentration is also true, and its mind is pure, fresh and white all around, and cannot be invaded by any distractions;
堪忍寒暑乃至他所呵叱惡言，及內身中種種苦受。
 He can bear the cold and heat, even the harsh words he scolds, and all kinds of painful feelings in his body.
又於第五喻有差別。
 There is another difference in the fifth metaphor.
於所觀相慇懃懇到等，當知已如前釋。
 If you are diligent and diligent in what you observe, you should know that it is as explained before.
謂審觀察三世諸行，於能觀察又復觀察，是此中總義。
 It is said to scrutinize and observe all the actions of the three generations, and to observe and observe again, this is the general meaning of this.
何等名為聖三摩地？
 How is it called holy samadhi?
云何建立五支差別？
 Why establish five differences?
謂四靜慮中，所有聖賢心一境性，及於安立審諦觀察，如是名為聖三摩地。
 It is said that in the four meditations, the mind of all sages is one-pointed, and they are able to observe and observe the truth. This is called holy samadhi.
依於四種現法樂住，建立四支；
 Live happily in accordance with the four manifestations and establish the four branches;
依審觀察緣起法故，又為斷除餘結縛故，建立第五。
 In order to observe the law of dependent origination and to cut off the remaining fetters, the fifth is established.
當知此由二因緣故，建立五支。
 You should know that the five branches are established due to two causes.
復次，云何有因有具聖正三摩地？
 Again, what is the reason for having holy and upright samadhi?
當知善故，及無漏故，說名為聖。
 Because he knows what is good and has no faults, he is called a saint.
有五道支名此定因。
 There are five branches named this cause of concentration.
所謂正見、正思惟、正語、正業、正命。
 The so-called right view, right thinking, right speech, right action, and right livelihood.
具有三種。
 There are three types.
所謂正見、正精進、正念。
 The so-called right view, right effort, and right mindfulness.
此中薄伽梵總說前七道支，與聖正三摩地為因為具。
 Among them, Bhagavan always said that the first seven elements of the path are caused by the Holy Samadhi.
隨其所應，差別當知。
 It goes as it should, and you should know the difference.
謂由前導次第義故，立五為因；
 It is said that from the preceding and following meanings, five causes are established;
於三摩地資助義故，立三為具。
 In order to support righteousness in Samadhi, three tools are established.
云何正見等前導次第義？
 What is the meaning of the leading sequence of Zhengjian and so on?
謂先了知世間實有真阿羅漢正行正至，便於出離深生樂欲，獲得正見。
 It is said that knowing firsthand that there are real Arhats in the world who are doing the right thing will help them escape from deep pleasures and gain the right view.
次復思惟：
 Think twice:
何當出離居家迫迮，乃至廣說。
 Why should I leave my home and be forced to live in isolation, or even speak widely?
從此出家，受學尸羅，修治淨命。
 From then on, he became a monk, studied Shira, and cultivated his pure life.
是名正語、正業、正命。
 This is called Right Speech, Right Action, and Right Livelihood.
此正見等，於所對治邪見等五猶未能斷。
 This right view, etc., cannot be eliminated even with the five wrong views that are to be dealt with.
還即依止此五善法，從他聞音，展轉發生聞慧正見。
 He also means to rely on these five virtuous dharma, hear the sound from them, and develop the right view of hearing, wisdom, and rebirth.
為欲斷除所治法故，又為修習道資糧故，方便觀察。
 It is for the purpose of eliminating the dharma that is being treated, and for the purpose of practicing Taoism, it is convenient to observe.
次依聞慧發生思慧，復依思慧發生修慧。
 Next, the wisdom of thinking arises from the wisdom of hearing, and the wisdom of cultivation arises from the wisdom of thinking.
由此正見，於諸邪見，如實了知此是邪見；
 From this right view, one can understand all wrong views as they really are;
於諸正見，如實了知此是正見；
 Of all the right views, know as they really are that this is the right view;
乃至正命，如實知已。
 Even right livelihood means knowing yourself as you really are.
為欲斷除邪見等故，及為圓滿正見等故，發勤精進。
 For the sake of eradicating wrong views, etc., and for the sake of perfecting right views, etc., make diligent efforts.
若由此故，能斷所治，集能治法，令其圓滿，是名正念。
 If, therefore, we are able to cut off what is being cured, gather the energy to cure it, and make it perfect, this is called right mindfulness.
此念即是三摩地分，故亦兼說正三摩地。
 This thought is the part of samadhi, so it is also called right samadhi.
若是時中，捨邪見等令不復生，修正見等令得圓滿；
 If it is the right time, the renunciation of wrong views, etc., will not be reborn, and the rectification of views, etc., will be complete;
即於如是方便道中，亦能棄捨邪精進念，兼能修滿正精進念。
 Even in this expedient path, one can abandon wrong thoughts of effort and at the same time cultivate correct thoughts of effort.
若於是時，於彼諸法能斷能滿；
 If this is the case, all dharmas can be ended and fulfilled;
即於此時，聖正三摩地亦得圓滿。
 At this time, holy samadhi is also perfected.
此中由慧為導首，於增上戒先自安處。
 Wisdom is the guide in this, and you must first settle down before increasing the precepts.
次聞他音、如理作意，及增上戒學二為依止，於方便道中，發生增上心學及增上慧學。
 Next, hearing his voice, concentrating properly, and increasing the study of moral precepts as a support, in the expedient path, the study of increasing mind and increasing wisdom will occur.
此中正念，名增上心學；
 Among them, mindfulness is the name added to the study of mind;
正見、正精進，名增上慧學。
 With right views and right diligence, one’s name will increase to the level of wisdom.
如是三學，於修聖正三摩地時，皆得圓滿。
 These three learnings will all be perfected when cultivating holy samadhi.
復次，云何金剛喻三摩地？
 Again, why is Vajra a metaphor for Samadhi?
謂最後邊學三摩地。
 It is said that the last step is to learn samadhi.
此三摩地最第一故，最尊勝故，極堅牢故，上無煩惱能摧伏故，摧伏一切諸煩惱故，是故此定名金剛喻。
 Because this samadhi is the first, the most noble, and extremely strong, it has no troubles that can destroy it, and it can destroy all troubles, so it is named Vajra.
譬如金剛，其性堅固，諸末尼等不能穿壞，穿壞一切末尼寶等。
 For example, it is like vajra, its nature is solid, and it cannot be broken through by the nuns and other nuns.
此定亦爾，故喻金剛。
 This concentration is also the same, so it is like Vajra.
復次，云何五現見三摩鉢底？
 Again, how can I see the bottom of Samadhi?
謂諸苾芻，即於此身等，廣說如經。
 It is called "Zhu Bi Cu", that is, this body, etc., and it is widely expounded as a sutra.
已見諦者修此等至，是故名為現見等至。
 Those who have seen the truth cultivate this level of attainment, so it is called the attainment of present seeing and attainment.
是諸修道所斷煩惱制伏對治、斷滅對治，及觀察斷。
 These are the methods of cultivating the path to eliminate afflictions: subdue and treat them, eliminate them and treat them, and observe and eliminate them.
當知此中總略體性。
 You should know the overall nature of this.
初不淨觀，方便念住以為依止，為令欲貪不現行故，觀察內身種種不淨。
 In the initial stage of contemplation of impurities, the mindfulness of expedients is used as a refuge. In order to prevent desire and greed from manifesting, one observes all kinds of impurities in the inner body.
第二不淨觀，即彼念住以為依止，乃至觀察骨人之相，為令彼貪不現行故，觀察此身種種不淨。
 The second kind of contemplation of impurity is to observe the various impurities in this body in order to prevent greed from manifesting.
當知齊此，名具觀察一切不淨。
 When you know this, you should observe everything that is impure.
最極通達者，是青瘀等觀品類次第、極逾越義。
 The most enlightened person is the order of the categories of green and blood stasis, and the most transcendent meaning.
初不淨觀，觀察內身現前安住種種不淨。
 In the initial stage of contemplation of impurities, one observes the various impurities that appear and reside in the inner body.
後不淨觀，通達法性。
 After contemplating impurity, one can understand the nature of the law.
觀察此身有如是法，有如是性，乃至廣說。
 Observe that this body has such a dharma and such a nature, and even speak widely.
觀識流轉者，觀察此識生滅相續。
 Those who observe the flow of consciousness observe the continuation of the birth and death of this consciousness.
或觀生身展轉相續。
 Or observe the continuation of the body's unfolding and turning.
謂麁觀察行緣識等。
 It is said that he observes actions, conditions, and so on.
或觀剎那展轉相續。
 Or observe the continuous development of moments.
謂細觀察若有貪心、離貪心等品類差別，荏苒過度彼彼日夜、剎那、臘縛、牟呼栗多，於其中間非一眾多種種心識異生異滅。
 It is said that if you carefully observe the differences in categories such as greed and dispassion, there are many different kinds of consciousness, such as the birth and death of many kinds of consciousness.
觀察有學未離欲者，俱住二世；
 Observe those who have learned but have not given up desire, they will live together for two generations;
已離欲者，惟住他世；
 Those who have given up desire can only live in other worlds;
阿羅漢果，俱無所住。
 If you are an Arhat, you will have nowhere to live.
如是名為觀察於斷。
 This is called observation and judgment.
勝處等至遍處等至。
 Victory awaits everywhere.
如前已說。
 As said before.
復次，云何無想三摩鉢底？
 Again, why don’t you think about Samadhi?
謂已離遍淨欲，未離上欲，求出離想作意為先，諸心心法滅。
 It is said that one has been freed from pure desires, but has not yet been freed from superior desires. The first step is to seek freedom from thoughts and thoughts, and all mental and mental dharmas will be destroyed.
問：
 ask:
以何方便入此等至？
 What is the convenient way to enter this place?
答：
 answer:
觀想如病、如癰、如箭，入第四靜慮，修背想作意，於所生起種種想中厭背而住。
 Visualize it as being like a disease, like a carbuncle, or like an arrow. Enter the fourth level of meditation, practice thinking about the back, and dwell on the back in all kinds of thoughts that arise.
唯謂無想寂靜微妙，於無想中持心而住。
 It only means that there is no thought, it is quiet and subtle, and you can maintain your mind without thinking.
如是漸次離諸所緣，心便寂滅。
 In this way, gradually away from all objects, the mind will become still.
於此生中，亦入亦起。
 In this life, things come and go.
若生於彼，唯入不起。
 If you were born there, you would not be able to enter.
其想若生，便從彼沒。
 If the thought arises, it disappears from there.
復次，云何滅盡三摩鉢底？
 Again, how can you destroy all the samabodhis?
謂已離無所有處欲，暫安住想作意為先，諸心心法滅。
 It is said that there is no desire anywhere, and for the time being, one should dwell on thoughts and thoughts first, and all mental and mental phenomena will disappear.
問：
 ask:
以何方便入此等至？
 What is the convenient way to enter this place?
答：
 answer:
若諸聖者，已離無所有處欲。
 If you are a holy person, you are free from all desires.
或依非想非非想處相而入於定，或依滅盡相而入於定。
 Either one enters concentration based on the appearance of non-perception and non-perception, or one enters concentration based on the appearance of cessation.
依非想非非想處相而入定者，謂於此上心深生厭捨，非想非非想處進趣所緣皆滅盡故，心便寂滅。
 Those who enter samadhi based on the appearance of non-perception and non-perception, that is to say, the heart is deeply disgusted with equanimity, and the objects of non-perception and non-perception are all destroyed, and the mind will become peaceful.
依滅盡相而入定者，亦復如是。
 Those who enter samadhi according to the appearance of annihilation are also like this.
將欲趣入滅盡定時，有二種法多有所作。
 There are two ways to achieve the goal of bringing desires into cessation.
謂奢摩他、毘鉢舍那。
 They are called Samatha and Vipassana.
云何奢摩他？
 Why is this so much?
云何毘鉢舍那？
 Why is it so close to Pashena?
云何此二多有所作？
 Why do these two people do anything?
謂於此義中，八次第定名奢摩他，所有聖慧名毘鉢舍那。
 In this meaning, the eighth level is named Samatha, and all the saints and wisdom are named Vipassana.
於此二中隨闕一種，即不能入滅盡等至；
 Of these two, there is only one missing one, that is, it cannot enter annihilation and wait for it to come to an end;
要具此二，方能趣入。
 Only if you have these two things can you be interested.
是故此二多有所作。
 That’s why these two have something to offer.
問：
 ask:
入滅定時，云何次第滅三種行？
 When entering the samadhi of annihilation, when will the three kinds of formations be annihilated?
答：
 answer:
此有二種。
 There are two types of this.
謂行時、住時。
 It refers to the time of travel and the time of residence.
若於行時，亦起言說。
 If you are walking, you will also speak.
於初靜慮有此作用，有語行故。
 At the beginning, meditation has this effect, as does speech and behavior.
若於住時，從第二靜慮已上次第定力，彼三種行次第而滅。
 If, during the abiding period, the second level of meditation and the previous level of concentration have been achieved, those three kinds of formations will cease.
當知出時，由逆次第次第而起。
 When knowledge comes out, it starts from the reverse order.
問：
 ask:
滅盡定中，諸心心法並皆滅盡。
 In the cessation of annihilation, all mental and mental phenomena are annihilated.
云何說識不離於身？
 How can we say that consciousness is inseparable from the body?
答：
 answer:
由不變壞諸色根中，有能執持轉識種子阿賴耶識不滅盡故，後時彼法從此得生。
 Since among the various roots of color that do not deteriorate, there is the ability to hold on to the alaya consciousness, the seed of transmigration consciousness, and therefore the alaya consciousness will not be extinguished, and the subsequent dharmas will be born from this.
問：
 ask:
入滅定時，無有分別：
 When entering the state of cessation, there is no distinction:
我當入定，我當出定。
 I should enter concentration, I should come out of concentration.
正在定時，心寂滅故，遠離加行。
 At the right time, the mind is calm, so stay away from the preliminaries.
將出定時，心先滅故，亦無作意。
 When concentration is about to come out, the mind is extinguished first, so there is no intention.
云何能入？
 How can Yun enter?
云何能出？
 How can the clouds come out?
答：
 answer:
先於其心善修治故。
 That’s why he cultivates his mind well before he does it.
若有諸行、諸狀、諸相，能入於定、能出於定，於彼修習、極多修習；
 If there are various behaviors, various states, and various characteristics that can enter and emerge from concentration, practice them and practice them a lot;
由修習故，任運能入、任運能出。
 Due to practice, any movement can come in and any movement can come out.
云何出滅定時觸三種觸？
 How come there are three kinds of contact when the samadhi is released?
一、不動觸，二、無所有觸，三、無相觸。
 One, no contact, two, no contact, three, no contact.
謂出定時，多由三境而出於定。
 When it is said that one is out of concentration, it usually comes from three realms.
一、由有境，二、由境境，三、由滅境。
 One, from the state of existence, two, from the state of state, and three, from the state of cessation.
由此三境，於出定時，如其次第觸三種觸。
 From these three states, when coming out of samadhi, the three kinds of contact are the same as the second contact.
緣於有境而出定時，無有我慢擾動其心。
 When he comes out of concentration due to the situation, there is no ego to disturb his mind.
謂此為我、而起我慢，或計未來我當有等，乃至廣說。
 Calling this for me makes me arrogant, or I think I should wait for the future, or even say it widely.
是故說言觸不動觸。
 This is why it is said that words cannot touch.
緣於境境而出定時，無貪所有、無瞋所有、無癡所有。
 When there is concentration due to circumstances, there is no greed, no hatred, and no delusion.
是故言觸無所有觸。
 This is why it is said that contact has no contact.
緣於滅境而出定時，於一切相不思惟故，緣無相界。
 It is due to the state of annihilation that one comes out of concentration and does not think about all forms, so there is no boundary of form.
是故說言觸無相觸。
 This is why it is said that speech and contact have no contact with each other.
如是已說靜慮、解脫、等持、等至。
 This has been said about meditation, liberation, waiting, and waiting.
瑜伽師地論卷第十二
 Volume 12 of Yogi's Earth Treatise

1.7 - a-samāhita-bhūmi 非三摩呬多地 distractible

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第十三彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 13 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中三摩呬多地第六之三
 Locally ranked 6th-3rd place in Samajara
復次，如世尊言：
 Again, as the World Honored One said:
汝等苾芻，當樂空閑，勤修觀行，內心安住正奢摩他者。
 You, who are busy practicing meditation, should be happy and free, diligently practice contemplation, and live peacefully in your heart as a person of pure samadhi.
謂能遠離臥具貪著，或處空閑，或坐樹下，繫念現前，乃至廣說。
 It means being able to stay away from being attached to bedding, either when you are free, or sitting under a tree, with your thoughts present, and even speaking widely.
名樂空閑。
 Mingle is idle.
當知此言顯身遠離。
 You should know that these words appear and stay away.
若能於內九種住心，如是名為內心安住正奢摩他。
 If one can abide in the nine inner states of mind, this is called the inner peace of Samatha.
當知此言顯心遠離。
 You should know that this statement shows your intention to stay away.
若樂處空閑，便能引發內心安住正奢摩他。
 If the place of happiness is free, it can induce the inner peace of Samatha.
若內心安住正奢摩他，便能引發毘鉢舍那。
 If you have right samatha in your heart, you will be able to induce Vipassana.
若於毘鉢舍那善修習已，即能引發於諸法中如實覺了。
 If you practice well in Vipasana, you will be able to awaken to the reality of all dharmas.
復次，如世尊言：
 Again, as the World Honored One said:
汝等苾芻，於三摩地當勤修習，無量、常委、安住正念者。
 You, all of you, should practice diligently in samadhi, be immeasurable, stand firm, and abide in righteous thoughts.
謂先總標於三摩地勤修習已，後以三事別顯修相。
 It is said that we must first focus on practicing diligently in Samadhi, and then use three things to show the characteristics of cultivation.
無量者，謂四無量。
 The immeasurable ones are called the four immeasurables.
常委者，謂常有所作，及委悉所作，故名常委。
 The member of the Standing Committee means that he always does something and is responsible for what he does, so he is called the Standing Committee.
安住正念者，顯於四念住，安住其心。
 Those who are mindful are manifested in the four kinds of mindfulness, and their hearts are settled.
何故說此三種修相？
 Why are we talking about these three types of cultivation?
謂依二種圓滿故。
 It is said that there are two kinds of perfection.
一者、世間圓滿，二者、出世圓滿。
 One, perfection in the world, and two, perfection beyond the world.
修無量故，便能引發世間圓滿。
 If you cultivate immeasurably, you can bring about worldly perfection.
修正念故，便能引發出世圓滿。
 Cultivating mindfulness can lead to transcendental perfection.
常委修故，於此二種速得通達；
 The Standing Committee repairs it and quickly masters these two methods;
由此因緣，處二中說。
 From this cause and condition, it is said that there are two middle schools.
是故但說三種修相。
 Therefore, we only talk about three types of cultivation.
又無量者，顯奢摩他道。
 And the immeasurable one shows the way of samatha.
住正念者，顯毘鉢舍那道。
 Those who live in righteous thoughts will show the path of Bibosha.
常委者，顯此二種速趣證道。
 Standing committee members show these two kinds of quick and interesting enlightenment.
又無量者，顯趣福德行。
 And those who are immeasurable show their merits and deeds.
住正念者，顯趣涅槃行。
 Those who live in righteous thoughts will manifest the path to Nirvana.
常委者，顯趣二種速圓滿行。
 Standing committee members show interest in two kinds of speed and perfection.
先於奢摩他善修習已，後與毘鉢舍那方得俱行。
 First, practice well in Samatha, and then practice it in conjunction with Vipassana.
修此二種三摩地故，如實覺了所知境界。
 By cultivating these two kinds of samadhi, one will realize the state of knowledge as it really is.
復次，如世尊言：
 Again, as the World Honored One said:
修靜慮者，或有等持善巧，非等至善巧。
 Those who practice meditation may be skillful in maintaining it, but not in the most skillful way.
廣說如經嗢柁南頌。
 It is widely spoken like the Southern Song of Sutra.
云何等持善巧？
 How skillful is this?
謂於空等三三摩地得善巧故。
 It is said that it is because of the skillful attainment of emptiness and other samadhis.
云何非等至善巧？
 Why not wait for the most skillful thing?
謂於勝處、遍處、滅盡等至不善巧故。
 It is said that the victory, ubiquity, annihilation, etc. are extremely unskillful.
云何等至善巧，非等持善巧？
 How can one be extremely skillful and not just maintain the skillfulness?
謂於十種遍處等至及無想等至，若入若出俱得善巧，非於三三摩地。
 It is said that waiting for the ten kinds of places and waiting for no thought, whether entering or exiting, can be skillful, not in the three samadhis.
云何俱善巧？
 Why is everything so skillful?
謂於彼二俱善巧故。
 It is said that both of them are skillful.
云何俱不善巧？
 Why is this so unskillful?
謂於彼二俱不善巧故。
 It is said that both of them are unskillful.
如是於先所說等持、等至中，隨其所應，當善建立。
 As mentioned before, hold on to the right and reach the middle, as appropriate, and should be well established.
又說等持善巧非等至善巧者，謂於等持名句文身善知差別，非於能入等至諸行狀相差別。
 It is also said that those who uphold the skills of others are not the ones who are the most skillful. It means that those who uphold the famous sentences and tattoos are good at knowing the difference, but there is no difference in the behavior of those who can enter the same level.
云何等至善巧非等持善巧？
 How can one be supremely skilful and yet not uphold skillfully?
謂如有一，善知能入隨一等至諸行狀相，亦能現入；
 It is said that if there is a good knower, he can enter into all kinds of behaviors and appearances according to the same order, and he can also appear in them;
而不善知此三摩地名句文身差別之相，亦不能知我已得入如是如是等持差別。
 If I am not good at understanding the difference between the tattoos of this Samadhi's famous verses, I cannot know that I have entered into such and such differences.
有諸菩薩，雖能得入若百若千諸三摩地，而不了知彼三摩地名句文身，亦不能知我已得入如是如是等持差別。
 Although there are bodhisattvas who can enter hundreds or thousands of samadhis, they do not know the famous sayings and tattoos of those samadhis, and they cannot know that I have entered such and such distinctions.
乃至未從諸佛所聞，及於已得第一究竟諸菩薩所而得聽聞，或自證得第一究竟。
 It has not even been heard by the Buddhas or Bodhisattvas who have obtained the first ultimate, or it has not been realized by oneself.
云何為住？
 Why does the cloud live?
謂善取能入諸三摩地諸行狀相，善取彼故，隨其所欲能住於定，於三摩地無復退失。
 It is said that if you are good at grasping, you can enter all the behaviors and appearances of samadhi. Therefore, if you are good at grasping them, you can live in concentration as you wish, and there will be no retreat or loss in samadhi.
如是若住於定，若不退失，二俱名住。
 If you abide in concentration like this, if you don't retreat, both of them are called abiding.
云何為出？
 Why does the cloud come out?
謂如有一，於能入定諸行狀相不復思惟，於不定地分別體相所攝定地不同類法作意思惟，出三摩地。
 It is said that there is a person who can enter into concentration and no longer think about the appearance of various behaviors. He can think about different types of phenomena captured in concentration in an indefinite way, and then emerge from samadhi.
或隨所作因故，或定所作因故，或期所作因故，而出於定。
 It may follow the reasons for doing things, or it may be done for certain reasons, or it may be due to certain reasons.
隨所作者，謂修治衣鉢等諸所作業。
 According to the author, it is said that repairing clothes and bowls and other tasks are done.
定所作者，謂飲食便利、承事師長等諸所作業。
 The author of the fixed place refers to the convenience of eating and drinking, taking care of teachers and other tasks.
期所作者，謂如有一，先立期契，或許為他當有所作，或復為欲轉入餘定。
 The author of the period said that if there is one, first establish the contract, maybe he should do something, or he may want to transfer to Yuding again.
由此因緣，出三摩地。
 From this cause and condition, Samadhi emerges.
何等為行？
 What kind of behavior?
謂如所緣作種種行而入於定。
 It is said that by performing various actions on the object, one enters concentration.
謂麁行、靜行、病行、癰行、箭行、無常行等、若於彼彼三摩地中所有諸行。
 It refers to the various behaviors that occur in the samadhi of that particular samadhi.
何等為狀？
 What's the situation?
謂於諸定臨欲入時、便有此定相狀先起。
 It is said that when all kinds of concentration are about to enter, there will be this state of concentration first.
由此狀故、彼自了知：
 From this situation, he understood:
我於如是如是相定，不久當入，或復正入。
 I am determined to be like this, and I will enter soon, or I will enter again.
彼教授師由此狀故、亦了知彼不久當入如是如是相定。
 Because of this, the teacher also understood that he would soon enter such a state of concentration.
何等為相？
 What a phase?
謂二種相。
 Called two phases.
一、所緣相，二、因緣相。
 1. Object phase, 2. Cause and condition phase.
所緣相者，謂分別體。
 The object is called separate entity.
由緣此故，能入諸定。
 Because of this, you can enter various samadhis.
因緣相者，謂定資糧。
 Those who are related by causes and conditions are called fixed qualifications.
由此因緣，能入諸定。
 Due to this cause and condition, one can enter various samadhis.
謂隨順定教誡教授，積集諸定所行資糧，修俱行欲，厭患有心。
 It means following the teachings and teachings of samadhi, accumulating the resources for practicing samadhi, practicing all kinds of desires, and being tired of suffering.
於亂不亂審諦了知、及不為他之所逼惱。
 In the midst of chaos, do not mess around, examine and understand, and do not be troubled by others.
或人所作，或非人所作，或音聲所作，或功用所作。
 It may be done by people, or it may be done by non-human beings, it may be done by sounds, or it may be done by functions.
云何調善？
 Why do you need to be harmonious?
謂若三摩地猶為有行之所拘執，如水被持；
 It is said that if samadhi is still held by actions, it is like water being held;
或為法性之所拘執，不靜不妙，非安隱道，亦非證得心一趣性；
 Or it is clinging to the nature of the Dharma, and it is neither peaceful nor wonderful, nor is it a path of peace and tranquility, nor is it possible to realize the single-minded nature of the mind;
此三摩地不名調善，不隨所樂安隱而住。
 This samadhi is not called harmonious and good, and it does not live in peace and tranquility according to your pleasure.
與此相違，名為調善。
 Contrary to this, it is called harmonious.
云何猶為有行拘執？
 Why is it still necessary to arrest someone?
謂由誓願俱行思故，制伏外緣，持心於定。
 It is said that by practicing and thinking about the vows, you can control the external factors and keep the mind in concentration.
又於作意，要由功用方能運轉、不令內心於外流散。
 In addition, when it comes to intention, it must be functioning only by function, and not letting the inner mind be dispersed to the outside.
故作是說，如水被持。
 Pretend to say, like water being held.
云何法性之所拘執？
 Why is the nature of law so restricted?
謂觀下地為麁法性，觀於上地為靜法性。
 It is said that contemplating the ground below is the nature of Qi Dharma, and contemplating the land above is the nature of Jing Dharma.
寂靜微妙，得安隱道，及能證得心一趣性，如五聖智三摩地中已略解釋。
 The subtlety of silence, the path to peace, and the ability to realize the single nature of the mind are as briefly explained in the Samadhi of the Five Noble Wisdoms.
云何所行？
 What's going on?
謂三摩地所行境界。
 It is called the state of samadhi.
由所得定，過此已上不能知故。
 Based on what you get, you can’t know the reason beyond this point.
如初靜慮，不能觀見第二靜慮。
 Just like the first meditation, the second meditation cannot be observed.
如是根度、數取趣度、亦不能知。
 In this way, it is impossible to know the degree of root and the degree of interest.
云何引發？
 What caused it?
謂能略攝廣文句義，及能成辦諸勝功德。
 It is said that he can grasp the meaning of Guangwen's sentences and achieve all kinds of great merits.
云何等愛？
 How much love is there?
謂慚、愧、愛、敬、信、正思惟、正念、正知、根護、戒護、及無悔等樂為最後。
 It is said that the happiness of shame, shame, love, respect, faith, right thinking, right mindfulness, clear understanding, root protection, precepts, and no regrets are the last.
由隨樂故，心便得定。
 By following the joy, the mind becomes calm.
與此相違，名不等愛，云何等愛亦不等愛？
 Contrary to this, name does not equal love, so how can love not equal love?
謂如有一，於慚愧等少分成就，少不成就。
 It is said that if there is one thing, only a few will achieve success if they feel ashamed, and a few will not achieve success.
謂具慚愧而無愛敬，乃至廣說。
 It is said that he is ashamed and has no love and respect, and even speaks widely.
云何為增？
 Why does the cloud increase?
謂所得定轉復增長。
 It is said that income will increase steadily.
云何為減？
 Why is the cloud reduced?
謂所得定還復退失。
 It is said that what is gained must be returned to what is lost.
云何方便？
 How convenient is that?
謂趣彼二道。
 It is called the two ways of interest.
又止、舉、捨，當知如前止等相中已具分別。
 In addition, stop, lift, and abandon, you should know that there are already distinctions in the characteristics such as the previous stop.
復次，如分別靜慮經言：
 Again, if you meditate on the sutras separately:
有靜慮者，即於興等謂之為衰。
 Those who are still and worried will be called prosperous and weak.
乃至廣說。
 Even speak widely.
此中四轉，當知二時顛倒。
 Among the four turns, you should know that the two times are reversed.
謂於三摩地若退墮時，若勝進時，趣退及退，俱名為衰；
 It is said that when samadhi retreats and falls, and when victory and advancement occur, both the retreat and retreat are called decline;
趣勝進道及與勝進，俱名為興。
 The pursuit of success and advancement are both called Xing.
云何應知於三摩地進時顛倒？
 Why should we know that when we enter Samadhi, we will be upside down?
彼謂我今退失離生喜樂，我今退失勝三摩地。
 He said that now I have lost the joy of rebirth, and now I have lost the victory of samadhi.
謂靜慮者勤修習故，心趣寂靜，隨捨行故。
 It is said that those who meditate and meditate practice diligently, their mind is quiet, and they act with equanimity.
從初靜慮入於第二靜慮近分，然於此事不善了知。
 From the first stage of meditation to the second stage of meditation, he is concerned about the near future, but he is not good at understanding this matter.
於此位中，初靜慮地喜樂已過，第二靜慮地中所有喜樂猶未能得。
 In this position, the joy of the first meditation has passed, and all the joy of the second meditation has not yet been obtained.
便作是念：
 Just think:
我今退失離生喜樂。
 I now retreat from the joy of leaving life.
遂還從彼退攝其心。
 Then he retreated from him and took care of his heart.
當知如是修靜慮者其心顛倒。
 You should know that those who practice meditation in this way have an upside-down mind.
云何應知於三摩地退時顛倒？
 Why should we know that when samadhi retreats, it becomes upside down?
謂如有一，得初靜慮，為涅槃故，積集資糧。
 It is said that if there is one, you can obtain the initial meditation and accumulate resources for Nirvana.
彼於涅槃，已得所修資糧圓滿；
 In Nirvana, he has attained the perfection of his cultivation qualities;
由此因緣，或由功用，或復任運，起如是想作意現前。
 Due to this cause and condition, or due to function, or due to repeated luck, such thoughts and thoughts appear before me.
由如是想作意故，於諸色中乃至識中，了知如病乃至無我。
 As a result of thinking like this, in various forms and even in consciousness, one understands that it is like a disease and even no self.
由如是想作意故，從此無間，因世間定所生喜樂不復現行。
 As a result of thinking like this, there will be no time left, and the joy arising from worldly concentration will no longer exist.
便作是念：
 Just think:
我今退失定生利益，及所依止。
 Now I have retreated and lost all the benefits of fixed life and what I relied on.
遂還從彼退攝其心。
 Then he retreated from him and took care of his heart.
如是當知修靜慮者於三摩地退失顛倒。
 In this way, you should know that those who practice meditation will retreat and become confused in samadhi.
云何當知於三摩地退失無倒？
 How should we know that there is no fall after retreating from samadhi?
謂如有一，得初靜慮，便生喜足，不求上進，唯起愛味。
 It is said that if there is one thing, when you first meditate, you will feel happy and contented. You don't seek to make progress, but you will feel love.
由起如是欲俱行想作意故，遂便退失近欲界定。
 As a result of such desire and desire, one retreats and loses the definition of desire.
彼於此衰能了是衰，由此因緣，當知無倒。
 If his power has declined, he will decline. From this cause and condition, you should know that there is no fall.
又由所得靜慮定故，自譽毀他。
 And based on what he got, he calmly considered and decided, so he praised himself and ruined him.
謂我所得此靜慮定，非餘能得。
 It is said that the calmness and concentration I have obtained cannot be obtained by others.
由起如此欲俱行想作意故，所有蓋纏轉增轉厚，便從定退。
 As a result of such desires and thoughts, all the hindrances become thicker and thicker, and then the concentration retreats.
彼於此衰能了是衰，又以所得靜慮諸定顯示於他，為諸國王及王臣等當供養我。
 When his power has declined, he will show it to him through the meditation and concentration he has gained, so that he can support me for the sake of the kings and their ministers.
從定起已，尋思此事。
 I have been thinking about this since I was determined.
由如是欲俱行想作意故，所有蓋纏轉增轉厚，餘如前說。
 Due to the combination of desires and thoughts, all the coverings become thicker and thicker, just as mentioned before.
如是當知修靜慮者於三摩地退失無倒。
 In this way, you should know that those who practice meditation will never fall back in Samadhi.
第二無倒，翻初無倒，應知其相。
 There is no fall in the second step, and there is no fall in the first step. You should know the characteristics.
此二無倒，亦於二時應知其相。
 There is no inversion of these two, and one should know their appearance at the two times.
由依如是倒無倒處，安立四轉。
 In this way, there is no place to fall, and the four turns are established.
復次，如分別四撿行定經中，由四種相，撿行一切三摩地等。
 Again, for example, in the Sutra on Distinguishing the Four Forms of Samadhi, all samadhis can be identified based on the four characteristics.
謂此等持是順退分，乃至此是順決擇分。
 It is said that this kind of holding is the part of smoothness and retreat, and even this is the part of smoothness and decision-making.
云何撿行？
 How can you pick up the line?
謂此是劣分、此是勝分、此殊勝分、此最勝分、如其次第。
 It is said that this is the inferior score, this is the winning score, this is the superior score, this is the most winning score, and so on.
此復云何？
 What does this mean?
謂修定者，從初靜慮還退出已，於諸靜慮不復樂入，亦不思惟此行狀相。
 It is said that those who cultivate concentration have withdrawn from the initial meditation, no longer enjoy the meditation, and do not think about the appearance of this behavior.
然欲俱行諸想作意數數現前，如先所說，從彼起已隨念愛味。
 However, all the thoughts and thoughts appeared in front of me, as mentioned before, and from then on I began to think of the taste of love.
當於爾時，修靜慮者應自撿行：
 At this time, those who practice meditation should practice:
我三摩地今成退劣。
 My samadhi is now in decline.
又修定者，從初靜慮還退出已，得聞隨順此定教法。
 Also, those who practice concentration have already withdrawn from the initial meditation and are able to listen and follow the teachings of concentration.
謂初靜慮諸行狀相。
 It is said that at the beginning, one calmly considers all behaviors and appearances.
慇懃懇到善取其相，令所得定堅住不忘。
 Be diligent and conscientious enough to take the form well, so that what you get will be firm and unforgettable.
如是隨念順定法故，成順住分。
 If you follow the Dharma along with your thoughts, you will be able to follow the Dharma.
當於爾時，應自撿行：
 At this time, you should pick yourself up and do the following:
我三摩地已成其勝，我三摩地已得安住，非退、非進、非趣決擇。
 My samadhi has achieved its victory, my samadhi has been settled, and there is no decision to retreat, no advance, no choice.
又靜慮者，從初靜慮還退出已，得聞隨順第二靜慮教授之法；
 Also, those who have meditated and meditated have withdrawn from the initial meditative meditative thinking, and have heard and followed the method taught by the second meditative meditating;
既得聞已，第二靜慮道俱行諸想作意數數現前。
 Now that you have heard it, the second step is to meditate on the way and act on all your thoughts, thoughts, and intentions.
當於爾時，應自撿行：
 At this time, you should pick yourself up and do the following:
我三摩地已成殊勝，非退、非住，唯是勝進，非趣決擇。
 My samadhi has become extraordinary. It is neither retreat nor abdication. It is only victory and advancement, not a decisive decision.
又修定者，從初靜慮還退出已，聞苦諦等相相應教法；
 Also, those who practice concentration should have withdrawn from meditation since the beginning and listened to the corresponding teachings on the truth of suffering;
既得聞已，苦諦等俱行諸想作意順決擇分數數現前。
 Having heard it, the truth of suffering, etc. are all carried out, and all thoughts, intentions, and decisions are made to appear in front of you.
彼於爾時，當自撿行：
 At that time, he should pick up his own act:
我三摩地已成最勝，非退、非住，亦非勝進，然趣決擇。
 My samadhi has become the most victorious. I cannot retreat, dwell, or advance in victory, but I have to make a choice.
復次，如經言：
 Again, as the scripture says:
有眼、有色、乃至有意、有法；
 There are eyes, colors, and even intentions and methods;
而諸苾芻，於此諸法若實若有都不領受。
 As for you, you will not accept any of these dharmas if they are real or if they exist.
尚不受想，何況無想。
 It is not thought yet, let alone without thought.
此復云何？
 What does this mean?
謂諸苾芻於初靜慮具足安住，由此因緣，厭壞眼色乃至意法。
 It is said that in the early stage of meditation and meditation, all the monks were able to abide peacefully, and due to this cause and condition, they became disgusted with bad eyes, color, and even thoughts.
由厭壞故威勢映奪，遂於眼中無有眼想，然有其想；
 Because of being disgusted with bad things, the power is taken away, so there is no thought in the eyes, but there are thoughts;
乃至於法無有法想，然有其想。
 Even if there is no law, there is no thought, but there is thought.
云何有想？
 Why do you think so?
謂於眼等，作意思惟是苦、是集，或是病等，彼於諸法不受自相。
 When it comes to the eyes, etc., it is thought that it is suffering, agglomeration, or disease, etc., and it does not accept the self-identity of all phenomena.
如是乃至無所有處。
 If so, there will be nowhere.
此中正說無漏作意。
 It is said that there is no leakage of intention.
云何名為不受無想？
 What does it mean to be free from thought?
謂不思惟一切相故，於盡滅中思惟寂靜。
 It means not thinking about all phenomena, and thinking about silence in the cessation of annihilation.
此中意說離諸相想，名為無想。
 This means to be free from all thoughts, which is called no thought.
又說安住滅盡定者，一切諸想皆不生起。
 It is also said that when one abides in the cessation of cessation, all thoughts will not arise.
復次，如經中說四種趣道。
 Again, as mentioned in the sutra, there are four paths of interest.
云何宴坐，於諸法中思惟簡擇？
 Why sit at a banquet and think about simple choices among all dharmas?
謂有苾芻，先已證得初靜慮等，而未見諦。
 It is said that there is 苾荍, but the truth has not yet been discovered.
由聽正法及多聞故，而能宴坐，依三摩地，於苦等諦發起現觀。
 As a result of listening to the true Dharma and hearing a lot, one can sit in a banquet, rely on samadhi, and develop the insight into the truth of suffering.
如是行者，依增上心，修增上慧。
 Those who practice in this way will increase their superior mind and cultivate their superior wisdom.
又有苾芻，如實知苦乃至知道，而未證得初靜慮等。
 There are also those who know suffering as it really is, even know it, but have not yet attained the first stage of tranquility, etc.
彼便宴坐，思惟諸法。
 He then sat at a banquet and meditated on various dharma.
如是行者，依增上慧，修增上心。
 Those who practice in this way will increase their superior wisdom and cultivate their superior mind.
第三行者，名為俱得。
 The third practitioner is called Jude.
奢摩他、毘鉢舍那雙雜轉故。
 It’s because of the combination of Samatha and Vipassana.
第四行者，先已證得初靜慮等，未聽正法，未習多聞；
 The fourth practitioner has already attained the initial level of meditation, etc., but has not listened to the true Dharma and has not been accustomed to hearing much;
後從大師或餘尊所，聞見諦法，或復得聞斷餘結法；
 Later, he heard and saw the truth from the master or Yu Zun, or he heard the Dharma of cutting off Yu's knot again;
由此得入真諦現觀，或復證得阿羅漢果。
 From this, one can enter into the present view of the true truth, or regain the fruit of Arahantship.
彼既證得出離所引大善喜悅，由能制伏諸掉舉心，復還宴坐。
 Having realized the great goodness and joy caused by renunciation, he is able to subdue his restless mind and return to the feast.
如是坐已，安心住於靜慮、等至。
 Sit like this, stay calm and meditate, and wait for the arrival.
最初趣道，引見道故；
 At first, I am interested in the Tao and introduce the Tao;
第二、第三，引修道故；
 The second and third are to lead the way;
第四趣道，為俱引故。
 The fourth interesting way is to introduce the reason.
復次，如經中說有四淨勝。
 Again, as the sutras say, there are four pure victories.
為求清淨，此最為勝，故名淨勝。
 In order to seek purity, this is the most successful, so it is called pure victory.
云何為淨？
 Why are clouds pure?
云何為勝？
 What is victory?
謂所得、所證、所引戒等，若圓滿、若攝受，是名為淨。
 It is said that what has been obtained, what has been realized, what precepts have been introduced, etc., if they are perfect and accepted, are called pure.
發勤精進，未滿令滿，是名為勝。
 To work diligently and diligently without completing the task is called victory.
云何尸羅圓滿攝受？
 How can the body be absorbed perfectly?
謂若有一，雖住具戒，亦能守護別解脫律儀，而於軌則及所行中未能具足，未於小罪深見怖畏。
 It is said that there is a person who, although he has the precepts, can still protect the laws of liberation, but fails to fulfill them in his rules and actions, and does not feel the deep fear of small sins.
此於尸羅，未名圓滿。
 This is not called perfection in Sheila.
若於一切皆悉滿足，乃名圓滿。
 If you are satisfied with everything, it is called perfection.
如是名為尸羅圓滿。
 This is called Perfection of Sheela.
若於長時串修習故，便於根門善守而住，廣說乃至即於尸羅攝成自體，自性安住。
 If you practice it for a long time, you will be able to maintain the root door well and live in it. It can be said that it will become your own body in the shulu, and your self-nature will be settled.
如是名為尸羅攝受。
 This is called the reception of Sheila.
云何三摩地圓滿？
 Why is samadhi perfect?
謂若已得加行究竟果，或第四靜慮，乃名圓滿。
 It is said that if you have obtained the ultimate result of preliminary practice, or the fourth meditation, it is called perfection.
於此下位，皆未圓滿。
 In this lower position, all are not perfect.
云何三摩地攝受？
 Why is it necessary to take in samadhi?
謂彼所得三摩地等後時清淨。
 It is said that the samadhi he obtained will be pure for the rest of his life.
又三摩地不為有行之所拘執，乃至廣說。
 Moreover, samadhi is not restricted by the practice, and can even be preached extensively.
云何見圓滿？
 How can I see perfection?
謂聞他音，及如理作意故，正見得生。
 It is said that by hearing his voice and concentrating properly, correct views will arise.
由此正見，雖能知苦乃至知道，若未如實，猶不得名正見圓滿。
 From this right view, although one can know suffering and even know it, if it is not true, it still cannot be called the perfect right view.
若能於彼如實了知，爾時方名正見圓滿。
 If you can understand it as it really is, then you will have perfect right view.
云何見攝受？
 How can I see the acceptance?
謂於後時諸漏永盡，乃至廣說。
 It is said that in the future, all outflows will be eliminated forever, and it will be widely explained.
云何解脫圓滿？
 How can liberation be complete?
謂若由有學智見解脫貪等，未名圓滿。
 It is said that if one can get rid of greed and so on by having knowledge, wisdom and insight, it is not called perfection.
若由無學智見得解脫者，乃名圓滿。
 If one achieves liberation through unlearned wisdom, it is called perfection.
云何解脫攝受？
 How can we get rid of it?
謂若行、若住，常不退失現法樂住，如是名為解脫攝受。
 It is said that if you practice and live, you will never retreat and live happily in the present Dharma. This is called liberation and acceptance.
復次，如經言：
 Again, as the scripture says:
心清淨行苾芻，於時時間，應正作意思惟五相，乃至廣說。
 The mind should be pure, the mind should be pure, and the mind should be focused on the five characteristics at all times, and even expound it extensively.
方便勤修增上心者，乃得名為心清淨行。
 Those who practice expedients diligently and increase their mind will be called the conduct of a pure mind.
諸惡不善欲等尋思，及親里等所有尋思，皆於此行能為障礙。
 Thoughts about evil, unwholesome desires, etc., as well as thoughts about relatives and friends, can hinder this practice.
略有三種補特伽羅。
 There are three types of supplements.
由軟中上尋思行者，有差別故。
 There is a difference between those who think and practice from the soft to the middle.
初由正思惟所餘相故，令彼尋思不復現行。
 In the beginning, due to the remnants of proper thinking, the thinking no longer occurs.
第二由見尋思深過患故，或復不念不思惟故，令彼尋思不復現行。
 The second reason is that the thought is too deep and too troublesome, or the thought is no longer present, so that the thought can no longer be carried out.
云何不念及不思惟？
 Why don't you think about it?
由善於內安心等故。
 Because he is good at inner peace and so on.
第三補特伽羅，非初即能令彼一切皆不現行，要當方便令尋思行漸漸歇薄；
 The third supplement is Tegara. If it is not the beginning, it can make everything cease to exist. It should be done conveniently so that thinking, thinking, and conduct gradually stop;
麁既息已，漸當制伏。
 Now that he has rested, he should gradually be subdued.
若猶未能於尋思路尋思所緣深生厭怖，當以厭患俱行之心多思惟力，於彼尋思俱行之心調練制伏。
 If you are still unable to search for ideas and objects, and you are deeply disgusted and fearful, you should think more deeply with a mind that is both disgusted with troubles, and train and subdue that mind that is both searching for and thinking about.
如是三種補特伽羅，分為五種。
 Such are the three types of Putegara, divided into five types.
復次，盪塵經中，佛世尊言：
 Again, in the Dang Chen Sutra, the Buddha said:
當如陶鍊生金之法，陶鍊其心，乃至廣說。
 It should be like the method of making gold from a pottery chain, and the heart of the pottery chain can even be widely spoken.
如是等義云何應知？
 How should we know this meaning?
謂陶鍊生金、略有三種。
 It is said that pottery chains produce gold, and there are slightly three types.
一、除垢陶鍊，二、攝受陶鍊，三、調柔陶鍊。
 1. Descaling the pottery chain, 2. Absorbing the pottery chain, and 3. Softening the pottery chain.
除垢陶鍊者，謂從金性中、漸漸除去麁中細垢，乃至惟有淨金沙在。
 The dirt-removing pottery chain means that the fine dirt in the gold is gradually removed, so that only pure gold sand remains.
攝受陶鍊者，謂即於彼鄭重銷煮。
 Anyone who accepts a pottery chain is said to be solemnly sold and cooked there.
調柔陶鍊者，謂銷煮已，更細鍊治瑕隙等穢。
 Those who soften the pottery chain are said to have cooked it, and the thinner chain will cure blemishes and other filth.
如金性內所有生金，種性位中心淨行者，當知亦爾。
 For example, if all metal is born in the metal nature, and the center of the caste position is pure, you should know this.
謂堪能證般涅槃者。
 It is said that one can attain parinirvana.
問：
 ask:
從何位名心淨行者？
 Who is called a person with a pure mind?
答：
 answer:
從得淨信求出家位。
 Seek to become a monk by gaining pure faith.
此於在家及出家位，有麁、中、細三種垢穢。
 There are three kinds of impurities in laypersons and monks: rough, medium and fine.
其在家者由二為障、不令出家。
 Those who are at home are hindered by two obstacles and are not allowed to become monks.
一、不善業。
 1. Unwholesome karma.
謂常樂安處身語惡行。
 It is said that he always lives in peace and harmony in body, speech and evil deeds.
二、邪惡見。
 2. Evil views.
謂撥無世間真阿羅漢正行正至。
 It is said that there is no real Arahant in the world who is doing the right thing.
此於已得淨信位前，能為障礙。
 This can be an obstacle before one has achieved the level of pure faith.
欲等尋思障出家者，令其不能心生喜樂。
 If you want to wait for those who are obsessed with thinking to become a monk, they will not be able to feel happy.
親等尋思障憙樂者，令其不能恒修善法。
 Those who seek to hinder their happiness will be prevented from constantly practicing good Dharma.
由斷彼故，恒修善法，速得圓滿純淨之心，有尋有伺，如淨金沙，是名為心除垢陶鍊。
 Because of this, if you continue to practice good Dharma, you will quickly gain a perfect and pure heart. You will seek and wait for it, like pure gold sand. This is called the clay chain that removes dirt from the heart.
猶如生金仍未銷煮。
 Just like raw gold that has not been cooked.
若有復能止息尋思，乃至具足安住第四靜慮，是名為心攝受陶鍊。
 If one is able to stop thinking and even be able to abide in the fourth level of meditation, this is called the chain of mind-receiving pottery.
由能攝受無尋無伺三摩地故。
 Because it can absorb the samadhi of non-seeking and non-conservation.
猶如生金已被銷煮。
 It's like raw gold that has been burned.
若三摩地不為有行之所拘執，乃至廣說，是名為心調柔陶鍊。
 If samadhi is not clinging to actions and can even be widely spoken, it is called the soft pottery chain of the heart.
於神通法，隨其所欲能轉變故。
 Because of magical power, it can be transformed as desired.
如彼生金，已細鍊治瑕隙等穢。
 Just like it is made of gold, it has thin chains to cure blemishes and other impurities.
復次，如經言：
 Again, as the scripture says:
應於三相作意思惟，乃至廣說。
 You should think about the three phases and even explain them widely.
應時時間作意思惟奢摩他等差別之相，不應一向。
 The different aspects of thinking, samatha, etc. should not be consistent.
為欲對治沈掉等故。
 For the purpose of treating sinking and so on.
若於止、舉未串習者，惟一向修，是沈掉相。
 If you have not practiced it continuously in stopping and lifting, and only practice in one direction, you will lose the appearance of sinking.
如此修者，當知住在方便道位。
 Those who practice in this way should know that they live in the path of expedient means.
若時時間思惟捨相，如是在於成滿道位。
 If you meditate on the sign of equanimity all the time, this will lead to the completion of the path.
亦由於此一向修故，於緣起法及聖諦中不思擇故，心不正定，不盡諸漏。
 Also because of this consistent practice, one does not think about the Dharma of Dependent Origination and the Noble Truth, so the mind is not sedated and the outflows are not eliminated.
於諸諦中，若未現觀、不能現觀；
 Among all truths, if one has not yet visualized it, it cannot be visualized;
或已現觀，不得漏盡。
 Or it may have been observed, but it must not be missed.
初之二種，是三摩地能成辦道；
 The first two types are that samadhi can achieve the path;
第三一種，依三摩地盡諸漏道；
 The third type is to use samadhi to clear up all channels;
是名略顯此中要義。
 This name slightly reveals the essence of this.
於時時間作意思惟，遍一切故。
 Thinking about time and time, it pervades everything.
復次，有四正法，攝持聖教。
 Again, there are four righteous dharma, which uphold the holy religion.
何等為四？
 What is four?
一者、遠離，二者、修習，三者、修果，四者、於聖教中無有乖諍。
 The first is to stay away, the second is to practice, the third is to cultivate the results, and the fourth is to have no objections in the holy teachings.
遠離者，謂山林、樹下、空閑靜室。
 Those who are far away refer to mountains and forests, under trees, and in idle quiet rooms.
修習者，謂住於彼勤修二法。
 Those who practice it are said to live there and practice the two methods diligently.
謂奢摩他、毘鉢舍那。
 They are called Samatha and Vipassana.
云何已習奢摩他，依毘鉢舍那而得解脫？
 Why have you already practiced samatha and relied on vipasana to achieve liberation?
謂如有一，先已得初靜慮乃至第四靜慮。
 It is said that if there is one, the first meditation and even the fourth meditation have been obtained.
彼即依此三摩地故，如實知苦乃至知道。
 Based on this samadhi, he knows suffering as it really is and even knows it.
彼即依此毘鉢舍那，於見所斷諸煩惱中，心得解脫。
 Immediately relying on this vibashana, he was liberated from all the troubles that he saw.
云何已習毘鉢舍那，依奢摩他心得解脫？
 Why have you already practiced Vipasana and achieved liberation through samathacitta?
謂如有一，如實知苦乃至知道。
 It is said that if there is one, we can know suffering as it really is and even know it.
彼依如是增上慧故，發生靜慮。
 Because he has increased his wisdom in this way, he becomes calm and thoughtful.
即由如是奢摩他故，於修所斷諸煩惱中，心得解脫。
 That is to say, due to such samatha, the mind can be liberated from all the troubles in the practice.
如是修習奢摩他、毘鉢舍那已，於諸界中而得解脫。
 By practicing Samatha and Vipassana in this way, you will be liberated in all realms.
見道所斷諸行斷故，名為斷界。
 Seeing that all actions are cut off by the way, it is called the cut off boundary.
修道所斷諸行斷故，名離欲界。
 Because all behaviors are eliminated by cultivating the Tao, it is called the realm of separation from desire.
一切有執皆永滅故，名為滅界。
 All attachments are destroyed forever, so it is called the realm of annihilation.
是名修果。
 It is called cultivating fruit.
於聖教中無乖諍者，所謂大師及諸弟子，若義、若句、若文，於文句義平等潤洽，互相隨順；
 There are no quarrels in the holy religion. The so-called master and his disciples are equal in meaning, sentence, and prose.
非如異道施設見解，種種非一，差別不同。
 It's not like different ways of cultivating opinions, all of which are not one and the same.
第一句者，所謂前句。
 The first sentence is the so-called preceding sentence.
若以此句問於初一，即以此句而問第二。
 If you use this sentence to ask the first question, you will use this sentence to ask the second question.
設於初一依蘊而問，復於第二依餘問者，便不得名與第一句平等潤洽，互相隨順。
 If the first sentence is based on the aggregate, and the second sentence is based on the remaining questions, then it cannot be said to be equal and consistent with the first sentence, and follow each other.
本地分中非三摩呬多地第七
 Locally ranked seventh in Central and African samañas
已說三摩呬多地。
 It has been said that there are many places of samadhi.
云何非三摩呬多地？
 Why is it that there are many places of samadhi?
當知此地相略有十二種。
 You should know that there are twelve types of signs in this place.
或有自性不定故，名非定地。
 Perhaps because the self-nature is uncertain, the name is not fixed.
謂五識身。
 It is called the five-consciousness body.
或有闕輕安故，名非定地。
 Maybe there is Que Qing'an, so the name is not fixed.
謂欲界繫諸心心法。
 It is said that the desire realm is connected with all the mental and mental phenomena.
彼心心法，雖復亦有心一境性，然無輕安含潤轉故，不名為定。
 Although the mental state of the mind is restored, it still has the nature of one state of mind, but it does not have the lightness, tranquility, and moistness to turn around, so it cannot be called concentration.
或有不發趣故，名非定地。
 Maybe it's not interesting, so the name is not fixed.
謂受欲者，於諸欲中深生染著，而常受用。
 It is said that those who receive desires are deeply affected by desires and often enjoy them.
或有極散亂故，名非定地。
 Maybe it's extremely scattered, so it's not named a fixed place.
謂初修定者，於妙五欲心隨流散。
 It is said that for those who are just beginning to practice concentration, the mind of the five wonderful desires will be dispersed.
或有太略聚故，名非定地。
 Maybe there are too many gatherings, so the name is not fixed.
謂初修定者，於內略心惛睡所蔽。
 It is said that those who are just beginning to practice concentration are blinded by the sleepiness of their minds.
或有未證得故，名非定地。
 Perhaps because it has not been attained, the name is not a fixed place.
謂初修定者，雖無散亂及以略聚、嬈惱其心，然猶未得諸作意故，諸心心法不名為定。
 It is said that for those who are just beginning to practice concentration, although there is no confusion, slight gathering, or irritation in their minds, because they have not yet obtained the intention, the mental phenomena are not called concentration.
或有未圓滿故，名非定地。
 Maybe it’s not perfect, so it’s not called a fixed place.
謂雖得作意，然未證得加行究竟及彼果故，不名為定。
 It is said that although the intention is obtained, it is not called concentration since the ultimate preliminaries and their results have not been realized.
或有雜染污故，名非定地。
 It may be contaminated by impurities, so its name is not fixed.
謂雖證得加行究竟果作意，然為種種愛味等惑染污其心。
 It is said that although he has attained the ultimate fruit of preliminaries, his mind is polluted by all kinds of temptations such as love and taste.
或有不自在故，名非定地。
 There may be some discomfort, so the name is not fixed.
謂雖已得加行究竟果作意，其心亦無煩惱染污，然於、入、住出諸定相中，未得自在，未隨所欲，硬澁艱難。
 It is said that although the ultimate fruit of preliminaries has been achieved, the mind is free from defilements and defilements. However, in, entering, abiding and exiting the various states of concentration, it is not at ease, does not follow one's desires, and is hard and difficult.
或有不清淨故，名非定地。
 Maybe it is not pure, so the name is not a fixed place.
謂雖自在，隨其所欲、無澁無難，然唯修得世間定故，未能永害煩惱隨眠諸心心法，未名為定。
 It is said that although you are at ease and can do whatever you want without any trouble or difficulty, it is not called concentration because it can only cultivate worldly concentration and cannot permanently harm the troubles and sleep all the mental and mental phenomena.
或有起故，名非定地。
 Maybe there is a reason, and the name is not fixed.
謂所得定雖不退失，然出定故，不名為定。
 It is said that although the concentration obtained does not retreat or lose, it is not called concentration because it is out of concentration.
或有退故，名非定地。
 Maybe there is retirement, and the name is not fixed.
謂退失所得三摩地故，不名為定。
 It is said that the samadhi gained by withdrawing and losing is not called concentration.
本地分中有心無心二地第八第九
 The local score is divided into eight and nine places, intentionally and unintentionally.
已說非三摩呬多地。
 It has been said that there are many places that are not Samadhi.
云何有心地？
 Why do you think so?
云何無心地？
 Why so unintentionally?
謂此二地，俱由五門應知其相。
 It is said that the appearance of these two places should be known from the five gates.
一、地施設建立門，二、心亂不亂建立門，三、生不生建立門，四、分位建立門，五、第一義建立門。
 1. The gate is established by the establishment of the earth, 2. the gate is established by the undisturbed mind, 3. the gate is established by the absence of birth, 4. the gate is established by division, and 5. the gate is established by the first meaning.
地施設建立者，謂五識身相應地、意地、有尋有伺地、無尋唯伺地、此四一向是有心地。
 The establishment of ground facilities means that the five consciousnesses correspond to the ground, the mind ground, the seeking and waiting ground, and the non-seeking and waiting ground. These four have always been the intentional ground.
無尋無伺地中，除無想定并無想生及滅盡定，所餘一向是有心地。
 In the ground of no seeking and no waiting, except for the concentration of no perception and the concentration of birth and cessation, the rest is always the ground of intention.
若無想定、若無想生、及滅盡定，是無心地。
 If there is no concentration of thoughts, no thoughts of birth, and no concentration of cessation, it is a state of mindlessness.
心亂不亂建立者，謂四顛倒顛倒其心，名為亂心。
 If the mind is not chaotic and established, it is said that the four inversions turn the mind upside down, which is called a disordered mind.
若四顛倒不顛倒心，名不亂心。
 If the four inversions do not disturb the mind, it is called not disturbing the mind.
此中亂心，亦名無心，性失壞故。
 This disordered mind is also called unintentional, due to the loss of nature.
如世間見心狂亂者，便言此人是無心人。
 If the world sees a person with a crazy mind, it will be said that this person is a careless person.
由狂亂心失本性故。
 Due to the madness of the mind, it loses its original nature.
於此門中，諸倒亂心，名無心地。
 In this door, all the inversions disturb the mind, which is called the ground without mind.
若不亂心，名有心地。
 If the mind is not disturbed, it is called having a heart.
生不生建立者，八因緣故，其心或生，或復不生。
 Whether it is born or not established, due to the eight causes, its mind may be born or not be born again.
謂根破壞故，境不現前故，闕作意故、未得故、相違故、已斷故、已滅故、已生故、心不得生。
 It means that the root is destroyed, the situation does not appear before, the intention is missing, it is not achieved, it is contradictory, it is cut off, it is destroyed, it is born, the mind cannot be born.
由此相違諸因緣故，心乃得生。
 From this, contrary to all causes and conditions, the mind is born.
此中若具生因緣故，心便得生，名有心地。
 If there is a cause for birth, the mind will be born, which is called the ground of mind.
若遇不生心因緣故，心則不生，名無心地。
 If there is a reason why the mind does not arise, the mind will not arise, and it is called the mindless ground.
分位建立者，謂除六位，當知所餘名有心地。
 Those who establish the divisions, that is to say, except for the six positions, you should know that the remaining names have a heart.
何等為六？
 What is six?
謂無心睡眠位、無心悶絕位、無想定位、無想生位、滅盡定位、及無餘依涅槃界位。
 It is called the position of mindless sleep, the position of mindless boredom, the position of no thoughts, the position of no thoughts, the position of annihilation, and the position of Nirvana without any remaining attachment.
如是六位，名無心地。
 Such six persons are named Wuxindi.
第一義建立者，謂唯無餘依涅槃界中，是無心地。
 The first meaning is established by saying that the only realm of nirvana without any remaining attachment is the ground of mindlessness.
何以故？
 Why?
於此界中，阿賴耶識亦永滅故。
 In this world, Alaya will also be destroyed forever.
所餘諸位，轉識滅故，名無心地。
 The rest of you, because your consciousness has been destroyed, are called the mindless ground.
阿賴耶識未永滅盡，於第一義非無心地。
 Alaya consciousness is not extinguished forever, and it is not a mindless place in the first sense.
本地分中聞所成地第十之一
 Ranked 10th among local districts
已說有心無心地。
 It has been said intentionally or unintentionally.
云何聞所成地？
 Why did you hear about the place?
謂若略說，於五明處名句文身無量差別，覺慧為先，聽聞、領受、讀誦、憶念。
 To put it briefly, there are countless differences in the tattoos of famous verses in the Five Brightness Departments. Awakening Wisdom comes first, listening, receiving, reading, reciting, and memorizing.
又於依止名身、句身、文身義中，無倒解了。
 Furthermore, there is no incomprehensible explanation in the meaning of the name, sentence, or tattoo.
如是名為聞所成地。
 This is called the place where hearing is achieved.
何等名五明處？
 What is the name of the Five Bright Places?
謂內明處、醫方明處、因明處、聲明處、工業明處。
 It is called the internal enlightenment place, the medical prescription enlightenment place, the cause enlightenment place, the declaration place, and the industrial enlightenment place.
云何內明處？
 Where is the inner light?
當知略說由四種相。
 You should know that there are four phases in brief.
一、由事施設建立相，二、由想差別施設建立相，三、由攝聖教義相，四、由佛教所應知處相。
 1. The phase is established by things and facilities; 2. The phase is established by the facilities of thinking and difference; 3. The phase is established by the teachings of the saints; 4. The phase is established by what Buddhism should know.
云何事施設建立相？
 What is the purpose of establishing facilities?
謂三種事，總攝一切諸佛言教。
 It refers to three kinds of things and encompasses all the teachings of Buddhas.
一、素怛纜事，二、毘奈耶事，三、摩怛履迦事。
 1. Sutala incident, 2. Vinaya incident, 3. Motāluka incident.
如是三事，攝事分中當廣分別。
 Such three things should be divided into broad categories.
云何想差別施設建立相？
 Why do you want to build different facilities?
嗢拕南曰：
 Fu Gaonan said:
句、迷惑、戲論、　　住、真實、淨、妙、
 Sentence, confusion, drama, abiding, truth, purity, wonderful,
寂靜、性、道理、　　假施設、現觀。
 Silence, nature, truth, hypothesis, and reality.
云何句？
 What's the point?
謂內六處無量境界、無量方所、無量時分。
 It is said that the six inner places have immeasurable realms, immeasurable places, and immeasurable time.
復有三界。
 There are three realms again.
謂欲界、色界、無色界。
 It is called the desire realm, the color realm, and the colorless realm.
又有三界。
 There are three realms.
謂小千世界、中千世界、三千大千世界。
 It is called the small thousand worlds, the middle thousand worlds, and the three thousand great thousand worlds.
復有四眾。
 There are four more people.
謂在家眾、出家眾、鄔波索迦眾、非人眾。
 It is called the lay people, the monastic people, the Upasokya people, and the non-human people.
復有三受。
 There are three more feelings.
謂苦受、樂受、不苦不樂受。
 It means painful feeling, pleasant feeling, neither painful nor pleasant feeling.
復有三世。
 There are three more lives.
謂過去世、未來世、現在世。
 It refers to the past life, future life, and present life.
復有三寶。
 There are three treasures again.
謂佛寶、法寶、僧寶。
 They are called Buddha treasures, Dharma treasures and Sangha treasures.
復有三法。
 There are three methods again.
謂善法、不善法、無記法。
 It is called good dharma, unwholesome dharma, and unrecorded dharma.
復有三雜染。
 There are three complex defilements.
謂煩惱雜染、業雜染、生雜染。
 It is called defilements of afflictions, defilements of karma, and defilements of birth.
復有四聖諦。
 There are four noble truths again.
謂苦聖諦、集聖諦、滅聖諦、道聖諦。
 It is called the Noble Truth of Suffering, the Noble Truth of Collection, the Noble Truth of Cessation, and the Noble Truth of Path.
復有九次第等至。
 There are nine more times to wait.
謂初靜慮等至，乃至滅想受等至。
 It is said that at the beginning, you can calm down and worry, and then you can stop thinking and feeling.
復有三十七菩提分法。
 There are thirty-seven divisions of Bodhi.
謂四念住、四正斷、四神足、五根、五力、七覺支、八道支。
 It refers to the four mindfulness, the four right cessation, the four divine feet, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of path.
復有四沙門果。
 There are four more Samana fruits.
謂預流果、一來果、不還果、最勝阿羅漢果。
 It is called the pre-streaming fruit, the once-returning fruit, the non-returning fruit, and the most superior Arahant fruit.
復有眾多勝妙功德。
 There are many wonderful merits and virtues.
謂無量、解脫、勝處、遍處、無諍、願智、無礙解、六神通等。
 It is called immeasurable, liberating, superior, omnipresent, unambiguous, willing wisdom, unhindered solution, six supernatural powers, etc.
復有方廣大乘五事。
 Fu Youfang Guangda multiplies the five things.
謂相、名、分別、真如、正智。
 It refers to appearance, name, distinction, trueness, and correct wisdom.
復有二空性。
 There are two emptinesses again.
謂補特伽羅空性、及法空性。
 It is said to be the emptiness of Putegara and the emptiness of Dharma.
復有二無我性。
 There are two selfless natures again.
謂補特伽羅無我性，及法無我性。
 It is said that Putegara has no self, and Dharma has no self.
復有遠離二邊處中觀行。
 There is also the practice of meditating on the middle ground far away from the two sides.
謂離增益邊、離損減邊。
 It is said to be away from the gain side and away from the loss side.
復有四種真實。
 There are four kinds of reality.
謂世間所成真實、道理所成真實、煩惱障淨智所行真實、所知障淨智所行真實。
 It is said that what is true in the world, what is true by principles, what is true when defilements hinder pure wisdom, and what is true when knowledge is true is what hinders pure wisdom.
復有四尋思。
 There are four thoughts again.
謂名尋思、事尋思、自性假立尋思、差別假立尋思。
 Thinking about names, thinking about things, thinking about self-nature, and thinking about differences.
復有四如實遍智。
 There are four truthful universal wisdoms again.
謂名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。
 It is called the universal wisdom that is as it is when one thinks about it, the universal wisdom as it is when one thinks about things, the universal wisdom that is as it is when one considers the self-nature, and the universal wisdom that is as it is when one thinks about difference.
復有三種自性。
 There are three kinds of nature.
謂遍計所執自性、依他起自性、圓成實自性。
 It is said that the self-nature of everything is considered, the self-nature originates from others, and the true self-nature is completed.
復有三無性性。
 There are three non-natures.
謂相無性性、生無性性、勝義無性性。
 It is said that appearance has no nature, birth has no nature, and ultimate meaning has no nature.
復有五相大菩提。
 There are five signs of great Bodhi.
謂自性故、功能故、方便故、轉故、還故。
 It is called self-nature, function, convenience, transfer, and return.
復有五種大乘。
 There are five kinds of Mahayana.
一、種子，二、趣入，三、次第，四、正行，五、正行果。
 1. Seed, 2. Entrance of interest, 3. Step, 4. Right conduct, 5. Fruit of right conduct.
最初發心，悲愍有情，波羅蜜多，攝眾生事，自他相續成熟。
 The original intention is to feel compassion for sentient beings, to have many paramitas, to take care of all sentient beings, and to mature oneself and others in succession.
復有五無量想。
 There are five immeasurable thoughts again.
謂有情界無量想、世界無量想、法界無量想、所調伏界無量想、調伏方便界無量想。
 It is said that there are countless thoughts in the realm of sentient beings, there are countless thoughts in the world, there are countless thoughts in the realm of Dharma, there are countless thoughts in the realm that is tamed, and there are countless thoughts that are tamed in the realm of convenience.
復有真實義隨至。
 True meaning will follow.
謂於一切無量法中遍隨至真如及於彼智。
 It is said that in all immeasurable dharmas, the truth and wisdom are everywhere.
復有不思議威德勝解、無障礙智、三十二大士夫相、八十種隨形相、四種一切相清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、拔除習氣、一切相妙智等。
 There are also unimaginable majestic virtues, unobstructed wisdom, thirty-two signs of a great scholar, eighty forms, four purity of all signs, ten powers, four fearlessness, three mindfulness, three non-protection, and great compassion. , not forgetting the Dharma, uprooting habits, all aspects of wonderful wisdom, etc.
如是諸句，略唯二句。
 Such sentences, only two of them.
謂聲聞乘中所說句，及大乘中所說句。
 It refers to the sentences said in the Shravakayana and the sentences said in the Mahayana.
云何迷惑？
 Why are you confused?
謂四顛倒。
 It's called four inversions.
一、於無常計常顛倒，二、於苦計樂顛倒，三、於不淨計淨顛倒，四、於無我計我顛倒。
 1. The calculation of impermanence is always reversed; 2. The calculation of suffering and happiness is reversed; 3. The calculation of impurity is reversed; and 4. The idea of selflessness is reversed.
云何戲論？
 What's the point of this drama?
謂一切煩惱，及雜煩惱諸蘊。
 It refers to all troubles and miscellaneous troubles.
云何住？
 Where does the cloud live?
謂四識住，或七識住。
 It is said that the four consciousnesses abide, or the seven consciousnesses abide.
云何真實？
 How true is this?
謂真如及四聖諦。
 It is called the True Suchness and the Four Noble Truths.
云何淨？
 Yun He Jing?
謂三清淨性。
 It is called the three pure natures.
一、自體清淨性，二、境界清淨性，三、分位清淨性。
 1. The purity of the self, 2. the purity of the realm, and 3. the purity of the points.
云何妙？
 How wonderful is this?
謂佛法僧寶名最微妙。
 It is said that the precious names of Buddha, Dharma and Sangha are the most subtle.
墮最第一施設中故。
 Falling into the first facility.
云何寂靜？
 Why is it so quiet?
謂從善法欲，乃至一切菩提分法，及所得果，皆名寂靜。
 It is said that from the desire for good dharma, to all the methods of enlightenment, and the results obtained, they are all called silence.
云何性？
 What is the nature of the cloud?
謂諸法體相。
 It is called the physical appearance of all dharma.
若自相、若共相、若假立相、若因相、若果相等。
 If the self-phase, if the universal phase, if the false establishment phase, if the cause phase, if the effect is equal.
云何道理？
 Why?
謂諸緣起及四道理。
 It refers to the dependent origination and the four principles.
云何假施設？
 What facilities are there?
謂於唯法假立補特伽羅，及於唯相假立諸法。
 It is said that only the dharma is falsely established, and that all dharmas are falsely established.
云何現觀？
 How can I see it now?
謂六現觀。
 It is called the Six Present Views.
如有尋有伺地已說。
 If you are looking for it, I have already said it.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
方所、位、分別、　　作、執持、增、減、
 Place, location, distinction, operation, persistence, increase, decrease,
冥、言、所覺、上、　　遠離、轉、藏護。
 Ming, speech, sense, superior, stay away, turn, hide and protect.
云何方所？
 Where is the cloud?
謂色蘊。
 It is called color aggregate.
云何位？
 Where is the cloud?
謂受蘊。
 It is called the feeling aggregate.
云何分別？
 What's the difference?
謂想蘊。
 It's called thinking aggregate.
云何作？
 What to do?
謂行蘊。
 It is called the action aggregate.
云何執持？
 Why hold on?
謂識蘊。
 It is called consciousness aggregate.
云何增？
 Yun He Zeng?
謂有二種。
 It is said that there are two kinds.
一、煩惱增，二、業增。
 1. Increased worries, 2. Increased karma.
如增有二種，當知減、亦爾。
 If there are two types of increase, you should know that decrease is the same.
云何冥？
 Yun He Ming?
謂無明及疑。
 It is called ignorance and doubt.
云何言？
 What to say?
謂諸如來十二分教、說名為言。
 It is said that Tathagata teaches the twelve points of teaching and explains the name.
云何所覺？
 Yun He felt that?
謂彼彼言音所說之義、名為所覺。
 The meaning of the words and sounds is called the awareness.
云何上？
 Where are the clouds?
謂四沙門果。
 It is called the Four Samana Fruits.
云何遠離？
 Why are you so far away?
謂五種遠離。
 It's called five kinds of distance.
一、惡行遠離，二、欲遠離，三、資具遠離，四、憒鬧遠離，五、煩惱遠離。
 1. Stay away from evil deeds; 2. Stay away from desires; 3. Stay away from possessions; 4. Stay away from troubles; 5. Stay away from troubles.
云何轉？
 Where does the cloud turn?
謂三界、五趣。
 It is called the Three Realms and the Five Interests.
云何藏護？
 Where can I hide my protection?
謂追戀過去，希慕未來，耽著現在。
 It means chasing after the past, longing for the future, and lingering on the present.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
思擇、與現行、　　睡眠、及相屬、
 Thoughts, choices, current situation, sleep, and belonging,
諸相攝、相應、　　說、任持、次第。
 The various phases are photographed, corresponding, said, allowed to hold, and sequenced.
云何思擇？
 Why think about it?
謂一行、順前句、順後句、四句、無事句。
 It means one line, the previous sentence, the following sentence, four sentences, and nothing-related sentences.
復有有色法、無色法、有見法、無見法，有對法、無對法、有漏法、無漏法、有為法、無為法，有諍法、無諍法、有味著法、無味著法、依耽嗜法、依出離法、世間法、出世間法、有繫屬法、無繫屬法、內法、外法、麁法、細法、劣法、勝法、遠法、近法、有所緣法、無所緣法、相應法、不相應法、有行法、無行法、有依法、無依法、因法、非因法、果法、非果法、異熟法、非異熟法、有因法、非有因法、有果法、非有果法、有異熟法、非有異熟法、有執受法、無執受法、大種造法、非大種造法、同分法、彼同分法、有上法、無上法、又有過去法、未來法、現在法、善法、不善法、無記法、欲繫法、色繫法、無色繫法、學法、無學法、非學非無學法、見所斷法、修所斷法、無斷法。
 Again, there are formed dharmas, formless dharmas, seen dharmas, unseen dharmas, correct dharmas, uncorrected dharmas, leaked dharmas, non-drained dharmas, conditioned dharmas, unconditioned dharmas, existent dharmas, uncontested dharmas, and tastes. dharma, dharma without meaning, dharma of indulgence, renunciation, mundane dharma, supramundane dharma, connected dharma, unconnected dharma, internal dharma, external dharma, unruly dharma, subtle dharma, inferior dharma, superior dharma Dharma, distant dharma, near dharma, conditioned dharma, unconditioned dharma, corresponding dharma, non-corresponding dharma, dharma with action, dharma without action, dharma with basis, dharma without basis, dharma with cause, dharma without cause, dharma with effect, dharma without Dharma with fruit, Dharma with different ripening, Dharma without different ripening, Dharma with cause, Dharma without cause, Dharma with fruit, Dharma without fruit, Dharma with different ripening, Dharma without different ripening, Dharma with attachment, Dharma without attachment , the large type of dharma, the non-large type of dharma, the same divided dharma, the other divided dharma, the superior dharma, the supreme dharma, the past dharma, the future dharma, the present dharma, the wholesome dharma, the unwholesome dharma, the unrecorded dharma, The dharma of desire, the dharma of form, the dharma of formless dharma, the dharma of study, the dharma of non-study, the dharma of non-study and non-study, the dharma of seeing, the dharma of practice, the dharma of non-study.
又有四緣。
 There are four more conditions.
謂因緣、等無間緣、所緣緣、增上緣。
 It is called cause and effect, infinite condition, object condition, and increased condition.
又有四依。
 There are four more.
一、法是依，非補特伽羅；
 1. Dharma is the basis, not Putegara;
二、義是依、非文；
 2. Meaning is based on, not text;
三、了義經是依，非不了義；
 3. Understanding the meaning of the scriptures is the basis, but it is not impossible to understand the meaning;
四、智是依，非識。
 4. Wisdom is the basis, not knowledge.
又有四無量法、四念住法、四正斷法、四神足法、五根法、五力法、七覺支法、八支聖道法、四行跡法、四法跡法、奢摩他法、毘鉢舍那法、增上戒法、增上心法、增上慧法、解脫法、勝處法、遍處法。
 There are also the Four Infinite Dharmas, the Four Mindfulness Dharma, the Four Right Interpretation Dharma, the Four Divine Foot Dharma, the Five Root Dharma, the Five Power Dharma, the Seven Awakening Branch Dharma, the Eight Branch Noble Path Dharma, the Four Movement Trace Dharma, the Four Dharma Trace Dharma, and Sama. Other dharma, Vipassana dharma, superior moral dharma, superior mind dharma, superior wisdom dharma, liberation dharma, superior place dharma, and kasina dharma.
如是等法無量無邊，應當思擇。
 Such dharmas are immeasurable and boundless, so we should think carefully about them.
云何現行？
 Why is this happening now?
謂諸煩惱纏。
 It's called troubles.
云何睡眠？
 Why sleep?
謂諸煩惱隨眠。
 It is said that all troubles go to sleep.
云何相屬？
 Where does it belong?
謂內六處於一身中，當知展轉互相繫屬。
 It is said that the six inner parts are in one body, and we should know that the unfolding and turning are related to each other.
又若此法能引彼法，當知此彼互相繫屬。
 And if one method can lead to another method, you should know that one and the other are related to each other.
又諸根境，當知能取、所取互相繫屬。
 Furthermore, among all the root states, one should know that what can be obtained and what is obtained are related to each other.
云何攝？
 Yun He took the photo?
謂十六種攝。
 It's called sixteen kinds of photography.
一、界攝，二、相攝，三、種類攝，四、分位攝，五、不相離攝，六、時攝，七、方攝，八、一分攝，九、具分攝，十、勝義攝，十一、蘊攝，十二、界攝，十三、處攝，十四、緣起攝，十五、處非處攝，十六、根攝。
 1. Boundary photography, 2. Phase photography, 3. Category photography, 4. Partial photography, 5. Non-separation photography, 6. Time photography, 7. Square photography, 8. One-minute photography, 9. Specific divisional photography, Ten, the ultimate meaning is taken, eleven, the accumulation is taken, twelve, the boundary is taken, thirteen, the place is taken, fourteen, the dependent origin is taken, fifteen, the place is not taken, sixteen, the root is taken.
云何相應？
 Why should this be the case?
當知此相略有五種。
 You should know that there are five types of this phase.
一、與他性相應，非自性；
 1. Corresponding to other nature, not self-nature;
二、於他性中，與不相違相應，非相違；
 2. In otherness, non-contradiction corresponds to non-contradiction;
三、於不相違中，軟中上品與軟中上品自相應，非餘品；
 3. In the non-contradiction, the soft-medium-grade and the soft-medium-grade correspond to each other and are not leftovers;
四、於軟中上品中，同時相應，非異時；
 4. In the soft, medium and high-grade, they correspond to each other at the same time, not at different times;
五、於同時中，同地相應，非異地。
 5. At the same time, the same place corresponds, not a different place.
云何說？
 What to say?
謂四種言說。
 It means four kinds of speech.
一、見言說，二、聞言說，三、覺言說，四、知言說。
 1. Seeing the words, 2. Hearing the words, 3. Awakening the words, 4. Knowing the words.
云何任持？
 What is the meaning of cloud?
謂四食。
 It’s called the four foods.
一、段食，二、觸食，三、意思食，四、識食。
 1. Segment eating, 2. Touching food, 3. Mind eating, 4. Recognizing food.
云何次第？
 What is the order?
謂六種次第。
 It's called six kinds of order.
一、流轉次第，二、成所作次第，三、宣說次第，四、生起次第，五、現觀次第，六、等至次第。
 1. The stage of circulation, 2. The stage of accomplishment, 3. The stage of preaching, 4. The stage of arising, 5. The stage of manifestation and visualization, 6. The stage of waiting.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
所作、及所緣、　　亦瑜伽、止、觀、
 The actions and objects are also yoga, samatha, and contemplation.
作意、與教授、　　德、菩提、聖教。
 Intent, teaching, virtue, Bodhi, and holy teachings.
云何所作？
 What did Yun do?
謂八種所作。
 It is called eight kinds of works.
一、滅依止，二、轉依止，三、遍知所緣，四、喜樂所緣，五、得果，六、離欲，七、轉根，八、引發神通。
 1. Destruction of reliance, 2. Transformation of reliance, 3. Universal knowledge of object, 4. Object of joy, 5. Obtaining fruit, 6. Freedom from desire, 7. Transformation of roots, 8. Initiation of supernatural powers.
云何所緣？
 What's the reason for this?
謂四種所緣。
 It’s called four kinds of objects.
一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨煩惱所緣。
 1. A pervasive object, 2. A pure object of conduct, 3. A skillful object, 4. An object of pure defilements.
云何瑜伽？
 What about yoga?
謂或四種、或九種。
 It can be said that there are four kinds or nine kinds.
四種瑜伽者，一、信，二、欲，三、精進，四、方便。
 The four types of yoga are: first, faith, second, desire, third, diligence, and fourth, expediency.
九種瑜伽者，一、世間道，二、出世道，三、方便道，四、無間道，五、解脫道，六、勝進道，七、軟品道，八、中品道，九、上品道。
 The nine types of yoga are: 1. The worldly path, 2. The transcendental path, 3. The convenient path, 4. The Infernal Path, 5. The path to liberation, 6. The path to victory, 7. The soft path, 8. The middle path, 9. Top grade way.
云何止？
 More than just clouds?
謂九種住心。
 It's called nine kinds of dwellings.
云何觀？
 What do you think?
謂或三事觀，或四行觀，或六事差別所緣觀。
 It is called the view of three things, the view of four elements, or the view of six things with different objects.
三事觀者，一、有相觀，二、尋求觀，三、伺察觀。
 There are three things to observe: first, observation of appearance, second, observation of seeking, and third, observation of waiting and observing.
四行觀者，謂於諸法中，簡擇行觀、極簡擇行觀、遍尋思行觀、遍伺察行觀。
 The Four Conduct Observations refer to the simple selection of conduct Observation, the extremely simple selection conduct Observation, the all-in-one thinking and action Observation, and the all-in-one Observation and Activities Observation among all dharma.
六事差別所緣觀者，一、義所緣觀，二、事所緣觀，三、相所緣觀，四、品所緣觀，五、時所緣觀，六、道理所緣觀。
 The six different objects are: first, the object of meaning, second, the object of things, third, the object of appearance, fourth, the object of character, fifth, the object of time, and sixth, the object of truth.
云何作意？
 What's your intention?
謂七種作意。
 It is called seven kinds of intention.
了相等、如前說。
 Equal, as mentioned before.
云何教授？
 Professor Yunhe?
謂五種教授。
 Called five kinds of professors.
一、教教授，二、證教授，三、次第教授，四、無倒教授，五、神變教授。
 1. Teaching professor, 2. Certification professor, 3. Step-by-step professor, 4. Invincible professor, and 5. Divine transformation professor.
云何德？
 What's the virtue?
謂無量、解脫等。
 It is called immeasurable, liberation, etc.
如句中已說。
 As already said in the sentence.
云何菩提？
 Why Bodhi?
謂三種菩提。
 It is called three kinds of Bodhi.
一、聲聞菩提，二、獨覺菩提，三、阿耨多羅三藐三菩提。
 1. Sravaka Bodhi, 2. Pacceka Bodhi, 3. Anuttara Samyak Samya Bodhi.
云何聖教？
 What is the holy religion?
謂授以歸依，制立學處，施設說聽，建立師徒，施論、戒論、生天之論，訶欲愛味，示欲過失，顯說雜染及清淨法，教導出離及與遠離，稱讚功德，乃至廣說無量無邊清淨品法。
 It means giving refuge, setting up a school, providing facilities for teaching and listening, establishing masters and disciples, giving lectures, precepts, and theories on rebirth in heaven, observing the taste of desire and love, showing the faults of desire, explaining the defilements and the purification method, and teaching renunciation. Stay away from them, praise your merits, and even preach the immeasurable and boundless pure Dharma.
云何攝聖教義相？
 Why do you take pictures of the holy teachings?
此中有能修習法。
 There is the ability to practice Dharma in this.
謂於諸善法專志所作、相續所作方便勤修。
 It means that you must concentrate on doing all the good Dharma and practice it continuously with expedients.
有所修習法。
 Have some practice.
謂所有諸善法。
 All good things.
有有過患法。
 There is a law of fault.
謂應遍知法。
 It is said that the Dharma should be known universally.
有有染污法。
 There is a pollution law.
謂應不著、制伏、初應斷法。
 It means that the method should not be attached, subdued, and should be judged at the beginning.
有障礙法。
 There are handicap laws.
謂違逆現觀究竟法。
 It is said to be contrary to the present view of the ultimate dharma.
有隨順法。
 There is a law of obedience.
謂隨順現觀究竟法。
 It is said to follow the present and observe the ultimate Dharma.
有真如所攝法。
 There is truth as photographed.
謂應覺悟法。
 It is said that one should awaken to the Dharma.
有勝德所攝法。
 There is a method taken by Shengde.
謂所應引發法。
 The so-called should trigger law.
有隨順世間法。
 Follow the laws of the world.
謂應習、應斷，及斷已現行法。
 It means that you should practice, should break, and break the existing method.
有得究竟法。
 There is ultimate Dharma.
謂究竟自義所應證法。
 It is said that the ultimate self-righteousness should prove the law.
云何佛教所應知處相？
 What should be known about Buddhism?
當知此中，一切有情住有三種。
 You should know that there are three kinds of living beings in this world.
謂日別住、盡壽住、善法可愛生展轉住。
 It is said that the day will last forever, the life span will last, and the love and kindness of good deeds will continue to spread.
初由食增上力，第二由命行增上力，第三由於諸善法不放逸增上力。
 First, the power is increased by eating, secondly, the power is increased by life and conduct, and thirdly, the power is increased by not letting go of all the good dharma.
於諸不善、無記法中、亦有相似不放逸法，如於殺生等事及威儀工巧等中審諦而作。
 Among all the unwholesome and unrecorded dharmas, there are also similar dharma of not letting go, such as in matters such as killing, and in matters such as majestic rituals and craftsmanship, which are done by examining the truth.
然於善法不放逸者，於現法中乃至能得般涅槃故、於後法中往善趣故，多有所作。
 However, those who do not let go of good dharma can even achieve parinirvana in the present dharma, and can achieve good results in the subsequent dharma.
復次，依有情世間及器世間，有二種法，能攝一切諸戲論事。
 Again, depending on the world of sentient beings and the world of objects, there are two kinds of methods that can capture all kinds of drama and discuss things.
謂能取法，及彼所依、所取之法。
 It means being able to obtain the Dharma, and the Dharma that he relies on and obtains.
又諸世間略有二種雜染根本，能引無義無利雜染。
 In addition, there are two kinds of defilements in the world, which can lead to defilements that are meaningless and unprofitable.
謂於真實無正解行，及彼為先悕求無義。
 It is said that there is no correct interpretation of the truth, and it is meaningless to pursue it first.
又正法外，若諸沙門、若婆羅門，略有二種雜染根本。
 Besides the righteous Dharma, ascetics and brahmans have two kinds of base defilements.
謂薩迦耶見增上力故，推求我常，推求我斷。
 It is said that Sakyamuni sees that he has increased his strength, so he seeks for me to be permanent and for him to seek for his end.
又諸有情略有二種眾苦根本。
 Furthermore, all sentient beings have two basic causes of suffering.
謂於有漏法喜愛俱行所有期願，及非理所引厭離俱行所有期願。
 It is said that if you are fond of the tainted dharmas, you will fulfill all your wishes, and if you are disgusted by the irrational things, you will fulfill all your wishes.
又有二種師及弟子教授教誡相違之法。
 There are also two types of teachers and disciples who teach methods that are contrary to the teachings and precepts.
謂諸弟子不能堪忍教誨語言；
 It is said that the disciples cannot bear the teaching language;
及師倒見，習行邪行。
 When I met my teacher, I saw that I was practicing evil.
與此相違，當知即是白品二法。
 Contrary to this, you should know that it is the second method of Baipin.
又有二法，甚能違越世出世間正行境界。
 There are two more methods that can go against the realm of righteous conduct in the transcendental world.
謂於自非法增上所生不可愛果無有顧慮，於所作罪無有羞恥；
 It means that there is no concern about the unlovable consequences of self-imposed illegal growth, and there is no shame in the sins committed;
及於現法他所殺縛衰退等事無有顧慮，於所作罪無有羞恥。
 He has no worries about things like the decline of the dharma that he has killed, and no shame in the sins he has committed.
與此相違，當知即是白品二法。
 Contrary to this, you should know that it is the second method of Baipin.
又有二種無倒建立，能令行者少用功力，住於梵行，終不唐捐。
 There are also two types of non-infallible establishments, which can enable practitioners to use less energy, live in the holy life, and never give up.
一、正立學處。
 1. Set up the academic office.
若有違越，便獲大罪；
 If you violate the rules, you will be severely punished;
若不違越、便生大福。
 If you don't violate it, you will be blessed with great blessings.
二、正立出離。
 2. Stand upright and renounce.
令違越者速復出離。
 Order those who violate the rules to come back and leave immediately.
又有二法，能令作者得自他利。
 There are two ways in which the author can benefit himself and others.
一、居遠離者，心常安定現法樂住；
 1. Those who live far away, their minds are always calm and present the Dharma, and they live happily;
二、居憒閙者，有來求法，時時為說，能令正法相續久住。
 2. Those who live in Supai come to seek the Dharma and preach it at all times, so that the true Dharma can last for a long time.
又有二法，能令有情內正作意、外聞他音二因緣故，於現法中入諦現觀，或令當來諸根成熟。
 There are also two methods that can enable sentient beings to have a correct mind internally and hear other sounds externally. Due to the two reasons, they can enter the truth and contemplation in the present Dharma, or make all the roots of the future mature.
一、於因所生法，正通達因，二、於如來所說所有甚深相似甚深空相應經，一切緣性及諸緣起，隨順作意數數思惟。
 1. For the dharma arising from the cause, have a clear understanding of the cause; 2. For all the deep similarities and deep emptiness corresponding sutras mentioned by the Tathagata, all the conditioned nature and all dependent origins, follow the instructions and think about them.
又有二法，能令根熟補特伽羅速證通慧。
 There are also two methods that can make the root ripe and replenish Tejiala to quickly realize wisdom.
一、於教授教誡遠離諂誑；
 1. Stay away from flattery and deception as taught by professors;
二、厭離為先，身語意行離諸調戲。
 2. Be disgusted and detached first, and stay away from all kinds of teasing with your body, speech, mind and actions.
又有二法，令居一處同梵行者，展轉皆得安樂而住。
 There are two more ways to enable those who live in the same place and practice the holy life to live in peace and happiness wherever they go.
一者、堪忍他所逼惱，二者、自不逼惱於他。
 First, you can bear the annoyance he forces, and secondly, you don't want to annoy him.
又有二法，令居一處同梵行者，未生違諍遮令不生，其已生者速令止息，無鬪、無訟、無諍、無競。
 There are two more methods: those who live in the same place and practice the holy life, if no disobedience arises, the order will not arise; if it has arisen, it will be stopped immediately, and there will be no disputes, no lawsuits, no disputes, and no competition.
一者、展轉互起慈心，二者、平等受用財法。
 The first is to show kindness to each other, and the second is to equally receive and use the law of wealth.
又有二法，速令心住，得三摩地清淨梵行。
 There are two more ways to quickly make the mind abide and achieve the pure holy life of samadhi.
一者、憶持久遠所作、所說增上力故，若有所犯，如法悔除；
 First, remembering what you have done and said over time will increase your strength. If you have committed any offense, regret it and get rid of it according to the law;
若無所犯，便生歡喜；
 If you do nothing wrong, you will be happy;
晝夜隨學，甞無懈廢。
 Study day and night and work tirelessly.
二者、於身語意一切事業能正了知增上力故，於諸過失終無違犯。
 Second, in all undertakings of body, speech, and mind, one can have a correct understanding and increase the superior power, so that one will never violate any faults.
由此因緣，亦無憂悔，隨生歡喜，廣說乃至解脫智見。
 Due to this cause and condition, there will be no worries and regrets, joy will arise, and the wisdom and view of liberation will be widely preached.
又有二法，能越眾苦。
 There are two more methods that can overcome all kinds of suffering.
謂能超越諸惡趣苦，及能超越生死大苦。
 It is said that it can transcend the suffering of all evil realms, and it can transcend the great suffering of life and death.
一者、深見現法、當來諸過患故，遠離惡行；
 First, if you have a deep understanding of the present Dharma, you will avoid any future troubles and stay away from evil deeds;
二者、心常安定，精勤修習菩提分法。
 Second, keep your mind calm and practice the Bodhidharma method diligently.
又有二法，能令修斷居遠離者得安樂住。
 There are two more methods that can help those who practice breaking up and living far away to live peacefully and happily.
一者、於諸境界不生雜染，無惡尋伺擾亂其心；
 First, there will be no defilements in all realms, and no evil pursuits to disturb the mind;
二者、凡所噉食，要為利益，稱量消化，能隨順斷，令身調適。
 Secondly, whatever you eat must be weighed and digested for your own benefit, so that you can eat it in an orderly manner and adjust your body.
又有二法，令修善品諸苾芻等時無虛度。
 There are two more ways to ensure that the time spent cultivating good deeds such as Bicuo and others is not wasted.
一者、於諸根境正勤方便研究法相；
 First, diligently study the Dharma in all faculties with correct expediency;
二者、知時知量，少習睡眠。
 Second, know the time and quantity, and get used to sleep less.
又有二法，能壞增上心學、慧學。
 There are two more methods that can destroy and increase the learning of mind and wisdom.
一者、建立邪學，違越正學，及懷猶豫；
 1. Establishing evil learning, violating orthodox learning, and being hesitant;
二者、增益、損減邪見決定。
 The two, gain and loss are determined by wrong views.
與此相違，當知即是白品二法。
 Contrary to this, you should know that it is the second method of Baipin.
又有二法，能令已集菩提資糧未入現觀補特伽羅速入現觀。
 There are also two methods that can make Bu Te Jia Luo quickly enter the present state of mind after having collected the bodhisattva qualities.
一者、思惟現在、過去自他衰盛，二者、勤修諦行所攝無倒作意。
 First, think about the present and the past, the pros and cons of others, and second, practice diligently and diligently to practice the truth without fail.
又有二法，令觀行者最極究竟離垢梵行速得圓滿。
 There are two more methods that enable observers to quickly complete the ultimate holy life of freedom from defilement.
一者、修諦現觀；
 The first is to cultivate the present view of truth;
二者、於後離欲方便勤修，於諸等至無有愛味，離諸障難。
 Second, if you diligently practice the method of freeing yourself from desires, you will have no taste for love and will be free of all obstacles and difficulties.
又有二法，令觀行者速能引發世出世間一切勝德。
 There are two more methods that enable observers to quickly bring about all the virtues in the world and beyond.
一者、九相住心；
 First, the nine phases live in the heart;
二者、由六種事、以正定心思擇諸法。
 Second, from the six kinds of things, choose all dharmas with a correct mind.
如聲聞地當廣分別。
 Just like the voice-hearing land, it should be widely separated.
又觀行者有二種淨，謂作意淨及所依淨。
 Also, there are two types of purity for those who observe the practice, namely, the purity of the intention and the purity of the object.
於三世中遠離愚癡，智清淨故，名作意淨；
 Staying away from ignorance and delusion in the three lives, and having pure wisdom, it is called pure mind;
遠離三界諸煩惱品麁重法故，名所依淨。
 Staying away from all the troubles in the three realms, you should pay attention to the Dharma, so it is called pure.
又有二法，心善解脫諸阿羅漢內自所證。
 There are two more methods, which are realized by the Arahants with a good mind and liberation.
一者、於現法中苦因永盡；
 First, the cause of suffering will be eliminated forever in the present Dharma;
二者、由此為先，當來世苦畢竟不生。
 Two, start with this, and in the next life suffering will not arise after all.
瑜伽師地論卷第十三
 Volume 13 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第十四彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 14 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聞所成地第十之二
 The 12th place in the local ranking
已說二種佛教所應知處。
 We have already mentioned two things that you should know about Buddhism.
次說三種，謂依十相、三門、三種及與三根，於諸有情發起邪行，能令有情墮諸惡趣。
 Next, we talk about three types, which means that based on the ten signs, three doors, three types, and three roots, evil behaviors are initiated in all sentient beings, which can cause sentient beings to fall into evil realms.
言十相者，謂壞生命、財物、妻妾，若壞實義、善友、讚美所為事業，若意三濁。
 Those who talk about the ten signs mean that it will destroy life, property, wives and concubines, if it destroys true meaning, good friends, and praises the cause, it will cause the three turbidities of mind.
謂執受他財欲為己有，欲令他遭所不愛事，誹謗真實所有惡見。
 It is said that he insists on taking his wealth for himself, wants to make him suffer things he doesn't like, and slanders the truth and all evil views.
言三門者，一、作業毀壞門，二、意樂毀壞門，三、方便毀壞門。
 Speaking of three doors, first, the door is destroyed by work, second, the door is destroyed by pleasure, and third, the door is destroyed by convenience.
於十相中，前之七種作業毀壞；
 Among the ten signs, the first seven kinds of operations are destroyed;
其次二種意樂毀壞；
 The second two kinds of pleasure are destroyed;
最後一種方便毀壞，所謂惡見。
 The last kind of destruction is called evil view.
由惡見故，羞恥、慈悲、離諸惡行悉皆毀壞；
 Due to evil views, shame, compassion, and abstention from all evil deeds are all destroyed;
無有羞恥、無有慈悲，廣造眾惡。
 There is no shame or mercy, and he creates many evils.
言三種者，一、身所作，二、語所作，三、意所作。
 There are three types of speech: first, what is done by the body, second, what is done by speech, and third, what is done by the mind.
言三根者，一、為自饒益相，二、為損害他相，三、於他顛倒相。
 Speaking of the three roots, one is to benefit oneself, the other is to harm others, and the third is to confuse others.
謂於非法而作法想、於不應作作應作想，堅執現行。
 It means thinking about what is illegal, thinking about what should not be done, and persisting in what is done.
復有三法，能令有情不護諸根。
 There are three more methods that can make sentient beings not protect their roots.
一、於依止中邪法種子，二、於諸境界取不正相，三、於私隱處不正思惟。
 1. The seeds of evil dharma in the body of reliance; 2. The improper appearance in various realms; 3. The improper thinking in private places.
如是三種，當知即是欲貪、瞋恚及與害品。
 Such three types should be understood as desire, greed, anger, and harm.
依四處所，發生三種不正尋思。
 Depending on the four places, three kinds of unhealthy thoughts occur.
謂於自己利等四種白品法處為欲獲得，或為不失，生欲尋思。
 It is said that the four white qualities of self-interest are the desire to gain, or not to lose, and the desire to think about it arises.
於能障彼怨、中二品有情處所，生恚尋思。
 In the place where there are sentient beings of the second grade who can block their resentment, they will be angry and ponder.
於親友品有情處所，生害尋思。
 In the place where relatives and friends are sentimental, they think about harm.
所以者何？
 So what?
若親友品或時違犯，於彼不生全斷滅欲，唯有輕微苦楚方便訓罰之欲。
 If a relative or friend violates the rules from time to time, there will be no desire for complete annihilation in him, only a desire for minor pain and convenient punishment.
與此相違所有白品，如應當知。
 All white goods are contrary to this, as you should be aware of.
略有四種內法種子，遍攝一切諸法種子。
 There are four kinds of internal Dharma seeds, which cover all Dharma seeds.
一、世間種子，二、出世種子，三、不清淨種子，四、清淨種子。
 1. Worldly seeds, 2. Transcendental seeds, 3. Impure seeds, 4. Pure seeds.
世間種子者，謂欲、色、無色界繫諸行種子。
 The seeds of the world are the seeds of desire, form, and formless realms.
出世種子者，謂能證三乘及三乘果八聖道等清淨種子。
 Transcendental seeds are said to be pure seeds that can realize the Three Vehicles and the Eightfold Noble Path of the Three Vehicles.
不清淨種子者，謂欲界繫諸行種子。
 If the seeds are not pure, it is said that the desire realm is the seeds of various formations.
清淨種子復有二種。
 There are two kinds of pure seeds.
一、世間淨，二、出世間淨。
 First, worldly purity; second, transcendental purity.
色無色繫諸行種子，名世間淨；
 Colorless color is the seed of all kinds of things, which is called the purity of the world;
能證三乘及三乘果八聖道等所有種子，名出世淨。
 Being able to realize all the seeds of the Three Vehicles and the Eightfold Noble Path of Fruition of the Three Vehicles is called transcendental purity.
復有三種從因所生有漏法因，若於此中不如正理修方便者，能生諸苦；
 There are three kinds of causes of taints and dharmas. If one does not practice expediency according to the right principles, all kinds of suffering will arise.
若能如理修方便者，於苦於因、能知能斷。
 If one can cultivate expedients like this, he will be able to understand and eliminate the causes of suffering.
謂於欲界繫法染污希求，於色無色界繫法亦爾。
 It is said that in the realm of desire, dharma is tainted by desire, and in the formless realm, dharma is attached.
又有三種諸煩惱趣，令諸有情流轉生死。
 There are also three kinds of defilements that cause sentient beings to go through life and death.
謂於勝欲發意悕求，名初煩惱趣。
 It is said that the desire for victory is expressed in despair, and this is called the primary affliction.
於色無色界勝自體中發意悕求，名第二煩惱趣。
 The desire to seek in the formless world is called the second affliction.
於邪解脫發意悕求，名第三煩惱趣。
 The desire to seek liberation from evil is called the third affliction.
又有三種諸有情類欲為根本作業方便。
 There are also three kinds of desires of sentient beings that are the fundamental means of operation.
一、為得勝欲，二、為得勝自體，三、為證勝解脫道。
 One, for the desire to win, two, for the victory of the self, and three, for the realization of the path to victory and liberation.
又有三種諸有情類於三界中攝受自體諸行威勢。
 There are also three kinds of sentient beings who receive the power and power of their own actions in the three realms.
一、牽引威勢，二、能得威勢，三、成滿威勢。
 1. To attract power and power, 2. To gain power and power, 3. To achieve full power and power.
牽引威勢者，謂能引之業。
 Those who attract power are said to be capable of attracting karma.
能得威勢者，謂健達縛正現在前。
 Those who can gain power are said to be in front of Jian Da Fu Zheng.
成滿威勢者，謂住於此受淨不淨諸業異熟。
 Those who have achieved full power and power are those who live here and experience pure and impure karma.
又有三種無明蘊。
 There are also three kinds of ignorance.
諸有情類住無明者，由此因緣，能生三世自體差別。
 All sentient beings who live in ignorance can have self-differentiation in three lifetimes due to this cause and condition.
謂於過去世前際等無知，能生現在自體；
 It is said that ignorance of the past and present circumstances can arise in the present self;
於現在世前際等無知，能生未來自體；
 Ignorance in the present world and the past can give birth to the future self;
於未來世前際等無知，即於未來能生後後當來自體。
 Being ignorant of the past and present in the future life means that one will be born from the body in the future.
又有三種未究竟聖，共諸異生生死災患。
 There are also three kinds of unfinished sages, which share all the disasters of life and death.
若有於彼深厭怖者，當速斷除三種憍逸，修習現法涅槃方便。
 If there is anyone who is deeply disgusted with that, he should quickly eliminate the three kinds of hatred and practice the method of attaining Nirvana.
一、無病衰退，二、少年衰退，三、壽命衰退。
 1. Disease-free decline, 2. Juvenile decline, and 3. Life span decline.
其有智者，應觀未來如是三事定當隨逐。
 Those who are wise should foresee that these three events will surely follow in the future.
又有三種有情之類，貪瞋癡縛所依處所身分差別，能急繫縛諸有情類，閉在大苦生死牢獄。
 There are also three types of sentient beings. Greed, hatred, and ignorance are bound by different places and status. They can quickly bind all sentient beings and lock them in the great suffering prison of life and death.
一、能饒益，二、能損害，三者、平等二種俱離。
 One, it can benefit, two, it can harm, and three, both are equal.
又有三處所生諸苦，遍攝有情所有眾苦。
 There are also three places where all kinds of suffering arise, encompassing all the sufferings of sentient beings.
一、合會所生苦，二、乖離所生苦，三、平等相續苦。
 1. Suffering caused by union, 2. Suffering caused by separation, 3. Suffering caused by equality and continuance.
初由損害位和合故；
 The initial reason is damage to the position and harmony;
第二由饒益位變壞故；
 The second reason is that the beneficial position turns bad;
第三於一切位相續而轉，麁重所攝，諸行所生，唯眾賢聖覺之為苦，非諸異生。
 Thirdly, all the positions are continuously turned around, captured by Qizhong, and produced by various actions. Only the sages and sages realize that they are suffering, and they are not different births.
又有三種心高舉法，違害欲求沙門果證修方便者預流果支，能障沙門令不得證。
 There are also three kinds of hearts that uphold the Dharma, which are against the desire to achieve the fruit of recluseship and practice expediency, and can hinder the attainment of recluseship.
一者、以己校量於他，謂我為勝，心生高舉；
 First, I measure myself against others, saying that I am the winner, and my heart is lifted up;
二者、以己校量於他，謂我相似，心生高舉；
 The two of them judge others by themselves, saying that they are similar to me, and their hearts are lifted up;
三者、以己挍量於他，謂我為劣，心生高舉。
 Third, I hold myself against others, saying that I am inferior, and my heart is lifted up.
復有三種種子，當知能生一切諸行。
 There are three kinds of seeds again, and you should know that they can give rise to all kinds of actions.
一、已與果，二、未與果，三、果正現前。
 1. The result has been obtained; 2. the result has not been obtained; 3. the result is now present.
又有三種諸行言說所依處。
 There are also three kinds of places on which all actions and words are based.
所謂去來今。
 The so-called past and present.
又有三相，能攝一切色法自相。
 There are also three phases, which can capture the self-phase of all forms.
謂顯、形、作用，安立眼識所取之色。
 It refers to appearance, form, and function, and establishes the colors picked up by eye consciousness.
於自處所，障礙餘色行住，安立根色，若一切境界色；
 In one's own place, there is an obstacle to the movement and residence of the remaining colors, and the roots and colors are established, just like all the realm colors;
當知一切總有十色，及定地色。
 You should know that everything always has ten colors and a certain ground color.
若得淨定，為引變化修方便者所有諸色，當知是內化心境界，亦是未滿變化心果。
 If one obtains pure concentration and cultivates all kinds of colors in order to induce transformation, one should know that this is the state of the internalized mind, and it is also the fruit of the mind that has not yet fully transformed.
又有三種為諸煩惱所隨逐心。
 There are also three kinds of minds that are followed by all kinds of troubles.
一、諸異生心，二、未滿學心，三、已滿學心。
 1. All the different minds, 2. The mind that is not full of learning, 3. The mind that is full of learning.
又有三種聽聞法者。
 There are also three types of listeners to the Dharma.
一、於法於義不能受持；
 1. Unable to uphold the law and righteousness;
二、唯能領受，不能任持；
 2. It can only be received but cannot be held on to;
三、能受能持。
 3. Ability to accept and sustain.
又有三法，是修行者觀身語意無常性觀趣入上首。
 There are also three methods in which the practitioner observes the impermanence of body, speech and mind and enters the upper realm.
一者、入出息，二者、尋伺，三者、想思。
 The first is breathing in and out, the second is seeking, and the third is thinking.
又有三種尊勝應受敬養。
 There are three kinds of honorable beings that should be respected and nurtured.
一、年齒增上，二、族姓增上，三、功德增上。
 1. Increase in age, 2. Increase in family name, 3. Increase in merit.
又有三種住定不定因。
 There are also three types of unstable causes of abiding concentration.
二是定因。
 The second is the cause.
一不定因。
 An uncertain cause.
一、惡趣定因，謂無間業。
 1. The definite cause of evil destinies is called continuous karma.
二、善趣涅槃定因，謂無漏有為法。
 2. The definite cause of nirvana is a conditioned dharma without leakage.
三、不定因，謂所餘法。
 3. The indefinite cause is called the remaining method.
又有三法，為令聖教得久住故，展轉舉罪。
 There are also three ways to avoid committing sins in order to keep the holy religion alive for a long time.
一者、現見身語現行違犯學處；
 1. Violating school rules through physical and verbal conduct;
二、從他聞；
 2. Smell from him;
三、以餘相比度了知。
 3. Comprehend by comparison.
又諸如來自說具足三不護德。
 Another example is that he has the three unprotected virtues.
為顯外道諸師內懷眾惡，自稱一切智者，實非一切智者。
 In order to show the evil in the minds of the heretic teachers, they claim to be all wise, but they are not all wise.
又欲令彼於如來所發起真實一切智信。
 And I want him to have all the true wisdom and faith initiated by the Tathagata.
復有三種邪執所生大火所起有情燒惱。
 There are three kinds of evil attachments that cause the fire to cause suffering and anger to sentient beings.
一、貪愛燒惱，二、愁憂燒惱，三、顛倒燒惱。
 1. The anger caused by greed, 2. The anger caused by worry, and the 3. Confusion.
又有三火，為化樂福邪事外火勝解有情，示無虛誑所應事火；
 There are also three fires, the external fire is used to transform happiness, evil, and evil things; it is the fire that overcomes and resolves sentient beings;
雖實非火，假立火名。
 Although it is not actually fire, it is falsely named fire.
一者、父母，二者、妻子，三者、真實應供福田。
 The first one is parents, the second one is wife, and the third one is the field of true blessing.
又有三種，為諸樂欲增上生者、所說真實增上生道。
 There are also three kinds, which are those that increase the rebirth of all pleasures and desires, and the true path of increasing rebirth.
一者、布施，得大財富；
 First, give alms and gain great wealth;
二者、持戒，得往善趣；
 Second, if you keep the precepts, you can go to a good destination;
三者、修定，遠離苦受，得生一向無有惱害樂世界中。
 Third, practice concentration, stay away from painful feelings, and be reborn in a happy world where there is always no trouble or harm.
又有三種諸受欲者劣、中、勝欲，觀待諸欲所生樂故。
 There are also three types of desires: inferior, average, and superior desires, which are due to the joy that arises from observing the desires.
一、多用功力依緣諸欲，謂現前住所有諸欲。
 1. Use more power to rely on the desires, which means that you have all the desires in your current residence.
二、少用功力依心諸欲，謂樂化天所有諸欲。
 2. Use less power to rely on the desires of the heart, saying that happiness transforms all desires in heaven.
三、極少功力依心諸欲，謂他化天所有諸欲。
 3. Very little power relies on the desires of the heart, which means that he transforms all the desires in heaven.
又有三種超過諸欲劣、中、勝樂。
 There are three kinds of pleasures that are inferior, intermediate and superior to all desires.
一、有尋伺喜，二、無尋伺喜，三、離喜之樂。
 1. There is the joy of seeking and serving; 2. There is no joy of seeking and serving; 3. The joy of separation from joy.
又有三種覺悟所知，能令三乘出離眾苦。
 There are also three kinds of enlightenment and knowledge that can make the three vehicles free from the suffering of others.
一、從他聞音種類，二、內正思惟種類，三、長時修習止觀種類。
 1. The type of hearing sounds from others, 2. The type of inner meditation, and 3. The type of long-term practice of tranquility and vipassanā.
又有三種覺悟所知。
 There are three more kinds of enlightenment.
一者、具縛，二、不具縛，三、全無縛。
 One, there is bondage, two, there is no bondage, and three, there is no bondage at all.
又有三種所應作事，修觀行者由此三事增上力故，修習信等一切善法。
 There are also three kinds of things that should be done. Those who practice vipassana can gain strength from these three things and practice all good methods such as faith.
一者、永斷見道所斷諸煩惱已，證預流果；
 First, the troubles that have been eradicated by the eternal path of seeing have been realized, and the fruit of pre-streaming has been realized;
二者、永斷修道所斷諸煩惱已，漸次證得一來、不還、阿羅漢果；
 Second, the troubles that have been eradicated by cultivating the Tao forever have been eliminated, and the fruit of Arhatship, once come and never returned, has been gradually achieved;
三者、證得阿羅漢已，現法樂住。
 Third, he has attained Arahantship and now lives happily in the Dharma.
又由三分照了一切所知境界增上力故，建立三眼。
 And because the three points illuminate all the realms of knowledge and increase the power, the three eyes are established.
一者、肉眼，能照顯露無有障礙有見諸色；
 First, the naked eye can illuminate and reveal all forms without any obstruction;
二者、天眼，能照顯露、不顯露、有障、無障有見諸色；
 The second, the celestial eye, can illuminate the visible, invisible, obstructed, and unobstructed forms;
三者、慧眼、照一切種若色非色所有諸法。
 Third, the eye of wisdom illuminates all kinds of dharmas, whether form or non-form.
又有三法，能害現行煩惱怨敵。
 There are three more methods that can harm current afflictions and enemies.
一者、信順善友；
 One, trustworthy and good friends;
二者、不與在家出家諸眾雜住；
 Second, do not live with other people who are at home or monastic;
三者、內正作意，覺悟所知真實道理。
 Third, correct your mind internally and realize the true truth you know.
復有三種正教誡方便，能展轉證後後所證及得涅槃。
 There are three kinds of orthodox teachings and expedients, which can be used to realize and achieve Nirvana.
一、於尸羅正教誡方便，二、於心住正教誡方便，三、於覺悟所知真實道理正教誡方便。
 1. To follow the correct teachings and expedients of Sheila; 2. To abide in the righteous teachings and expedients in the mind; 3. To awaken to the true teachings and know the true teachings and expedients.
如正教誡方便有三種，當知數習正教誡方便亦爾。
 Just as there are three kinds of expedients prescribed by the orthodox teachings, you should know that it is also necessary to practice the expedients of the orthodox teachings.
又於正教誡方便現修習時，由三種法得安隱住。
 Furthermore, when practicing the teachings of Convenient Methods, one can peacefully abide in the three Dharmas.
一者、空、無願、無相、滅盡等至，二者、四靜慮，三者、四無量。
 The first is emptiness, wishlessness, formlessness, and cessation; the second is tranquility; the third is immeasurable.
又略有三種心一境性，能令證得如實智見。
 There are also three kinds of one-pointedness of mind, which can lead to the realization of truthful wisdom and view.
一、於意言中，種種差別所緣行相；
 1. Various different objects and behaviors in the meaning;
二、意言無間，種種差別所緣行相；
 2. There is no gap between meaning and words, and there are various different objects and behaviors;
三、超度意言，專注一境，無種種無差別所緣行相。
 3. Surpass thoughts and words, focus on one place, without all kinds of undifferentiated objects and behaviors.
又有三處，能善攝受於惡邪處妄計尊勝及處中庸所化有情，引入聖教。
 There are also three places where one can be good at absorbing sentient beings who are transformed into evil places, those who seek to gain the upper hand, and those who are in a mediocre place, and can introduce the holy teachings.
一、現己所有最勝神通，二、於他所有染淨諸行遮止開許；
 1. Manifest the most superior supernatural power that one possesses; 2. Cover, stop and open up all defilements of others;
三、宣說妙法正教正誡。
 3. Proclaim the wonderful Dharma, the correct teachings and the correct precepts.
又有三淨，為欲斷除樂淨外道，以外事水暫除外垢，自謂已得第一清淨所起邪慢故；
 There are also three kinds of purity. In order to cut off the external path of pure happiness, water temporarily removes dirt from other things. This is due to the evil conceit caused by thinking that one has achieved the first purity;
建立此三第一義淨。
 Establish the first purity of these three principles.
不淨處生超越因故。
 The impure places are beyond causes.
又有三種牟尼，為欲斷除持牟尼戒諸外道等暫息語言，自謂已得真實寂靜所起邪執故；
 There are also three kinds of muni, who are motivated by the evil attachment of wanting to cut off the temporary speech of heretics and other heretics who uphold the muni precepts and claim that they have attained true tranquility;
又為顯說無倒牟尼故；
 Also for the sake of showing that there is no invincible Muni;
建立三種真實牟尼。
 Establish three types of real Muni.
即是聖所愛戒所攝身語二業，及無漏心。
 That is, the love and precepts of the holy place capture the two actions of body and speech, as well as the impeccable mind.
又有三法，能令處遠離者斷除現行不正尋思。
 There are also three methods that can help those who are far away to stop their current unhealthy thoughts.
謂由他所誹毀、自所誹毀、退失大利增上力故，所起愧、慚及與愛敬。
 It is said that because of what he has slandered, what he has slandered, and the loss of great benefits and increased strength, he feels ashamed, ashamed, and respectful.
又依道及道果，當知有三種最勝無上。
 Furthermore, according to the Tao and its fruits, we should know that there are three most superior ones.
謂無常智、苦智、無我智；
 It is called the wisdom of impermanence, the wisdom of suffering, and the wisdom of no-self;
樂速通等四種行跡；
 Lesutong and other four kinds of behavior;
一切世間、出世間，有學、無學，時解脫、不動心解脫，最勝無上。
 In all worlds and transcendental worlds, whether there is learning or not, liberation is always possible, liberation is the most unsurpassed.
修觀行者先得其智；
 Those who practice vipassanā practice first gain their wisdom;
由此智故，為斷煩惱，次修行跡；
 Based on this wisdom, in order to eliminate troubles, practice the deeds first;
修行跡已，心得解脫。
 After completing the practice, I felt liberated.
又有三明，當知為顯於前後中際，斷常二邊邪執現法涅槃愚癡沙門婆羅門無明性故，建立三明。
 There are also three clarities, which should be understood to be manifested in the front, back, and middle. They cut off the evil attachments on both sides and manifest the Dharma. Nirvana, foolishness and delusion, ascetics and Brahmans have no clear nature. Therefore, the three clarities are established.
已說三種佛教所應知處。
 We have already mentioned three things you should know about Buddhism.
次說四種。
 Let’s talk about four kinds.
謂有四法，能攝一切所知及智。
 It is said that there are four methods that can capture all knowledge and wisdom.
謂身，及聞思修增上念住以為依止緣身境慧。
 It refers to the body, and after listening, thinking, cultivating and increasing mindfulness, it is the wisdom of the body state that relies on it.
如身及緣身境慧，當知受、心、法，及緣受、心、法境慧亦爾。
 Just like the wisdom of the body and the condition of the body, you should know the feeling, mind, and dharmas, and the wisdom of the condition of feeling, mind, and dharma.
復有差別，謂四種縛。
 There are differences again, which are called four kinds of bondage.
一、執取縛，二、領受縛，三、了別縛，四、執著縛。
 First, clinging to fetters, second, accepting fetters, third, breaking up fetters, and fourth, clinging to fetters.
當知心於身，由執取縛所縛；
 You should know that the mind and body are bound by attachment;
於受，由內領受縛所縛；
 In feeling, we are bound by the fetters of acceptance from within;
於色等境界相，由了別縛所縛；
 In the realms of form and other forms, they are bound by separate fetters;
即於所說身等，由貪瞋等大小煩惱執著縛所縛。
 That is to say, the body mentioned above is bound by the attachments and attachments of the big and small troubles such as greed and hatred.
對治如是四種縛故，立四念住。
 To combat these four kinds of fetters, establish the four kinds of mindfulness.
又有四種欲勤為先，觀察過患及與對治以為依止，能斷現行諸不善法，及斷彼繫；
 There are also four kinds of desires: diligently taking the lead, observing faults and treating them as a basis, and being able to cut off all unwholesome dharma and their connections;
能得善法，及能增長。
 Ability to obtain good Dharma and increase growth.
又有四種為欲住心為得勝定修方便者，心住如意能生長門。
 There are also four types of people who have the desire to abide in the mind and practice convenient methods for victory. If the mind abides as desired, it can lead to growth.
一、樂出離欲；
 1. Joyful renunciation;
二、受持讀誦，悔過精進；
 2. Accept, uphold, read and recite, repent and make progress;
三、能取賢善定相之心；
 3. The mind that can capture the virtuous and the good;
四、住空閑處，觀察諸法。
 4. Stay in a free place and observe all phenomena.
又有四種心定心住。
 There are four more types of mind that stay centered.
一、有尋有伺有喜心住；
 1. Stay seeking, waiting, and happy;
二、無尋無伺有喜心住；
 2. Live with a joyful mind without seeking or waiting;
三、無尋無伺離喜心住；
 3. Live with a joyful mind without seeking or seeking;
四、捨念清淨，超度一切苦樂心住。
 4. Keep your thoughts pure and transcend all pain and joy.
又有四種所知真實。
 There are four more types of known truth.
染污、清淨二品別故，建立四種。
 Because the two categories of pollution and purity are distinguished, four types are established.
若能了知、善了知者，能斷見、修所斷一切煩惱。
 If one is able to understand and be good at understanding, he will be able to cut off all the troubles caused by seeing and cultivating.
一、染污品果真實，二、彼品因真實，三、清淨品果真實，四、彼品因真實。
 1. The fruit of the tainted quality is real; 2. The cause of the other quality is real; 3. The fruit of the pure quality is real; 4. The cause of the other quality is real.
又有四種想為先戲論縛。
 There are four more kinds of thoughts that are tied to the first play.
一、於小欲中想為先戲論縛，二、於大色中想為先戲論縛，三、於無量空、識無邊處想為先戲論縛，四、於無所有處想為先戲論縛。
 1. Thinking about small desires is the first play and the bondage. 2. Thinking about the big color is the first play and the bondage. 3. Thinking about the immeasurable emptiness and limitless consciousness is the first play and the bondage. 4. Thinking about the place where there is nothing. Let’s talk about bondage first.
又有四法，於諸有情對治恚害不樂欲貪。
 There are also four methods for dealing with hatred, harm, displeasure, desire, and greed among sentient beings.
善修習時能生大福，能趣離欲。
 When you practice well, you will be blessed with great blessings and can be free from desires.
一、慈，二、悲，三、喜，四、捨。
 One, kindness, two, compassion, three, joy, and four, equanimity.
又有四法超過色界，令成遠分。
 There are also four dharmas that transcend the realm of form and make them far apart.
謂空處、識處、無所有處、非想非非想處。
 It is called the place of emptiness, the place of consciousness, the place of nothingness, the place of neither thinking nor non-thinking.
又有四種，為令解脫速得圓滿，勤修行者聖解脫欲勝任持法，為斷四愛增上力故。
 There are four more kinds. In order to achieve quick and complete liberation, those who practice diligently have the desire for holy liberation to be able to uphold the Dharma, and to increase the power to cut off the four loves.
謂為衣服、飲食、臥具，少有所求，無作無亂，時無虛度，勤修方便；
 It means asking for little in terms of clothing, food, and bedding, doing nothing and messing around, not wasting time, and cultivating conveniences diligently;
心離散亂，樂斷煩惱、樂修正道。
 When the mind is scattered and confused, it is joyful to eliminate worries and am happy to correct the path.
又有四種修習道果諸煩惱斷。
 There are also four ways to practice the path and achieve the end of all troubles.
一、見所斷煩惱斷，二、修所斷下分結上中品斷，三、即此無餘斷，四、上分結無餘斷。
 1. See that the troubles that have been cut off are cut off. 2. Repair the bottom knot that has been cut off and the upper and middle knots are cut off. 3. That is, there is no remaining cut off. 4. There is no residual cut off of the upper knot.
復有四種證預流支，能令行者於佛聖教及善趣中畢竟不動。
 There are four more factors that enable practitioners to remain immobile in the teachings of the Buddha and the good realm.
謂於大師所真覺所生無動心淨。
 It is said that the unmoved mind that arises from the true enlightenment of the master is pure.
如於大師所，當知於所證法及為證法修證行者所亦爾。
 As the master said, you should know the same thing about the Dharma you realize and those who practice it to realize the Dharma.
如是三種名心清淨。
 Such are the three kinds of mental purity.
第四一種名色清淨。
 The fourth kind of name and matter is pure.
聖所愛戒所攝故。
 Taken by the holy place of love and precepts.
前之三種、令於聖教無有動搖；
 The first three make the Holy Religion unshakable;
最後一種、令於善趣無有動搖。
 The last one is to remain unwavering in your good destiny.
又有四種證預流支。
 There are four types of pre-flow branches.
一、於說法師及教授者能善承事，無所違犯；
 1. To teach teachers and teachers that they can perform their duties well and do nothing wrong;
二、無倒聽聞師所說法及教授法；
 2. Listen to the teacher’s teachings and teachings without fail;
三、於所聞法能正思惟及善通達；
 3. Be able to think correctly and understand the Dharma well;
四、成辦所修。
 4. Complete the repairs.
又有四智攝一切智。
 There are also four wisdoms that encompass all wisdom.
一、唯無漏，於諸法中能現見智；
 1. As long as there is no leakage, wisdom can be seen in all dharmas;
二、一向無漏、於諸法中非現見智；
 2. There is always no leakage, and there is no apparent wisdom in all dharmas;
三、一向有漏，或如理所引、或不如理所引、或非如理非不如理所引世間智；
 3. There are always omissions, and the worldly wisdom is sometimes guided by reason, sometimes not guided by reason, or not guided by reason;
四、通有漏、無漏他心差別智。
 Fourth, there are leaks and there are no leaks, and there is no difference between other minds.
又有四種於轉還品真實能取智，能盡諸漏。
 There are also four types of repayments that can truly gain wisdom and eliminate all omissions.
一、轉品果真實智，二、轉品因真實智，三、還品果真實智，四、還品因真實智。
 1. The true wisdom of the fruit of the transformation, 2. The true wisdom of the cause of the transformation, 3. The true wisdom of the fruit of the return, and 4. The true wisdom of the cause of the return.
又有四法，能令信者為斷煩惱修正方便。
 There are also four methods that can enable believers to make corrections to eliminate troubles.
一、相續殷重作用精進。
 1. Continue to work diligently and diligently.
二、正知行念，三、奢摩他，四、毘鉢舍那。
 2. Right knowledge, action and mindfulness, 3. Samatha, 4. Vipassana.
又有四種能通達法，能盡上漏所依足迹。
 There are also four kinds of people who can understand the Dharma and can complete the footprints of the upper loopholes.
謂為得聖道，修有漏慧；
 It is said that in order to obtain the holy way, one has to practice wisdom;
既得道已，缺諸煩惱及缺諸事；
 Now that you have attained the Tao, you are free of worries and things;
無餘永斷諸煩惱事；
 There will be no remnants of all troubles and troubles forever;
如所得道轉更修習。
 Follow the path to practice again.
又有四法展轉相應，有行、有緣，和合而轉、同一緣轉。
 There are also four phenomena that unfold and turn in a corresponding manner, with actions and predestined relationships, and they turn together and turn together with the same fate.
謂受、想、行、識。
 It refers to feelings, thoughts, actions, and consciousness.
又有四護，能令已入佛聖教者愛樂聖教。
 There are also four protections, which can make those who have entered the holy religion of Buddhism love and enjoy the holy religion.
一者、命護，二者、力護，三者、心煩惱護，四者、正方便護。
 The first is to protect life, the second is to protect force, the third is to protect mind and troubles, and the fourth is to protect right convenience.
又有四種能得正見無倒義行所依處所。
 There are four more places where one can obtain right views and conduct unimpeachable righteousness.
由前三種，行時清淨；
 From the first three, walking is pure;
由後一種，住時清淨。
 From the latter, one will live in purity.
謂守根門者，於諸境界不順不違，為守根門念增上力，正智而行。
 It is said that those who guard the root gate will not obey or disobey in all realms, and they will increase the power of guarding the root gate and act with wisdom.
住遠離者、心無染污、專注一緣。
 Those who live far away have an untainted mind and focus on one thing.
又由四行，當知能證明及解脫。
 And from the four elements, you should know that you can prove and liberate.
由念、眼、慧、能證於明；
 Through mind, eyes, and wisdom, one can realize the clarity;
又由身故，能證不動及時解脫。
 And because of death, one can achieve immobility and timely liberation.
復有四法，能為廣大種種差別諸所造色生起依止。
 There are four more dharmas, which can provide support for the creation of vast and diverse forms.
一者、堅性，二者、濕性，三者、煖性，四者、輕等動性。
 The first is firmness, the second is wetness, the third is warmth, and the fourth is lightness and movement.
又有四法，能持已生諸有情類令得久住，及能攝益尋求有者。
 There are also four dharmas that can uphold the sentient beings that have already been born and make them stay for a long time, and can benefit and seek beings.
攝事分中當廣分別。
 Photography should be divided into broad categories.
又有四種於生死中諸識流轉所依足迹。
 There are also four kinds of footprints on which consciousness flows in life and death.
謂於諸色見已趣向；
 It is said that all forms of seeing have their own interests;
由貪愛故，取為所緣；
 Due to craving, it is taken as the object;
所依、境界俱有建立。
 The basis and realm are both established.
如於諸色，於受、想、行、當知亦爾。
 Just like the various forms, you should know the same about feelings, thoughts, and actions.
又諸苾芻，顧戀現法身命為依止故，而於衣服、飲食、臥具生希求愛；
 Also, those who are obsessed with the Dharma body and life are seeking love in clothes, food, and bedding.
顧戀後法身命為依止故，而於後有生悕求愛；
 The Dharma body and life after the love are taken care of as a support, and there is a desire to pursue love in the future life;
愚於涅槃為依止故，而於無有生悕求愛。
 It is foolish to rely on nirvana as a refuge, and to pursue love in non-existence.
如是略有四種悕求之愛。
 So there are four kinds of yearning love.
謂衣服愛、飲食愛、臥具愛、有無有愛。
 It means love for clothes, love for food, love for bedding, love for having or not.
又有四法，能令有情現行造作所不應作。
 There are four more methods that can cause sentient beings to do what they should not do.
謂隨順可愛事，違逆不可愛事，怖畏強敵其心顛倒，愚於現法及後法果。
 It is said that following things is lovable, disobeying is unlovable, and fearing strong enemies has turned one's mind upside down, and one is ignorant of the present dharma and the subsequent dharma consequences.
又有四種請問記論，能斷所疑，能悟未悟，又能任持勝決擇力。
 There are also four kinds of explanations, which can resolve doubts, understand the unenlightened, and maintain the power of victory.
謂於法實相應一向記，於諸有情業果異熟應分別記，於隱密說非一向問應詰問記，於不如理應當置記。
 It is said that the corresponding correspondence of the Dharma should be recorded consistently, the karma and fruits of all sentient beings should be differentiated and matured, the secret explanations should be questioned and questioned, and the inconsistencies should be recorded.
於此問中，云何名記？
 In this question, what is the name of the book?
謂記彼問，言佛世尊於斯不記。
 He said that he would remember the question, but the Buddha and the World-Honored One did not remember it.
又有四種惠捨，或清淨，或不清淨。
 There are also four kinds of charity, either pure or impure.
三種清淨，謂唯自身戒見具足，或復唯他戒見具足，或自及他戒見具足；
 The three kinds of purity are that only one's own precepts are sufficient, or only the precepts of others are sufficient, or only one's own and others' precepts are sufficient;
一、不清淨，謂自及他戒見二種俱不具足。
 1. Impure, which means that both self and other precepts are insufficient.
其清淨者，當生善趣，資產豐饒；
 Those who are pure will be reborn in a good destiny and have abundant assets;
不清淨者，當生惡趣，資產無匱。
 Those who are not pure will be reborn in the lower realms and will have no shortage of assets.
又有四種攝眾方便，能正攝化一切大眾。
 There are also four methods for capturing the public, which can properly capture all the public.
一、饒益方便，二、攝受方便，三、引導方便，四、修治方便。
 First, it is convenient to benefit, second, it is convenient to absorb, third, it is convenient to guide, and fourth, it is convenient to cultivate.
又有四種從業所生諸有情類，於彼彼趣生依止門。
 There are also four kinds of sentient beings born from karma, and the door of reliance is born in that place.
一、由業及卵㲉，二、由業及胎膜，三、由業及潤污，四、唯由業。
 1. From karma and eggs, 2. from karma and fetal membranes, 3. from karma and moistening, 4. from karma alone.
又彼彼處受生有情有四種死。
 And there are four kinds of death for beings reborn in that place.
一者、由自故死，謂於戲忘、意忿天中而受生者。
 One is to die by one's own accord, that is, to be reborn in the midst of forgetfulness and anger.
二、由他故死。
 2. Died by him.
謂於羯羅藍、頞部曇、閉尸、鍵南母腹中者。
 It is said to be the one who was in the mother's womb of Jia Luo Lan, Yi Bu Tan, Guan Shi and Jian Nan.
三、俱由故死，謂在欲界所餘有情。
 3. All died because of this, which is called the remaining emotions in the desire realm.
四、俱不由故死，謂色無色界有頂為後所有有情。
 4. All die without cause. It is said that the formless realm has a top for all subsequent sentient beings.
復有四清淨道。
 There are four pure paths again.
一、非功用根圓滿，亦非喜樂圓滿；
 1. It is not perfect in function, nor is it perfect in happiness;
二、功用根圓滿，非喜樂圓滿；
 2. The root of function is perfect, not the happiness;
三、喜樂圓滿，非功用根圓滿；
 3. The joy is perfect, and the non-function roots are perfect;
四、喜樂圓滿，亦功用根圓滿。
 4. When happiness is complete, the root of function is also perfect.
又有四清淨道。
 There are also four pure paths.
一、背惡說法及毘奈耶，二、向善說法及毘奈耶，三、資糧道，四、清淨道。
 1. Teaching evil and Vinaya; 2. Dharma for good and Vinaya; 3. The path of merit; 4. The path of purity.
此中最初，謂如有一，於外道見及引無義苦切行中，心不愛樂，亦不忍可。
 First of all, it is said that there is a person who does not like happiness in his heart and cannot tolerate it due to external views and actions that lead to meaningless suffering.
第二、謂如有一，於蘊、界、處、緣起、處非處等諸善巧中，愛樂忍可；
 Second, it is said that if there is one, in all the skillful skills of the aggregates, realms, bases, dependent origins, bases and non-bases, it is possible to love, enjoy, and endure;
又能堪忍寒熱等苦。
 It can also bear the pain of cold and heat.
第三、謂淨尸羅、守根門等諸善資糧所攝正法。
 Third, it is said that the true Dharma is captured by the good qualities such as Pure Sulu, Shouganmen and so on.
第四、謂奢摩他、毘鉢舍那斷諸煩惱現法樂住。
 Fourth, it is said that samatha and vipasana have put an end to all worries and manifested the Dharma to live happily.
又有四種學增上心方便。
 There are four more ways to learn to increase your mind.
謂未離欲者，為得不還果，或不還果，依未至定求現法樂住；
 It is said that those who have not left desire are seeking the present Dharma to live happily in order to obtain the fruit that will not be returned, or the fruit that will not be returned.
又為令他斷諸惡法，及往善趣；
 And to enable him to break away from all evil dharma and go to a good destination;
又為自己斷諸煩惱，得勝決擇。
 He also puts an end to all worries for himself and makes a decisive decision to win.
又有二業四相差別。
 There are also differences between the two karmas and the four phases.
謂轉所攝業差別有三，還所攝業總立一種。
 There are three differences in transferring the karma that has been captured, but there is always one type of returning the karma that has been captured.
當知初業，一向能感不可愛果惡趣異熟；
 When you know your first karma, you will always be able to feel the unlovable consequences and ripen them in the lower realms;
第二業、一向能感可愛樂果色無色界異熟；
 The second karma is to always be able to sense the color and ripeness of the lovely bliss fruit in the formless realm;
第三業、能感愛非愛果欲界天人異熟；
 The third karma is to be able to feel love, which is the fruit of non-love and the realm of desire.
第四業、能斷前三業。
 The fourth karma can break the first three karmas.
又有四種諸有情類增上勤務。
 There are also four types of sentient beings who have increased their duties.
一、樂而非利益，二、利益而非樂，三、亦樂亦利益，四、非樂非利益。
 1. Pleasure but not benefit; 2. Benefit but not pleasure; 3. Both pleasure and benefit; 4. Neither pleasure nor benefit.
又有四門起諸煩惱，能令有情與生等苦和合不離。
 There are also four gates that cause troubles, which can make sentient beings and the sufferings of life and so on become inseparable.
一、染著諸欲門，二、染著色無色等至門，三、外道諸見門，四、住此法中未得眼者無智門。
 1. The door of being dyed with all kinds of desires; 2. The door of being dyed with colors without color, etc.; 3. The door of views of outsiders; 4. Those who live in this Dharma and have not gained eyes have no door of wisdom.
又修聖道，令此四門所生眾苦速得離繫。
 He also cultivates the holy path, so that the suffering of all beings born in these four gates can be quickly eliminated.
如能令有情與苦和合，能令順流取後有業難可解脫，當知亦爾。
 If you can make sentient beings harmonize with suffering, and make it difficult to escape from karma after following the current, you should know that.
復有四種補特伽羅，當知遍攝一切補特伽羅。
 There are four more types of Putegara, and you should know that they encompass all Putegara.
一者、異生，二者、未離欲有學，三者、已離欲有學，四者、超薩迦耶見一切無學。
 The first one is alien birth. The second one is that there is learning before the desire is abandoned. The third one is that there is learning after one has abandoned desire. The fourth one is that there is no learning in Chaosakaya.
又有四種補特伽羅。
 There are four more types of Putegara.
一、自住律儀，不能為他宣說正法；
 1. If you keep your own rules and regulations, you cannot preach the Dharma to others;
二、自不住律儀，而能為他宣說正法；
 2. Don’t stick to the rules and regulations yourself, but be able to preach the righteous Dharma to others;
三、俱能作；
 3. All can be done;
四、俱不能作。
 4. Neither can be done.
又有四種補特伽羅。
 There are four more types of Putegara.
一、族姓卑下，現行白法；
 1. The family name is humble and the current law is white;
二、族姓尊高、現行惡法；
 2. The family name is high and evil laws are being practiced;
三、族姓卑下，現行惡法；
 3. The family name is humble and the current evil laws;
四、族姓尊高，現行白法。
 4. The clan name is high and the white law prevails.
此中最初，現法有苦，非於後法；
 In the beginning, there is suffering in the present dharma, not in the later dharma;
第二、後法有苦，非於現法；
 Second, there is suffering in the later dharma, not in the present dharma;
第三、二世俱苦；
 The third and second generations are both painful;
第四、二世俱樂。
 Fourth and second club.
又有四種補特伽羅。
 There are four more types of Putegara.
一、以苦自任不任於他而生非福。
 1. It is not a blessing to let oneself suffer without letting others suffer.
謂受外道自苦戒者。
 It is said that those who accept self-suffering precepts from heretics.
二、以苦任他不任於自而生非福，謂隨有一不律儀者。
 2. It is not a blessing to allow others to suffer but not to let oneself suffer, which is said to be accompanied by irregularities.
三、以苦俱任而生非福，謂諸國王及祠祀主馬祠祀等。
 3. It is not a blessing to suffer all the hardships, which means that the kings, the chief priests of the temples, the horses and the priests of the temples, etc.
四、不以苦任於自他而生大福，謂住靜慮者及離諸惡補特伽羅。
 4. Not allowing hardship to oneself or others will lead to great blessings. It is said that those who live in tranquility and meditate and stay away from all evils will be blessed with great blessings.
又略有四種語失。
 There are also four kinds of aphasia.
一、不實，二、乖離，三、毀德，四、無義。
 First, it is untrue, second, it is deviant, third, it destroys morality, and fourth, it is unjust.
與此相違，當知即是四種語德。
 Contrary to this, you should know that there are four kinds of language virtues.
又略有四種非聖妄語。
 There are also four types of unholy lies.
謂於見不見、顛倒而說。
 It is said that it is said that it cannot be seen or seen, and it is said upside down.
於聞不聞、於覺不覺、於知不知，當知亦爾。
 Whether you are hearing or not hearing, whether you are feeling or not aware, whether you are knowing or not, you should know it.
與此相違，當知即是賢聖諦語。
 Contrary to this, you should know that this is the truth of the sage.
已說四種佛教所應知處。
 We have mentioned four things that you should know about Buddhism.
次說五種。
 Let’s talk about five kinds.
謂有五種諸欲貪品麁重隨逐，流轉雜染所攝行聚。
 It is said that there are five kinds of desires, greed, and qualities that follow and chase them, and they are captured and gathered by the flowing defilements.
一、所依所緣自性行聚，二、能領納自性行聚，三、能分別言說分位取諸法相自性行聚，四、能作用自性行聚，五、能了別自性行聚。
 1. The self-nature of the object is gathered together. 2. Able to receive the self-nature. 3. Able to differentiate, speak and take the self-nature of all dharmas. 4. Able to act on the self-nature. 5. Able to differentiate. Self-nature gathers together.
此五相違，當知即是離欲貪品麁重，還滅、清淨所攝自性行聚。
 If these five contradictions are contradictory, you should know that it is the freedom from desire and greed, the quality of it, the annihilation of it, and the purification of the collection of self-nature.
又有五種受用欲者所愛境界，諸樂欲者常所追求，常所受用；
 There are also five realms that are loved by those who have a desire for enjoyment, and those who have a desire for pleasure are always pursuing and are always being used;
諸背欲者恒正觀察。
 Those who disobey desires should always observe carefully.
謂色、聲、香、味、觸。
 It refers to color, sound, smell, taste and touch.
當知此中，依所追求、所尋思、所染著事，有四種愛樂。
 You should know that there are four kinds of love and joy, depending on what you pursue, what you think about, and what you are involved in.
謂未來所愛樂事，即所追求；
 It is said that the things you love and enjoy in the future are what you pursue;
過去所愛樂事，即所尋思；
 The pleasures you loved in the past are the things you seek;
現在所愛樂事，即所染著。
 The pleasures you love now are what you are dyed into.
此復二種。
 There are two types of this.
一、所愛樂事，二、從彼所生所愛樂受。
 1. The pleasant things one loves, and 2. The pleasant feelings one loves that arise from that.
又有五種有情所得受愛非愛業果異熟自體。
 There are also five kinds of sentient beings, receiving love, non-love karma, fruits, and ripening themselves.
謂天、人、那落迦、傍生、鬼趣。
 It refers to heaven, man, Naluojia, living beings, and ghosts.
又有五種失利養因行，亦是背涅槃因行。
 There are also five kinds of failure to cultivate the cause of action, which are also the causes of nirvana.
謂若於是處受用利養，若從彼得，若所得物，若所為得，若如是得，於此諸處心生吝惜。
 It is said that if you receive benefit from this place, if you get something from Peter, if you get it by doing something, if you get it in this way, you will feel stingy in this place.
又有五法，令修行者先毀淨戒、多聞，後虧止觀善軛。
 There are also five methods that require practitioners to first destroy the pure precepts and learn too much, and then stop contemplating the good yoke.
謂於諸欲中心生愛染，於能覺發憶念教授教誡者所心生瞋恚，未受尸羅令其不受；
 It is said that love arises in the center of desire, and hatred arises in the heart of those who are able to recall the teachings of the teachings, but they are not allowed to do so without receiving the protection of Sheila;
雖先受得後令棄捨，或使穿穴。
 Although it is received first and then abandoned, or it can be penetrated.
耽著惛睡，恒不寂靜，染污追悔，常懷疑惑，於所聞法不能領受；
 Staying in drowsiness, never being at peace, being defiled and regretful, always having doubts, being unable to accept the Dharma that you hear;
雖初領受，尋即忘失；
 Although you first receive it, you will soon forget it after searching for it;
雖不忘失，不證決定。
 Although I don’t forget, I don’t prove my decision.
又有二種下分。
 There are two more types of lower points.
謂見道是修道下分，欲界是色、無色界下分。
 It is said that the way of seeing is the lower part of the cultivation path, and the realm of desire is the lower part of the form and formless realms.
約此二種下分，說五下分結。
 About these two kinds of lower divisions, we talk about five lower divisions.
依初下分，說薩迦耶見、戒禁取、疑；
 According to the first division, it is said that Sakya is seen, abstained from taking, and doubted;
依第二下分，說貪欲、瞋恚。
 According to the second division, we talk about greed and anger.
又有二種上分。
 There are two more types of points.
謂色界及無色界。
 It is called the form realm and the formless realm.
依此二種上分，說五上分結。
 According to these two kinds of superior divisions, we say five superior divisions.
或有無差別結。
 Or there is no difference knot.
謂色貪、無色貪。
 It is called color greed and colorless greed.
或有有差別結。
 There may be differences.
謂愛上靜慮者掉，慢上靜慮者慢，無明上靜慮者無明。
 It is said that those who fall in love with meditation will fall away, those who are arrogant in meditation will be arrogant, and those who are ignorant of meditation will be ignorant.
又為五種不信敬所執持者，心不調柔，不能生長諸善根本。
 Also, those who hold on to the five kinds of disbelief and reverence will not have a gentle heart and will not be able to develop the roots of good deeds.
謂於大師所說正法，增上戒學、增上心學、增上慧學、正覺發者、正教授者、正教誡者同梵行所，無有信敬。
 It is said that there is no faith and respect for the true Dharma taught by the master, the one who has advanced the study of precepts, the study of the mind, the study of wisdom, the person who has the right enlightenment, the person who teaches the person, and the person who teaches the admonition the same way as the Brahma.
又有五種為斷煩惱正精進障。
 There are also five kinds of obstacles to the elimination of afflictions and the advancement of energy.
一者、耽著等至及生；
 One, lingering and waiting until death;
二者、耽著利養恭敬；
 The second is to indulge in profit and respect;
三者、放逸；
 The third is to let loose;
四者、惡慧；
 Fourth, evil wisdom;
五者、其心下劣，或增上慢。
 Fifth, his heart is inferior, or he is conceited.
復有不能堪忍補特伽羅，於他怨敵所起五種邪行。
 Again, there is a person who cannot tolerate the five evil deeds committed by his enemies.
謂不堪忍者，於他怨敵先起瞋心怨嫌意樂；
 It is said that one cannot tolerate being a ninja, and he will first become angry and resentful towards his enemies;
於彼親友樂欲破壞；
 He enjoys destroying his relatives and friends;
常欲令彼發生憂苦，廣作一切不饒益事；
 He often wants to make others miserable and does all sorts of unhelpful things;
壞自所受清淨尸羅；
 Destruction comes from the pure Sheila received;
由身語意多行惡行。
 Do many evil deeds through body, speech and mind.
由此五種惡邪行故，能感後世還來此中三種等流過患，一種現法等流過患，一種後法異熟過患。
 From these five kinds of evil deeds, we can feel that three kinds of dangers will arise in the future, one is the danger of the current dharma, and the other is the karma of the later dharma.
謂此生中，多諸怨敵；
 It is said that in this life, there are many enemies;
親友乖離；
 Relatives and friends are alienated;
由他發起種種憂苦、不可愛事恒現在前；
 From him all kinds of sorrow and unlovable things are ever present;
臨命終時多生憂悔；
 There will be much sorrow and regret at the end of life;
命終已後顛墜惡趣。
 After the end of life, he fell into a lower realm.
與此相違，能堪忍者，於他怨敵發起五種正行。
 Contrary to this, a person who is worthy of being a ninja initiates five righteous actions against his enemy.
由此所感勝利差別，如應當知。
 You should know the difference in success from this.
又有五法，能生現法後法一切憂苦。
 There are also five dharmas that can give rise to all kinds of suffering, both present and subsequent.
一、親屬滅亡，二、所有財寶非理喪失，三、疾病緣身。
 1. Death of relatives, 2. Unreasonable loss of all treasures, 3. Disease related to the body.
此三能生現法憂苦。
 These three can cause suffering in the present state of mind.
四、毀犯尸羅，五、毀謗一切諸惡邪見。
 4. Slandering Shelo; 5. Slandering all evil and wrong views.
此二能生後法憂苦。
 These two can lead to suffering and suffering later in life.
與此相違五法，當知能生現法後法所有喜樂。
 Contrary to this, the five dharmas should be known to give rise to all the joy of the dharmas and dharmas behind them.
又阿羅漢，雖現追求供身財物，亦常受用，而能超度三邪追求、二邪受用。
 Furthermore, an Arhat, although he currently pursues the pursuit of body and property, he often uses it, and can transcend the three evil pursuits and the second evil use.
謂能超過殺生、偷盜、妄語所引三邪追求，亦能超過妻妾、畜積二邪受用。
 It is said that it can surpass the pursuit of the three evils caused by killing, stealing and lying, and it can also surpass the two evils of wives and concubines and the accumulation of animals.
又修斷者成就五法，隨其所欲，於諸善品方便修行，亦能速證究竟通慧。
 In addition, those who practice judgment and achieve the five methods can quickly realize the ultimate wisdom by practicing according to their desires and using various good methods.
一者、於所修斷猛利樂欲，如教奉行；
 First, eliminate the desire for violent profit and pleasure in what you cultivate, and follow it as taught;
二者、於自所有如實發露；
 Second, reveal what you have as it is;
三者、身力康強；
 Third, physical strength and health;
四者、相續無間修方便中，其心勇銳；
 Fourth, if you practice expediency continuously, your mind will be brave and sharp;
五者、成就通達止、舉、捨相時分智慧。
 Fifth, achieve the wisdom of understanding the aspects of calmness, movement, and equanimity.
又有五種能圓滿解脫、厭離所對治法。
 There are also five methods that can achieve complete liberation and the treatment of aversion.
謂於諸法中，有三種愚以為依止，起三顛倒。
 It is said that among all dharmas, there are three kinds of foolishness that lead to three kinds of inversion.
三種愚者，一、時節愚，二、分位愚，三、自性愚。
 There are three types of fools: first, seasonal fools, second, location fools, and third, self-nature fools.
三顛倒者，一、於無常計常顛倒，二者、於苦計樂顛倒，三、於無我計我顛倒。
 The three inversions are: first, the inversion of the idea of impermanence; second, the inversion of the idea of suffering and happiness; third, the inversion of the idea of selflessness.
及規求利養、希望壽命。
 And regulations seek profit and longevity.
為治如是五所治法，起五取相。
 In order to treat the five things like this, the five characteristics are taken into account.
謂於諸行，取無常相，亦取苦相；
 It is said that all actions have the appearance of impermanence and also the appearance of suffering;
於諸法中，取無我相；
 Among all dharmas, take the sign of selflessness;
於飲食中、取惡逆相；
 In food and drink, take evil and reverse signs;
於其命根，取中夭相。
 For its life root, take the middle and younger phase.
又有五種修定修智二勝行者正心解脫生長之門。
 There are also five kinds of meditation, meditation, wisdom and two victorious practices, which are the door to the growth of liberation and growth with a correct mind.
定勝行者，因聞依諦聖言論故，正解法義。
 Those who are determined and victorious will understand the meaning of the Dharma correctly because they have listened to the holy words of truth.
如因聽聞，因廣大音讀誦經典，因為他人開闡妙義，在空閑處審諦思惟，正解法義，當知亦爾。
 For example, because of listening, reading and reciting the sutras because of the vast pronunciation, or because others explain the wonderful meanings, pondering on the truth in leisure time, and interpreting the meaning of the Dharma correctly, this is what you should know.
智勝行者，於上品亂貪欲對治無倒思惟。
 Those who are wise and victorious will have endless thoughts on the antidote to chaos and greed.
又有五種修觀行者意樂方便悉皆具足。
 There are also five kinds of meditation practitioners who have all the means of pleasure and expediency.
謂於涅槃、菩提、起猛利信解，名意樂具足。
 It is said that Nirvana, Bodhi, strong faith and understanding arise, and the name, intention and happiness are sufficient.
無間殷重修習正智而行、奢摩他、毘鉢舍那，名方便具足。
 If you practice righteous wisdom without interruption, practice Samatha and Vipassana, you will have sufficient expedients.
又有五法，令諸有情受愛非愛業果異熟，煩惱身心，具攝眾苦。
 There are also five methods that cause all sentient beings to receive love and cause the fruits of non-love karma to ripen unexpectedly, causing physical and mental troubles and causing all kinds of suffering.
謂苦、樂、憂、喜、捨。
 It refers to suffering, happiness, sorrow, joy and equanimity.
又由成就如前所說意樂方便悉皆具足不退轉故，令觀行者堪能速證聖諦現觀，亦善安住諸勝善品。
 Furthermore, since the attainment of all the pleasures and expedients mentioned above is complete and non-retrograde, the meditator can quickly realize the manifestation of the noble truth, and can also abide in all the superior and good qualities.
又有五種離欲界欲未盡餘結學生差別。
 There are also five kinds of differences between students in the realm of dissociation, where desires have not been exhausted.
一、住中有，便能究竟得般涅槃。
 1. If you abide in existence, you can finally achieve parinirvana.
二、於初靜慮初受生已，得般涅槃。
 2. Meditate and think about the birth of your first experience, and achieve parinirvana.
三、受生已後，少用功力聖道現前，得般涅槃。
 3. After being reborn, use less power and the holy way will appear and achieve parinirvana.
四、多用功力聖道現前，得般涅槃。
 4. Use more power to make the holy path appear and achieve parinirvana.
五、或色界邊際乃至色究竟，得般涅槃；
 5. Perhaps the edge of the form realm or even the ultimate form can achieve parinirvana;
或無色界邊際乃至有頂，方能究竟得般涅槃。
 Or the edge of the formless realm or even the top can finally achieve parinirvana.
又有五種雜修第四靜慮果得不還者生地差別。
 There are also five kinds of miscellaneous practices. The fourth is the difference between the birthplace and the place where the fruit of meditation is not returned.
一、下品靜慮果生地，二、中品靜慮果生地，三、上品靜慮果生地，四、上勝品靜慮果生地，五、上極品靜慮果生地。
 1. The ground where the fruit of meditation arises is of the lower grade; the second is the ground where the fruit of meditation is of the middle grade; the third is the ground where the fruit of meditation is of the upper grade; the fourth is the ground where the fruit of meditation is of the superior grade; and the fifth is the ground where the fruit of meditation is of the highest grade.
又有五種修觀行者觀察作意，能令三界煩惱永斷究竟決定。
 There are also five kinds of meditation practitioners who can observe and determine the final determination of the troubles in the three realms.
謂雖深厚憶念分別思惟欲相，於諸欲中仍不趣入。
 It means that even though one deeply remembers, distinguishes and contemplates the appearance of desires, one still has no interest in getting involved in them.
任運捨心，於離欲相率爾思惟，便能任運其心趣入。
 If you allow your mind to let go and think about it without any desire, you will be able to let your mind enter.
如於欲離欲相，如是於恚無恚相，害無害相、色等至生相、無色等至生相，及涅槃相，當知亦爾。
 You should know this as it relates to the appearance of desire to be free from desire, the appearance of hatred and no harm, the appearance of harmlessness, the appearance of form, the appearance of form, the appearance of formlessness, and the appearance of nirvana.
已說五種佛教所應知處。
 Five things you should know about Buddhism have been mentioned.
次說六種。
 Let’s talk about six kinds at a time.
謂依六相，宣說八種有情事差別。
 It is said that according to the six phases, the eight kinds of emotions are differentiated.
為令墮在我及有情、命者見等眾生，趣入無我故。
 In order to enable all sentient beings who have fallen into me, sentient beings, and destiny to see me, they will enter the realm of selflessness.
謂我所依事差別、境界事差別、自性事差別、受用因事差別、受用事差別、隨說事差別、作用事差別、希望事差別。
 It is said that what I rely on is different, my realm is different, my nature is different, what I use is different, what I am used for is different, what I say is different, what I do is different, and what I hope for is different.
於如是等事差別中，未善純熟修觀行者，便謂有我。
 In such differences among things, those who are not good at practicing contemplation are said to have a self.
依眼等根；
 According to the eyes and other roots;
於色等境；
 In the realm of color;
由觸及受種種受用；
 Receive various benefits from touching;
有如是名、如是種、如是姓、如是食等於自於他隨起言說；
 Having such a name, such a species, such a surname, and such a food means that it can be said from him;
造作一切法非法行；
 Make all laws illegal;
於可愛事希望和合、久住、增益、於非愛事悕望不合、不住損減。
 When it comes to loving things, we hope for harmony, longevity, and gain; when it comes to non-loving things, we long for discord and cannot stop losing.
若於如是事差別中，已善純熟修觀行者，爾時妄計皆不得生。
 If, in such a situation, one is already good at practicing vipassanā, then all the arrogant plans will not come to pass.
又於寶學有六輕懱，能令善法或未得退，或已得退，捨佛聖教，乃至微信亦皆退失。
 In addition, there are six subtleties in the teaching of treasures, which can cause the good dharma to either not be withdrawn, or to be withdrawn, and the Buddha's holy teachings, and even the micro-letters, will be lost.
謂於佛法僧寶，增上戒學、增上心學、增上慧學。
 It is said that the treasure of Buddhism, Dharma and Sangha can increase the learning of precepts, the learning of heart, and the learning of wisdom.
由惡友故，於增上心、慧令得邪僻教誡教授；
 Due to evil friends, he gained eccentric teachings and teachings through increasing his mind and wisdom;
由惡語故，全無所得。
 Nothing is gained from bad words.
彼由邪僻及無所得故，退失一切所有善法。
 Because of his wanderings and lack of gain, he has retreated and lost all the good dharma.
與此相違，當知即是白品六法。
 Contrary to this, you should know that it is the Six Dharma of Baipin.
又有情心與不如理作意俱行，於色等境有六種貪所依處平等分位。
 In addition, there are emotions and irrational thoughts that act together, and there are six kinds of greed that are equally divided in the realm of color and so on.
如貪所依處平等分位，如是瞋所依處不平等分位，癡所依處非平等非不平等分位，當知亦爾。
 Just as greed is based on equal distribution, so hatred is based on unequal distribution, and delusion is based on neither equal nor unequal distribution, you should know this.
又有六種最極清淨轉自所依，第一究竟，無間無缺，無有染污，恒平等住。
 There are six kinds of the most pure and pure things to rely on. The first is the ultimate, which is uninterrupted, untainted, and eternally equal.
謂若行、若住，於眼所識色乃至意所識法中，恒平等住。
 It is said that if you act and stay, you will always be equal in the colors recognized by the eyes and even the dharmas recognized by the mind.
又有六法，是諸色根及所依處，隨其所應之所依止，無有障礙，引導、安養，於彼彼生自在而轉。
 There are also six dharmas, which are the various roots of color and their bases. They are guided and nourished according to their corresponding places, without any obstacles, and they are born and turned around freely.
謂四大種、空界、識界。
 It is called the four major categories, the realm of space and the realm of consciousness.
如是識界，能於現在積集任持福非福業，能引當來愛非愛果。
 Such a realm of consciousness can accumulate blessings and non-blessings in the present, and can lead to the fruits of love and non-love in the future.
亦能執持識所依止五種色根及所依處，令不爛壞。
 It can also hold on to the five color roots and the places where consciousness relies, so that they will not decay.
又由現法後後所生識自在力，令諸有情於善、不善無記業中差別而轉。
 Furthermore, due to the power of consciousness arising from the manifestation of the Dharma, all sentient beings are able to differentiate between good and bad unrecorded karma.
復有三處，諸修行者難可超越。
 There are three more places, which are difficult for practitioners to surpass.
一者、超越欲貪、恚、害、不樂所攝下界，二者、超越一切行相現行，三者、超越有頂。
 First, it transcends the lower realms of desire, greed, hatred, harm, and unhappiness; second, it transcends all behaviors and manifestations; third, it transcends the top.
超越此三難超越處，當知由六種無上對治。
 Beyond these three difficulties, one should know that there are six supreme remedies.
四無量是初對治，無相心三摩地是第二對治。
 The four immeasurables are the first antidote, and the formless mind samadhi is the second antidote.
我慢永盡是第三對治。
 Self-arrogance is the third remedy.
永害如是所對治故，諸三摩地皆悉成滿。
 Since the eternal harm is dealt with in this way, all samadhis will be fulfilled.
善修對治故，害所對治，令彼決定不復現行。
 If you practice good antidote, you will harm the antidote and make the decision no longer effective.
已斷我慢者，終不為彼我為究竟、為不究竟，如是疑惑纏擾其心。
 Those who have cut off their self-arrogance will no longer be troubled by doubts and doubts about what is the ultimate and what is not the ultimate.
當知有疑惑者，必不離我慢；
 You should know that those who have doubts will not leave me alone;
若離我慢，必無疑惑。
 If you stay away from me, you will have no doubts.
又有六種諍根本處。
 There are six more fundamental sources of criticism.
一、展轉相違作不如意；
 1. The performance is contrary to expectations;
二、覆藏諸惡；
 2. Cover all evil;
三、於等類中，剩受利養執為己有；
 3. Among others, those who take advantage of the rest and take it as their own;
四、於衣服等更相欺誑；
 4. They deceive each other about clothes, etc.;
五、違越學處；
 5. Violation of academic regulations;
六、於法於義顛倒執著。
 6. Inversion and attachment to the law and righteousness.
又有六法，能斷如是諍根本處。
 There are also six methods that can cut off the root of such disagreements.
慈心所發身語意業，能斷初二；
 The karma of body, speech and mind generated by loving-kindness can break the second day of the first lunar month;
同受利養，能斷三四；
 Sharing benefits and nourishment can cut off three or four;
同趣尸羅，能斷第五；
 With the same interest as Sheila, he can break the fifth;
同趣正見、能斷第六。
 Having the same interests and right views can break the sixth.
又有六法，能攝一切諸修行者威德究竟。
 There are also six Dharmas that can capture the ultimate power and virtue of all practitioners.
謂神境、天耳、宿住、他心、生死智通、能攝威德；
 It refers to the realm of gods, heavenly ears, residence, other minds, wisdom about life and death, and ability to attract mighty virtue;
漏盡智通，能攝究竟。
 If you have all the leakage and wisdom, you can capture the whole thing.
又於聖諦未得現觀補特伽羅，略有六種能障諦現觀法。
 In addition, for the Noble Truth that has not yet been manifested, there are six methods of contemplating the manifestation of the truth that can hinder it.
謂如前說三種愚癡增上力故、起三顛倒，規求利養，悕望壽命。
 It means that as mentioned above, the three kinds of ignorance increase the power and cause the three confusions: seeking profit and nourishment, and longing for life.
此中差別者，於順惡見、惡聞、惡說、惡分別處法中，喜樂惡見、惡聞、惡說、惡分別事。
 The difference is that in complying with the method of dealing with evil views, evil hearings, evil opinions, and evil discriminations, one takes pleasure in evil views, evil hearings, evil opinions, and evil discriminations.
如是喜樂，於未得聖諦現觀異生心，最能漂動，極為障礙，非於聖者。
 Such joy is most likely to drift and be extremely obstructive if the mind has not yet attained the manifestation and contemplation of the Noble Truth. It is not for the Holy One.
是故說此在明分中，非在解脫成熟分中。
 This is why it is said that this exists in the clear part, not in the mature part of liberation.
對治如是能障礙法，當知即是六種正取相。
 To deal with such obstacles, you should know that these are the six correct characteristics.
謂如前說五種取相，及一切世間不可樂取相。
 It means that as mentioned before, there are five kinds of characteristics, and all the unpleasant characteristics in the world.
又有二種具足隨念六行差別，能令心沒諸修行者，正策其心，令生歡喜。
 There are also two kinds of people who are able to differentiate between the six elements of mindfulness, which can make the mind lose all kinds of practice. They can guide their mind and make them happy.
謂歸依具足隨念，有三種行：
 There are three ways to take refuge with sufficient thoughts:
證具足隨念，有三種行。
 There are three kinds of actions when you have sufficient awareness of mindful thoughts.
於佛法僧隨念之行，名歸依隨念。
 The practice of following the thoughts of Buddha, Dharma and Sangha is called refuge and following thoughts.
於趣涅槃行、趣資財行、趣生天行隨念之行，名證隨念。
 The practice of pursuing nirvana, pursuing wealth, and pursuing rebirth in heaven are called realizations.
又有六法，於善說法毘奈耶中立為無上，不與一切諸外道共。
 There are also six dharmas. In the good Dharma Vinaya, it is neutral and supreme, and is not common to all outsiders.
謂見大師；
 It is said to meet the master;
聞正法；
 Hear the Dharma;
得淨信；
 gain pure trust;
隨學一切所有學處；
 Learn everything and everything;
於大師所起隨念行，謂佛世尊是正等覺者，能說一切法，乃至廣說；
 In the following thoughts and actions arising from the master, he said that the Buddha, the World-Honored One, is a perfectly enlightened person who can speak all dharma, even to a wide extent;
又於大師以身語行承事供養。
 He also made offerings to the Master with his body, words and deeds.
又有六法，能令為盡貪愛修觀行者，決定證知我於今者猶有貪愛，非無貪愛。
 There are also six methods that can enable those who practice contemplation to eliminate craving and realize that I still have craving now, but I am not without craving.
謂於色境乃至法境繫攝其心。
 It is said that the color realm and even the Dharma realm capture his heart.
又六因緣故，應知諸業是實可依，非種家姓是實可依。
 There are also six causes. You should know that all karma can be relied upon, and non-caste family name can be relied on.
謂下劣種性補特伽羅，亦生不善往於惡趣，亦生善業往於善趣，亦於現法能般涅槃。
 It is said that the inferior nature of Bu Te Jia Luo also produces bad deeds and goes to the bad destination, and also produces good deeds and goes to the good destination, and also achieves nirvana in the present Dharma.
貴勝種姓，三種亦爾。
 There are three kinds of nobles and castes.
已說六種佛教所應知處。
 We have talked about six things you should know about Buddhism.
次說七種。
 Let’s talk about seven kinds.
謂有七法，能於諸諦如實覺了，圓滿解脫。
 It is said that there are seven dharmas that can lead to the true realization of all truths and complete liberation.
謂毘鉢舍那品有三，一、擇法，二、精進，三、喜。
 It is said that there are three qualities of Vipasana: first, Dharma selection, second, diligence, and third, joy.
奢摩他品亦有三，一、安，二、三摩地，三、捨。
 There are also three types of samatha: first, peace, second, samadhi, and third, equanimity.
念、通二品。
 The second level of Nian and Tong.
又由根故、果故、解脫故，建立七種補特伽羅。
 And based on the root cause, the fruit cause, and the liberation cause, seven kinds of bu Tegara are established.
於向道中，依鈍根、利根故，建立隨信、隨法行。
 In the direction of the Tao, rely on blunt roots and sharp roots to establish trust and practice in accordance with the Dharma.
於果道中，即此二種，名信解脫見到。
 In the fruition path, these two types are called faith, liberation and seeing.
定障解脫，非煩惱障解脫故，建立身證；
 Liberation from the obstacles of concentration is not due to the liberation of the obstacles of afflictions and the establishment of body realization;
煩惱障解脫，非定障解脫故，建立慧解脫；
 Liberation from the obscurations of afflictions is not the liberation from the obscurations of concentration, but the establishment of liberation by wisdom;
定障、煩惱障俱解脫故，建立俱分解脫。
 Since the obstacles of concentration and defilements are both liberated, the liberation of both divisions is established.
又三因緣七種行故，令修行者心得內定，心正一緣。
 In addition, the three causes and conditions and the seven kinds of actions enable the practitioner to achieve inner concentration and align his mind with one condition.
謂趣入、安住、攝受因緣。
 It means entering, settling, and accepting causes and conditions.
若世間正見，了知定有施與等行，及此為依，了知居家迫迮、居家塵染等行，出離所引正思惟，名趣入因緣。
 If you have a right view in the world, you will know that there are certain behaviors such as giving and giving, and this will be the basis. You will also understand that the home is stressful and the dust in the home is polluted.
既趣入已，受持正語、正業、正命，名安住因緣。
 Once the interest has entered one's mind, accepting and adhering to right speech, right deeds, and right livelihood, this is called settling in causes and conditions.
於趣入因緣、安住因緣，及後方便作意隨行中所有正精進、正念、名攝受因緣。
 Enter the cause and condition in the interest, abide in the cause and condition, and then follow the instructions with all the right effort, mindfulness, and name to accept the cause and condition.
又諸世間樂求財者，為得樂故，雖樂積集一切凡財，而未能得七種聖財所生之樂。
 In addition, those who are eager to seek wealth in the world, even though they are happy to accumulate all kinds of worldly wealth in order to gain happiness, they are unable to obtain the happiness that comes from the seven kinds of holy wealth.
謂與信俱行清淨之樂；
 It means practicing pure happiness with faith;
生於善趣所起之樂；
 The joy that arises from a good state;
顧自妙好，不行諸惡，無有追悔所生之樂；
 Take care of your own good, do not do any evil, and have no regrets about the happiness you have experienced;
顧他誹毀，不行諸惡，無有追悔所生之樂；
 He pays no attention to his slander, does not do any evil, and has no regrets about the happiness he has incurred;
於法於義正解俱行所生之樂；
 The joy that comes from practicing the Dharma, righteousness and correct interpretation;
後世資財無所匱乏所生之樂；
 The happiness that comes from having no shortage of wealth in future generations;
於勝義諦如實覺悟所生之樂。
 The joy that comes from realizing the truth as it really is.
諸如是等無量無邊無罪之樂，樂求積集世間財者皆所未得，惟得現法資財無匱所生有罪妄想之樂。
 Such infinite and boundless guilt-free happiness cannot be obtained by those who seek to accumulate worldly wealth. They can only obtain the happiness of sinful delusions arising from the lack of wealth in the present Dharma.
又有七種魔惑品力。
 There are also seven kinds of magical powers.
一、憎嫉聖教；
 1. Hatred and jealousy of the Holy Religion;
二、現行能往惡趣惡行；
 2. Current behavior can lead to evil deeds;
三、樂習不顧自妙好障法；
 3. Enjoying the practice without caring about the good and obscuring methods;
四、樂習不顧他誹毀障法；
 4. Happy to practice defamation and destruction of the Dharma regardless of others;
五、於善不善、有罪無罪、若劣若勝、若黑若白，及廣分別緣起法中，不能解了；
 5. There is no way to understand good and bad, guilt and innocence, inferiority and superiority, blackness and whiteness, and the broad distinction between dependent origination;
六、慳垢弊心，積集眾具；
 6. A frugal and unhealthy mind, accumulating all kinds of things;
七、智慧陜劣，愚癡增廣。
 7. Wisdom diminishes and ignorance increases.
若能降伏如是七種魔惑品力，當知即是聖法律中信等七力。
 If you can subdue these seven kinds of demonic temptations, you should know that you are the seven powers of faith in the holy law.
又有七種第一義法涅槃所對治法，能令正法衰退隱沒。
 There are also seven kinds of laws that are treated by the first meaning of Dharma Nirvana, which can make the Dharma decline and disappear.
如是七法、三衰損攝。
 Such are the seven methods, three declines and losses.
謂受用衰損、增上意樂衰損、方便衰損。
 It refers to the decline of enjoyment, the decline of increased pleasure, and the decline of convenience.
於衣服等樂求妙好，樂欲多求，及彼所起種種受用，名受用衰損。
 Seeking wonderful things in clothes and other pleasures, seeking too many pleasures, and the various uses they produce, are called benefits and uses.
於道及道果涅槃心不信解，名增上意樂衰損。
 If the mind does not believe in the path and the path and its fruit, nirvana, the name will increase, the mind and happiness will decrease.
懈怠、失念、心亂、惡慧，名方便衰損。
 Laxity, forgetfulness, confusion, bad wisdom, and the decline of convenience.
受用衰損，是貪不善根品類；
 Loss of use and loss is the root category of greed and unwholesomeness;
意樂、方便衰損，是癡不善根品類。
 The decline of pleasure and convenience is the unwholesome root type of delusion.
與此相違，當知即是白品七法。
 Contrary to this, you should know that it is the Seven Dharma of Baipin.
又有七種第一義法涅槃品法、能令正法無退久住。
 There are also seven first-level Dharma, Nirvana Dharma, which can make the righteous Dharma remain for a long time without retreat.
一、聞所成慧；
 1. What you hear becomes wisdom;
二、思所成慧；
 2. Wisdom comes from thinking;
三、修所成慧；
 3. Cultivation leads to wisdom;
四、不為惡緣侵損依止；
 4. Don’t allow evil karma to damage your refuge;
五、正求財法；
 5. Seek the correct financial law;
六、無增上慢；
 6. No slow growth;
七、於可供養、不可供養補特伽羅，能善簡擇此可供養，此不可供養。
 7. Among those who can be nourished and those who cannot be nourished, Bu Te Jialuo, if you can be good at it, choose this one to be nourished and this one cannot be nourished.
此中由聞慧故、於未了義能正解了；
 This can be understood correctly due to hearing wisdom.
由思慧故，於未善決定義能善思惟；
 Due to the wisdom of thinking, one can think well before deciding the meaning well;
由修慧故，斷諸煩惱；
 By cultivating wisdom, all worries can be eradicated;
由無惡緣侵損依止故，堪能修斷；
 Since there is no bad cause to damage the reliance, it can be repaired and cut off;
正求財法故，速證通慧；
 Because you are seeking the Dharma of wealth, you will quickly realize wisdom;
無增上慢故，於下品所證不生喜足；
 Because there is no increase in conceit, there will be no joy and contentment in what is experienced by the lower class;
能善揀擇補特伽羅故，於諸世智大福者等不樂親近，亦不供養，唯樂親近供養少欲者等。
 Because he is able to make good choices for Putegara, those who are wise and blessed in all worlds will not be happy to get close to him, nor will they make offerings to him, but will only be happy to get close to him and make offerings to those with few desires.
又有七種諸有情類受生處所，於彼處所受生有情，諸識現前相續而住。
 There are also seven places where sentient beings are born. In these places, sentient beings are born, and all consciousnesses appear and live continuously.
於三界中，唯除惡趣、無想有情，及非想非非想處。
 In the three realms, only the evil realms, sentient beings without thoughts, and the place of neither thoughts nor non-thoughts are eliminated.
由惡趣中，極可厭故，不立識住；
 Because it is extremely disgusting in the bad realm, it does not establish awareness;
無想有情，一向轉識不現行故，不立識住；
 There are no sentient beings, because consciousness has always been diverted and does not exist, so consciousness does not stand;
非想非非想處，行與不行不決定故，不立識住。
 It is a place of non-perception and non-perception, so it is not decided whether to do or not to do, so it does not establish awareness.
身異類故名種種身，想異類故名種種想。
 The bodies are different, so they are called various bodies, and the thoughts are different, so they are called various thoughts.
當知與此相違，名一種身、一種想。
 You should know that contrary to this, there is one body and one thought.
梵世已下，身形異類，所生身形種種色相有差別故。
 The Brahma world has come down, and the body shapes are different, and the various colors and shapes of the bodies born are different.
於梵世中初受生時，彼諸梵眾咸作是念：
 When they were first born in the Brahma world, all the Brahma beings had these thoughts:
我等皆是大梵所生。
 We are all born of Brahma.
爾時梵王亦作是念：
 At that time Brahma King also thought this:
是諸梵眾皆吾所生。
 All Brahma people are born to me.
如是彼想非有異類。
 If this is the case, there is nothing unusual about his thinking.
第二靜慮已上一切諸天，身光等照故，名一種身。
 Second, meditating and thinking about all the heavens above, and the light of the body shines on it, it is called a kind of body.
光音天眾先後生者，由覩梵世猛焰燒然，爾時便有怖不怖想；
 The light and sound heavenly beings are born one after another, and when the fierce flames of the Brahma world are burned, there will be thoughts of fear and no fear;
是故於彼有異類想。
 That's why I have different thoughts about him.
又諸有情有七種麁重，遍攝一切煩惱品麁重。
 Furthermore, all sentient beings have seven kinds of kilograms, which cover all kinds of troubles.
謂劣界貪、瞋品麁重，中界妙界貪品麁重，劣中妙界慢、無明、見、疑品麁重。
 It is said that the inferior qualities of greed and hatred are severe, the middle realm of the wonderful realm is characterized by greed, and the inferior realm of the wonderful realm is pride, ignorance, view, and doubt.
又於外道惡說法律中、當知有七種過失。
 Also, among the evil teachings of law by heretics, you should know that there are seven kinds of faults.
謂解過失、行過失、依止過失、思惟過失、功用過失、增上心過失、增上慧過失。
 It refers to the error in understanding, the error in action, the error in relying on, the error in thinking, the error in function, the error in increasing the mind, and the error in increasing wisdom.
彼諸外道，雖少於法聽聞受持，而常隨順四顛倒故，凡興言論，專為毀他免脫徵難，為勝利故，其所生解皆有過失。
 Although those heretics have less experience in hearing, accepting and upholding the Dharma, they often follow the four perversions and make speeches with the sole purpose of destroying others to avoid escaping from battle and winning. Therefore, their interpretations are all faulty.
所受禁戒，邪範邪命所攝受故，不能令自得出離故，亦有過失。
 The forbidden precepts one has received are taken in due to wrong norms and wrong orders, and since they cannot allow one to liberate oneself, there is also a fault.
所事師友，唯能宣說顛倒道故，亦有過失。
 All teachers and friends who can only preach things that confuse the Tao are also at fault.
所有思惟，邪求出離損壞心故，亦有過失。
 All thoughts, wrongly seeking renunciation and damaging the mind are also faulty.
所有功用，離方便故，亦有過失。
 All functions, due to lack of convenience, also have faults.
彼增上心，忘念、愛、慢及與無明、疑上靜慮之所攝故，亦有過失。
 He also has faults due to his increased mind, forgetfulness, love, conceit, and ignorance, doubt, and calmness.
彼增上慧，六十二見所損壞故，亦有過失。
 He has increased his wisdom, and because of the damage caused by his sixty-two views, he also made mistakes.
與此相違，當知善說法律中，亦有七種無過失事。
 Contrary to this, you should know that in the law of good teaching, there are also seven types of faultless deeds.
又有七法，令諸苾芻所起違犯諍事止息。
 There are also seven methods to put an end to the violations and quarrels caused by the people.
餘如攝事分中當說。
 Yu Ru took the photo and said it right.
當知此中，有七種違犯諍事。
 You should know that there are seven kinds of violations.
一、開悟現前犯諍事，二、開悟過去失念犯諍事，三、開悟不自在犯諍事，四、尋思犯諍事，五、決擇犯諍事，六、自悔犯諍事，七、忍愧建立二眾展轉舉罪諍事。
 1. Making mistakes in the present moment of enlightenment; 2. Making mistakes in the past when enlightenment is lost; 3. Making mistakes in uneasy enlightenment; 4. Making mistakes in thinking; 5. Making decisions and making mistakes; 6. Repenting and making mistakes. Seven, bear the shame and establish two public exhibitions to report the crimes and accusations.
瑜伽師地論卷第十四
 Volume 14 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第十五彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 15 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聞所成地第十之三
 The third place in the local ranking
已說七種佛教所應知處。
 We have said seven things that you should know about Buddhism.
次說八種。
 Let’s talk about eight kinds at a time.
謂有八支聖道所攝，令諸苾芻究竟斷結三種修法。
 It is said that there are three methods of practice taken by the Eight Branches of the Holy Path, so that people can finally break all knots.
謂修戒、修定、修慧。
 It means cultivating precepts, cultivating concentration, and cultivating wisdom.
正語、正業、正命，名為修戒；
 Right speech, right conduct, and right livelihood are called moral disciplines;
正念、正定，名為修定；
 Right mindfulness and right concentration are called meditation;
正見、正思惟、正精進，名為修慧。
 Right views, right thoughts, and right efforts are called cultivating wisdom.
又由正方便及果增上力故，建立清淨品八種補特伽羅。
 In addition, due to the increase of superior power through the right methods and fruits, eight kinds of pure and special supplements are established.
謂行四向、住四果者。
 It is said to be one who walks in the four directions and lives in the four fruits.
又有二種施，八相差別。
 There are also two kinds of giving, with eight differences.
一、有過失施，二、無過失施。
 1. Giving with fault, 2. Giving without fault.
前七種施，名有過失；
 The first seven kinds of charity are called faults;
最後一種，名無過失。
 The last one is without fault.
謂有布施懈怠所損，故有過失。
 It is said that there is damage caused by slackness in giving, so there is a fault.
或有布施不隨所欲，故有過失。
 There may be people who do not give according to their wishes, so they are at fault.
謂有染心者，怖畏貧窮、悕求富樂而行布施。
 It is said that those with defiled minds are afraid of poverty and seek wealth and happiness, so they practice charity.
或有布施顧戀過去，故有過失。
 There may be someone who cares about the past while giving alms, so he makes a mistake.
或有布施悕望未來，故有過失。
 There may be people who give money without looking forward to the future, so they make mistakes.
或有布施有輕慢過，故有過失。
 There may be someone who is disrespectful in giving, so there is a fault.
或有布施悕求富樂，故有過失。
 There may be people who give alms for the sake of wealth and happiness, so they make mistakes.
或有布施求他知聞，故有過失。
 Or you may give alms and ask others to know and hear you, so you are at fault.
無過失施者，謂迴向涅槃故，為彼資糧故，無染污心為往善趣故，為得大財故，而行布施。
 To give without any fault is to give to Nirvana, to be a source of wealth, to have a non-polluting mind to go to a good destination, and to gain great wealth.
又依四處，於八時中，趣入懈怠，不發精進。
 Also depending on the four places, during the eight o'clock period, the mind becomes lazy and fails to exert energy.
當知如是補特伽羅是懈怠類，非精進類。
 You should know that this kind of Potegara is a kind of laziness, not a kind of diligence.
謂依乞食處，依所作處，依遊行處，依界不平等處。
 It is said that it depends on the place where you beg for food, the place where you do things, the place where you walk, and the place where boundaries are unequal.
依此四處，八時差別。
 According to this, there are eight differences in the four places.
多食精美，身沈重時；
 When you eat a lot of delicious food and your body becomes heavy;
少食麁惡，身劣頓時；
 If you eat less and eat less, your body will deteriorate immediately;
將欲所作，護惜力時，已有所作，身疲倦時；
 When you are about to do what you want to do and protect your strength, when you have already done something, when your body is tired;
將欲遊行，護惜力時；
 When you are about to march, you will cherish your strength;
已涉長塗，身疲倦時；
 When you have been involved for a long time and your body is tired;
正為病苦所纏擾時；
 When you are troubled by illness;
所病已愈，恐更發時。
 The disease has been cured, but I am afraid it will happen again.
此懈怠類補特伽羅，乃至未遇懈怠所依，少似精進；
 This kind of laziness is similar to Tegara, and even if there is no basis for laziness, it is less like diligence;
若得遇已，速發懈怠；
 If you encounter yourself, quickly become slack;
是故名為懈怠種類。
 Hence the name slack type.
與此相違，亦依四處，於八時中發勤精進。
 Contrary to this, we should also follow the four directions and make diligent efforts at eight o'clock.
當知如是補特伽羅能伏懈怠，勤精進類。
 You should know that in this way, you can overcome laziness and improve yourself with diligence.
雖遇懈怠所依，亦能發勤精進，何況不遇，是故名為勤精進類。
 Even if you encounter laziness, you can still make diligent progress, let alone not encounter it, so it is called the diligent and diligent category.
又有八種正願所攝可愛生因，能令於諸欲中樂增上生，不求永離一切欲者，當生八種可愛生處。
 There are also eight kinds of lovely birth causes captured by right aspirations, which can increase the happiness in all desires and lead to higher rebirths. Those who do not seek to be forever free from all desires should have eight kinds of lovely birth places.
謂願人中卑惡種類，修小施戒二福業事；
 It is said that I wish the despicable types among people to practice the two blessings of small charity and precepts;
如是願樂人中尊貴種類、四大王天、三十三天、夜摩天、覩史多天、樂化天、他化自在天、修小施戒二福業事。
 In this way, I wish to be happy among the noble types, the Four King Heavens, the Thirty-three Heavens, the Ye Mo Heaven, the Duo Shi Heaven, the Lehua Heaven, the Self-Transformation Heaven, and practice the two blessings of small alms and precepts.
又四因緣故，於人趣中建立如來四眾；
 Furthermore, due to four causes, the four groups of Tathagatas are established in human realms;
三因緣故，於天趣中建立四眾。
 Due to the three causes, the four groups are established in the heavenly realm.
最增上故，世間共許為福田故，受用資財不由他故；
 The most advanced reason is that the world is promised to be a field of blessing, and the use of wealth cannot be done by others;
棄捨一切世資財故；
 Forsaking all worldly possessions and wealth;
由此四緣，於人趣中建立四眾。
 From these four conditions, four groups are established in human beings.
依地邊際故，欲界邊際故，語行邊際故；
 Because of the boundary of the ground, because of the boundary of the desire world, because of the boundary of speech and conduct;
由此三緣，於天趣中建立四眾。
 From these three conditions, four groups are established in the heavenly realm.
又於世間三處轉時，恒常世間八法所觸。
 And when he goes through three places in the world, he is always touched by the eight dharmas of the world.
謂樂欲處、功用處、眾緣處。
 It is called the place of pleasure and desire, the place of function, and the place of all kinds of conditions.
於樂欲處轉時，或觸於利，或觸非利。
 When turning around in the place of pleasure and desire, it may be beneficial or unprofitable.
於功用處轉時，或稱他意，或不稱意；
 When the function is changed, it may satisfy other people's intentions, or it may not satisfy others;
於背面位觸於毀、譽，於現前位觸於稱、譏。
 In the back position, it is associated with destruction and praise; in the front position, it is associated with praise and ridicule.
於眾緣處轉時，或由先世、或由現法苦樂眾緣，觸於苦、樂。
 When passing through various conditions, one may encounter suffering and happiness either from past lives or from current situations of suffering and happiness.
又八勝解，能引不還、或阿羅漢諸聖神通及最勝住。
 There are also eight superior explanations, which can lead to non-returning, or Arhat saints' magical powers and the most superior abode.
謂未伏內色想，外無染污色勝解，是名第一；
 It is said that there is no inner thought of color, and there is no stain or contamination on the outside. This is the first name;
已伏內色想，是名第二；
 Having subdued inner lustful thoughts is the second name;
淨不淨非二色第一捨勝解，是名第三。
 The first, pure and non-pure, non-dual form is the ultimate solution to equanimity, which is called the third.
此三解脫，於一切色得自在故，便能引發諸聖神通。
 These three liberations can lead to the supernatural powers of all saints because they are at ease with all forms.
謂諸神通不與一切異生共有。
 It means that all supernatural powers are not shared by all alien beings.
空無邊勝解、識無邊勝解、無所有勝解、非想非非想勝解、微微任運心勝解，此五勝解次第善修治故，能引想受滅等至最勝住。
 The ultimate solution to the infiniteness of emptiness, the ultimate solution to the boundlessness of consciousness, the ultimate solution to nothingness, the ultimate solution to neither perception nor non-perception, and the ultimate solution to letting the mind move slightly. Because these five ultimate solutions are well cultivated in stages, they can lead to the cessation of perception, suffering, etc., to the ultimate abiding.
又若觀諸色，若如所觀，於初三解脫中而修習者，謂三解脫方便道所攝三勝處也。
 Furthermore, if one observes various forms as he observes and practices them in the first three stages of liberation, it is said that they are the three places of excellence captured by the three expedient paths of liberation.
此中觀外諸色，若小若大、若好若惡、若劣若勝者。
 There are various colors on the outside, whether they are small or big, good or bad, bad or victorious.
謂觀非三摩地所行現所得色。
 It is said that the color obtained by contemplating non-samadhi is manifested.
由緣三摩地所行作意不種種現前，故名為勝。
 Because the thoughts performed in Samadhi do not appear in various ways, it is called victory.
於三摩地所行中，奢摩他行名知，毘鉢舍那行名見。
 Among the practices in samadhi, the practice of samatha is known as knowledge, and the practice of vipasana is known as seeing.
如於三摩地所行若知若見，如於彼色已尋思、已了別，如是於外所想非三摩地所行中觀諸色亦爾。
 Just like what you do in samadhi, you know and see it, just like you have thought about and distinguished the colors, just like what you think about externally is not what you do in samadhi, it is also like observing the colors in the middle.
已說八種佛教所應知處。
 Eight things you should know about Buddhism have been mentioned.
次說九種。
 Let’s talk about nine kinds.
謂有九結。
 It is said that there are nine knots.
如攝事分當廣建立。
 Such as photography should be widely established.
又有九種生處受生有情，於彼彼處同所居止。
 There are also nine kinds of living beings who are born and live in the same place.
謂三界中，除諸惡趣，可厭處故。
 It is said that in the three realms, all evil destinations and disgusting places are eliminated.
如前已說。
 As said before.
已說九種佛教所應知處。
 We have already talked about nine things that you should know about Buddhism.
次說十種。
 Say ten kinds at a time.
謂十遍處。
 It's called the tenth place.
當知即諸解脫所作成就。
 You should know that all liberation is accomplished.
餘解脫、勝處、遍處，如攝事分當廣分別。
 The rest of the places of liberation, victory, and ubiquity should be widely differentiated, such as taking things into consideration.
又有十無學支，當知無學五蘊所攝。
 There are also ten branches of no learning, which should be understood to be captured by the five aggregates of no learning.
謂戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊。
 It is called the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and view of liberation.
如是已說十種佛教所應知處，及前所說佛教所應知處等，當知皆是內明處攝。
 In this way, we have mentioned the ten types of Buddhism that we should know about, and the things we have mentioned before about Buddhism that we should know about, etc. You should know that they are all captured by the inner light.
云何醫方明處？
 Where is the medical prescription?
當知此明略有四種。
 You should know that there are four types of this enlightenment.
謂於病相善巧，於病因善巧，於已生病斷滅善巧，於已斷病後更不生方便善巧。
 It is said to be skillful in the appearance of the disease, skillful in the cause of the disease, skillful in the elimination of the disease, and skillful in not giving rise to convenience after the disease has been cured.
如是善巧廣分別義，如經應知。
 It is so skillful and broad in its meaning that one should know it as in the Sutra.
已說醫方明處。
 It has been said that the medical prescription is clear.
云何因明處？
 Why is it so obvious?
謂於觀察義中諸所有事。
 It is said to observe all things in meaning.
此復云何？
 What does this mean?
嗢拕南曰：
 Fu Gaonan said:
論體、論處所、　　論據、論莊嚴、
 On body, place, argument, solemnity,
論負、論出離、　　論多所作法。
 On negativity, on renunciation, on many practices.
當知此中略有七種。
 You should know that there are seven kinds of them.
一、論體性，二、論處所，三、論所依，四、論莊嚴，五、論墮負，六、論出離，七、論多所作法。
 1. On the nature of the body, 2. On the place, 3. On the basis, 4. On the solemnity, 5. On the fall, 6. On renunciation, 7. On the many practices.
云何論體性？
 How can we talk about physical nature?
謂有六種。
 It is said that there are six kinds.
一、言論，二、尚論，三、諍論，四、毀謗論，五、順正論，六、教導論。
 1. Speech, 2. Advocacy, 3. Criticism, 4. Slander, 5. Righteousness, 6. Teaching.
言論者，謂一切言說、言音、言詞，是名言論。
 Speech refers to all speech, sound, and words, which is called speech.
尚論者，謂諸世間隨所應聞所有言論。
 Those who are adept at commenting refer to all the speeches that should be heard in the world.
諍論者，謂或依諸欲所起。
 Those who criticize it say that it may be caused by desires.
若自所攝諸欲，他所侵奪；
 If you capture all your desires, they will be usurped by others;
若他所攝諸欲，自行侵奪；
 If the desires he captures will be invaded by himself;
若所愛有情所攝諸欲，更相侵奪。
 If the one you love has all the desires, they will invade each other.
或欲侵奪。
 Or want to rob.
若無攝受諸欲，謂歌舞戲笑等所攝，若倡女僕從等所攝；
 If there are no desires, it can be said that they are attracted by singing, dancing, laughing, etc.; if they are attracted by maids, servants, etc.;
或為觀看，或為受用。
 Either for watching or for enjoying.
於如是等諸欲事中，未離欲者，為欲界貪所染污者，因堅執故、因縛著故、因耽嗜故、因貪愛故，發憤乖違。
 Among all such desires, those who have not left the desire are those who are polluted by greed in the realm of desire. They are angry and disobedient due to persistence, attachment, indulgence, and greed.
喜鬪諍者，興種種論、興怨害論，故名諍論。
 Those who like to criticize will create all kinds of arguments, resentment and harm, so they are called arguments.
或依惡行所起。
 Or due to evil deeds.
若自所作身語惡行，他所譏毀；
 If you commit evil deeds through body, speech, or speech, he will ridicule you;
若他所作身語惡行，自行譏毀；
 If he commits evil deeds through body, speech, and deeds, he will ridicule himself;
若所愛有情所作身語惡行，互相譏毀。
 If the beings you love do evil things through body, speech, and ridicule each other.
於如是等行惡行中，願作未作諸惡行者，未離欲界貪瞋癡者，重貪瞋癡所拘蔽者，因堅執故、因縛著故、因耽嗜故、因貪愛故，更相憤發，懷染污心，互相乖違。
 Among such evil deeds, I wish to be those who have not committed any evil deeds, those who have not left the realm of desire, greed, anger, and delusion, those who are bound by greed, anger, and delusion, because of persistence, because of bondage, because of indulgence, because of addiction. Because of greed and love, they become even more angry with each other, harbor tainted hearts, and disobey each other.
喜鬪諍者，興種種論、興怨害論，故名諍論。
 Those who like to criticize will create all kinds of arguments, resentment and harm, so they are called arguments.
或依諸見所起。
 Or based on opinions.
謂薩迦耶見、斷見、無因見、不平等因見、常見、雨眾見等種種邪見，及餘無量諸惡見類。
 It refers to various kinds of wrong views such as the Sakyaye view, the discontinuous view, the uncaused view, the unequal cause view, the common view, the rain-collection view, and countless other kinds of evil views.
於如是諸見中，或自所攝，他所遮斷；
 In such views, some may be captured by oneself or blocked by others;
或他所攝，自行遮斷；
 Or he took it and blocked it on his own;
或所愛有情所攝，他正遮斷；
 Or the one you love is attracted by him, but he is blocking it;
或已遮斷；
 or blocked;
或欲攝受所未攝受。
 Or want to take in what has not been taken in.
由此因緣，未離欲者，如前廣說。
 Due to this cause and condition, those who have not left desire are as mentioned before.
乃至興種種論、興怨害論，是名諍論。
 It even leads to all kinds of arguments and arguments about resentment and harm, which is called argumentative theory.
毀謗論者，謂懷憤發者，以染污心振發威勢，更相擯毀所有言論。
 Slanderers are those who are angry and use their defiled minds to gain power and slander all opinions.
謂麁惡所引，或不愻所引，或綺言所引；
 It is said that it is caused by evil, or by being unsympathetic, or by frivolous words;
乃至惡說法律中，為諸有情宣說彼法，研究決擇，教授教誡。
 Even in the evil teachings of law, he proclaims the law for all sentient beings, studies decisions, and teaches instructions.
如是等論，名毀謗論。
 Arguments like this are called slander.
順正論者，謂於善說法律中，為諸有情宣說正法，研究決擇，教授教誡。
 Those who follow the righteousness are those who are good at expounding the law, preaching the righteous Dharma to all sentient beings, studying decisions, and teaching instructions.
為斷有情所疑惑故，為達甚深諸句義故，為令知見畢竟淨故；
 To eliminate the doubts of sentient beings, to realize the profound meanings of sentences, to make knowledge and vision pure after all;
隨順正行、隨順解脫，是故此論名順正論。
 Following the right conduct and following the liberation, this theory is called the theory of compliance.
教導論者，謂教修習增上心學、增上慧學補特伽羅，心未定者令心得定，心已定者令得解脫，所有言論。
 Those who comment on teachings say that teaching and practice can increase the learning of the mind, increase the knowledge of wisdom and supplement the Tejia Luo. Those whose minds are not yet settled can make their minds calm, and those who have settled their minds can be liberated. All these remarks.
令彼覺悟真實智故，令彼開解真實智故，是故此論名教導論。
 To make him realize the true wisdom, to make him understand the true wisdom, that is why this theory is called the Teaching Theory.
問：
 ask:
此六論中，幾論真實，能引義利，所應修習？
 Among these six treatises, how many are true and can lead to righteousness and benefit, and should they be practiced?
幾不真實，能引無義，所應遠離？
 How unreal is it, how can it lead to nonsense, and should we stay away from it?
答：
 answer:
最後二論是真是實，能引義利，所應修習；
 The last two treatises are true and can lead to righteousness and benefit, and should be practiced;
中間二論不真不實，能引無義，所應遠離；
 The two arguments in the middle are untrue and untrue, and can lead to meaninglessness, so they should be stayed away from;
初二種論，應當分別。
 The two primary theories should be distinguished.
云何論處所？
 What about the location?
當知亦有六種。
 You should know that there are six types.
一、於王家，二、於執理家，三、於大眾中，四於賢哲者前，五、於善解法義沙門、婆羅門前，六、於樂法義者前。
 1. In the royal family, 2. in the ruling family, 3. in the public, 4. in front of sages, 5. in front of recluses and brahmins who are good at understanding the Dharma and its meaning, and 6) in front of those who enjoy the Dharma and its meaning.
云何論所依？
 What is the basis for this?
當知有十種。
 You should know that there are ten kinds.
謂所成立義有二種，能成立法有八種。
 It is said that there are two kinds of established meanings and eight kinds of established laws.
所成立義有二種者，一、自性，二、差別。
 There are two kinds of established meanings: first, self-nature, and second, difference.
所成立自性者，謂有立為有，無立為無。
 The established self-nature is said to be the establishment of existence and the establishment of non-existence.
所成立差別者，謂有上立有上，無上立無上；
 The difference established is that there is superiority and there is superiority, and there is no superiority and there is no superiority;
常立為常，無常立無常。
 The permanent is permanent, the impermanent is impermanent.
如是有色無色、有見無見、有對無對、有漏無漏、有為無為，如是等無量差別門，當知名所成立差別。
 Such as there is color and no color, there is seeing but not seeing, there is right but not right, there is leakage but not leakage, there is action and no action, and so on, there are countless different doors, and the differences should be established by knowing.
能成立法有八種者，一、立宗，二、辯因，三、引喻，四、同類，五、異類，六、現量，七、比量，八、正教量。
 There are eight types of methods that can be established: 1. Establishing a sect, 2. Reasoning, 3. Introduction, 4. Similarity, 5. Different types, 6. Present measurement, 7. Comparative measurement, and 8. Orthodox measurement.
立宗者，謂依二種所成立義，各別攝受自品所許，或攝受論宗。
 To establish a sect is to establish a sect in accordance with two kinds of meanings, each of which adopts the approval of one's own style, or accepts and discusses the sect.
若自辯才，若輕蔑他，若從他聞，若覺真實。
 If you argue your own talent, if you despise him, if you listen to him, if you feel it is true.
或為成立自宗，或為破壞他宗，或為制伏於他，或為摧屈於他，或為悲愍於他，建立宗義。
 Either to establish one's own sect, or to destroy other sects, or to subdue him, or to subjugate him, or to grieve for him and establish sect principles.
辯因者，謂為成就所立宗義，依所引喻、同類、異類現量、比量及與正教，建立順益道理言論。
 To argue causes means to achieve the established doctrines and establish favorable principles and opinions based on the metaphors, similar and different phenomena, comparisons and orthodox teachings.
引喻者，亦為成就所立宗義，引因所依諸餘世間串習共許易了之法、比況言論。
 The person who introduces the metaphor also serves to establish the sectarian meaning of the achievement, and the cited reasons are based on the common practice of the rest of the world and the easy-to-understand methods and comparisons.
同類者，謂隨所有法望所餘法，其相展轉少分相似。
 Those who are similar refer to the remaining dharmas that follow all the dharmas, and they are very similar to each other.
此復五種。
 There are five more types.
一、相狀相似，二、自體相似，三、業用相似，四、法門相似，五、因果相似。
 1. Similarity in appearance, 2. similarity in self, 3. similarity in karma, 4. similarity in dharma, and 5. similarity in cause and effect.
相狀相似者，謂於現在或先所見相狀相屬展轉相似。
 Similarity in appearance means that the appearance is similar as seen now or previously.
自體相似者，謂彼展轉其相相似。
 If the body is similar to itself, it means that the other body is similar to its own body.
業用相似者，謂彼展轉作用相似。
 If the karma and usage are similar, it means that their development and functions are similar.
法門相似者，謂彼展轉法門相似。
 If the Dharma methods are similar, it is said that the other Zhanzhuan Dharma methods are similar.
如無常與苦法，苦與無我法，無我與生法，生法與老法，老法與死法。
 Such as impermanence and suffering, suffering and selflessness, selflessness and birth, birth and old ways, old ways and death.
如是有色無色、有見無見、有對無對、有漏無漏、有為無為，如是等類無量法門展轉相似。
 In this way, there is color and no form, there is seeing but not seeing, there is right but not right, there is leakage and no leakage, there is action and no action, and so on, countless Dharma doors are similar.
因果相似者，謂彼展轉若因若果、能成所成展轉相似。
 If the cause and effect are similar, it means that the cause and effect can be similar.
是名同類。
 It's the same kind of name.
異類者，謂所有法望所餘法，其相展轉少不相似。
 Heterogeneous means that all Dharmas look like the remaining Dharmas, and they are less and less similar to each other.
此亦五種。
 These are also five kinds.
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
現量者，謂有三種。
 There are three types of current measures.
一、非不現見，二、非已思應思，三、非錯亂境界。
 1. It is not something that is not seen; 2. It is not something that has already been thought and should be thought about; 3. It is not in a state of confusion.
非不現見現量者，復有四種。
 There are four kinds of things that are not invisible and present.
謂諸根不壞，作意現前，相似生故；
 It is said that all roots are indestructible, the intention is present, and it is similar to the reason of birth;
超越生故；
 Beyond life and death;
無障礙故；
 No problem;
非極遠故。
 Not very far away.
相似生者，謂欲界諸根於欲界境，上地諸根於上地境，已生已等生，若生若起，是名相似生。
 Similar birth means that the roots of the desire realm are in the realm of desire, and the roots of the upper realm are in the upper realm. They have already arisen and have arisen. If they arise, this is called the birth of similarities.
超越生者，謂上地諸根於下地境，已生等如前說，是名超越生。
 What transcends birth means that the roots of the upper world are in the lower realm. As mentioned before, this is called transcendent birth.
無障礙者，復有四種。
 There are four types of people without disabilities.
一、非覆障所礙，二、非隱障所礙，三、非映障所礙，四、非惑障所礙。
 1. It is not hindered by covering obstacles. 2. It is not hindered by hidden obstacles. 3. It is not hindered by reflection obstacles. 4. It is not hindered by confusion obstacles.
覆障所礙者，謂黑闇、無明闇、不澄清色闇所覆障。
 Those who are covered by obstacles are said to be covered by darkness, lack of light and darkness, and unclear colors and darkness.
隱障所礙者，謂或藥草力、或呪術力、或神通力之所隱障。
 Those that are hindered by hidden obstacles are said to be hidden by the power of medicinal herbs, magical powers, or magical powers.
映障所礙者，謂少小物為廣多物之所映奪，故不可得。
 Those who are hindered by reflection barriers mean that small things are captured by the reflection of many things, so they cannot be obtained.
如飲食中藥，或復毛端。
 Such as dietary Chinese medicine, or hair loss.
如是等類無量無邊。
 Such categories are infinite and boundless.
且如小光，大光所映，故不可得。
 And like a small light, it is reflected by a large light, so it cannot be obtained.
所謂日光映星月等。
 It is said that the sun reflects the stars, the moon, etc.
又如月光映奪眾星。
 It's like the moonlight reflecting off the stars.
又如能治映奪所治，令不可得。
 Another example is the ability to control what is controlled by Yingduo, but the order cannot be obtained.
謂不淨作意映奪淨相，無常、苦、無我、作意映奪常、樂、我相，無相作意映奪一切眾相。
 It is said that the impure intention reflects the pure appearance, impermanence, suffering, and selflessness, the intentional intention reflects the permanent, happy, and self-image, and the non-appearance intention reflects all the appearances.
惑障所礙者，謂幻化所作，或色相殊勝，或復相似；
 Those that are hindered by confusion are said to be made by illusion, or the form is extraordinary, or it is similar again;
或內所作，目眩、惛、夢、悶、醉、放逸，或復顛狂。
 Or internally caused by dizziness, drowsiness, dreams, boredom, drunkenness, dissipation, or relapse into madness.
如是等類名為惑障。
 Such and other categories are called confusion and obstacles.
若不為此四障所礙，名無障礙。
 If it is not hindered by these four obstacles, it is called no obstacle.
非極遠者，謂非三種極遠所遠。
 Those who are not extremely far away are those who are not far away from the three extremes.
一、處極遠，二、時極遠，三、損減極遠。
 One, the place is extremely far away, two, the time is extremely far away, and three, the loss is extremely far away.
如是一切，總名非不現見。
 Everything like this is not invisible.
非不現故，名為現量。
 Unless it does not appear, it is called present quantity.
非已思應思現量者，復有二種。
 There are two types of those who have not already thought about it and should think about it now.
一、纔取便成取所依境，二、建立境界取所依境。
 First, the ability to take becomes the realm upon which the taking is based; second, the establishment of the realm upon which taking is based is established.
纔取便成取所依境者，謂若境能作纔取便成取所依止。
 It means that if the environment can be used, then it will become the dependence of taking.
猶如良醫授病者藥，色、香、味、觸皆悉圓滿，有大勢力，成熟威德。
 Just like a good doctor giving medicine to a sick person, the color, aroma, taste and touch are all perfect, with great power and mature mighty virtue.
當知此藥色、香、味觸纔取便成取所依止。
 You should know that the color, aroma, and taste of the medicine can only be taken when you touch it, and it will become the basis for taking it.
藥之所有大勢威德，病若未愈，名為應思；
 All the great power and virtue of the medicine, if the disease is not cured, it is called Yingsi;
其病若愈，名為已思。
 If the disease is cured, it is called Ji Si.
如是等類，名纔取便成取所依境。
 Like this and so on, the name can only be taken when it is taken.
建立境界取所依境者，謂若境能為建立境界取所依止。
 It is said that if the environment can be relied upon to establish a realm and take it as a basis.
如瑜伽師，於地思惟水、火、風界。
 Like a yogi, he contemplates the realms of water, fire, and wind on earth.
若住於地思惟其水，即住地想轉作水想。
 If you dwell on the earth and think about its water, your earth-dwelling thought will turn into water-thinking.
若住於地思惟火、風，即住地想轉作火、風想。
 If you dwell on the earth and think about fire and wind, your thoughts on the earth will turn into thoughts of fire and wind.
此中地想、即是建立境界之取。
 The ground thinking here is the way to establish the realm.
地者，即是建立境界取之所依。
 The land is the basis for establishing the realm.
如住於地，住水、火、風、如其所應，當知亦爾。
 Just like living on the earth, living in water, fire, and wind, as they should be, you should know this.
是名建立境界取所依境。
 This is called establishing a realm and taking the environment upon which it depends.
此中建立境界取所依境，非已思惟，非應思惟。
 The establishment of a realm here takes the base of the realm, which is not something that has been thought about or something that should be thought about.
地等諸界，解若未成、名應思惟；
 If the explanation of the earth and other realms has not yet been completed, the names should be thought of;
解若成就，名已思惟。
 If the solution is achieved, the name has been thought about.
如是名為非已思應思現量。
 This is called non-already thought and should be thought of now.
非錯亂境界現量者，謂或五種、或七種。
 There are five or seven types of non-chaotic realms.
五種者，謂非五種錯亂境界。
 The five kinds of people are not the five kinds of chaotic realms.
何等為五？
 What is five?
一、想錯亂，二、數錯亂，三、形錯亂，四、顯錯亂，五、業錯亂。
 1. Confused thoughts, 2. Confused counting, 3. Confused shapes, 4. Confused manifestations, 5. Confused karma.
七種者，謂非七種錯亂境界。
 The seven kinds of people are not the seven kinds of chaotic realms.
何等為七？
 What is seven?
謂即前五，及餘二種遍行錯亂，合為七種。
 It is said that the first five types and the remaining two types are all in confusion and are combined into seven types.
何等為二？
 How is it two?
一、心錯亂，二、見錯亂。
 One, the mind is confused, and two, the view is confused.
想錯亂者，謂於非彼相，起彼相想。
 Those who have confused thoughts refer to things that are not the other way around and think about the other way around.
如於陽焰、鹿渴相中，起於水想。
 Just like in the image of Yang Yan or the thirsty deer, the thought of water arises.
數錯亂者，謂於少數起多數增上慢。
 If the number is disordered, it is said that the majority grows slowly from a few.
如瞖眩者，於一月處見多月像。
 For example, those with dizziness will see multiple moon images in the first month.
形錯亂者，謂於餘形色起餘形色增上慢。
 If the shape is disordered, it means that the shape and color appear slowly and slowly.
如於旋火見彼輪形。
 It's like seeing the shape of a wheel in a swirling fire.
顯錯亂者，謂於餘顯色起餘顯色增上慢。
 If it appears disordered, it means that the remaining color appears slowly and gradually increases.
如迦末羅病損壞眼根，於非黃色悉見黃相。
 For example, Kamala disease damages the roots of the eyes, and a yellowish appearance is seen in all non-yellow eyes.
業錯亂者，謂於無業事起有業增上慢。
 If the karma is disordered, it means that when there is no karma, there will be karma that increases slowly.
如結拳馳走，見樹奔流。
 If you are running away with fists tied together, you will see a tree running through a stream of water.
心錯亂者，謂即於五種所錯亂義，心生喜樂。
 If the mind is confused, it is said that the five kinds of confused meanings lead to joy in the mind.
見錯亂者，謂即於五種所錯亂義，忍受、顯說、生吉祥想，堅執不捨。
 Those who see confusion are those who are confused by the five meanings, endure it, explain it clearly, have auspicious thoughts, and persevere.
若非如是錯亂境界，名為現量。
 If it is not such a chaotic state, it is called actual quantity.
問：
 ask:
如是現量，誰所有耶？
 If this is the current amount, who owns it?
答：
 answer:
略說四種所有。
 Let’s briefly talk about the four types of possessions.
一、色根現量，二、意受現量，三、世間現量，四、清淨現量。
 1. The present quantity of color roots, 2. The present quantity of mental feelings, 3. The present quantity of the world, and 4. The present quantity of purity.
色根現量者，謂五色根所行境界，如先所說現量體相。
 The manifestation of the color roots refers to the realm of the five color roots, as mentioned before, the manifestation of the body.
意受現量者，謂諸意根所行境界，如先所說現量體相。
 The actual state of mind reception refers to the state in which all mind roots operate, as mentioned before.
世間現量者，謂即二種，總說為一世間現量。
 There are two types of worldly reality, which are generally called one worldly reality.
清淨現量者，謂諸所有世間現量，亦得名為清淨現量。
 Pure present quantity refers to all worldly present quantities, and is also called pure present quantity.
或有清淨現量，非世間現量。
 There may be pure present quantities, which are not worldly present quantities.
謂出世智，於所行境，有知為有，無知為無，有上知有上，無上知無上。
 It is called transcendental wisdom. In the realm of travel, knowing is present, ignorance is nonexistent, there is superior knowledge, and there is no superior knowledge.
如是等類，名不共世間清淨現量。
 Such and other categories are called pure and present quantities that are different from the world.
比量者，謂與思擇俱，已思應思所有境思。
 The one who compares is said to be both thinking and choosing. He has thought about everything.
此復五種。
 There are five more types.
一、相比量，二、體比量，三、業比量，四、法比量，五、因果比量。
 1. Comparison, 2. Body comparison, 3. Karma comparison, 4. Dharma comparison, 5. Cause and effect comparison.
相比量者，謂隨所有相狀相屬，或由現在，或先所見，推度境界。
 To compare and measure means to infer the realm according to all the appearances, or from what you see now or what you have seen before.
如見幢故，比知有車；
 Just like seeing a building, it is better to know that there is a car;
由見烟故，比知有火。
 Seeing smoke is better than knowing there is fire.
如是以王比國；
 This is how a king compares a country;
以夫比妻；
 Comparing a husband to a wife;
以角犎等，比知有牛；
 Using horns and horses, etc., is better than knowing that there is an ox;
以膚細軟、髮黑、輕躁、容色妍美，比知少年；
 With skin that is soft, dark, frivolous, and beautiful in appearance, he is better than a young man;
以面皺髮白等相，比知是老；
 A wrinkled and pale face indicates that one is old;
以執持自相，比知道俗；
 By adhering to one's self-image, one knows the common world;
以樂觀聖者、樂聞正法、遠離慳貪，比知正信；
 Be optimistic about the saints, be happy to hear the righteous Dharma, stay away from greed, and be more knowledgeable and righteous;
以善思所思、善說所說、善作所作，比知聰叡；
 To think well, to speak well, and to do well is better than knowledge;
以慈悲、愛語、勇猛、樂施、能善解釋甚深義趣，比知菩薩；
 With compassion, loving words, bravery, charity, and the ability to explain profound meanings well, he is better than the Bodhisattva who knows;
以掉動、輕轉、嬉戲、歌笑等事，比未離欲；
 To move around, turn around, play, sing and laugh, etc., can be compared to unabated desire;
以諸威儀恒常寂靜，比知離欲；
 With all its majesty and constant silence, it is better than knowledge and separation from desire;
以具如來微妙相好、智慧、寂靜、正行、神通，比知如來、應、等正覺具一切智，以於老時，見彼幼年所有相狀，比知是彼。
 With the Tathagata's subtle appearance, wisdom, tranquility, right conduct, and supernatural powers, he can be compared to the Tathagata, the response, and other enlightened beings with all wisdom, so that when he is old, he can see the appearance of the person in his childhood and know it.
如是等類，名相比量。
 If so, the names should be compared with each other.
體比量者，謂現見彼自體性故，比類彼物不現見體；
 Comparing the body to measure means that the self-nature of the thing is visible, so comparing it to the object does not reveal the physical nature;
或現見彼一分自體，比類餘分。
 Or if you see a part of it yourself, compare it to the rest.
如以現在比類過去，或以過去比類未來，或以現在近事比遠，或以現在比於未來。
 For example, the present is compared to the past, or the past is compared to the future, or the present is compared to the distant past, or the present is compared to the future.
又如飲食、衣服、嚴具、車乘等事，觀見一分得失之相，比知一切。
 Another example is food, clothing, equipment, vehicles, and other matters. Seeing the gain and loss of one point is better than knowing everything.
又以一分成熟，比餘熟分。
 Also, one point of ripeness is better than the remaining points of ripeness.
如是等類，名體比量。
 If so, the names and bodies should be compared with the quantities.
業比量者，謂以作用比業所依。
 Those who compare karma with action are those who compare karma with action.
如見遠物無有動搖，鳥居其上，由是等事比知是杌；
 For example, if you see an unshakable object in the distance and a bird sitting on it, you will know it is a tree by comparing it to other things;
若有動搖等事，比知是人。
 If there is any wavering or other things, Bizhi is a human being.
廣跡住處，比知是象；
 I have traced my residence widely and I know it is an image;
曳身行處，比知是蛇。
 Wherever he drags his body, he knows it is a snake.
若聞嘶聲，比知是馬；
 If you hear a neighing sound, you know it is a horse;
若聞哮吼，比知師子；
 If you hear croup, you will know your master;
若聞咆勃，比知牛王。
 If you hear the roar, you will know the Ox King.
見比於眼，聞比於耳，嗅比於鼻，甞比於舌，觸比於身，識比於意。
 Seeing is compared to the eyes, hearing is compared to the ears, smell is compared to the nose, smell is compared to the tongue, touch is compared to the body, and consciousness is compared to the mind.
水中見礙，比知有地；
 Seeing obstacles in water is better than knowing there is land;
若見是處草木滋潤、莖葉青翠，比知有水；
 If you see moist vegetation and green stems and leaves in this place, you will know that there is water;
若見熱灰，比知有火；
 If you see hot ashes, you know there is fire;
叢林掉動，比知有風。
 The jungle is moving, and the wind is blowing.
瞑目執杖，進止問他，蹎蹶失路，如是等事比知是盲；
 Close your eyes and hold your stick, stop and ask questions, wander off and lose your way, waiting for things like this is blinder than knowing;
高聲側聽，比知是聾。
 Hearing loudly is a sign of deafness.
正信、聰叡、離欲、未離欲、菩薩、如來，如是等類以業比度，如前應知。
 Right faith, wisdom, freedom from desire, non-freedom from desire, Bodhisattva, Tathagata, and the like are compared with their karma, as we should know before.
法比量者，謂以相隣相屬之法，比餘相隣相屬之法。
 The method of comparison is to use the methods that are adjacent and belong to each other to compare the methods that are adjacent to each other and belong to each other.
如屬無常，比知有苦；
 If it is impermanent, it is more painful than knowing;
以屬苦故，比空、無我。
 Because it is suffering, it is compared to emptiness and selflessness.
以屬生故，比有老法；
 Because it belongs to life, it is better than the old method;
以屬老故，比有死法。
 Because he is old, there is no way to die.
以屬有色、有見、有對，比有方所及有形質。
 It belongs to having color, seeing, and pairing, and is compared to having form and quality.
屬有漏故，比知有苦；
 Because there are leaks, it is more painful than knowing;
屬無漏故，比知無苦。
 Since it has no leakage, it is better than knowing that there is no suffering.
屬有為故，比知生住異滅之法；
 Because of its purpose, it is better to know the laws of birth, existence, change and destruction;
屬無為故，比知無生住異滅法。
 Because it belongs to non-action, it is better to know the law of non-birth, existence, change and destruction.
如是等類，名法比量。
 If so, the names and methods are comparable.
因果比量者，謂以因果展轉相比。
 To measure cause and effect is to compare by the unfolding of cause and effect.
如見有行，比至餘方；
 If you see something good, compare it to the rest;
見至餘方，比先有行。
 If you see the rest of the world, you will do better than before.
若見有人如法事王，比知當獲廣大祿位；
 If you see someone who is like the Dharma King, you will know that he will receive a great salary and position;
見大祿位，比知先已如法事王。
 Seeing the great fortune, Bizhi Xian was like a king of Dharma.
若見有人備善作業，比知必當獲大財富；
 If you see someone doing good homework, you will surely gain great wealth;
見大財富，比知先已備善作業。
 When you see great wealth, you have to do your homework well before you know it.
見先修習善行惡行，比當興衰；
 Seeing that practicing good deeds and doing bad deeds first will lead to rise and fall;
見有興衰，比先造作善行惡行。
 Seeing the rise and fall, do good and bad deeds first.
見豐飲食，比知飽滿；
 Seeing abundant food and drink is better than knowing fullness;
見有飽滿，比豐飲食。
 Seeing that there is fullness, there is a lot of food and drink.
若見有人食不平等，比當有病；
 If you see someone eating unequal food, you are likely to be sick;
現見有病，比知是人食不平等。
 Now that we are sick, we know that people are not equal in food.
見有靜慮，比知離欲；
 Seeing calmness and worry is better than knowing and being free from desire;
見離欲者，比有靜慮。
 Seeing those who are free from desire, it is better to be calm and considerate.
若見修道，比知當獲沙門果證；
 If you see that you are cultivating the Tao, you will know that you should obtain the fruit of Samana;
若見有獲沙門果證，比知修道。
 If you see someone who has attained the fruit of Samana, you will know how to cultivate the path.
如是等類，當知總名因果比量。
 If so and so on, we should know that the total name is the ratio of cause and effect.
是名比量。
 It’s a famous comparison.
正教量者，謂一切智所說言教，或從彼聞，或隨彼法。
 The right teaching refers to the teachings taught by all wisdom, either heard from him or followed by his teachings.
此復三種。
 There are three types of this.
一、不違聖言，二、能治雜染，三、不違法相。
 1. It does not violate the holy words, 2. It can cure defilements, and 3. It does not violate the law.
不違聖言者，謂聖弟子說，或佛自說經教，展轉流布至今，不違正法、不違正義。
 Those who do not violate the holy words are said to be said by the holy disciples, or the Buddha himself expounded the sutras and teachings and spread them to this day. They do not violate the righteous Dharma and justice.
能治雜染者，謂隨此法善修習時，能永調伏貪瞋癡等一切煩惱及隨煩惱。
 Those who can cure defilements mean that when you practice well according to this method, you can permanently tame all the troubles and accompanying troubles such as greed, anger, and ignorance.
不違法相者，謂翻違法相，當知即是不違法相。
 Those who do not violate the law are called translators of the law. You should know that they do not violate the law.
何等名為違法相耶？
 What is called illegality?
謂於無相，增為有相。
 What is said to be without phase is increased to have phase.
如執有我、有情、命者、生者等類；
 Such as clinging to the existence of self, sentient beings, destiny, living beings, etc.;
或常、或斷，有色、無色，如是等類。
 Or constant, or intermittent, colored, colorless, and so on.
或於有相，減為無相。
 Or from having a phase, it is reduced to being without a phase.
或於決定，立為不定。
 Or when it comes to decision, it is uncertain whether to stand or not.
如一切行皆是無常，一切有漏皆性是苦，一切諸法皆空無我，而妄建立一分是常，一分無常；
 For example, all behaviors are impermanent, all outflows are suffering in nature, all dharmas are empty and selfless, and we mistakenly establish that one part is permanent and the other part is impermanent;
一分是苦，一分非苦；
 One part is suffering, the other part is not suffering;
一分有我，一分無我。
 One part with me, one part without me.
於佛所立不可記法，尋求記別，謂為可記，或安立記。
 Regarding the unmemorable teachings established by the Buddha, if we seek to distinguish them, we may call them memorable or set up a record.
或於不定，建立為定。
 Or in uncertainty, establish it as certainty.
如執一切樂受皆貪所隨眠，一切苦受瞋所隨眠，一切不苦不樂受癡所隨眠，一切樂受皆是有漏，一切樂俱故思造業一向決定受苦異熟，如是等類。
 For example, all pleasant feelings are caused by greed, all painful feelings are caused by anger, and all neither-painful nor pleasant feelings are caused by delusion. , and so on.
或於有相法中，無差別相，建立差別；
 Or in the method of having forms, there is no difference in appearance, and distinction is established;
有差別相，立無差別。
 There is difference in appearance, but there is no difference in establishment.
如於有為無差別相，於無為中亦復建立；
 Just as there is no differentiation in action, it is also established in inaction;
於無為法無差別相，於有為法亦復建立。
 There is no differentiation in unconditioned dharma, and it is also established in conditioned dharma.
如於有為無為，如是於有色無色、有見無見、有對無對、有漏無漏，隨其所應皆當了知。
 Just as there is action and non-action, as there is form and formlessness, there is seeing but not seeing, there is rightness but not rightness, there is leakage and no leakage, all of them should be understood.
又於有相，不如正理立因果相。
 Moreover, it is better to establish the correct cause and effect than to have a phase.
如立妙行感不愛果，立諸惡行感可愛果；
 Just like establishing the fruit of feeling unlovable for wonderful deeds, establishing the fruit of feeling lovable for bad deeds;
計惡說法毘奈耶中，習諸邪行，能得清淨；
 In the Dharma Vinaya, practicing evil deeds can lead to purity;
於善說法毘奈耶中，修行正行，謂為雜染。
 In the good Dharma Vinaya, practicing right conduct is called defilement.
於不實相，以假言說立真實相；
 To establish the truth with lies;
於真實相，以假言說種種安立。
 Based on the truth, all kinds of lies are established.
如於一切離言法中，建立言說，說第一義。
 Just like in all the methods of separation of words, it is the first meaning to establish the words.
如是等類，名違法相。
 Such and other categories are called illegal appearances.
與此相違，當知即是不違法相。
 Contrary to this, you should know that it is not illegal.
是名正教。
 It's an orthodox religion.
問：
 ask:
若一切法自相成就，各自安立己法性中，復何因緣建立二種所成義耶？
 If all dharmas complete each other and are each established in their own dharma nature, how can there be two kinds of righteousness established by causes and conditions?
答：
 answer:
為欲令他生信解故，非為生成諸法性相。
 In order to make others believe and understand, it is not to generate the various dharma natures.
問：
 ask:
為欲成就所成立義，何故先立宗耶？
 In order to realize the established righteousness, why should we first establish a sect?
答：
 answer:
為先顯示自所愛樂宗義故。
 In order to first show the meaning of the music I love.
問：
 ask:
何故次辯因耶？
 Why do you argue?
答：
 answer:
為欲開顯依現見事決定道理，令他攝受所立宗義故。
 In order to reveal the truth and decide the truth according to the present view, so that he can accept the principles established by the sect.
問：
 ask:
何故次引喻耶？
 Why do you use metaphors?
答：
 answer:
為欲顯示能成道理之所依止現見事故。
 In order to show that the truth can be realized, it is necessary to rely on accidents.
問：
 ask:
何故後說同類、異類、現量、比量、正教等耶？
 Why do we talk about the same kind, different kind, actual quantity, comparative quantity, orthodox religion, etc.?
答：
 answer:
為欲開示因喻二種相違、不相違智故。
 In order to explain the reason, the two kinds of metaphors are inconsistent and do not conflict with the wisdom.
又相違者，由二因緣。
 If it is inconsistent, it is due to two causes and conditions.
一、不決定故；
 1. Undecided;
二、同所成故。
 2. The result is the same.
不相違者，亦二因緣。
 If they are not inconsistent, there are two causes and conditions.
一、決定故；
 1. Decision;
二、異所成故。
 2. Caused by differences.
其相違者，於為成就所立宗義，不能為量，故不名量。
 Those who are contrary to it cannot be measured in order to achieve the sectarian principles established, so they are not called measures.
不相違者，於為成就所立宗義，能為正量，故名為量。
 If it does not contradict, it can be used as a positive measure to achieve the established principles, so it is called measure.
是名論所依。
 This is the basis of the theory.
論莊嚴者，略有五種。
 When it comes to solemnity, there are five types.
一、善自他宗，二、言具圓滿，三、無畏，四、敦肅，五、應供。
 1. Be good in one's own sect, 2. Be perfect in speaking, 3. Be fearless, 4. Be solemn and solemn, 5. Be able to provide for oneself.
善自他宗者，謂如有一，若於此法毘奈耶中深生愛樂，即於此論宗旨，讀誦、受持、聽聞、思惟、純熟修行，已善、已說、已明。
 Those who are good at other sects say that if there is one, if deep love and joy arise in this Dharma Vinaya, then this is the purpose of this discourse. If you read, recite, uphold, listen, think about, and practice skillfully, you will be good at it, explain it, and understand it. .
若於彼法毘奈耶中不愛不樂，然於彼論宗旨，讀誦、受持、聞思純熟，而不修行，然已善、已說、已明。
 If one does not love or take pleasure in that Dharma Vinaya, but the purpose of its discussion is proficient in reading, reciting, upholding, listening and thinking, but does not practice it, yet it is already good, expounded, and understood.
是名善自他宗。
 This is the name of good people from other sects.
言具圓滿者，謂如有一，凡有所說，皆以其聲，不以非聲。
 Those who speak with perfection mean that if there is one thing, whatever is said is expressed in its voice, not in its non-voice.
何等為聲？
 What a sound?
謂具五德，乃名為聲。
 It is said that one has five virtues, which is called reputation.
一、不鄙陋，二、輕易，三、雄朗，四、相應，五、義善。
 1. Not vulgar, 2. Easy, 3. Majestic, 4. Correspondence, 5. Righteous and good.
不鄙陋者，謂離邊方邊國鄙俚言詞。
 Those who are not despicable are said to be despicable in the border countries.
輕易者，謂有所說，皆以世間共用言詞。
 It is easy to say something, and it is all in common words in the world.
雄朗者，所謂依義建立言詞，能成彼義巧妙雄壯。
 The so-called majestic one, the so-called words based on meaning, can achieve the other meaning ingeniously and majesticly.
相應者，謂前後法義相符不散。
 Correspondence means that the previous and later laws and meanings are consistent and consistent.
義善者，謂能引發勝生、定勝、無有顛倒。
 Those who are righteous and good are those who can lead to supreme rebirth, concentration and victory, and no confusion.
又此聲論，由九種相言具圓滿。
 Furthermore, this sound theory is completed by nine types of speech.
一、不雜亂，二、不麁獷，三、辯了，四、限量，五、與義相應，六、以時，七、決定，八、顯了，九、相續。
 1. Not complicated, 2. Not rough, 3. Argued, 4. Limited, 5. Corresponding to the meaning, 6. Timely, 7. Determined, 8. Revealed, 9. Continuous.
如是一切相，總名言具圓滿。
 In this way, all aspects are complete.
無畏者：
 The fearless:
謂如有一、處在多眾雜眾大眾執眾諦眾善眾等中、其心無有下劣恒懼，身無戰汗，面無怖色，音無謇吃，語無怯弱。
 It is said that there is a person who, among many miscellaneous people, people holding on to the truth, and good people, has no inferiority or constant fear in his mind, his body does not sweat sweat, his face does not have a fearful look, his voice does not sound timid, and his speech is not timid.
如是說者、名為無畏。
 Those who say this are called fearless.
敦肅者：
 Those who are dunsu:
謂如有一、待時方說而不嚵速；
 It is said that if there is one thing, we can only tell it when the time comes and not hasten;
是名敦肅。
 His name is Dunsu.
應供者：
 Supplier:
謂如有一，為性調善，不惱於他；
 It is said that if there is one person, his nature is harmonious and he will not be annoyed by him;
終不違越諸調善者調善之地；
 In the end, it will not go against the place where those who adjust the good can adjust the good;
隨順他心而起言說；
 Speak according to his heart;
以時，如實，能引義利；
 Being timely and truthful can lead to righteousness and benefit;
言詞柔軟，如對善友。
 Speak softly, as you would to a kind friend.
是名應供。
 It’s called Yinggong.
若有依此五論莊嚴興言論者，當知復有二十七種稱讚功德。
 If there are those who make solemn remarks based on these five theories, they should know that there are twenty-seven kinds of merits and virtues of praise.
何等名為二十七種？
 What are the names of the twenty-seven species?
一、眾所敬重；
 1. Respected by all;
二、言必信受；
 2. Be true to your word;
三、處大眾中都無所畏；
 3. Be fearless among the crowd;
四、於他宗旨深知過隙；
 4. Fully aware of the gaps in his purpose;
五、於自宗旨知殊勝德；
 5. Understand the special virtues of one’s own purpose;
六、無有僻執，於所受論情無偏黨；
 6. No eccentricity, no partiality in judging the situation;
七、於自正法及毘奈耶無能引奪；
 7. There is no way to seize the Dharma and Vinaya;
八、於他所說速能了悟；
 8. Be able to quickly understand what he said;
九、於他所說速能領受；
 9. Quickly accept what he says;
十、於他所說速能酬對；
 10. What he said will be rewarded quickly;
十一、具語言德，令眾愛樂；
 11. Having the virtue of speaking and making people happy;
十二、悅可信解此明論者；
 12. Those who can understand this clear theory are welcome;
十三、能善宣釋義句文字；
 13. Be able to pronounce paraphrased sentences well;
十四、令身無倦；
 14. Make the body not tired;
十五、令心無倦；
 15. Make the heart tireless;
十六、言不謇澁；
 16. Don’t speak shamelessly;
十七、辯才無盡；
 17. Endless eloquence;
十八、身不頓顇；
 18. Unable to stand still;
十九、念無忘失；
 19. Never forget;
二十、心無損惱；
 20. The mind is free from harm and trouble;
二十一、咽喉無損；
 21. The throat is intact;
二十二、凡所宣吐分明易了；
 22. Everything that is said is clear and easy;
二十三、善護自心，令無忿怒；
 23. Protect your own mind well so that you will be free from anger;
二十四、善順他心，令無憤恚；
 24. Be kind and obedient to others, so that there will be no anger;
二十五、令對論者心生淨信；
 25. Make the commentators have pure faith in their hearts;
二十六、凡有所行不招怨對；
 26. Whatever you do, do not cause any resentment;
二十七、廣大名稱，聲流十方，世咸傳唱此大法師，處大師數。
 27. The vast name spreads in all directions. This great master is sung throughout the world, and he is the number one master.
如受欲者、以末尼、真珠、琉璃等寶，廁環釧等寶莊嚴具以自莊嚴，威德熾盛，光明普照。
 For example, if you are a person who desires, you should use jewels such as nuns, pearls, lapis lazuli, etc., and toilet rings, necklaces, and other jewels to decorate yourself.
如是論者，以二十七稱讚功德，廁此五種論莊嚴具，以自莊嚴，威德熾盛，光明普照。
 Those who argue in this way use twenty-seven to praise merits and virtues, and use these five kinds of ornaments to solemnize themselves, so that their majesty and virtue are blazing and their light shines.
是故名此為論莊嚴。
 That’s why it’s called Lun Zheng.
是名論莊嚴。
 It is a solemn name.
論墮負者，謂有三種。
 Regarding those who have fallen into disgrace, there are three types.
一、捨言，二、言屈，三、言過。
 One, giving up words, two, speaking out, and three, speaking too much.
捨言者，謂立論者，以十三種詞謝對論者，捨所言論。
 Those who give up words are called those who establish arguments. They use thirteen words to thank those who respond to them and give up what they say.
何等名為十三種詞？
 What are the thirteen words?
謂立論者謝對論者曰：
 Xie said to the commentator:
我論不善，汝論為善；
 I think it is not good, you think it is good;
我不善觀，汝為善觀；
 I am not a good observer, but you are a good observer;
我論無理，汝論有理；
 I think it is unreasonable, you think it is reasonable;
我論無能，汝論有能；
 I am incompetent, you are capable;
我論屈伏，汝論成立；
 I argue about submission, but your argument is true;
我之辯才唯極於此，過此已上更善思量，當為汝說；
 This is the only limit of my eloquence. After this, I have become better at thinking, and I will explain it to you.
且置是事，我不復言。
 Let's leave this matter aside, I won't say anything more.
以如是等十三種詞謝對論者，捨所言論。
 Use thirteen words such as these to thank the commentator and give up what he said.
捨所論故，當知被破，為他所勝，墮在他後，屈伏於彼。
 For this reason, you should know that if you are defeated, you will be defeated by him, you will fall behind him, and you will succumb to him.
是故捨言，名墮負處。
 Therefore, giving up words is called a negative place.
言屈者，如立論者為對論者之所屈伏。
 Those who speak out are like those who make arguments and are bowed down by those who oppose them.
或託餘事方便而退，或引外言，或現憤發，或現瞋恚，或現憍慢，或現所覆，或現惱害，或現不忍，或現不信，或復默然，或復憂慼，或竦肩伏面，或沈思詞窮。
 He may retreat in the hope that things will be convenient for him, or he may use foreign language, or he may become angry, or he may be angry, or he may be arrogant, he may be overwhelmed, he may be annoyed, he may be intolerant, he may not believe, or he may remain silent, or he may be silent. I feel worried again, or I am lying on my face with my shoulders stretched, or I am deep in thought and have no words.
假託餘事方便而退者，謂捨前所立，更託餘宗；
 Those who retreat on the pretense that the rest of things are convenient are saying that they are abandoning what they have established in the past and entrusting the rest of the sect;
捨先因、喻、同類、異類、現量、比量及正教量，更託餘因乃至正教。
 Let go of prior causes, metaphors, similarities, differences, actual quantities, comparisons and orthodox teachings, and rely on remaining causes and even orthodox teachings.
引外言者，謂捨所論事，論說飲食、王臣、盜賊、衢路、倡穢等事，假託外緣，捨本所立，以遣他難。
 To introduce foreign language is to talk about matters other than what you are talking about, such as food and drink, kings and ministers, thieves, roads, promoting filth, etc., under the guise of external conditions, abandoning the original place, in order to cause trouble for others.
現憤發者，謂以麁獷不遜等言，擯對論者。
 Those who are angry now are said to be arrogant and disrespectful, and those who reject criticism.
現瞋恚者，謂以怨報之言，責對論者。
 Those who present anger are said to retaliate with resentment, and blame those who criticize others.
現憍慢者，謂以卑賤種族等言，毀對論者。
 Those who are arrogant and arrogant will criticize those who criticize others by saying that they are of inferior race.
現所覆者，謂以發他所覆惡行之言，舉對論者。
 Those who appear to be overturning are those who speak out the evil deeds they overturned and criticize them.
現惱害者，謂以害酷怨言，罵對論者。
 Those who appear to be angry are said to complain and criticize those who criticize others.
現不忍者，謂發怨言，怖對論者。
 If you are not patient, you will complain and be afraid of those who criticize you.
現不信者，謂以毀壞行言，謗對論者。
 Those who do not believe it will say that they are ruining their conduct and slandering those who comment on it.
或默然者，謂語業頓盡。
 Or silently, the predicate karma is over.
或憂慼者，謂意業焦惱。
 Or if you are worried, it means that your mind is anxious and worried.
竦肩伏面者：
 Those with crotched shoulders and faces:
謂身業威嚴而頓萎顇。
 It is said that the body and industry are majestic but suddenly withered.
沈思詞窮者，謂才辯俱竭。
 Those who meditate and have no words are said to have exhausted their talents and eloquence.
由如是等十三種事，當知言屈。
 From these thirteen other things, you should know how to be submissive.
前二，妄行矯亂；
 The first two are reckless behavior;
中七，發起邪行；
 In the seventh, initiate evil deeds;
後四，計行窮盡。
 In the last four, all plans are exhausted.
是名言屈，墮在負處。
 This is a famous saying: to be subjugated is to fall into a negative place.
言過者，謂立論者為九種過污染其言，故名言過。
 Those who make mistakes are said to have polluted their words with nine kinds of mistakes, so the famous saying is mistakes.
何等為九？
 What is nine?
一、雜亂，二、麁獷，三、不辯了，四、無限量，五、非義相應，六、不以時，七、不決定，八、不顯了，九、不相續。
 1. Complex, 2. Unruly, 3. Unable to argue, 4. Infinite, 5. Non-meaningful correspondence, 6. Not timely, 7. Undetermined, 8. Not obvious, 9. Not continuous.
雜亂者，謂捨所論事，雜說異語。
 To be messy is to talk about things without talking about things, and to talk in different words.
麁獷者，謂憤發掉舉及躁急掉舉。
 Those who are bold are those who are angry and restless and impatient.
不辯了者，謂若法若義，眾及對論所不領悟。
 Those who do not argue, say that the law is as righteous as the law, and the public and the debate cannot understand it.
無限量者，謂所說義言詞復重，或復減少。
 Infinite means that the meaning and words are repeated or reduced.
非義相應者，當知有十種。
 You should know that there are ten types of unjust correspondences.
一、無義，二、違義，三、損理，四、與所成等，五、招集過難，六、不得義利，七、義無次序，八、義不決定，九、成立能成，十、順不稱理諸邪惡論。
 1. Unrighteousness, 2. Violation of righteousness, 3. Infringement of justice, 4. Equal to what is accomplished, 5. Too difficult to recruit, 6. Failure to benefit from righteousness, 7. There is no order of righteousness, 8. Undetermined righteousness, 9. Can it be achieved if established , 10. All evil theories are unreasonable.
非時者，謂所應說，前後不次。
 If it is not timely, it means that what should be said should be said before and after.
不決定者，謂立已復毀，毀而復立，速疾轉換，難可了知。
 If it is not determined, it is said that the establishment has been destroyed again, and the destruction and restoration are rapid changes, which are difficult to understand.
不顯了者，謂言招譏弄，不領而答；
 Those who don't show it clearly are saying that they are teasing and teasing, and they respond without taking it in;
先為典語後為俗語，或先俗語後復典語。
 First the classical sayings and then the common sayings, or first the common sayings and then the classic sayings.
不相續者，謂於中間言詞斷絕。
 If there is no continuity, it means that the words are cut off in the middle.
凡所言論犯此九失，是名言過，墮在負處。
 Anyone who makes these nine mistakes in his remarks is a mistake and falls into a negative position.
論出離者，謂立論者，先應以彼三種觀察觀察論端，方興言論，或不興論，名論出離。
 When talking about renunciation, it is said that the person who establishes the theory should first use these three kinds of observations to observe the end of the theory. Then he will make a statement, or if he does not, it will be called renunciation.
三種觀察者，一、觀察得失，二、觀察時眾，三、觀察善巧及不善巧。
 There are three types of observers: first, observing gains and losses, second, observing the crowd, and third, observing skillful and unskillful things.
觀察得失者，謂立論者方興論端，先當觀察我立是論，將無自損、損他及俱損耶？
 Those who observe gains and losses, say that those who establish an argument can only start to develop an argument. First of all, we should observe myself to establish this argument. Will it not harm myself, others, and everyone?
不生現法後法及俱罪耶？
 If there is no present Dharma, then Dharma and Dharma are both guilty?
勿起身心諸憂苦耶？
 Don't worry about your body and mind?
莫由此故，執持刀杖、鬪罵諍訟、諂誑妄語而發起耶？
 Don't you start with swords and sticks, curses, lawsuits, flattery and lies for this reason?
將無種種惡不善法而生長耶？
 Will it grow without all kinds of evil and unwholesome dharma?
非不利益安樂若自若他及多眾耶？
 Isn’t it not beneficial to others and many others?
非不憐愍諸世間耶？
 Do you have no pity for the world?
不因此故，諸天世人無義無利不安樂耶？
 If not for this reason, all the people in the world would be unhappy without righteousness, benefit, or happiness?
彼立論者如是觀時，若自了知我所立論，能為自損，乃至天人無義無利，亦無安樂；
 If the person making the argument looks at it this way, if he knows what I am saying, he will be doing his own harm, and it will lead to no justice, no benefit to heaven and man, and no happiness;
便自思勉，不應立論。
 Just think about it and encourage yourself, and you should not make an argument.
若如是知我所立論，不為自損，乃至能引天人義利及與安樂；
 If you understand what I have established in this way, you will not harm yourself, and it will even lead to righteousness, benefit, and happiness to heaven and humans;
便自思勉，當立正論。
 Then he thought and encouraged himself, and he should establish a correct opinion.
是名第一或作不作論出離相。
 This is the first or non-compositional aspect of separation.
觀察時眾者，謂立論者方起論端，應善觀察現前眾會，為有僻執，為無執耶？
 Observing the people at the moment, it is said that the person who establishes the argument can only start the argument. You should be good at observing the people in front of you. Is there any eccentric attachment or non-attachment?
為有賢正，為無有耶？
 Is there something virtuous or righteous, or is there nothing?
為有善巧，為無有耶？
 Is it skillful or not?
如是觀時，若知眾會唯有僻執，非無僻執；
 When observing in this way, if you know that the assembly only has out-of-the-way attachments, it is not without out-of-the-way attachments;
唯不賢正，無有賢正；
 Only if there is no virtuous and righteousness, there is no such thing as virtuous and righteous;
唯不善巧，無善巧者。
 Only those who are unskillful and unskillful.
便自思勉，於是眾中不應立論。
 Then he thought and encouraged himself, so there should be no discussion among the crowd.
若知眾會無所僻執，非有僻執；
 If you know that there is no eccentric attachment in the assembly, then there is no eccentric attachment;
唯有賢正，無不賢正；
 Only the virtuous and righteous, everything is virtuous and righteous;
唯有善巧，無不善巧。
 There is nothing but skillfulness.
便自思勉，於是眾中應當立論。
 Then he thought and encouraged himself, so he should make a discussion among the people.
是名第二或作不作論出離相。
 This is called the second or non-action theory, the separation phase.
觀察善巧不善巧者，謂立論者方起論端，應自觀察善與不善。
 Only by observing those who are skillful and unskillful can one establish an argument. He should observe what is good and what is not good.
我於論體、論處、論依、論嚴、論負、論出離等，為善巧耶？
 Am I skillful in discussing the subject, the place, the basis, the strictness, the negativity, the renunciation, etc.?
不善巧耶？
 Not skillful?
我為有力能立自論、摧他論耶？
 Why am I strong enough to establish my own theory and destroy others' theory?
於論負處能解脫耶？
 Can you be liberated from negative points in discussions?
如是觀時，若自了知我無善巧，非有善巧；
 When observing in this way, if I know that I am not skillful, I am not skillful;
我無力能，非有力能；
 I have no power, not power;
便自思勉，與對論者不應立論。
 Then I think and encourage myself, and should not make arguments with the opponents.
若自了知我有善巧，非無善巧；
 If I know that I am skillful, it is not that I am skillless;
我有勢力，非無勢力；
 I have power, not without power;
便自思勉，與對論者當共立論。
 Then I think and encourage myself, and I should make a joint argument with the opponents.
是名第三或作不作論出離相。
 This is called the third or non-action theory, the separation phase.
論多所作法者，謂有三種於所立論多所作法。
 There are three methods of discussing and doing many things.
一、善自他宗，二、勇猛無畏，三、辯才無竭。
 1. Good at his own sect, 2. Brave and fearless, 3. Endless eloquence.
問：
 ask:
如是三法，於所立論，何故名為多有所作？
 With these three methods, why is it called Duoyouzuo?
答：
 answer:
能善了知自他宗故，於一切法能起談論；
 Being able to understand other sects well and being able to talk about all dharma;
勇猛無畏故，處一切眾能起談論；
 Because he is brave and fearless, he can be discussed by everyone everywhere;
辯才無竭故，隨所問難皆善酬答。
 His eloquence is inexhaustible, so he can answer all questions and questions well.
是故此三，於所立論多有所作。
 Therefore, these three have many contributions to the arguments established.
已說因明處。
 The reason has been stated clearly.
云何聲明處？
 Where is the statement?
當知此處略有六相。
 You should know that there are six aspects here.
一、法施設建立相，二、義施設建立相，三、補特伽羅施設建立相，四、時施設建立相，五、數施設建立相，六、處所根栽施設建立相。
 1. The establishment of Dharma facilities, 2. The establishment of righteousness facilities, 3. The establishment of Bu Tegara facilities, 4. The establishment of time facilities, 5. The establishment of number facilities, 6. The establishment of root facilities in the place. Establish a phase.
嗢拕南曰：
 Fu Gaonan said:
法、義、數取趣、　　時、數、與處所，
 Dharma, meaning, number and interest, time, number, and place,
若根栽所依，　　是略聲明相。
 If the root is planted, it will be briefly stated.
云何法施設建立？
 How can facilities be built?
謂名身、句身、文身、及五德相應聲。
 It refers to the name body, sentence body, tattoo body, and the corresponding sounds of the five virtues.
一、不鄙陋，二、輕易，三、雄朗，四、相應，五、義善。
 1. Not vulgar, 2. Easy, 3. Majestic, 4. Correspondence, 5. Righteous and good.
云何義施設建立？
 Why the establishment of charity facilities?
當知略有十種。
 You should know that there are ten kinds.
一、根建立，二、大種建立，三、業建立，四、尋求建立，五、非法建立，六、法建立，七、興盛建立，八、衰損建立，九、受用建立，十、守護建立。
 1. Establishment of roots, 2. Establishment of great seeds, 3. Establishment of karma, 4. Establishment of seeking, 5. Establishment of illegality, 6. Establishment of law, 7. Establishment of prosperity, 8. Establishment of decline, 9. Establishment of benefit, 10. Protection. Establish.
嗢拕南曰：
 Fu Gaonan said:
眼等、與地等、　　身等、及尋求、
 Eyes, earth, body, seeking,
非法、法、興盛、　　衰損、受用、護。
 Illegal, law, prosperity, decline, use, protection.
根建立者，謂見義、聞義、嗅義、甞義、觸義、知義。
 Those whose roots are established include seeing the meaning, hearing the meaning, smelling the meaning, smelling the meaning, touching the meaning, and knowing the meaning.
大種建立者，謂依持等義、澆潤等義、照了等義、動搖等義。
 To establish a large seed means to rely on the same meaning, to water the same meaning, to illuminate the other meaning, and to waver the other meaning.
業建立者，謂往來等義、宣說等義、思念覺察等義。
 The establishment of karma refers to the meaning of communication, the meaning of proclamation, and the meaning of thoughts and awareness.
尋求建立者，謂追訪等義。
 Seeking for establishment means pursuing and visiting.
非法建立者，謂殺盜等義。
 Those who establish illegally will be accused of killing and stealing.
法建立者，謂施戒等義。
 The establishment of the law means giving precepts and other meanings.
興盛建立者，謂證得、喜悅等義。
 Prosperity and establishment means attainment, joy, etc.
衰損建立者，謂破壞、怖畏、憂慼等義。
 Decay and establishment means destruction, fear, sorrow, etc.
受用建立者，謂飲食、覆障、抱持、受行等義。
 Being used and established refers to eating, drinking, covering obstacles, holding, receiving and doing, etc.
守護建立者，謂守護、育養、盛滿等義。
 Guarding the established one means guarding, nurturing, filling and other meanings.
又復略說有六種義。
 Again, there are six meanings.
一、自性義，二、因義，三、果義，四、作用義，五、差別相應義，六、轉義。
 1. Self-nature meaning, 2. Cause meaning, 3. Fruit meaning, 4. Functional meaning, 5. Difference and corresponding meaning, 6. Paraphrasing.
嗢拕南曰：
 Fu Gaonan said:
自性、與因、果、　　作用、相應、轉。
 Self-nature, cause, effect, action, correspondence, and transformation.
云何補特伽羅施設建立？
 How can I make up for the establishment of Tejiala facilities?
謂建立男、女、非男非女聲相差別；
 It means to establish the difference between male, female, non-male and non-female voices;
或復建立初中上士聲相差別。
 Or restore the voice and appearance difference between junior high school sergeants.
云何時施設建立？
 When will the cloud infrastructure be established?
謂有三時聲相差別。
 It is said that there are three temporal differences in sound and phase.
一、過去過去殊勝，二、未來未來殊勝，三、現在現在殊勝。
 1. The past is extraordinary, 2. The future is extraordinary, and 3. The present is extraordinary.
云何數施設建立？
 How many facilities have been built?
謂有三數聲相差別。
 It is said that there are three different sound and phase differences.
一者、一數，二者、二數，三者、多數。
 One, one number, two, two numbers, three, many.
云何處所根栽施設建立？
 Where will the cloud infrastructure be established?
當知處所略有五種。
 You should know that there are five kinds of places.
一、相續，二、名號，三、總略，四、彼益，五、宣說。
 1. Continuity, 2. Name, 3. General outline, 4. Benefit, 5. Pronunciation.
若界頌等，名為根栽。
 If Jie Song and so on, it is called Root Planting.
如是二種，總名處所根栽建立。
 If there are two types, the general name is local root establishment.
已說聲明處。
 Said the statement.
云何工業明處？
 Why is the industry so bright?
謂於十二處略說工業所有妙智名工業明處。
 It is said that all the wonderful wisdom of industry is briefly explained in the twelve places, which is called the Ming place of industry.
何等十二工業處耶？
 What kind of 12th Industrial Department?
謂營農工業、商估工業、事王工業、書算計度數印工業、占相工業、呪術工業、營造工業、生成工業、防那工業、和合工業、成熟工業、音樂工業。
 It is called the agricultural industry, the business estimation industry, the business industry, the book calculation industry, the fortune telling industry, the art industry, the construction industry, the generation industry, the defense industry, the harmonious industry, the mature industry, and the music industry.
瑜伽師地論卷第十五
 Volume 15 of Yogi's Earth Treatise

1.11 - cintāmayī-bhūmi 思所成地 actualized thinking

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第十六彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 16 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中思所成地第十一之一
 One of the eleventh places in the local Fenzhongsi
已說聞所成地。
 What has been said and heard is accomplished.
云何思所成地？
 Why do you think of the place you created?
當知略說由三種相。
 You should know that there are three phases in brief.
一、由自性清淨故；
 1. Due to the purity of one’s own nature;
二、由思擇所知故；
 2. Know by thinking and choosing;
三、由思擇諸法故。
 3. Choose all methods by thinking.
云何自性清淨？
 How can one's own nature be pure?
謂九種相應知。
 It is called nine kinds of corresponding knowledge.
一者、謂如有一、獨處空閑，審諦思惟如其所聞、如所究達諸法道理。
 First, it is said that there is a person who is alone and free, pondering the truth as he has heard, and arriving at all the principles of the Dharma as he has studied.
二者、遠離一切不思議處，審諦思惟所應思處；
 Second, stay away from all unthinkable places and carefully consider the places you should think about;
三者、能善了知黑說、大說；
 Third, be able to understand black theory and great theory well;
四者、凡所思惟，唯依於義，不依於文。
 Fourth, everything you think about depends only on meaning and not on text.
五者、於法少分，唯生信解；
 Fifth, there is little connection with the Dharma, but only faith and understanding;
於法少分，以慧觀察。
 Pay little attention to the Dharma and observe with wisdom.
六者、堅固思惟。
 Sixth, solid thinking.
七者、安住思惟。
 Seventh, dwell and contemplate.
八者、相續思惟。
 Eighth, think continuously.
九者、於所思惟能善究竟，終無中路厭怖退屈。
 Ninth, when it comes to the ultimate good that can be thought of, there is no middle way, and we will be disgusted and retreat.
由此九相，名為清淨善淨思惟。
 These nine characteristics are called pure, good and pure thoughts.
云何思擇所知？
 What does Yun Size know?
謂善思擇所觀察義。
 It is said to be good at thinking and choosing what one observes.
何等名為所觀察義？
 What is the meaning of observation?
謂於有法了知有相，於非有法了知無相。
 It is said that when there is a dharma, we understand that there is a characteristic; when there is a non-existent dharma, we understand that there is no characteristic.
如是名為所觀察義。
 This is called the observed meaning.
何等名為所觀有法？
 What does it mean to say that what you observe has dharma?
當知此法略有五種。
 You should know that there are five types of this method.
一、自相有法，二、共相有法，三、假相有法，四、因相有法，五、果相有法。
 1. There is a Dharma in the self-appearance, 2. There is a Dharma in the universal appearance, 3. There is a Dharma in the false appearance, 4. There is a Dharma in the cause-effect appearance, and 5. There is a Dharma in the effect-appearance.
何等名為自相有法？
 How can we call it self-respect?
當知此法略有三種。
 You should know that there are three types of this method.
一、勝義相有；
 1. The ultimate meaning exists;
二、相狀相有；
 2. Appearance and appearance;
三、現在相有。
 3. Now the phase exists.
勝義相有者，謂諸法中離言說義，出世間智所行境界，非安立相。
 If there is a sign of supreme meaning, it means that the meaning in all dharma is separated from words and the realm of supermundane wisdom is not a stable sign.
相狀相有者，謂由四種所觀相狀。
 If there is a phase, it means that there are four observed phases.
一、於是處名可得。
 1. So the name can be obtained.
二、於是處事可得。
 2. So things can be done.
三、此名於此事非不決定。
 3. This name is not decisive in this matter.
謂或迷亂不決定故，或無常不決定故。
 It is said that it may be confused and undetermined, or it may be impermanent and undetermined.
四、此名於此事無礙隨轉。
 4. This name can be used in this matter without any hindrance.
非或於是處隨轉，或於是處退還。
 Either it can be transferred everywhere, or it can be returned everywhere.
現在相有者，謂若已生及因果性。
 The present appearance means that it has already been born and has the nature of cause and effect.
如是一切，總說為一自相有法。
 Everything like this can be said to be one self-contained and dharma-like.
何等名為共相有法？
 What is the name of universal law?
當知此相復有五種。
 You should know that there are five kinds of this phase.
一、種類共相，二、成所作共相，三、一切行共相，四、一切有漏共相，五、一切法共相。
 1. The common characteristics of types, 2. The common characteristics of accomplishments and actions, 3. The common characteristics of all actions, 4. The common characteristics of all outflows, and 5. The common characteristics of all dharmas.
種類共相者，謂色、受、想、行、識等各別種類，總名為一種類共相。
 Type universals refer to the various types of form, feeling, thought, action, consciousness, etc., and are collectively called a type of universal.
成所作共相者：
 Those who achieve the common features:
謂善有漏法於感愛果，由能成辦所作共相，說名共相。
 It is said that goodness has leakage in the fruit of love, and it is the universal phase of being able to accomplish things. It is called the universal phase.
如善有漏法於感愛果，如是不善法於感非愛果，念住、正斷、神足、根、力、覺支、道支菩提分法於得菩提，由能成辦所作共相，說名共相，當知亦爾。
 For example, there are outflows of good dharma in the fruit of feeling love, and unwholesome dharma in the fruit of non-love, mindfulness, correct resolution, divine foot, root, strength, enlightenment factor, and path factor are all common features in achieving Bodhi, and can be accomplished by doing so. When you talk about the common features of names, you should know them.
一切行共相者，謂一切行無常性相。
 What is common to all actions is the impermanence of all actions.
一切有漏共相者，謂有漏行者皆苦性相。
 All those who have outflows have a common characteristic, that is, those who have outflows are all suffering.
一切法共相者，謂一切法空、無我性相。
 What is common to all dharmas is that all dharmas are empty and have no self-nature.
如是一切，總說為一共相有法。
 Everything like this can be said to have a total appearance and a law.
何等名為假相有法？
 How can it be called false appearance and law?
謂若於是處，略有六種言論生起，當知此處名假相有。
 It is said that if some of the six kinds of speech arise in this place, you should know that there are false appearances here.
何等名為六種言論？
 What are the six kinds of speech?
謂屬主相應言論、遠離此彼言論、眾共施設言論、眾法聚集言論、不遍一切言論、非常言論。
 It refers to the speech corresponding to the Lord, the speech far away from this and that, the speech shared by all, the speech gathered by all laws, the speech not pervading all, and the extraordinary speech.
屬主相應言論者，謂諸言論，配屬於主方解其相，非不屬主。
 Those who belong to the Lord's corresponding speech, that is to say, the speech belongs to the Lord only then can we understand its appearance, and it does not mean that it does not belong to the Lord.
如說生時、此誰之生，待所屬主起此言論。
 If you say when you are born, who is born, wait for the owner to make such remarks.
謂色之生，受、想、行、識之生。
 It is called the birth of form, the birth of feelings, thoughts, actions and consciousness.
非說色時，此誰之色，待所屬主起此言論。
 When not talking about color, whose color is this, wait for the owner to make such remarks.
如生如是，老、住、無常等心不相應行，隨其所應盡當知。
 If you are born like this, the thoughts of old age, abiding, and impermanence will not behave accordingly, so you should know how to do as they should.
是名屬主相應言論。
 This is the corresponding speech of the owner.
若於是處起此言論，當知此處是假相有。
 If this statement arises in this place, you should know that this is an illusion.
遠離此彼言論者，謂諸言論，非以此顯此，亦非以彼顯彼，是說名為遠離此彼言論。
 Those who stay away from the speech of this and that are called speech. They do not use this to show this, nor do they use that to show that. It is called staying away from the speech of this and that.
若以此顯此言論，是言論亦於實相處轉，亦於假相處轉。
 If this statement is shown in this way, it is true and false.
若以彼顯彼言論，是言論亦於實相處轉，亦於假相處轉。
 If one expresses another's words, the words will be true or false.
若非以此顯此，亦非以彼顯彼言論，是言論一向於假相處轉。
 If this is not used to show this, nor is it used to show other speech, the speech will always turn into falsehood.
云何以此顯此言論，於實相處轉？
 Why do you use this to express this statement and get along with it in reality?
如言地之堅。
 As the saying goes, the earth is strong.
云何此復於假相處轉？
 Why is it that the false relationship has returned?
如言石之圓。
 As the saying goes, the stone is round.
如地之堅、石之圓，如是水之濕、油之滴、火之煖、燬之焰、風之動、飄之鼓、亦爾。
 Just like the solidity of the earth, the roundness of stones, the moisture of water, the droplets of oil, the warmth of fire, the flames of destruction, the movement of wind, and the floating drums.
云何以彼顯彼言論，於實相處轉？
 How can one's remarks be interpreted in real terms?
如言眼之識、身之觸，如是等。
 Such as the awareness of the eyes, the touch of the body, and so on.
云何此復於假相處轉？
 Why is it that the false relationship has returned?
如言佛授德友之所飲食、車乘、衣服、莊嚴具等。
 For example, the Buddha taught his virtuous friends the food, drink, carriage, clothing, solemn utensils, etc.
云何非以此顯此，亦非以彼顯彼言論，一向於假相處轉？
 Why don't you use this to show this, and don't use that to show the other? Why do you always turn to falsehood?
如言宅之門、舍之壁、瓶之口、甕之腹、軍之車、林之樹、百之十、十之三、如是等。
 Such as the door of a house, the wall of a house, the mouth of a bottle, the belly of an urn, the chariot of an army, the trees of a forest, ten out of a hundred, three out of ten, and so on.
是名遠離此彼言論。
 This is called staying away from the speech of this and that.
眾共施設言論者，謂於六種相狀言說自性，假立言論。
 Those who use speech together say that the six kinds of appearances are used to describe one's own nature, and false speech is established.
六種相狀者，一、事相狀，二、所識相狀，三、淨妙等相狀，四、饒益等相狀，五、言說相狀，六、邪行等相狀。
 The six kinds of appearances are: first, the appearance of things, second, the appearance of knowledge, third, the appearance of pure and wonderful things, fourth, the appearance of benefit, etc., fifth, the appearance of words, and sixth, the appearance of evil conduct.
事相狀者，謂識所取。
 The appearance of things is called knowledge.
所識相狀者，謂作意所取，能起於識。
 The appearance of what is known is said to be taken by the mind and can arise from consciousness.
淨妙等相狀者，謂觸所取。
 Those with pure, wonderful and other appearances are said to be captured by contact.
饒益等相狀者，謂受所取。
 Those who have the appearance of benefit are said to receive what they receive.
言說相狀者，謂想所取。
 Those who talk about appearance are said to think about it.
邪行等相狀者，謂思所取。
 Those with the appearance of evil deeds and so on are said to be taken by thoughts.
眾法聚集言論者，謂於眾多和合，建立自性言論。
 Those who gather together speech from many dharmas are said to have established their own speech through the union of many.
如於內色、受、想、行、識，建立種種我等言論；
 Such as establishing various self-expressions in inner form, feelings, thoughts, formations, and consciousness;
於外色、香、味、觸等事和合差別，建立宅、舍、瓶、衣、車、乘、軍、林、樹等種種言論。
 Based on the harmony and difference of external appearance, fragrance, taste, touch and other things, various opinions such as house, house, bottle, clothing, car, vehicle, army, forest and tree are established.
不遍一切言論者，謂諸言論，有處隨轉，有處旋還。
 If it does not pervade all speeches, it means that all speeches follow and return somewhere.
如於舍宅舍宅言論，於諸舍宅處處隨轉；
 Just like talking about homes and homes, it goes everywhere in homes and homes;
於村、聚落、亭邏、國等、即便旋還。
 In villages, settlements, pavilions, countries, etc., they will return immediately.
於盆甕等盆等言論，於盆甕等處處隨轉；
 Talking about basins and urns, etc., and turning around everywhere;
於瓶器等，即便旋還。
 In bottles, etc., it can be turned back.
於軍軍言，隨諸軍轉；
 He spoke to the army and followed the armies' turn;
於別男女幼少等類，即便旋還。
 If there are other men, women, children, etc., they will return home.
於林林言，隨諸林轉；
 Talk in the woods and follow the woods;
於別樹根、莖、枝、條、葉、華、果等類，即便旋還。
 The roots, stems, branches, branches, leaves, flowers, fruits, etc. of other trees can be rotated back.
非常言論者，由四種相應知。
 Extraordinary speeches are known by four kinds of correspondence.
一、由破壞故；
 1. Due to destruction;
二、由不破壞故；
 2. Because it does not cause damage;
三、由加行故；
 3. Because of Jia Xing;
四、由轉變故。
 4. Due to transformation.
破壞故者，謂瓶等破已，瓶等言捨，瓦等言生。
 To destroy an old thing, it means that a vase has been broken, a vase means giving up, and a tile means living.
不破壞故者：
 Do not destroy the deceased:
謂種種物共和合已，或丸或散，種種雜物差別言捨，丸散言生。
 It means that all kinds of things are in harmony and combined, either as pills or as powders. The difference between all kinds of miscellaneous things means giving up, and pills and powders means birth.
加行故者，謂於金段等起諸加行，造環釧等異莊嚴具，金段等言捨，環釧等言生。
 Therefore, it is said that all kinds of additional actions are carried out in the golden section, etc., and different kinds of ornaments such as rings and bracelets are made, the golden sections and other words are given, and the rings and bracelets are made to express the life.
轉變故者，謂飲食等於轉變時，飲食等言捨，便穢等言生。
 The word "transformation" means that when food and drink are equal to transformation, food and drink are words for giving up, and defecation and defecation are words for birth.
如是等類，應知名為非常言論。
 If this is the case, it should be called extraordinary speech.
隨於諸物發起如是六種言論，當知此物皆是假有。
 If you raise these six kinds of remarks about various things, you should know that these things are all false.
是名假相有法。
 This is called false appearance.
何等名為因相有法？
 What is the name of cause and phase?
當知此因略有五種。
 You should know that there are five types of causes.
一、可愛因，二、不可愛因，三、長養因，四、流轉因，五、還滅因。
 1. The cause of being lovable, 2. The cause of being unlovable, 3. The cause of growth, 4. The cause of circulation, and 5. The cause of return and destruction.
可愛因者，謂善有漏法。
 Those who love the cause say that goodness has leakage.
不可愛因者，謂不善法。
 Those who do not like the cause are called unwholesome dharmas.
長養因者，謂前前所生善、不善、無記法，修習、善修習、多修習故，能令後後所生善、不善、無記法展轉增勝，名長養因。
 Cultivating the cause means that the good, bad, and unrecorded dharmas that have arisen in the past, practice, practice well, and practice more, can make the good, unwholesome, and unrecorded dharmas that arise in the future develop and become more successful, and the name will be long-lasting. Nourish the cause.
流轉因者，謂由此種子，由此薰習，由此助伴，彼法流轉，此於彼法，名流轉因。
 The cause of circulation means that from this seed, from this incense, from this help, this dharma flows, this dharma flows to that dharma, and famous names change causes.
還滅因者，謂諸行還滅、雜染還滅，所有一切能寂靜道、能般涅槃、能趣菩提，及彼資糧，并其方便，能生能辦，名還滅因。
 The cause of cessation is the cessation of all actions and the cessation of defilements. Everything that can calm the path, achieve nirvana, and achieve Bodhi, as well as the resources and their convenient methods, can be produced and handled, is called the cause of cessation.
如是總名因相有法。
 In this way, the name, cause, and phase have their own laws.
若廣分別，如思因果中應知其相。
 If you make broad distinctions, you should know their characteristics by thinking about cause and effect.
何等名為果相有法？
 How can it be called the result and appearance of law?
謂從彼五因，若生、若得、若成、若辦、若轉，當知是名果相有法。
 It is said that from the five causes, if it arises, if it is obtained, if it is accomplished, if it is done, if it is transformed, it should be known that the name and effect have their own laws.
何等名為所觀無法？
 What is called the inability to observe?
當知此相亦有五種。
 You should know that there are five kinds of this phase.
一、未生無，二、已滅無，三、互相無，四、勝義無，五、畢竟無。
 1. Nothing that has not yet arisen; 2. Nothing that has ceased; 3. Nothing with each other; 4. Nothing in ultimate meaning; 5. Nothing after all.
未生無者，謂未來諸行。
 What is not yet born is called all future actions.
已滅無者，謂過去諸行。
 Those that have ceased to exist are called past actions.
互相無者，謂諸餘法，由所餘相若遠離性、若非有性；
 Those that do not have each other are called the remaining dharmas, which are far away from the nature due to the remaining appearances, if they do not have the nature;
或所餘法，與諸餘法不和合性。
 Or the remaining dharmas are not in harmony with the remaining dharmas.
勝義無者，謂由世俗言說自性，假設言論所安立性。
 There is no ultimate meaning, it means that one’s own nature is expressed by conventional words, and it is assumed that the nature is established by words.
畢竟無者，謂石女兒等，畢竟無類。
 After all, those who have nothing, such as Shi's daughter, etc., have no category after all.
復有五種有性、五種無性。
 There are five types of existence and five types of non-existence.
何等名為五種有性？
 What are the five kinds of existence?
一、圓成實相有性，二、依他起相有性，三、遍計所執相有性，四、差別相有性，五、不可說相有性。
 1. The nature of the perfected reality; 2. The nature of the appearance that arises from others; 3. The nature of the universally grasped nature; 4. The nature of the differentiated nature; 5. The nature of the ineffable nature.
此中，初是勝義相。
 Among them, the beginning is the sign of victory.
第二是緣生相相。
 The second is the condition of mutual origin.
第三是假施設相。
 The third is to make assumptions.
第四是不二相。
 The fourth is non-duality.
生相、老相、住相、無常相、苦相、空相、無我相、事相、所識相、所取相、淨妙等相、饒益等相、言說相相、邪行等相相。
 The appearance of birth, the appearance of old age, the appearance of residence, the appearance of impermanence, the appearance of suffering, the appearance of emptiness, the appearance of selflessness, the appearance of things, the appearance of knowledge, the appearance of objects, the appearance of pure and wonderful things, the appearance of benefit, the appearance of words, the appearance of evil deeds, etc. Mutually.
如是等相，應知名差別相。
 If these are equal phases, the different phases should be known.
第五由四種不可說故，名不可說相。
 Fifth, because the four kinds of things cannot be explained, the name cannot be explained.
一、無故不可說。
 1. No reason can be said.
謂補特伽羅於彼諸蘊，不可宣說若異不異。
 It is said that Putegara is different from other aggregates. It cannot be said that they are different but not different.
二、甚深故不可說。
 2. It is so profound that it cannot be said.
謂離言法性不可思議，如來法身不可思議。
 It is said that the dharma nature of Liyan is inconceivable and the dharma body of the Tathagata is inconceivable.
諸佛境界，如來滅後若有若無等，不可宣說。
 The realms of Buddhas, whether they exist after the death of the Tathagata or not, cannot be explained.
三、能引無義故不可說。
 3. It can lead to nonsense, so it cannot be said.
謂若諸法，非能引發法義梵行，諸佛世尊雖證不說。
 It is said that if all dharmas cannot lead to the holy life of dharma and meaning, even if the Buddhas and World-Honored Ones have proven it, they will not say it.
四、法相法爾之所安立故不可說。
 4. The place where Dharma and Dharma are established cannot be said.
所謂真如於諸行等，不可宣說異不異性。
 The so-called true nature of all actions, etc. cannot be declared to be different and non-different.
何等名為五種無性？
 What are the five types of asexuality?
一、勝義相無性，二、自依相無性，三、畢竟自相無性，四、無差別相無性，五、可說相無性。
 1. The supreme meaning has no nature; 2. The self-dependent phase has no nature; 3. After all, the self has no nature; 4. The undifferentiated phase has no nature; 5. It can be said that the phase has no nature.
云何思擇諸法？
 Why do you think about choosing among various methods?
此復二種應知。
 You should know these two types.
一、思擇素呾纜義，二、思擇伽他義。
 1. The meaning of SiZeSuYuLan, and 2. The meaning of SiZeJia.
思擇素呾纜義，如攝事分及菩薩藏教授中當廣說。
 The meaning of thinking and thinking should be widely expounded in the teachings of the Bodhisattva Collection.
思擇伽他義，復有三種。
 There are three kinds of meanings of thinking.
一者、建立勝義伽他，二者、建立意趣義伽他，三者、建立體義伽他。
 The first is to establish the ultimate meaning, the second is to establish the meaning and meaning, and the third is to establish the practical meaning.
建立勝義伽他者，如經言：
 Those who establish the ultimate meaning and add others are as the scriptures say:
都無有宰主　　及作者、受者；
 There is no master, author, or recipient;
諸法亦無用，　　而用轉非無。
 All dharmas are also useless, but they are not useless if they are used.
唯十二有支、　　蘊、處、界、流轉。
 There are only twelve branches, aggregates, bases, realms, and flows.
審思此一切，　　眾生不可得。
 Thinking about all this, it is inaccessible to all sentient beings.
於內及於外，　　是一切皆空。
 Inside and outside, everything is empty.
其能修空者，　　亦常無所有。
 Those who can cultivate emptiness will always have nothing.
我我定非有；
 I must not exist;
由顛倒妄計。
 By turning things upside down.
有情、我皆無；
 There is no emotion, but I have no feelings;
唯有因法有。
 There is only cause and effect.
諸行皆剎那，　　住尚無，況用。
 All actions are momentary, and there is no abiding yet, so how to use them.
即說彼生起，　　為用，為作者。
 That is to say, it arises, is used, and is the author.
眼不能見色，　　耳不能聞聲，
 Eyes cannot see colors, ears cannot hear sounds,
鼻不能嗅香，　　舌不能甞味，
 The nose cannot smell fragrance, the tongue cannot smell taste,
身不能覺觸，　　意不能知法。
 The body cannot feel and touch, and the mind cannot know the Dharma.
於此，亦無能　　任持驅役者。
 Here, there is no one who can serve as a driver.
法不能生他，　　亦不能自生。
 Dharma cannot give birth to him, nor can it give birth to itself.
眾緣有，故生，　　非故，新新有。
 There are all kinds of conditions, so they are born; if they are not caused, they are new and new.
法不能滅他，　　亦不能自滅。
 The law cannot destroy him, nor can it destroy itself.
眾緣有，故生，　　生已，自然滅。
 There are all kinds of conditions, so they are born. Once they are born, they will naturally disappear.
由二品為依，　　是生便可得。
 Based on the second grade, it can be obtained as soon as you are born.
恒於境放逸，　　又復邪昇進。
 Persevering in the environment and letting go, the evil will rise again.
愚癡之所漂，　　彼遂邪昇進；
 Where foolishness drifts away, evil will advance;
諸貪愛所引，　　於境常放逸。
 Induced by all kinds of greed, he often lets himself loose in the environment.
由有因諸法，　　眾苦亦復然。
 Due to the causes of all dharmas, all kinds of suffering also occur again.
根本二惑故；
 There are two fundamental confusions;
十二支分二。
 The twelve branches are divided into two.
自無能作用，　　亦不由他作，
 It cannot be done by oneself, nor can it be done by others.
非餘能有作，　　而作用非無。
 There is nothing left to do but nothing to do.
非內、亦非外，　　非二種中間。
 Neither inside nor outside, not in between.
由行未生故。
 Because the action is not born.
有時而可得。
 Available sometimes.
設諸行已生，　　由此故無得；
 Suppose that all actions have already occurred, and therefore nothing can be achieved;
未來，無有相。
 The future has no form.
過去，可分別。
 The past can be distinguished.
分別曾所更，　　非曾，亦分別。
 Differentiate what has been changed, but it is also different if it is not the same.
行，雖無有始；
 Although walking has no beginning;
然有始可得。
 But there is a beginning.
諸色，如聚沫，　　諸受，類浮泡，
 All forms are like foam, and all feelings are like floating bubbles.
諸想，同陽焰，　　諸行，喻芭蕉，
 All thoughts are like the flames of the sun, and all actions are like banana trees.
諸識，猶幻事，　　曰親之所說。
 All consciousnesses are like illusory things, and they are said by relatives.
諸行一時生，　　亦一時住、滅。
 All actions arise for a time, and they also exist and cease for a time.
癡，不能癡癡，　　亦不能癡彼；
 Crazy, you can't be crazy, and you can't be crazy about that;
非餘能有癡，　　而愚癡非無。
 It is not possible to have delusion, but delusion is not nothing.
不正思惟故；
 Because of improper thinking;
諸愚癡得生。
 All foolishness survives.
此不正思惟，　　非不愚者起。
 This kind of unhealthy thinking is not caused by stupid people.
福非福不動　　行、又三應知，
 Blessing is not a blessing without action, and you should know the three things:
復有三種業，　　一切不和合。
 There are three kinds of karma again, all of which are not harmonious.
現在，速滅壞，　　過去，住無方，
 Now, it will be destroyed soon, In the past, there is no place to live,
未生，依眾緣，　　而復心隨轉。
 Before he was born, he relied on various conditions, and his mind changed again.
畢竟共相應，　　不相應亦爾。
 After all, they correspond to each other, and it doesn't matter if they don't correspond to each other.
非一切一切，　　而說心隨轉。
 It's not everything, it's just that the heart changes.
於此流無斷，　　相似不相似；
 This flow is uninterrupted, similar but not similar;
由隨順我見，　　世俗用非無。
 From the obedience I see, worldly use is not nothing.
若壞於色身；
 If it is bad for the body;
名身亦隨滅。
 The name and body will also perish.
而言今後世，　　自作自受果。
 As for the future life, you will suffer the consequences of your own actions.
前後差別故，　　自因果攝故；
 The difference between before and after is due to the cause and effect;
作者與受者，　　一異不可說。
 The author and the recipient are indistinguishable.
因道不斷故，　　和合作用轉；
 Because the Tao is continuous, harmony and cooperation turn;
從自因所生，　　及攝受所作。
 Born from its own causes, and absorbed and done.
樂戲論為因，　　若淨不淨業。
 The theory of music and drama is the cause, if it is the purification of impure karma.
諸種子異熟，　　及愛非愛果。
 The seeds are ripe, and the fruit of love is not love.
依諸種異熟，　　我見而生起；
 According to various strange phenomena, I see them and arise;
自內所證知，　　無色，不可見。
 Known from within, it is colorless and invisible.
無了別凡夫，　　計斯為內我。
 There is no difference between ordinary people, and this is the inner self.
我見為依故，　　起眾多妄見。
 Because of this, I have many false views.
總執自種故，　　宿習助伴故；
 The general attachment is self-sowing, and old habits help companions;
聽聞隨順故，　　發生於我見。
 Listening and obeying, it happened to me.
貪愛及與緣，　　而生於內我。
 Craving and conditioning are born in the inner self.
攝受希望故，　　染習外為所。
 Because of the hope, it is the outside of the habit.
世間真可怖，　　愚癡故攝受；
 The world is really terrible, so I accept it because of my ignorance;
先起愛藏已，　　由茲趣戲論。
 Love has been hidden since the beginning, so it is interesting to play.
彼所愛藏者，　　賢聖達為苦。
 Those whom he loves and hides are suffering for the sages and saints.
此苦逼愚夫，　　剎那無暫息。
 This suffering is forcing the fool, and there is no respite for a moment.
不平等纏心，　　積集彼眾苦。
 Inequality haunts the heart and accumulates the suffering of others.
積集，是愚夫　　計我、苦、樂、緣。
 Accumulation is a fool's plan for me, suffering, happiness, and destiny.
諸愚夫固著，　　如大象溺泥。
 You fools are like an elephant drowning in mud.
由癡，故增上，　　遍行、遍所作。
 Due to delusion, it increases and spreads throughout the practice and work.
此池派眾流，　　於世流為暴。
 There are many people in this pool, and they are violent in the world.
非火風日竭，　　唯除正法行。
 It is not that the fire and wind are exhausted, but that the righteous conduct of the Dharma is eliminated.
於苦計我受，　　苦樂，了知苦；
 I have experienced suffering, joy and suffering, and know suffering;
分別此，起見，　　從彼生，生彼。
 Distinguish this, take a stand, and be born from that, be born from that.
染污意，恒時　　諸惑俱生滅。
 With a polluted mind, all confusions arise and disappear all the time.
若解脫諸惑；
 If you are liberated from all confusion;
非先，亦非後。
 Neither first nor last.
非彼法生已、　　後淨，異而生。
 It is not because of the birth of that law, but it is pure after birth, and arises in a different way.
彼先無染污，　　說解脫眾惑。
 He is first free from defilements and says he is free from all confusion.
其有染污者，　　畢竟性清淨。
 Those who are polluted have pure nature after all.
既非有所淨；
 It is neither pure nor pure;
何得有能淨。
 How can one be able to be pure?
諸種子滅故，　　諸煩惱盡故；
 Because all the seeds are destroyed, because all the troubles are gone;
即於此無染，　　顯示二差別。
 That is, there is no stain here, showing two differences.
自內所證故，　　唯眾苦盡故。
 It is proved from within, only because all suffering is ended.
永絕戲論故，　　一切無戲論。
 There will never be drama, so there is no drama in everything.
眾生名相續，　　及法想相中，
 The names of all living beings are continuous, and the images of Dharma and thoughts are in the image,
無生死流轉，　　亦無涅槃者。
 There is no cycle of birth and death, and there is no nirvana.
此中依止補特伽羅無我勝義，宣說如是勝義伽他。
 This relies on the supreme meaning of Pote Jialuo's selflessness, and declares this supreme meaning of Jita.
為欲對治增益、損減二邊執故。
 In order to deal with both gains and losses.
於所攝受說為宰主，於諸業用說為作者，於諸果報說為受者。
 It is said to be the master of what is taken and received, it is said to be the author of all karma, and it is said to be the recipient of all results.
如是半頌，遮遣別義所分別我。
 Such a half-song can cover up the differences between me and others.
諸法亦無用者，遮遣即法所分別我。
 All dharmas are also useless, and the dharmas distinguish me.
由此遠離增益邊執。
 Stay away from the gain edge.
而用轉非無者，顯法有性。
 And the use of Zhuan is not non-existent, showing that the law has nature.
由此遠離損減邊執。
 This way you can stay away from the loss side.
用有三種。
 There are three types of uses.
一、宰主用，二、作者用，三、受者用。
 1. Used by the master, 2. used by the author, and 3. used by the recipient.
因此用故，假立宰主、作者、受者。
 Therefore, it is used for its own sake, and it is assumed that it is the master, the author, and the recipient.
雖言諸法，而未宣說何等為法，故次說言唯有十二支等半頌。
 Although it talks about various dharma, it does not explain what the dharma is, so it only contains twelve and a half verses.
如有支次第，諸蘊等流轉，此顯不取微細多我，便能對治宰主、作者及受者執。
 If there are branches and ranks, the circulation of aggregates, etc., and this shows that it does not take on the subtle self, it can control the attachment to the master, the author and the recipient.
眼色為緣，生眼識果，無別受者。
 Eye color is the condition, and the fruit of eye consciousness arises, and there is no other recipient.
此中顯示，即十八界說受者性。
 This shows that the eighteen definitions explain the nature of the recipient.
雖言無主，而未宣說無何等主，為欲顯示，故次說言：
 Although it is said that there is no master, it is not declared that there is no such master. In order to show it, I say this:
審思此一切，眾生不可得。
 Thinking about all this, it is inaccessible to all sentient beings.
言審思者，由依三量審諦觀察。
 Those who talk about contemplation should observe according to the three principles of contemplation.
此若無者，云何建立內外成就？
 If there is no such thing, how can we establish internal and external achievements?
故次說言：
 So let’s say:
於內及於外，是一切皆空。
 Inside and outside, everything is empty.
此顯內外唯假建立。
 This is a false establishment both internally and externally.
云何建立能觀、所觀二種成就？
 How can we establish the two achievements of being able to observe and observing?
故次說言：
 So let’s say:
其能修空者，亦常無所有。
 Those who can cultivate emptiness often have nothing.
云何建立聖者、異生二種成就？
 How can we establish the two achievements of saint and alien?
故次說言：
 So let’s say:
我我定非有，由顛倒妄計。
 I am determined not to exist, because of confusion and miscalculation.
此顯聖者及異生我，決定無有真實我性，唯由顛倒妄計為有。
 This manifested saint and the alien self have determined that there is no real self, and they can only exist through confusion and false calculations.
云何建立彼此成就？
 How can we establish mutual success?
故次說言：
 So let’s say:
有情我皆無。
 I have no feelings.
云何建立染淨成就？
 How to establish the achievement of purity?
故次說言：
 So let’s say:
唯有因法有。
 There is only cause and effect.
染者、淨者、皆不可得。
 Neither the dyed nor the pure can be obtained.
雖說諸法皆無作用、而未宣說云何無用，故次說言：
 Although it is said that all dharmas are useless, I have not explained why they are useless, so I will say this next:
諸行皆剎那，住尚無況用。
 All activities are momentary, and living has no purpose.
如前已說用轉非無。
 As mentioned before, use turns to nothing.
云何無用而有用轉？
 Why is it useless but useful?
故次說言：
 So let’s say:
即說彼生起，為用為作者。
 That is to say, it arises and is used as the author.
果故，名為用；
 Therefore, it is called use;
因故，名作者。
 For some reason, famous author.
彼生起者，顯從諸處諸識得生。
 That which arises manifests itself from all consciousnesses in all places.
彼得生者，非離眼等彼成就故。
 Peter was born only because he left his eyes and waited for him to become a child.
如前所說諸法無用，此顯無用略有七種。
 As mentioned before, all dharmas are useless. There are seven types of futility.
一、無作用用。
 1. It has no effect.
謂眼不能見色等。
 It is said that the eyes cannot see color, etc.
二、無隨轉用。
 2. No subsequent use.
謂於此亦無能任持、驅役者。
 It is said that there is no one who can control or drive.
如其次第，宰主、作者，俱無所有，故無有能隨轉作用。
 For example, in the second place, neither the master nor the author possesses anything, so nothing can follow the changes.
三、無生他用。
 3. No use for other purposes.
謂法不能生他。
 It is said that the Dharma cannot give birth to him.
四、無自生用。
 4. It has no self-generated use.
謂亦不能自生。
 That is to say, it cannot generate itself.
五、無移轉用。
 5. No transfer.
謂眾緣有故生，非故新新有。
 It is said that all conditions arise for a reason, but for no reason there is a new existence.
六、無滅他用。
 6. It has no other use.
謂法不能滅他。
 The law cannot destroy him.
七、無自滅用。
 7. It has no self-destructive effect.
謂亦不能自滅。
 It is said that it cannot destroy itself.
問：
 ask:
如眾緣有故生，亦眾緣有故滅耶？
 Just as all conditions arise for a reason, so do all conditions perish for a reason?
答：
 answer:
眾緣有故生，生已自然滅。
 All conditions arise for a reason, and the existence will naturally cease.
如前所說有因法有，欲顯在家及與出家雜染自性有因法有。
 As mentioned before, there are causes and dharmas, and there are causes and dharmas for manifesting one's defiled nature at home and as a monk.
故次說言：
 So let’s say:
由二品為依，是生便可得等。
 Based on the second grade, you can get it if you are born.
由此二頌，顯無明、愛有因法有。
 From these two verses, it is revealed that ignorance and love have causes and laws.
次後五頌，顯雜染品差別所依因及時分。
 The last five verses show the reasons for the difference in dyeing products.
此中，「有因諸法」者，謂無明乃至受。
 Among them, "all dharmas have causes" refers to ignorance and even feeling.
有因眾苦者，謂愛乃至老死。
 There are many causes of suffering, such as love and even old age and death.
此言顯示煩惱、業、生三種雜染。
 This statement shows the three defilements of defilements, karma and birth.
「根本二惑故」者，此言顯示煩惱雜染，唯取最勝煩惱雜染。
 "Because of the two basic confusions", this statement shows the defilements and defilements, and only the most superior defilements and defilements can be obtained.
「自無能作用」等言，復重別顯業雜染義。
 Words such as "I can't do anything myself" reiterate the meaning of differentiating manifest karma.
由彼所作有差別故，彼果異熟不思議故。
 Because there is a difference in what they do, it is unimaginable because the fruit is different and ripe.
「自無能作用」者，待善惡友，他所引故。
 Those who are "self-incompetent" treat good and evil friends for their own reasons.
「亦不由他作」者，待自功用所成辦故。
 "It is not done by others." It will be done after its own function.
「非餘能有作」者，要待前生因差別故，方有所作。
 Those who "have nothing to do" must wait for the differences in the previous life before they can do anything.
「非內亦非外」等頌中，顯依未來不生雜染；
 In the verses such as "Neither internal nor external", it is evident that the future will not be defiled;
依止現在、過去諸行能生雜染。
 Dependence on present and past actions can cause defilements.
設行已生，即由此相無有分別；
 Assuming that the action has already arisen, there is no distinction between this aspect;
未來無相，故無分別。
 The future has no form, so there is no distinction.
如此如是當來決定不可知故。
 Such and such should be decided for unknown reasons.
若不如是分別，異類或時可得。
 If it is not as good as this distinction, different types may be obtained from time to time.
若於過去，即可分別。
 If it is in the past, it can be distinguished.
如此如是，曾有相貌可分別故。
 So it is, because there were appearances that could be distinguished.
非唯曾更而可分別。
 They can be distinguished not only by their previous changes.
未曾更者，雖不分明取其相貌，然隨種類亦可分別。
 For those that have not been changed, although their appearance cannot be clearly identified, they can be distinguished according to the type.
此則顯示，依現在行分別為因，生諸雜染。
 This shows that various defilements arise based on the current conduct as a cause.
行雖無始然始可得者，顯示雜染時分差別。
 Although the practice has no beginning but can only be obtained, it shows the difference in time of defilement.
無始時來常隨逐故，剎那剎那新所起故。
 Since there is no beginning, it always comes and goes, and it arises anew every moment.
自此已後，顯清淨品。
 Since then, it has become pure and pure.
如實觀時得清淨故。
 This is why you get pure when you look at things as they really are.
或由自相故。
 Or because of oneself.
謂觀色等如聚沫等。
 It is said that observing colors is like gathering foam.
或由共相故。
 Or because of the commonality.
謂觀有為同生住滅所有共相。
 It means observing the common phenomena of existence, existence, existence and destruction.
或由世俗及勝義諦故。
 Or because of the secular and ultimate truth.
謂雖無癡者，非無愚癡。
 Although it is said that there is no ignorance, it is not because there is no ignorance.
眾緣所生世俗諦故，說癡能癡。
 Because of the conventional truth arising from all conditions, it is said that delusion can lead to delusion.
又復顯示非不愚者不正思惟，是故彼為愚癡所癡。
 It also shows that those who are not stupid do not think correctly, so they are deceived by stupidity.
又由世俗，宣說諸識隨福等行。
 And from the world, it is preached that all consciousness is followed by blessings and other actions.
若就勝義，無所隨逐。
 If you are concerned about victory and righteousness, there is nothing to follow.
又三應知者，謂去來今。
 Another three things that should be known are the past and the present.
三種業者，謂身等業。
 The three types of industry are called body and other industries.
一切不和合者，更互相望不和合故。
 Those who are not in harmony with each other even more hope that they are not in harmony with each other.
所以者何？
 So what?
現在速滅壞，過去住無方未生依眾緣，而復心隨轉。
 Now it is quickly destroyed. In the past, it has lived in nowhere and has not yet been born, depending on the conditions, and the mind will turn around again.
若彼與此更互相應、如福等行無有和合，彼心相應道理亦爾，云何當有實隨轉性？
 If they correspond to each other, such as blessings and other actions, there is no harmony, and the corresponding principles of the mind are also the same. How can there be real change?
何以故？
 Why?
若心與彼諸行相應，或不相應；
 If the mind corresponds to those actions, or it does not;
非此與彼或時不相應，或時非不相應。
 Either this or that does not correspond to the time, or the time does not correspond to the time.
又非一切心或相應，或不相應。
 It’s not that all minds are either corresponding or not.
如是由勝義故，心隨轉性不得成就。
 Because of this ultimate meaning, the mind will not be able to achieve success if it turns around.
今當顯示由世俗故，說心隨轉所有因緣。
 Now we should show that it is due to the secular world and that the mind will follow all the causes and conditions.
「於此流無斷」者，今此頌中，顯世俗諦非無作用及與隨轉。
 "This flow is uninterrupted." In this verse, it is revealed that the conventional truth is not without effect and changes with time.
又由勝義，無有作者及與受者；
 And from the ultimate meaning, there is no author or recipient;
由世俗故，而得宣說自作自受。
 Because of the secular world, I have to declare that it is self-inflicted.
又作者、受者若一若異皆不可說。
 It is impossible to say whether the author and the recipient are the same or different.
為顯此義，故次說言前後差別等頌。
 In order to show this meaning, I will say the difference between before and after.
如是由勝義故，無有宰主、作者、受者，唯有因果。
 Because of this ultimate meaning, there is no master, author, or recipient, only cause and effect.
於因果相釋通疑難，略由五頌，顯示於此起我顛倒。
 In order to solve the problem of cause and effect, five verses briefly show that this is where I am confused.
初頌顯示雖無有我，而有後有無有斷絕；
 The first verse shows that although there is no self, there is still no existence and no existence;
又諸因果非頓俱有；
 Moreover, all causes and effects are not instantaneous;
非從一切一切得生；
 Not from everything;
又此因道無有斷絕。
 And this is because there is no end to the Tao.
頌中四句，如其次第釋此四難。
 The four sentences in the poem explain these four difficulties as follows.
由第二頌，顯因果相。
 From the second verse, the cause and effect are revealed.
由後三頌，顯於無我諸因果中起我顛倒。
 From the last three verses, it is revealed that selflessness arises from the causes and effects of selflessness.
此中顯示彼所緣境、彼所依止、彼因、彼果。
 This shows its environment, its reliance, its cause, and its effect.
初頌顯示彼所緣境。
 The first verse shows the situation.
自內所證，無色難見，難可尋思，故名無色。
 It is proved from within that colorlessness is hard to see and hard to think about, so it is called colorless.
經說色相為尋思故；
 The scriptures say that form is due to reflection;
難說示他，故不可見。
 It is difficult to show him, so he cannot be seen.
由第二頌，顯彼依果。
 From the second verse, the result of dependence is shown.
凡夫是依，眾見是果。
 Ordinary people are the basis, and public opinion is the fruit.
由第三頌，顯示彼因。
 From the third verse, the reason is shown.
俱生我見，由總執計自種隨眠之所生起。
 The view of the co-born self arises from the self-sowing and sleeping of the general grasping.
諸外道等分別我見，由宿習等之所生起。
 The different views of self among the outsiders arise from old habits and so on.
此外道見，要由數習故、不正尋思故，又得隨順從他聽聞非正法故，而得生長。
 In addition, the view of the Tao can be developed through repeated habits, improper thinking, and by obeying others and hearing improper Dharma.
此中顯示由所依止、作意、所緣諸過失故，分別我見方得生起。
 This shows that due to the faults of reliance, intention, and object, discernment of self can arise.
次後五頌，顯彼我見，由集次第，發生於苦；
 The next five verses show the view of the self, which arises from suffering in the series of episodes;
又即此苦，并及我見二苦因緣；
 Furthermore, this suffering is coupled with the two causes and conditions of suffering that I see;
又於解脫能為障礙。
 And it can be an obstacle to liberation.
此中初頌，顯示於集；
 The first verse of this is shown in the collection;
第二、第三，顯示行苦所攝阿賴耶識。
 The second and third ones show the alaya consciousness captured by suffering.
愛藏此已，而趣戲論。
 Love hides this, and is interested in drama.
謂我當有、非當有等。
 It says that I should have, should not have, etc.
言愛藏者，攝為己體故。
 It is said that those who love to hide, take it for their own bodies.
又復此苦，於一切時恒常隨逐，無一剎那而暫息者。
 Again, this suffering is always present and never stops for a moment.
由第四頌，顯示此苦是能計我及苦樂緣。
 From the fourth verse, it is shown that this suffering can take into account the self and the fate of suffering and happiness.
由第五頌，顯示計我由愚癡故，障礙解脫。
 From the fifth verse, it is shown that I am freed from obstacles due to ignorance.
言增上者，望餘二苦故。
 Those who say it is better, hope that there will be two more hardships.
言遍行者，隨逐諸受故。
 The words and deeds are all followed by all the feelings.
遍所作者，遍善、惡、無記故。
 The author is everywhere, good and evil, so there is no memory.
今當顯示阿賴耶識所攝行苦共他相似。
 Now it is shown that the sufferings captured by Alaya consciousness are similar to others.
又顯差別。
 Another difference.
由正法行方能竭故，於世眾流最為暴惡。
 Since the practice of the righteous Dharma can only be exhausted, people in the world are the most violent and evil.
言眾流者，譬眼等六，五趣、三界等。
 Those who talk about the common flow, such as the six eyes, the five interests, the three realms, etc.
又法行者，顯示解了解脫遍知及縛遍知。
 Also, those who practice the Dharma show the understanding of the omniscient knowledge of liberation and the omniscient knowledge of bondage.
解了縛遍知者，即了知苦。
 He who understands all things and has freed himself from bondage knows suffering.
謂了知我受苦受樂，皆依於苦。
 It is said that I know that my suffering and happiness are all dependent on suffering.
又此分別能起諸見；
 Moreover, this distinction can give rise to various views;
從彼所生，亦能生彼。
 What is born from him can also beget him.
顯示解了縛遍知已。
 It shows that one has known the liberation from bondage.
餘有六頌，顯示解了解脫遍知。
 There are six remaining verses, which show the understanding, liberation and omniscience.
謂染污意恒時，諸惑俱生滅。
 It is said that as long as the defiled mind persists, all confusions will arise and cease.
若解脫諸惑，非先亦非後等。
 If you want to be liberated from all confusions, it is neither first nor last.
非先者，與諸煩惱恒俱生故。
 It is not the first one, because it coexists with all the troubles.
非後者，即與彼惑俱時滅故。
 If it is not the latter, it means that the confusion will be eliminated at the same time.
又顯所說解脫之相。
 It also shows the sign of liberation.
謂非即彼生已後方清淨，別有所餘清淨意生；
 It is said that if it is not the case that the rebirth is already pure, there will be no remaining pure thoughts;
即彼先來無染污故，說為解脫。
 That is to say, since he came first without defilement, he is said to be liberated.
為成此義，故復說言：
 In order to achieve this meaning, I will say again:
其有染污者，畢竟性清淨等頌。
 Those who are defiled are ultimately pure in nature.
又復顯示二種解脫。
 It shows two kinds of liberation again.
謂煩惱解脫及事解脫。
 It means liberation from worries and problems.
諸種子滅故，諸煩惱盡故者，顯示煩惱解脫。
 When all seeds are destroyed and all troubles are eliminated, it shows liberation from troubles.
即於此無染者，顯示事解脫。
 That is, this untainted person shows liberation from things.
如經言：
 As the scripture says:
苾芻當知！若於眼中貪欲永斷，如是此眼亦當永斷，乃至廣說。
 Bi Cu should know! If greed is permanently eradicated in the eyes, then this eye should also be eradicated forever, even to the point of being widely spoken.
如是顯示有餘依解脫已，次當顯示無餘依解脫。
 In this way, you have shown liberation with remaining support, and then you should show liberation without any remaining support.
自內所證者，顯彼不思議故。
 What he has witnessed from within shows that he does not think about it.
「唯眾苦盡」者，為遣妄計唯無性執。
 "As long as all the suffering is ended", it is just for the sake of delusion and no persistence.
謂有餘依永寂滅故，說為寂滅，非全無性。
 It is said that there is something left to rely on that will perish forever. Therefore, it is said to be annihilated, but it is not completely without nature.
無戲論者，此解脫性唯內所證。
 For those who have no drama, this liberating nature can only be realized internally.
若異不異、死後當有或當無等一切戲論不能說故。
 If it is different, it is not different, there should be something after death or there should be nothing, etc. All dramas cannot explain the reason.
為顯補特伽羅及法，俱非流轉生死或般涅槃。
 In order to express and complement Tegara and Dharma, it does not involve the passing of life and death or parinirvana.
故復頌言：
 Therefore, the following hymn:
眾生名相續，及法想相中，無生死流轉，亦無涅槃者。
 In the continuation of the names of living beings and the appearance of Dharma and thoughts, there is no cycle of life and death, and there is no Nirvana.
已釋勝義聖教伽他。
 The Holy Teaching of Supreme Meaning has been explained to Gata.
次當建立意趣義伽他。
 The second time is to establish meaning and meaning.
如經言：
 As the scripture says:
一時索訶世界主大梵天王往世尊所，頂禮佛足，退坐一面，以妙伽他而讚請曰：
 At that time, King Brahma, Lord of the Soha world, went to the place where the World Honored One was, bowed at the feet of the Buddha, sat down on one side, praised him with Miaoga, and said:
於學到究竟，　　善斷諸疑網，
 To learn the ultimate truth, to be good at cutting through all doubts,
今請學、所學、　　修學，為我說。
 Now please tell me what you have learned, what you have learned, and what you have learned.
大仙應善聽：
 Immortals should be good at listening:
學，略有三種，
 There are slightly three types of learning,
增上戒、心、慧，　　於彼當修學。
 Increase your precepts, mind, and wisdom, and study there.
應圓滿六支，　　四樂住成就，
 The six branches should be perfected, and the four joys should be achieved.
於四各四行，　　智慧常清淨。
 In each of the four elements, wisdom is always pure.
初，善住根本，　　次，樂心寂靜，
 First, abiding well at the root; second, the mind of happiness is peaceful;
後，聖見、惡見，　　相應、不相應。
 Later, holy views and evil views correspond or do not correspond.
先淨、樂靜慮，　　及於諦善巧；
 First of all, be pure, happy and calm, and then be skillful in the truth;
即於諸諦中，　　應生、遠、增長。
 That is, among the truths, there should be birth, distance, and growth.
於諸學處中，　　有四趣三所。
 Among the various schools, there are four places of interest and three places of interest.
遠離於二趣，　　於二趣證得。
 Stay away from the two interests, and achieve enlightenment in the two interests.
二安住二種，　　一、能趣涅槃。
 Second, there are two kinds of abiding. First, it can lead to Nirvana.
漸次為因緣，　　純雜而修習。
 Gradually, it is due to causes and conditions, and it is practiced purely and miscellaneously.
最先離惡作，　　最後樂成滿；
 The first to get rid of evil deeds, the last to achieve success;
諸學是為初，　　於此學聰叡。
 All learning is the beginning, and here you learn to be wise and wise.
由此智修淨，　　淨生、樂成滿；
 By cultivating this wisdom, pure life and happiness will be fulfilled;
諸學是為中，　　於此學聰叡。
 All studies are in the middle, and those who learn from them are wise and wise.
從此心解脫，　　永滅諸戲論；
 From now on, the mind will be liberated, and all dramas will be destroyed forever;
諸學是為尊，　　於此學聰叡。
 All learning is respected, and those who learn here are wise and wise.
若行、趣不淨，　　亦趣於善趣；
 If one's conduct and interests are not pure, they are also in a good state;
是行說為初，　　當知此非共。
 This is the beginning of talking about behavior. You should know that this is not common.
若行、趣清淨，　　非諸趣究竟；
 If the conduct and interests are pure, they are not the ultimate in all interests;
是行說為中，　　當知亦非共。
 This is a behavior that is right, but you should know that it is not the same.
若行、趣清淨，　　於諸趣究竟；
 If one's conduct and interests are pure, then all interests will end;
是行說為尊。
 It is the deeds that are respected.
當知此必共。
 You should know that this must be shared.
若有學、無學、　　當知並聰叡；
 If you are learned or unlearned, you should know and be wise;
若有學、無學，　　當知並愚夫。
 If you have learned or not learned, you should know that you are a fool.
若棄捨攝受，　　亦斷除麁重；
 If you give up and take in, you will also get rid of the heavy weight;
及現見所知，　　是受持三學。
 As far as I know now, it is the acceptance and upholding of the three learnings.
若有緣、無緣，　　亦細、麁顯現。
 If there is a predestined relationship or no predestined relationship, it will appear thinly and quickly.
由受持、遠離，　　言發悟，所引。
 It is guided by acceptance and upholding, distance, and enlightenment through speech.
初學、唯有一；
 For beginners, there is only one;
第二學、二種；
 The second study, the second type;
第三學、具三；
 The third learning, the third;
慧者皆超越。
 All wise people transcend.
不毀壞尸羅，　　於學誓能順，
 Not to destroy Sheila, and to obey the oath of learning,
軌範無譏論，　　於五處遠離。
 There is no ridicule in the standard, stay away from the five places.
若無犯、出離，　　無惡作、惡作，
 If there is no transgression or renunciation, no evil deeds or evil deeds,
於彼學尋求，　　及勤修彼行。
 Learn from it and seek it, and practice it diligently.
終無有棄捨，　　命難亦無虧，
 There will be no abandonment in the end, there will be no loss even if life is difficult,
常住正行中，　　隨毘柰耶轉。
 Always abide in the right conduct, and follow Vinaiya around.
修治誓為先，　　亦修治淨命。
 Cultivating the oath of healing comes first, and also cultivating the purity of life.
二邊皆遠離，　　亦棄捨邪願。
 Stay away from both sides, and give up evil wishes.
於諸障礙法，　　終無有耽染。
 In the end, there will be no delay in all obstacles and dharmas.
亂心法纔生，　　尋當速遠離。
 The disordered mind only arises, so stay away as soon as possible.
非太沈、太浮，　　恒善住正念，
 Don’t be too heavy or too floating, stay kind and mindful,
根本眷屬淨，　　而修行梵行。
 The fundamental attachment is pure, and one practices the holy life.
應發勤精進，　　常堅固勇猛。
 You should be diligent and diligent, always strong and courageous.
恒修不放逸，　　五支善安住。
 Keep cultivating without letting go, and the five branches of good will dwell peacefully.
當隱自諸善，　　亦發露眾惡。
 When you hide all the good things, you also reveal all the evil things.
得諸衣服等，　　麁、妙皆歡喜。
 He and Miao were both happy to get all the clothes and so on.
少隨於世務，　　麁弊亦隨轉。
 If you don't follow the affairs of the world, the evil will also change.
受杜多功德，　　為寂離煩惱。
 Receive many merits and virtues, and be free from worries.
當具足威儀，　　應量而攝受；
 It should be dignified and dignified, and it should be taken into consideration;
終無有所為，　　詐現威儀相。
 In the end, he did nothing and pretended to show his majesty and appearance.
不自說實德，　　亦不令他說。
 If you don't talk about your true virtue, don't let others talk about it.
雖有所方求，　　而非現異相。
 Although there is something to be desired, it is not a strange phenomenon.
從他邊乞求，　　終不強威逼；
 Beg from him, but never force or threaten;
以法而獲得，　　得已、不輕毀。
 Obtained by the Dharma, do not destroy it lightly if you have already obtained it.
不耽著利養，　　及所有恭敬；
 Do not indulge in profit and gain, and all respect;
亦不執諸見，　　增益與損減。
 Nor do they hold on to opinions, gains and losses.
不著順世間　　無義文呪術；
 Don't follow the meaningless literary skills of the world;
亦不樂畜積　　無義長衣鉢。
 Nor is it happy for animals to accumulate meaningless and long-lasting mantles.
恐增諸煩惱，　　不染習居家；
 For fear of increasing troubles, do not get used to living at home;
為淨修智慧，　　當親近賢聖。
 In order to purify your wisdom, you should get close to the sages.
不畜朋友家，　　恐發憂悲、亂，
 If you don’t stay at your friend’s house, you may become sad and confused.
能生苦煩惱；
 Can cause suffering and troubles;
纔起、尋遠離。
 Just get up and look away.
不受於信施，　　恐加害瘡皰；
 If you don’t accept the trust, you may cause sores and blisters;
於如來正法，　　甞無有棄捨。
 In the Tathagata's righteous Dharma, there is nothing to abandon.
於他愆犯中，　　無功用、安樂；
 In his mistakes, there is no use or happiness;
常省自過失，　　知已、速發露。
 Always be aware of your own faults, know your faults, and quickly expose them.
若犯於所犯；
 If the crime is committed;
當如法出離。
 To renounce according to the law.
所應營事中，　　能勇勵自作。
 Be able to work bravely and do whatever you need to do.
於佛及弟子、　　威德與言教，
 To the Buddha and his disciples, to his mighty virtues and words of instruction,
一切皆信受；
 Believe in everything;
觀大罪、不謗。
 Observe serious sins and refrain from slander.
於極甚深法，　　不可思度處，
 In the extremely deep Dharma, where it is unimaginable,
能捨舊師宗，　　不堅執自見。
 If you can let go of your old master, you will not cling to your own ideas.
常樂居遠離，　　及邊際臥具，
 Always happy to live far away, with marginal bedding,
恒修習善法，　　堅精進勇猛。
 Constantly practice good Dharma and be diligent and courageous.
無有欲、生欲、　　不憎惡、憎惡，
 No desire, no desire, no aversion, no aversion,
離睡眠、睡眠，　　時不居寂靜，
 Away from sleep, sleep, not living in silence,
離惡作、惡作、　　無希慮、希慮，
 Abstain from evil deeds, evil deeds, no worries, no worries,
一切種恒時　　成就正方便。
 All kinds of things always achieve the right means.
引發、與覺悟、　　及和合所結、
 Cause, combine with enlightenment, and harmony,
有相、若親昵，　　亦多種喜樂、
 There is a relationship, if there is intimacy, there is also a variety of joy,
侵逼、極親昵，　　名虛妄分別。
 Intrusion, extreme intimacy, false distinction.
能生於欲貪，　　智者當遠離。
 If it can be born from desire and greed, the wise should stay away from it.
諸欲、令無飽，　　眾多所共有，
 Desires are endless and common to many,
是非法因緣，　　能增長貪欲，
 It is an illegal cause and condition that can increase greed.
賢聖所應離，　　速趣於壞滅，
 The place of sages and saints should be separated, and their interest will soon be destroyed.
仗託於眾緣，　　危逸所依地。
 Relying on the support of many people, the place where danger and escape depend.
諸欲，如枯骨，　　亦如軟肉段，
 Desires are like dry bones, like soft pieces of flesh,
如草炬相似，　　猶如大火坑，
 Like a straw torch, like a big fire pit,
譬如蟒毒蛇，　　亦如夢所見，
 Like a python and a venomous snake, also like what you see in a dream,
如借莊嚴具，　　如樹端熟果。
 Like borrowing a solemn tool, like a tree bearing ripe fruit.
如是知諸欲，　　都不應耽樂。
 Thus knowing that all desires should not be indulged in pleasure.
當聽聞正法，　　常思惟；
 Listen to the Dharma and meditate on it often;
修習；
 Practice;
先觀見麁靜；
 First observe the tranquility;
次於修一向，
 Second to Xiu Yixiang,
捨煩惱麁重，　　於斷生欣樂；
 Let go of the heavy burden of worries, and give birth to joy in the absence of sorrow;
於諸相觀察；
 Observe the various aspects;
得加行究竟；
 You have to practice it to the end;
能離欲界欲，　　及離色界欲，
 Ability to be free from desires in the world of desire, and freedom from desires in the world of form,
入真諦現觀，　　能離一切欲，
 Entering into the present view of the true truth, one can be free from all desires.
證現法涅槃，　　及餘依永盡。
 Realize the Nirvana of the present Dharma, and the remaining attachments will disappear forever.
「於學到究竟，善斷諸疑網，今請學所學，修學為我說」者，於此頌中，大梵天王先讚世尊，後興請問。
 "I have learned to the end, and am good at breaking through all doubts. Now I ask you to learn what you have learned, and practice it to explain it to me." In this poem, King Brahma first praises the World Honored One, and then asks questions.
讚世尊者，謂於一切學中，已得第一究竟。
 I praise the World-Honored One for saying that in all learning, he has attained the first ultimate.
此依自利行圓滿不共德說；
 This is based on the theory of self-interest and perfect non-common virtue;
又能善斷展轉所生一切疑網，此依利他行圓滿不共德說。
 He can also be good at breaking through all doubts arising from the twists and turns. This is based on the principle of perfecting the virtue of altruism.
興請問者，何等為學？
 I would like to ask, what is learning?
學有幾種？
 How many kinds of studies are there?
云何於彼當修學耶？
 Why should we study there?
是故世尊意為策勵怖多所作懈怠眾生，總攝一切，略說三學。
 Therefore, the World Honored One intends to encourage all beings who are afraid of doing too much and are lazy, and to take care of everything, he briefly explains the three learnings.
故次告曰：
 So I told you:
大仙應善聽！學略有三種：
 The immortal should listen well! There are three types of studies:
增上戒、心、慧。
 Increase morale, mind, and wisdom.
於彼當修學。
 You should study there.
此中顯示依戒、心、慧，若散亂者，令不散亂，方便為說增上戒學；
 Here, it shows the reliance on precepts, mind, and wisdom. If they are scattered, let them not be scattered, and it will be expedient to increase the knowledge of precepts;
心未定者，為令得定，方便為說增上心學；
 For those whose mind is not yet settled, in order to gain it, expedient methods can be used to increase mental learning;
心已得定未解脫者，為令解脫，方便為說增上慧學。
 For those whose minds have attained concentration but have not yet been liberated, in order to achieve liberation, expedient methods can be used to increase wisdom and knowledge.
由此因緣，諸修行者一切所作皆得究竟。
 Due to this cause and condition, everything that practitioners do will reach the ultimate conclusion.
此顯世尊密意宣說一切諸學，無不攝在此三學中。
 This manifested the Buddha's secret teachings on all the learnings, all of which are included in these three learnings.
又為顯示於諸學中，由此方便成辦所學，故次說言：
 In order to show it in all studies, and to use this convenience to complete all studies, I will say this:
應圓滿六支，四樂住成就，於四各四行，智慧常清淨。
 The six branches should be perfected, the four joys should be achieved, the four lines should be in each of the four, and the wisdom should always be pure.
今此頌中，如其次第，顯示成辦三學方便。
 In this verse, as follows, it shows the convenience of conducting the three studies.
應圓滿六支者，應依增上戒學方便修學。
 Those who want to perfect the six limbs should practice according to the additional precepts and expedients.
何等六支？
 What six branches?
一、安住淨尸羅，二、守護別解脫律儀，三、軌則圓滿，四、所行圓滿，五、於諸小罪見大怖畏，六、受學學處。
 1. Abide in Pure Sulu, 2. Guard the rituals of liberation, 3. Perfect the rules, 4. Perfect actions, 5. See great fear for small sins, 6. Learn and learn.
如是六支，顯示四種尸羅清淨。
 Such six branches show the purity of the four kinds of shila.
安住淨尸羅者，是所依根本。
 The one who abides in Pure Sulu is the foundation.
守護別解脫律儀者，顯示出離尸羅清淨，為求解脫而出離故。
 Those who guard the law of separation and liberation show that the body is pure and liberated in order to seek liberation.
軌則、所行俱圓滿者，此二顯示無所譏毀尸羅清淨。
 If the rules and deeds are perfect, these two manifestations will not destroy the purity of the body.
於諸小罪見大怖畏者，顯無穿缺尸羅清淨。
 Those who are greatly frightened by small crimes will appear to be pure and innocent.
受學學處者，顯無顛倒尸羅清淨。
 Those who have learned the teachings will show that there is no inversion and the purity of the scorpion will be clear.
如是六支極圓滿故，增上戒學與餘方便作所依止。
 If the six limbs are extremely perfect, the training of moral disciplines and the remaining skillful means will be added to rely on.
四樂住成就者，顯示增上心學方便。
 Those who achieve the four joys show that they have increased the convenience of mental learning.
四種靜慮，名四心住；
 The four kinds of meditation are called the four mental states;
現法樂住，故名為樂。
 The present Dharma lives happily, so it is called happiness.
於四各四行，智慧常清淨者，依增上慧學說。
 In each of the four lines, those whose wisdom is always pure will follow the doctrine of increasing wisdom.
謂於苦集滅道四聖諦中，一一皆有四行。
 It is said that among the four noble truths of the path of suffering and suffering, each one has four elements.
即無常等。
 That is, impermanence and so on.
增上慧學由此淨智之所顯故。
 This is why the knowledge of increasing wisdom is revealed through pure wisdom.
「初善住根本，次樂心寂靜，後聖見惡見，相應不相應」者，此頌顯示增上三學次第生起。
 "In the beginning, goodness abides at the root, in the second time, the mind is happy and peaceful, and in the later period, the sage sees evil views, corresponding or not." This verse shows that the three stages of learning have arisen.
根本者，謂增上戒。
 The fundamental one is to increase the precepts.
由後二種是此初學所流類故。
 The latter two are the common ones for beginners.
既具尸羅，由無悔等次第修習，能得第二心樂靜定。
 Now that you have Shiluo, you can achieve the second level of happiness and tranquility by practicing through the steps of No Regrets.
心得定者，見如實故，能得第三成就聖見，遠離惡見。
 Those who have a calm mind will be able to achieve the third holy view and stay away from evil views because they see things as they really are.
「先淨樂靜慮，及於諦善巧，即於諸諦中，應生、遠、增長」者，此頌顯示三學次第清淨差別。
 "First of all, pure joy, quiet contemplation, and skill in the truth, that is, in all truths, should arise, far away, and increase." This verse shows the difference in purity between the three stages of learning.
先淨者，是初學。
 Those who purify first are beginners.
樂靜慮者，是第二學。
 Those who enjoy quiet thinking are the second learning.
於諦善巧者，是第三學。
 Those who are skillful in truth are the third learning.
又於如是諦善巧中，應生者，謂道諦。
 And in such a truth that is skillful and skillful, what should arise is called the truth of the Tao.
應生起故。
 It should arise.
應遠者，謂苦、集諦。
 Those who should be far away are called suffering and the truth.
應遠離故。
 You should stay away from it.
應增長者，謂滅諦。
 What should increase is called the truth of annihilation.
軟中上品煩惱次第數數漸斷，增長滅故。
 The soft, medium and high-grade troubles gradually disappear one after another, and they grow and disappear.
「於諸學處中，有四趣三所。
 "Among all the schools, there are four places of interest and three places of interest.
遠離於二趣，於二趣證得」者，此頌顯示於增上戒心慧學處，由所修學有成敗故，隨其所應，所得果報四趣差別。
 "Staying far away from the two realms, attaining in the two realms", this verse is shown in the place of learning to increase the vigilance and wisdom. Because the training has success or failure, according to its response, the results obtained are different among the four realms.
謂於欲界人天所攝所有善趣，是增上戒成所得果；
 It is said that all good destinations captured by humans and gods in the realm of desire are the fruits of increasing precepts;
即於欲界餘趣所攝所有惡趣，是增上戒敗所得果。
 That is to say, all the evil realms captured in the remaining realms of desire are the fruits of increasing abstinence.
色無色界天趣所攝所有上趣，是增上心果。
 All the superior interests captured by the heavenly interests of the formless realm are the fruits of increasing the mind.
三界所不攝涅槃趣，是增上慧果。
 The realm of nirvana that is not captured by the three realms is the fruit of increased wisdom.
於如是諸趣中、遠離前二善趣、惡趣已，應證後二上趣及涅槃趣。
 Among such realms, stay away from the first two good realms and the evil realms, and you should realize the last two superior realms and Nirvana.
此言顯示世出世間二道所得。
 This statement shows what is achieved in the two realms of the world and beyond.
「二安住二種，一能趣涅槃，漸次為因緣，純雜而修習」者，於此頌中，顯示最初增上戒學、增上心學，漸次能為增上心學、增上慧學安住因緣。
 "Two kinds of abiding, one can achieve Nirvana, and gradually practice it through causes and conditions, pure and mixed." In this poem, it shows that initially it increases the study of precepts and the study of the mind, and gradually it can increase the study of the mind and the study of the mind. Wisdom learns to live in causes and conditions.
顯示中間增上慧、靜慮律儀所攝增上戒學，能為二種安住因緣。
 The improvement of wisdom in the middle of the display, and the improvement of precepts learned through meditation and discipline can provide two kinds of causes and conditions for abiding.
顯示最上一種，能為涅槃安住因緣。
 It shows that the last one is the cause and condition for Nirvana.
當知此中顯示修習若別若總，隨其所應。
 You should know that this shows that practice is different and general, and it should be followed accordingly.
「最先離惡作，最後樂成滿，諸學是為初，於此學聰叡」者，此頌顯示由增上戒學，以無悔等漸次修習，為後轉因。
 "The first to get rid of evil deeds, and finally to achieve happiness. All learning is the beginning, and here you learn to be wise and wise." This poem shows that the gradual improvement of precepts and the practice without regrets are the cause of later transformation.
「由此智修淨，淨生、樂成滿，諸學是為中，於此學聰叡」者，此頌顯示由增上心學，修所成慧最勝善根漸次生故，為最上學因。
 "Through the cultivation of wisdom, pure birth, full of happiness, all learning is in the middle, and learning is wise and wise." This verse shows that by increasing the knowledge of the mind, the most excellent good roots of wisdom gradually arise, and it is the most excellent. Reason for going to school.
「從此心解脫，永滅諸戲論，諸學是為尊，於此學聰叡」者，此頌顯示由增上慧學，能為最勝涅槃果因。
 "From now on, the mind is liberated, and all dramas and theories are forever destroyed. All learning is respected, and those who learn here are wise and wise." This verse shows that the most excellent cause of Nirvana can be achieved by increasing the knowledge of wisdom.
「若行、趣不淨，亦趣於善趣，是行說為初，當知此非共」者，此頌顯示增上戒學若有敗毀，為惡趣因；
 "If the actions and intentions are not pure, they are also in the good destiny. These actions are said to be the first, and you should know that they are not the same." This verse shows that if the advanced precepts are corrupted, it will be the cause of the bad destiny;
若能成立，為善趣因。
 If it can be established, it is the cause of good destinies.
此是不共，離後二學亦能成立故。
 This is not the same, because the two later schools can also be established.
「若行、趣清淨，非諸趣究竟，是行說為中，當知亦非共」者，此頌顯示中間學行，離欲界欲得清淨故，名趣清淨；
 "If the conduct and interests are pure, it is not the end of all interests. If the conduct is said to be the middle, you should know that it is not the same." This verse shows the intermediate learning conduct, which is why the desire to leave the world of desire is pure. Therefore, it is called pure interests;
未能盡離上界欲故，亦未永拔欲隨眠故，不得名為於諸趣中究竟清淨。
 Because it has not been able to free itself from the desires of the upper world, and because it has not permanently freed itself from the desire to sleep, it cannot be called ultimate purity in all realms.
此離最上亦能成辦，故名不共，非離最初。
 This separation can also be achieved at the highest level, so the name is different, not the beginning of separation.
「若行、趣清淨，於諸趣究竟，是行說為尊，當知此必共」者，此頌顯示最上學行，三界諸欲皆遠離故，亦能永拔諸隨眠故，於諸趣中最為究竟。
 "If the conduct and interests are pure, in the end of all interests, this conduct is said to be respected, and you should know that it must be the same." This verse shows the most learned conduct. Because all desires in the three realms are far away, it can also permanently uproot all the slumber. The ultimate in interest.
不離前二能為獨成辦，故名必共。
 The first two can be done independently, so the name must be shared.
「若有學、無學，當知並聰叡」者，此初半頌，顯示於三學中聰叡者相。
 "If you have learned or have not learned, you should know and be wise." This first half of the poem shows the appearance of the wise among the three studies.
有正學故，無邪學故。
 There is true learning, and there is no evil learning.
「若有學無學，當知並愚夫」者，此後半頌，顯示於三學中愚夫之相。
 "If you have learned but not learned, you should know that you are a fool." The following half of the poem shows the characteristics of a fool in the three studies.
有邪學故，無正學故。
 There is evil learning, but there is no true learning.
「若棄捨攝受，亦斷除麁重，及現見所知，是受持三學」者，此頌顯示若能棄捨家親屬等所攝受故，若能斷除三摩地障諸麁重故，若能現見四聖諦相所知理故；
 "If you give up what you accept and accept, you will also cut off the weight of the samadhi, and what you see and know now is the three learnings of acceptance and upholding." This verse shows that if you can give up what your family, relatives, etc. take in, if you can cut off the obstacles to samadhi. All of you, if you can see the Four Noble Truths and understand them;
如其次第，三學成滿。
 If you follow the second step, you will be satisfied with the three studies.
「若有緣、無緣、亦細、麁顯現」者，此初半頌，顯後二學及最初學，如其次第，有緣無緣細麁差別。
 "If there is a predestined relationship, if there is no predestined relationship, and if there is a subtle difference, then the Qixi will appear." This first half of the verse shows the second and last learning, and the first one. If there is a predestined and undestined relationship, there will be a subtle difference in the Qixi.
「由受持遠離，言發悟所引」者，此後半頌，顯初中後如其次第引發因緣。
 "It is caused by the upholding and staying away, and the speech and enlightenment", the next half of the verse shows that the causes and conditions are caused in the same way after junior high school.
謂誓期所引故，身心遠離所引故，由他言音、內正思惟所引故。
 It is said that it is caused by the oath, the body and mind are far away from it, and it is caused by his words and inner thoughts.
「初學、唯有一，第二學、二種，第三學、具三，慧者皆超越」者，此頌顯示初一不共，中不離初，上不離二。
 "For beginners, there is only one, for second, there are two, for third, there are three, and those who are wise will surpass them all." This verse shows that the first is not the same, the middle is not separated from the first, and the superior is not separated from the two.
超彼一切，當知無學是阿羅漢。
 Beyond everything else, you should know that the unlearned are Arhats.
「不毀壞尸羅，於學誓能順，軌範無譏論，於五處遠離」者，此後顯示受持戒相。
 Those who "do not destroy the shila, obey the oath of learning, follow the rules without ridicule, and stay away from the five places" will show the signs of observing the precepts thereafter.
不毀壞尸羅於學者：
 Do not destroy Shelob for scholars:
謂安住淨戒。
 It is called staying in pure precepts.
誓能順者，謂守護別解脫律儀。
 Those who swear to be obedient are said to protect the law of liberation.
軌範無譏論者，謂軌則無犯。
 Those who criticize the norm say that there is no violation of the norm.
於五處遠離者，謂所行無犯。
 Those who stay far away from the five places are said to have committed no offense.
略有五處，諸苾芻等非所應行。
 There are a few five places where things such as grass, cud, etc. should not be done.
謂王家、唱令家、酤酒家、倡穢家、旃茶羅及羯恥那家。
 They are called the Wang family, the Changling family, the wine restaurant family, the Chanchu family, the Chachaluo family, and the Jieshi family.
唱令家者，謂屠羊等。
 Those who sing the orders are said to slaughter sheep and so on.
由遍宣告此屠羊等，成極重罪，多造惡業，殺害羊等故。
 It is widely declared that slaughtering sheep, etc., is a very serious crime, causing many bad karma, and killing sheep, etc.
「若無犯、出離、無惡作、惡作」者，顯示於諸小罪見大怖畏。
 "If there is no offense, no renunciation, no evil deeds, no evil deeds", one will see great fear in small sins.
如其出離，亦無惡作；
 If he renounces, he will do no evil;
如其惡作，亦無有犯。
 Even if he does evil, he is not guilty.
「於彼學尋求，及勤修彼行」者，顯示受學學處。
 Those who "seek to learn from that and practice diligently from that practice" show the place of learning.
「終無有棄捨，命難亦無虧，常住正行中，隨毘柰耶轉」者，此頌四句，如其次第顯示常尸羅性、堅尸羅性、恒所作性、恒隨轉性。
 "There is no abandonment in the end, there is no loss even if life is difficult, always stay in the right conduct, and turn around with Viñaya." The four lines of this hymn, as shown in the second part, show the nature of the permanent body, the nature of the solid body, the nature of constant doing, and the nature of constant turning. sex.
「修治誓為先，亦修治淨命」者，此初半頌，顯示軌範及命清淨。
 "Practice the oath first, and also cultivate the purity of life." This first half of the verse shows the standard and purity of life.
由諸軌範，先發誓願，方乃修行，故名為誓。
 According to various principles, we must first make vows and then practice them, so it is called vows.
「二邊皆遠離，亦棄捨邪願」者，此後半頌，顯示遠離受用欲樂、自苦二邊、及棄捨生天等願故，尸羅清淨。
 "Stay away from both sides, and also give up evil wishes." The second half of the verse shows that it is far away from the two sides of enjoying pleasure, self-suffering, and giving up the wish to be reborn in heaven. Therefore, the body is pure.
「於諸障礙法，終無有耽染，亂心法纔生，尋當速遠離」者，此頌顯示於諸根門不守護等，障礙清淨所學法中，不見功德，無耽染故；
 "There are no obscuring dharmas. Only dharmas that disturb the mind arise. Stay away from them as soon as possible." This verse shows that if the sense gates are not guarded and the obstacles are pure, no merits can be seen in the learned dharma, and there is no obscuring.
於諸不善欲、恚尋等擾亂意法，雖暫生已，即除遣故；
 All unwholesome desires, cravings, etc. that disturb the mind and law, even if they arise temporarily, will be eliminated immediately;
學得清淨。
 Learn to be pure.
「非太沈、太浮，恒善住正念，根本眷屬淨，而修行梵行」者，此頌顯示遠離微劣惡作故，遠離非處惡作故；
 "It is not too heavy or too floating, always be kind and live in righteous thoughts, have a pure family, and practice the holy life." This poem shows that you are far away from evil and evil deeds, and you are far away from evil deeds in non-places;
遠離失念故，於究竟時及方便時，修行梵行皆得清淨。
 Since we are far away from lost thoughts, we can achieve purity by practicing the holy life in the ultimate time and convenient time.
瑜伽師地論卷第十六
 Volume 16 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第十七彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 17 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中思所成地第十一之二
 The eleventh part of the place made by local divisions and thoughts
「應發勤精進，常堅固勇猛，恒修不放逸，五支善安住」者，此頌顯示由被甲、方便、無退精進故，修習五支不放逸故，令所修學清淨殊勝。
 "You should work diligently and diligently, always be firm and courageous, practice constantly and never let go, and the five good branches will abide." This verse shows that by being armored, convenient, and without retreat, the five branches will be cultivated without letting go, so that the practice will be pure. Excellent.
五支不放逸者，謂去、來、今、先時所作，及俱所行。
 The five branches that are not lethargic refer to past, coming, present, previous actions, and all actions.
「當隱自諸善，亦發露眾惡。
 "When you conceal all your good deeds, you should also reveal all your evil deeds.
得諸衣服等，麁、妙皆歡喜。
 He and Miao were both happy to get all the clothes and so on.
少隨於世務，麁弊亦隨轉。
 If you don't follow the affairs of the world, the problems will also turn around.
受杜多功德，為寂離煩惱」者，此二頌中，顯示遠離眷屬貪欲多欲不知足因故，及遠離多欲不知足障淨學因故，學得清淨。
 "Receiving many merits and virtues is the reason for peace and freedom from troubles." These two verses show that the reason for staying away from the family is greedy and many desires without being satisfied, and the reason for staying away from many desires and not being satisfied is the reason for pure learning, and learning to be pure.
「當具足威儀，應量而攝受，終無有所為，詐現威儀相」者，此頌顯示具足威儀故；
 "When you have full majesty, you should measure and accept it, but in the end you do nothing and pretend to be majestic." This poem shows that you have full majesty;
不於他前詭現相故；
 Don't appear strangely in front of him;
凡所攝受善知量故；
 Everything that is taken in is a good knowledge;
為修梵行，資持壽命有所受故；
 In order to practice the holy life, I have to endure some hardships in my life span;
學得清淨。
 Learn to be pure.
「不自說實德，亦不令他說，雖有所方求，而非現異相。
 "Don't talk about your true virtue, and don't let others talk about it. Although you have something to seek, it's not a strange thing.
從他邊乞求，終不強威逼，以法而獲得，得已不輕毀」者，此二頌中，顯示遠離綺言說故，詭現相故，強威逼故，以所得利轉招利故，令所修學清淨殊勝。
 "Begging from others, not using force or coercion, obtaining by means of the law, and not destroying what has been obtained lightly." These two verses show that one should stay away from frivolous words, use deceitful appearance, use force and coercion, and use the benefits gained to gain benefits. , making what you practice pure and extraordinary.
「不耽著利養，及所有恭敬，亦不執諸見，增益與損減」者，此頌顯示不耽著利養恭敬故，不執著五種惡見故，令所修學清淨殊勝。
 "Not attached to profit and reverence, and not attached to views, gain and loss." This verse shows that since one is not attached to profit, reverence, and not attached to the five evil views, the practice will be pure and extraordinary.
「不著順世間，無義文呪術；
 "If you don't follow the world, there is no meaning in literature and art;
亦不樂畜積，無義長衣鉢」者，此頌顯示不執著諸惡見因，外道邪論，以能障礙取蘊解脫。
 "You are not happy to accumulate livestock, and you have a long robe and bowl without righteousness." This verse shows that you are not attached to the causes of evil views and heretical theories, which can hinder the liberation of the clinging aggregate.
彼所制造，名順世間。
 What he made has a reputation in the world.
及遠離耽著利養恭敬因，長衣鉢等。
 And stay away from the pursuit of profit and respect, long robes and bowls, etc.
因清淨故，學得清淨。
 Because of purity, one learns to be pure.
「恐增諸煩惱，不染習居家，為淨修智慧，當親近賢聖」者，此頌顯示遠離所治因，親近能治因故，學得清淨。
 "For fear of increasing troubles, avoid contaminating your home, and to purify and cultivate wisdom, you should get close to the sages." This verse shows that staying away from the cause of the cure, getting close to the cause can cure it, and learning to be pure.
「不畜朋友家，恐發憂悲亂，能生苦煩惱，纔起尋遠離」者，此頌顯示若親近居家，生憂悲散亂，增長諸煩惱，能為眾苦因。
 "If you don't stay at your friend's house, you may be worried and confused, which may cause suffering and troubles, so you will seek to stay away." This verse shows that if you stay close to your home, sorrow, sorrow, and confusion will arise, and all kinds of troubles will increase, which can be the cause of many sufferings.
由親近彼能生眾苦，煩惱纔生尋即除遣，如是顯示對治之因。
 Being close to him can cause suffering in many people, and troubles can only be found and eliminated. This shows the cause of the cure.
「不受於信施，恐加害瘡皰，於如來正法，甞無有棄捨」者，此頌顯示不貪著利養恭敬，不堅執諸惡邪見，不虛受用信施，不毀謗正法，亦能遠離貪著後世諸欲，及能生起諸惡見因。
 "If you do not receive charity from your faith, you may cause sores, and you will never give up on the Tathagata's righteous Dharma." This verse shows that you are not greedy for profit and respectful, do not hold on to evil and wrong views, do not receive in vain, give with faith, and do not slander. The righteous Dharma can also keep away from the desires of the future life and the causes of all evil views.
如是所學清淨殊勝。
 What you learn in this way is pure and wonderful.
「於他愆犯中，無功用、安樂，常省自過失，知已速發露」者，此頌顯示遠離作意求覓他人所有過失；
 "For those who have made no use or happiness in their mistakes, they always reflect on their own faults and know that they have been exposed quickly." This verse shows that he is far away from seeking the faults of others;
於自善品無有散亂常生歡喜；
 There is always joy in the absence of distractions in one’s own good deeds;
於自過失如實了知，發露悔除，離增上慢；
 Realize your own faults as they really are, show regret and eliminate them, and avoid increasing conceit;
由此因緣學得清淨。
 Purity can be learned from this cause and condition.
「若犯於所犯，當如法出離，所應營事中，能勇勵自作」者，此頌顯示出離所犯，及能遠離貪受他人恭奉侍衛，由此因緣學得清淨。
 "If you have committed a crime, you should renounce it according to the law, and be brave enough to do what you are supposed to do." This verse shows that you have renounced the crime, and you can stay away from greed and accept the respect and protection of others. Through this, you can learn to be pure. .
「於佛及弟子，威德與言教，一切皆信受，觀大罪、不謗」者，此頌顯示信圓滿故，於能誹謗見大罪故，學得清淨。
 "Those who believe in and accept all the mighty virtues and teachings of the Buddha and his disciples, observe serious sins, and do not slander." This verse shows that because of perfect faith, because one can slander and see major sins, one can learn to be pure.
「於極甚深法，不可思度處，能捨舊師宗，不堅執自見」者，此頌顯示遠離安住自見取故，清淨殊勝。
 "In the extremely profound Dharma, where it is unimaginable, one can abandon the old master and not cling to one's own view." This verse shows that one is far away from abiding in one's own view, which is pure and sublime.
「常樂居遠離，及邊際臥具，恒修習善法，堅精進勇猛」者，此頌顯示若身若心皆遠離故；
 "Always be happy to live far away, and sleep on the edge of the bed, always practice good Dharma, and be diligent and courageous." This verse shows that if the body and mind are far away;
習近順定諸臥具故；
 This is why I have learned to order all the bedding in order;
遠離一切不善尋思，純修白淨諸善法故；
 Stay away from all unwholesome thoughts and purely practice all good Dharma;
非沈掉等諸隨煩惱所摧蔽故；
 It’s not because of sinking and other accompanying troubles that destroy it;
能善圓滿正加行故；
 Because you can perform good and perfect actions;
增上心學方便殊勝。
 The convenience of increasing one's mind and learning is extraordinary.
「無有欲、生欲，不憎惡、憎惡，離睡眠、睡眠，時不居寂靜，離惡作、惡作，無希慮、希慮；
 “Having no desires or desires, no aversion or aversion, being free from sleep and slumber, never living in silence, being free from evil deeds, having no worries or worries;
一切種恒時，成就正方便」者，此二頌中，顯示遠離貪欲、瞋恚、惛沈睡眠、掉舉惡作，及疑蓋故；
 "All things will always be accomplished, and the right means will be achieved." In these two verses, it means staying away from greed, anger, sleep, restlessness, evil deeds, and doubts;
於諸善法生起欲故；
 Because desire arises for all good things;
於諸欲中極憎厭故；
 Because of the extreme hatred and disgust among all desires;
為修善品方便加行有所堪任，及心安靜，於時時間習睡眠故；
 In order to cultivate good qualities and perform expedients, you have to be able to do something worthy, your mind is calm, and you get used to sleeping from time to time;
若心沈沒或慮彼生，於淨妙相思惟作意，及遊行時不居靜故；
 If the mind is sunk or worried about other lives, contemplating on pure and wonderful phenomena, and not staying still when walking around;
於先所犯，便生憂悔，於所不犯無憂悔故；
 If you commit a crime before, you will have sorrow and regret; if you do not commit a crime, you will have no regrets;
後後殊勝生希慮故；
 Afterwards, there is great hope and concern;
殷重、無間正方便故；
 Earnest, uninterrupted and convenient;
增上心學轉得清淨。
 Increase your mind and learn to become pure.
「引發、與覺悟、及和合所結、有相、若親昵、亦多種喜樂、侵逼、極親昵，名虛妄分別；
 "Causing, being connected with enlightenment, and harmonizing, having a phase, like intimacy, also a variety of joy, intrusion, extreme intimacy, the name is false distinction;
能生於欲貪，智者當遠離」者，此二頌中，顯示八種虛妄分別，能生婬欲所有貪愛。
 These two verses show eight false distinctions that can give rise to lust and all kinds of greed.
從初方便次第生起，乃至究竟。
 From the initial stage of expediency arising, to the ultimate stage.
由遠離故，諸所修學清淨殊勝。
 Because of the distance, all the trainings are pure and excellent.
引發分別者，謂能引發於可愛事、不正思惟相應之心所有分別。
 Those who cause distinction refer to the distinction that can be caused by cute things and unhealthy thoughts.
覺悟分別者，謂即於彼可愛事中，覺悟貪纏相應分別。
 To be aware of the distinction is to realize the corresponding distinction between greed and entanglement in those lovely things.
和合所結分別者，謂即於彼可愛事中所有分別。
 The difference created by the union is called the difference in that lovely thing.
有相分別者，謂即於彼可愛事中，執取種種淨妙相狀所有分別。
 There is distinction in appearance, that is, in those lovely things, there is distinction in grasping various pure and wonderful appearances.
親昵分別者，謂於已得所愛事中，勇勵相應所有分別。
 To be intimate with each other means to be brave enough to differentiate accordingly in the things you already love.
喜樂分別者，謂即於彼所得事中，種種受用悕慕愛樂種種門轉所有分別。
 Joy and separation means that in the things obtained, all kinds of enjoyment, admiration and love, all kinds of door turns and all the differences.
侵逼分別者，謂兩根會時所有分別。
 To invade and force separation is to say that there is separation when two roots meet.
極親昵分別者，謂不淨出時所有分別。
 Those who are extremely intimate and separated are those who are separated when they are not pure.
「諸欲、令無飽，眾多所共有，是非法因緣，能增長貪愛，賢聖所應離，速趣於壞滅，仗託於眾緣，危逸所依地」者，此二頌中，顯示八種現法後法如其所應諸欲過患。
 "Desires are unsatisfactory and are common to many. They are illegal causes and conditions. They can increase craving. They should be avoided by sages. They are quickly destroyed. They rely on many conditions and endanger the place where they can escape." These two verses In it, it is shown that the eight kinds of present dharmas and subsequent dharmas are as they should be, and all the desires and faults are caused.
若能觀見，即是斷除欲愛方便。
 If you can see it, you have eliminated the convenience of desire.
「諸欲、如枯骨，亦如軟肉段，如草炬相似，猶如大火坑。
 "Desires are like dry bones, like soft pieces of flesh, like grass torches, like big fire pits.
譬如蟒毒蛇，亦如夢所見，如借莊嚴具，如樹端熟果。
 For example, it is like a python and a venomous snake, it is like seeing one in a dream, it is like borrowing a solemn tool, or it is like a tree bearing ripe fruit.
如是知諸欲，都不應耽樂」者，此中廣引如前所說令無飽等，於諸欲中八種過患，一切世間共成譬喻，顯示諸欲過患深重。
 "Thus knowing that all desires should not be indulged in pleasure," he widely quoted the eight kinds of shortcomings in all desires as a metaphor in the world, showing the seriousness of the shortcomings of all desires.
又為顯示於諸欲中具有如是眾多過患，分明可了，何有智者於彼耽樂。
 Moreover, it is obvious that there are so many shortcomings in desires, so how can any wise person indulge in them?
又彼諸欲如枯骨故，令無飽滿；
 Moreover, those desires are like dry bones, so they are not full;
如段肉故，眾多共有；
 Like a piece of meat, shared by many;
猶如草炬，正起現前極燒惱故，非法因緣；
 Just like a straw torch, it is caused by extreme burning and irritation, which is caused by illegal causes and conditions;
如大火坑，生渴愛故，增長貪愛；
 Like a fire pit, it creates craving and increases craving;
如蟒毒故，賢聖遠離；
 Just like the poison of a python, sages stay away;
如夢見故，速趣壞滅；
 If you see it in a dream, your interest will soon be destroyed;
猶如假借莊嚴具故，仗託眾緣；
 Just like relying on the support of many people under the guise of solemn equipment;
猶如樹端爛熟果故，危亡放逸所依之地。
 Just like the overripe fruit on the top of a tree, it is a place of refuge in danger and danger.
「當聽聞正法，常思惟、修習，先觀見麁靜，次於修一向，捨煩惱麁重，於斷生欣樂，於諸相觀察，得加行究竟，能離欲界欲，及離色界欲，入真諦現觀，能離一切欲，證現法涅槃，及餘依永盡」者，此中顯示由了相等七種作意，世出世道皆清淨故；
 "When you listen to the true Dharma, you should always think about it and practice it. First of all, you should observe the tranquility, and secondly, you should cultivate the unity. You should give up all worries and worries, stop giving birth to happiness and joy, and observe all the phenomena. You can practice it to the end, and be able to escape from the desires of the world of desire, and "Leave the desire in the world of form and enter into the view of the true truth, be able to leave all desires, realize the Nirvana of the present Dharma, and the eternal end of all remaining attachments." This shows that through the equal seven kinds of intention, the worldly and transcendent paths are all pure;
證得有餘及無餘依二涅槃果，增上慧學究竟清淨。
 Achieve the two nirvana fruits of surplus and non-residue, and increase the ultimate purity of wisdom and knowledge.
聽聞正法，常思惟言，顯示了相作意。
 Hearing the true Dharma and thinking about it often show the intention of doing things.
常修習言，顯示勝解作意。
 Regularly practice idioms to show your superior understanding and intention.
由起勝解而修習故。
 It’s because of practice because of the superior solution.
先觀見麁靜言，顯示遠離作意。
 First, observe Ji Jingyan, showing that he is far away from his thoughts.
於修習一向等言，顯示攝樂作意。
 In practice, he always talks about it, showing his joy and intention.
於諸相觀察言，顯示觀察作意。
 The words of observation in various aspects show the intention of observation.
加行究竟言，顯示加行究竟作意。
 The ultimate words of the preliminaries show the ultimate intention of the preliminaries.
能離欲界欲，及離色界欲，入真諦現觀，能離一切欲等言，顯示世間、出世間加行究竟果作意。
 Able to break away from desires in the world of desire and desire in the world of form, and enter into the present view of the true truth. Able to break away from all desires and other words, and reveal the ultimate fruit of the worldly and transcendental actions.
已釋意趣義聖教伽他。
 The holy teachings of Gatha have been explained.
今當建立體義伽他。
 Now it is time to establish Tiyijiata.
如頌言：
 As the hymn goes:
於身語意諸所有　　一切世間惡莫作，
 Do not do any evil in the world with your body, speech, or mind.
由念正知、離諸欲，　　勿親能引無義苦。
 Know with clear mindfulness and abandon all desires. Don't be close to each other, which can lead to meaningless suffering.
今此頌中，所言惡者，謂諸惡行。
 Now in this psalm, the evil mentioned is all evil deeds.
於一切種、一切因緣、一切處所所有惡行。
 All evil deeds of all kinds, all causes and conditions, and all places.
皆不應作。
 Neither should be done.
云何於一切種不作惡耶？
 Why do all kinds of people not do evil?
謂由身語意不造眾惡故。
 It means that one does not cause any evil through body, speech and mind.
云何於一切因緣不作惡耶？
 Why don't you do evil for all reasons?
謂由貪瞋癡所生諸惡終不造作故。
 It is said that all the evils caused by greed, hatred and ignorance will never be caused.
云何於一切處所不作惡耶？
 Why don't you do evil everywhere?
謂依有情事處及非有情事處不造眾惡故。
 It means that no evil will be caused wherever there is love and where there is no love.
云何由念正知遠離諸欲？
 How can one stay away from desires by mindful and clear understanding?
謂斷事欲及斷煩惱欲故。
 It means to cut off the desire for things and to cut off the desire for troubles.
云何斷事欲？
 Why do you want to stop things?
謂如有一，於如來所證正法毘柰耶中得清淨信，了知居家迫迮，猶如牢獄，思求出離，廣說乃至由正信心，捨離家法，趣入非家，然於欲貪猶未永離。
 It is said that there is a person who has gained pure faith in the true Dharma Viniya realized by the Tathagata. He understands that the confinement at home is like a prison. He thinks about escaping from it. He preaches extensively and even abandons his family Dharma and enters a non-home based on his correct faith. However, he Desire and greed are not gone forever.
如是名為斷除事欲。
 This is called eliminating desire for things.
云何斷煩惱欲？
 How to stop worries and desires?
謂彼既出家已，為令欲貪無餘斷故，往趣曠野山林，安居邊際臥具，或住阿練若處，乃至或在空閑靜室。
 It is said that since he has become a monk, in order to eliminate the desire for greed, he goes to the wilderness and forests, where he lives in a bedding on the edge of the mountain, or in A Lianruo's place, or even in an empty quiet room.
於諸事欲所起一切煩惱欲攝妄分別貪，為對治故，修四念住。
 In order to counteract all the troubles caused by desire for things, desire, grasping, discrimination, and greed, cultivate the four kinds of mindfulness.
或復還出，依近聚落、村邑而住，善護其身、善守諸根、善住正念而入聚落。
 Or he may come back and live close to a settlement or village, and then enter the settlement by being good at protecting his body, guarding his roots, and maintaining right mindfulness.
或復村邑遊行旋反，去來進止恒住正知，為解睡眠及諸勞倦。
 Or he may travel around villages and towns, going back and forth, stopping and always abiding in clear understanding, in order to relieve sleep and fatigue from fatigue.
彼即於是四念住中，善安正念為依止故；
 That is why he abides in the four thoughts and relies on good and peaceful mindfulness;
為欲永斷欲貪隨眠，修習對治。
 In order to permanently put an end to desire and greed, practice the antidote.
又即以彼正知而住為依止故，遠離諸蓋，身心調暢，有所堪能，熾然方便修斷寂靜。
 Also, relying on that right knowledge to abide, stay away from all hindrances, regulate your body and mind, be capable, and use blazing expediency to cultivate silence.
彼由如是念及正知為依止故，便能證得煩惱欲斷，遠離諸欲，乃至於初靜慮具足而住。
 By relying on such thoughts and clear understanding, he can achieve the end of troubles and desires, stay away from all desires, and even live in peace and tranquility.
如是能於受用欲樂行邊，劣、鄙、穢性諸異生法、若斷若知。
 In this way, while enjoying and practicing pleasure, the bad, despicable, and filthy natures and other alien phenomena can be eliminated and understood.
何等名為引無義苦？
 What is the name of suffering without meaning?
謂如有一，若諸沙門或婆羅門，行自苦行，於現法中，以種種苦自逼自切，周遍燒惱。
 It is said that there is a certain ascetic or brahmin who practices asceticism, forcing himself to suffer all kinds of suffering in the present Dharma, and is suffering from all kinds of troubles.
自謂我今由現法苦所逼惱故，解脫當苦。
 I say that I am now suffering from the suffering of the present Dharma, so I should be freed from the suffering.
雖求是事而自煎逼，彼於此事終不能得，然更招集大損惱事。
 Although he seeks this thing and makes himself miserable, he will not be able to obtain it, and will only cause great harm and trouble.
如是名為引無義苦。
 This is called meaningless suffering.
諸聖弟子，能於如是受用自苦行邊能引非聖無義苦法善了知已，遠而避之，不親、不近、亦不承事。
 All the disciples of the saints, who can practice self-asceticism in this way, can lead the non-holy and meaningless sufferings, understand them well, and avoid them at a distance.
復次，今當略辯上所說義。
 Again, let’s briefly discuss the above meaning.
云何略辯？
 Why should I argue?
謂諸有情有二種滿。
 It is said that all sentient beings have two kinds of fulfillment.
一、增上生滿，二、決定勝滿。
 1. Increase and gain, 2. Determination and success.
增上生滿者，謂往善趣。
 Those who are full of higher life are said to be going to a good destination.
決定勝滿者，謂愛盡、離欲、寂滅、涅槃。
 What determines success is the end of love, separation from desire, cessation, and nirvana.
於此二滿及與障礙，能斷能證，是名略義。
 These two fullness and obstacles can be broken and realized. This is the abbreviation of the name.
若於一切種、一切因緣、一切處所不作惡行，彼便能斷增上生滿所有障礙，亦能證得增上生滿。
 If one does not commit evil deeds in all kinds, all causes and conditions, and in all places, he will be able to cut off all the obstacles to the advancement of life and attain perfection.
若於受用欲樂行邊及於受用自苦行邊決定遠離，彼便能斷決定勝滿所有障礙，亦能證得決定勝滿。
 If one decides to stay away from the pursuit of pleasure and self-assurance, he will be able to break all the obstacles to the success of determination and attain the success of determination.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
應說想眾生，　　依應說安住；
 It should be said to think of all sentient beings, and it should be said to live peacefully;
不了知應說，　　而招集生死。
 If you don't know what to say, you will attract life and death.
若了知應說，　　於說者無慮；
 If you know what you should say, you will have no worries about the person saying it;
由無有此故，　　他不應譏論。
 Since there is no reason for this, he should not ridicule him.
若計等勝劣，　　彼遂興諍論；
 If you plan on winning or losing, then you will start to argue;
於三種無動，　　等勝劣皆無。
 In the three kinds of immobility, there are no advantages or disadvantages.
斷名色愛慢、　　無著、煙寂靜、
 Cut off name, form, love, conceit, no attachment, smoke and silence,
無惱悕、不見　　此彼天人世。
 No worries, no sight of this and that world.
此四頌中，初言應說者，謂一切有為法。
 Among these four verses, what should be said at the beginning is all conditioned dharma.
所以者何？
 So what?
諸有為法，皆三種言事之所攝故。
 All conditioned dharmas are all captured by the three kinds of words and deeds.
今此義中，說妙五欲以為應說。
 Now in this meaning, it is appropriate to explain the wonderful five desires.
又妙五欲，諸餘沙門、婆羅門等，從施主邊以言求索，故名應說。
 In addition to the wonderful five desires, the rest of the ascetics, brahmanas, etc. came from the donor to ask for it with words, so it was called Yingshuo.
又諸君主於妙五欲，從僕使等，以言呼召而受用之；
 In addition, all monarchs have five wonderful desires, and they serve as servants and messengers, calling them with words and using them;
由是因緣，亦名應說。
 Because of this, it is also called Yingshuo.
又諸受欲者，於妙五欲不能自然善知過患，惟除諸佛及佛弟子，為其宣說彼過患已，乃能了知；
 Furthermore, those who experience desires cannot naturally understand the faults and faults of the wonderful five desires. Only by removing the Buddhas and their disciples and expounding the faults and faults to them can they understand;
由是因緣，亦名應說。
 Because of this, it is also called Yingshuo.
諸受欲者，於諸欲中不正思惟，而取其相，亦取隨好，即於彼欲便生愛染，受用耽嗜，乃至堅著。
 Those who receive desires have improper thoughts in the desires, take their appearance, and follow suit, which means that they will become attached to those desires, indulge in their use, and even become attached to them.
又於諸欲不如實知有眾過患。
 Also, there are many faults in not realizing the desires as they really are.
所謂諸欲無常、虛、偽、空無有實，敗壞之法、猶如幻事誑惑愚夫，甚少愛味，多諸過患。
 The so-called desires are impermanent, false, false, empty and have no reality, and the corrupted laws are like illusions that deceive fools, with little love and many faults.
亦不如實了知如是少味多患諸欲出離。
 Nor is it true to understand that such a person has less taste and more suffering from desires and renunciation.
所謂於彼欲貪調伏，乃至超越，是其出離。
 The so-called subduing of desire and greed, and even surpassing it, is its renunciation.
彼既如是不見過患、不知出離而受諸欲；
 Since he thus sees no trouble, knows no renunciation, and suffers from all kinds of desires;
由是因緣，便於欲界生為根本所有諸行深起樂著。
 Due to this cause and condition, it is convenient for the desire realm to arise as the root of all activities, and to achieve deep happiness.
又復造作生為根本所有業已，受欲界生，生已死滅，生已殞歿。
 Again, creation and rebirth are the fundamental karma, and rebirth in the realm of desire is experienced. Life has died, and life has died.
如是故言：
 As the old saying goes:
應說想眾生，依應說安住；
 It should be said to think of all sentient beings, and it should be said to live peacefully;
不了知應說，而招集生死。
 If you don't know what to say, you will attract life and death.
若遇善士，得聞正法，如理作意，則於諸欲如實了知過患出離。
 If you meet a good person, listen to the true Dharma, and do your mind properly, you will be able to understand the faults and dangers of all desires and be liberated from them.
所謂諸欲無常、虛、偽，廣說乃至欲貪超越。
 The so-called desire is impermanent, empty, and false, and it is widely said that desire and greed transcend it.
彼於如來所證正法毘奈耶中得清淨信，便於諸欲深見過患轉復增勝；
 He gains pure faith in the true Dharma Vinaya realized by the Tathagata, which makes it easier for him to turn around the troubles of deep desires and increase his victory;
遂能捨離若少若多財寶、庫藏、眷屬、遊從，以正信心，捨離家法，趣於非家。
 Then you can leave behind your treasures, whether few or many, your treasury, your family members, and your followers. With righteous faith, you can abandon your family's Dharma and live in a non-home.
所謂一切生老病死皆悉永滅。
 It is said that all birth, old age, sickness and death will be destroyed forever.
如是出家，無所願求修行梵行。
 If you become a monk, you will have no desire to practice the holy life.
謂我由此持戒精進修梵行故，當得生天，或異天處。
 It is said that because I uphold the precepts and diligently practice the Brahma life, I should be reborn in heaven or in a different heaven.
彼無如是邪祈願故，於己不見、不恐不慮他所譏論。
 Since he has no such wrong wish, he does not see himself and is not afraid of being ridiculed by others.
謂他不應如是譏論、怨尤、呵責，告言：
 He said that he should not ridicule, complain, and accuse him like this, and told him:
賢首！汝今何為成就盛年，捨現妙欲，不隨親戚之所願樂，而更悕求待時諸欲，誓修梵行耶？
 A wise leader! Why are you now in the prime of your life, giving up your wonderful desires, not following the wishes of your relatives, and instead pursuing all the desires of the time and vowing to practice the holy life?
如是故言：
 As the old saying goes:
若了知應說，於說者無慮；
 If you know what you should say, you will have no worries about the person saying it;
由無有此故，他不應譏論。
 Since there is no reason for this, he should not ridicule.
此即成就清淨尸羅及清淨見。
 This is the achievement of pure scorpion and pure view.
何以故？
 Why?
由見顛倒，發起於慢；
 Confusion arises from view, originating from conceit;
慢所持故，與餘沙門、婆羅門等共興諍論。
 Because of his arrogance, he started arguing with Yu Samana, Brahman and others.
由此因緣，說如是見為諍根本。
 Due to this cause and condition, it is said that such a view is the basis of criticism.
若有沙門、或婆羅門，依等勝劣諍根本見，心現高舉；
 If there is a recluse or a brahmin who, based on the fundamental view of superiority and inferiority, has an exalted mind;
由此因緣，遂與餘沙門、婆羅門等遞相諍論。
 Due to this reason, he started to argue with Yu Samana, Brahman and others.
依止我勝、我等、我劣三種慢類，立己為勝、或等、或劣。
 Rely on the three categories of pride: I am superior, I am inferior, and I am inferior, and establish yourself as superior, equal, or inferior.
若聖弟子，非我、我所、我慢所動，乃至亦非我當非有想非無想所動；
 If a holy disciple is not moved by me, my actions, my pride, or even what I should be, I am not moved by any thoughts or non-thoughts;
了知諸行皆眾緣生，於諸行中惟見法性，尚不以己校量於他為勝等劣，況起見慢而興諍論。
 Knowing that all actions are caused by various conditions, and only seeing the nature of Dharma in all actions, you still don't judge others as superior or inferior by yourself. If you are too conceited, you will make arguments.
彼聖弟子，雖於他所顯揚自宗，摧伏他論；
 That holy disciple, although he promoted his own sect and defeated others;
然於諸法，惟為法性緣於慈悲。
 However, for all dharmas, the nature of dharmas is due to compassion.
謂當云何若有於我所說妙義一句領解，如是如是正修行者，令彼長夜獲得大義利益安樂，亦令如來正法久住。
 It is said that if you understand the wonderful meaning of what I have said, if you practice it correctly, you will gain great benefits and happiness for a long time, and the Tathagata will live in the true Dharma for a long time.
不依見慢及為利養恭敬因緣，而興諍論。
 Don't be arrogant and respectful of causes and conditions for profit, but create arguments.
如是不為悕求現法諸妙欲故，誓修梵行。
 In this way, not for the sake of pursuing the wonderful desires of the present Dharma, vow to practice the holy life.
彼由如是修梵行故，遠離邪願及諸邪見，棄捨貪求利養恭敬，於一切種皆得清淨。
 By practicing the holy life in this way, he will stay away from wrong wishes and wrong views, give up greed and seek profit, and cultivate respect, and will be pure from all kinds of things.
暉光熾然，無不普燭；
 The radiance is so bright that it spreads everywhere;
諸天世人惟當讚美，不應譏論。
 People in heaven and earth should only praise and not ridicule.
又能超度生老病死。
 It can also transcend birth, old age, illness and death.
如是故言：
 As the old saying goes:
若計勝等劣，彼遂興諍論；
 If the plan is to win or be inferior, then he will start a quarrel;
於三種無動，等勝劣皆無。
 In the three kinds of immobility, there is no such thing as victory or defeat.
言名色者，謂五取蘊。
 Those who talk about name and form are called the five clinging aggregates.
若有於彼觀見為苦，當諦現觀於五取蘊盡見苦時，於五取蘊所有貪愛，由意樂故皆說為斷，非隨眠故。
 If one sees suffering in that way, when the truth is manifested in contemplating the five aggregates of grasping and seeing all the suffering, then all cravings in the five aggregates of grasping are said to be discontinued because of the joy of the mind, and not because of sleep.
彼若即如己所得道轉更修習；
 If he changes the path and practices it as he has learned;
於其我慢無餘斷滅，成阿羅漢，諸漏永盡。
 There is no trace of self-conceit remaining, and he becomes an Arhat, and all outflows are forever eliminated.
由已證得阿羅漢果，心善解脫，便於自身、自身眾具、纏及隨眠皆悉永斷，離愛、離憍、離諸放逸。
 Having attained the fruit of Arahantship, the mind is kindly liberated, and it is convenient for oneself, one's belongings, entanglements and sleepiness to be permanently cut off.
彼由如是離愛、離憍、離放逸故，名煙寂靜。
 Because he is so free from love, jealousy, and freedom, he is known as Smoke and Silence.
無有燒惱，亦無悕望。
 There is no worry or despair.
云何名為煙寂靜耶？
 Why is it called smoke and silence?
煙名為愛。
 Smoke is called love.
何以故？
 Why?
如世間煙，是火前相，能損眼根，便為擾亂，令不安住。
 Just like the smoke in the world, it is the precursor of fire, which can damage the eyes and cause disturbance, causing unrest.
愛亦如是，是貪瞋癡火之前相，能損慧眼，亂心相續。
 The same is true for love. It is the precursor of greed, hatred, and delusion, which can damage the eyes of wisdom and confuse the mind.
謂能引發無義尋思。
 It is said to cause meaningless thinking.
彼於此愛，已斷已知，乃至令其於當來世成不生法，名煙寂靜。
 This love has been completely known to him, so that in the next life it will become an unborn dharma, and its name will be silent.
彼既如是煙靜離著，雖復追求命緣眾具，非不追求；
 Since he is so quiet and separated, even if he pursues all the objects of destiny again, he will not not pursue them;
然能解脫貪愛追求，所求無染。
 However, one can be freed from greed and pursuit, and what one desires is untainted.
云何無惱？
 Why don't you worry?
謂彼如是現追求時，若他自施，或勸餘施，施時殷重非不殷重，精而非麁，多而非少，速而非緩，然不愛味。
 It is said that when he is pursuing it in this way, if he gives it himself or persuades others to give it, he will give it with care but not without care, with fineness but not withness, with more but not less, with speed but not with slowness, but he does not like the taste.
於所得物無染受用，不生耽吝乃至堅著。
 Use what you get without any stain, without being stingy or even clinging to it.
如是受用命資具時，不為貪惱之所燒惱。
 When you receive and use the tools of your life in this way, you will not be troubled by greed or anger.
若彼施主自不能施，或障餘施，設有所施，現不殷重，不現殷重，乃至遲緩而不急速，然不嫌恨。
 If the donor is unable to give, or is hindered from giving, and does not have the ability to give, but does not show due care, does not show due care, or even slows down instead of hastily, then he does not feel resentful.
由此因緣，不生恚惱。
 Due to this cause and condition, no anger or anger will arise.
又於受用所得物時，不慼不念，無損害心及瞋恚心。
 Also, when you use what you get, you should not worry or think about it, and have no intention of harm or anger.
如是不為瞋惱所惱。
 This way you will not be troubled by anger.
又於所得若精若麁，於受用時，深見過患，善知出離，安住正念，遠離愚癡。
 Moreover, what you get is as good as essence, and when you use it, you will see the dangers deeply, know how to escape, stay in righteous thoughts, and stay away from ignorance.
如是不為癡惱所惱。
 This way you will not be troubled by delusion.
云何無悕？
 Why is there no fear?
悕名悕望，繫心有在。
 The name of "悕" is "悂悁", which is related to the presence of the heart.
彼不擎鼻內懷貪願，往趣居家。
 He does not hold up his nose with greedy wishes and goes to his home.
謂剎帝利大宗葉家，或婆羅門、長者、居士大宗葉家。
 It is called the Ye family, the major sect of Kshatriyas, or the Ye family, the major sect of Brahmins, elders and lay people.
我當從彼獲得上妙應所噉食，乃至財寶、衣服、餚膳、諸坐臥具、病緣醫藥供身什物。
 I shall obtain from him the food that is the most wonderful response, as well as treasures, clothing, food and drink, all kinds of furniture for sitting and bedding, medicines for illnesses, and other things for the body.
如是追求及與受用，於此財物都無悕望。
 If you pursue and enjoy it this way, you will have no hope of losing possessions.
又彼恒常安住死想。
 And he always dwells in thoughts of death.
謂過夜分入晝分中，復過晝分還入夜分，於其中間我有無量應死因緣，如經廣說。
 It is said that the night divides into the day, and then passes through the day and returns to the night. In the middle, I have countless causes and conditions for death, as the Sutra has said.
所謂發風，乃至非人之所恐怖。
 The so-called anger is even inhuman and terrifying.
由此因緣，所為追求、所為受用所有財物，於此壽命亦無悕望。
 Due to this cause and condition, all the things you pursue and enjoy will have no hope in your life span.
如是無著、煙寂靜、無燒惱、無悕望故，於此天人、帝釋、自在、世主天等所有因中都不可見。
 Such non-attachment, smoke and silence, no burning, no despair, cannot be seen in all causes such as gods and humans, the Sakyamuni, Isvara, and the Lord of the World.
於彼天人諸因果中，亦不可見。
 It is also invisible in the causes and effects of heaven and man.
又於此四洲天人世間，及彼餘處都不可見。
 Moreover, it cannot be seen in the world of gods and humans in these four continents, nor in the rest of the other places.
又於此世界天人世間，及彼餘處都不可見。
 Moreover, it is not visible in this world, between gods and humans, or in other places.
如是故言：
 As the old saying goes:
斷名色愛慢、無著、煙寂靜、無惱悕、不見此彼天人世。
 Cut off the arrogance of name, form, love, no attachment, smoke and silence, no anger and distress, no sight of this and that heaven and earth.
復次，初頌顯示待時諸欲，於欲邪行及邪行果。
 Again, the first verse shows the desires at the right time, the wrong actions and the consequences of the wrong actions.
第二頌中，顯示捨欲應正道理，淨修梵行仍被譏論不應道理，及待時欲。
 In the second verse, it is shown that renunciation of desires should be in accordance with the correct principles, and the pure practice of Brahma is still being ridiculed as not being in accordance with the principles, and waiting for the time.
如第二頌，第三亦爾。
 Like the second verse, so does the third.
第四頌中，世尊顯示現所證法永離熾燃，乃至智者內自所證。
 In the fourth verse, the Blessed One shows that the Dharma he has realized is eternally blazing, even to the extent that the wise realize it within themselves.
又初頌中，宣說諸欲是應說相，顯待時欲。
 Also in the first verse, it is declared that all desires should be described and manifested according to the desires of the time.
由彼諸欲，非纔須時即便稱遂；
 Due to his desires, he will succeed even when his talents are not needed;
要以言說為先，然後追求受用。
 Put words first, and then pursue application.
又顯於彼由想安住不了知故，起於邪行，及招生死邪行果報。
 It also shows that he is unable to abide in his thoughts and understand the reasons, which causes him to engage in wrong conduct and invites death and the consequences of his wrong conduct.
第二頌中，顯於諸欲能了知故，離邪願故，修梵行故，離邪見故，離見根本我慢種故，遠離耽著利養恭敬故，棄捨諸欲應正道理。
 In the second verse, it is shown that in order to be able to understand all desires, in order to avoid wrong wishes, in order to practice the holy life, in order to avoid wrong views, in order to avoid seeing the roots of self and arrogance, in order to stay away from being attached to profit and reverence, in order to give up all desires, we should be righteous. reason.
由此因緣，他所譏論不應道理。
 For this reason, his ridicule is unreasonable.
又顯諸欲是待時性。
 It also shows that desires are the nature of waiting for the right time.
所以者何？
 So what?
若於先世不作福者，今雖用功，於所樂欲不能果遂。
 If you did not do good deeds in your previous lives, even if you work hard now, you will not be able to achieve your desires.
或惟今世造作福者，即於此時，其所樂欲亦不諧偶。
 Perhaps those who have done good deeds in this life will not be harmonious with their desires even at this time.
由此因緣，後方成辦，所以諸欲名曰待時。
 Due to this cause and condition, it will be done later, so all desires are called waiting for the right time.
第四頌中，顯示見斷煩惱斷故，即於現在證初沙門及沙門果；
 In the fourth verse, it is shown that as a result of seeing the end of defilements, one has now attained the beginning of recluseship and the fruit of recluseship;
又修所斷煩惱斷故，即於現在證後沙門及沙門果。
 Also, by cultivating the cessation of defilements, one will now attain the post-recluse and recluse fruit.
斷貪愛故，斷我慢故，如是顯示現所證法。
 To cut off greed and love, to cut off self-conceit, this is how the Dharma is manifested.
又離著故，煙寂靜故，顯示永離熾燃、乃至智者自內所證。
 And because of separation, the smoke is silent, showing that eternal separation is burning, and even the wise can realize it from within.
彼得如是內所證法，云何令他當得了知？
 If Peter demonstrated the Dharma in this way, why should he understand it?
由無燒惱、無所悕望相所表故。
 It is expressed by looking at the appearance without feeling angry or frustrated.
此中前三頌，顯示世尊為諸天說，苾芻不能顯揚如來聖教大義，而我獨能。
 The first three verses show that the World Honored One speaks for all the heavens: Bicuo cannot express the great meaning of the Tathagata's holy teachings, but I alone can do so.
說是語時，彼既領悟，於苾芻所生陵蔑心及於自身心生憍慢皆得除滅。
 When he said these words, he realized that the contempt for the grass and the arrogance in his own mind were all eradicated.
第四頌中，廣顯如來聖教大義。
 In the fourth verse, the great meaning of Tathagata's holy teaching is widely revealed.
欲貪所摧蔽，　　我心遍燒然。
 Destroyed by desire and greed, my heart is burning.
惟大仙哀愍，　　為說令寂靜。
 But the Great Immortal expressed his condolences and ordered silence.
由汝想顛倒，　　令心遍燒燃；
 Confused by your thoughts, it makes your heart burn;
是故常遠離　　引貪淨妙相。
 Therefore, we always stay away from the pure and wonderful appearance of greed.
汝當修不淨，　　常定於一境；
 You should cultivate impurely and always stay in one place;
為貪火速滅，　　數數應澆灌。
 To extinguish the fire of greed quickly, water should be poured several times.
觀非妙諸行，　　為苦，為無我；
 Contemplation of non-wonderful actions is suffering and selflessness;
亦繫念於身，　　多修習厭離。
 Also focus on the body, practice more detachment.
修習於無相，　　壞慢及隨眠。
 Practice in formlessness, destroy arrogance and sleepiness.
由於慢現觀，　　當證苦邊際。
 Due to the contemplation of slow appearance, one should realize the edge of suffering.
云何想顛倒？
 Why do you want to turn it upside down?
謂於不淨境，捨不淨相；
 It is said that in an impure state, the appearance of abandonment is impure;
不正思惟，取淨妙相及取隨好。
 Improper thinking, taking the pure and wonderful appearance and taking the good things.
云何遠離引貪淨相？
 Why is it so far away from the pure appearance of attracting greed?
謂如有一，見少盛色應可愛樂諸母邑已，便攝諸根而不隨念。
 It is said that if there is a person who sees a small amount of color that should be lovely and happy in all the mother towns, he will absorb all the roots without thinking about it.
云何常定一境修習不淨？
 Why is it that one’s practice in one place is always impure?
謂如有一，先以巧便取於賢善三摩地相，所謂青瘀乃至白骨，或骨瑣相。
 If there is one thing, first use skill to find the phase of virtuous and good samadhi, the so-called blue and blood stasis or even white bones, or the phase of bones.
即以此相，於現所得可愛境界，繫念思惟；
 That is to say, in this lovely state, we can think about it;
如前所取，後亦如是。
 As it was taken before, so it will be taken after.
又於內身或自、或他，觀察種種不淨充滿。
 Also, observe all kinds of impurities in your inner body, either yourself or others.
謂此身中有髮有爪、乃至便利種種不淨。
 It is said that there are hairs and claws in this body, and it can even facilitate all kinds of impurities.
云何觀察非妙諸行以之為苦？
 How can one observe non-wonderful actions and regard them as suffering?
謂如有一，作是思惟：
 If there is one thing, think about it:
見少盛色應可愛樂諸母邑已，所生貪愛受用悕望，即是集諦，為眾苦因。
 Seeing a small amount of color should be lovely and happy in all the mother towns, and the greed and desire to be used and the desire to use it are the root cause of all suffering.
由此故生，生已老死，愁歎憂苦種種擾惱從此而生。
 From this, we are born, old age and death, and all kinds of worries and troubles arise from this.
云何觀察非妙諸行以為無我？
 How can one observe non-wonderful actions and think that there is no self?
謂如有一，作是思惟：
 If there is one thing, think about it:
於我身形、女身形中，都無有我及有情等，誰能受用，誰所受用；
 In my body and in the female body, there is no self, no sentient beings, etc., who can be used, who can be used;
唯是諸行，唯是諸法，從眾緣生。
 Only these actions, only these dharmas, arise from various conditions.
云何繫念於身多修厭離？
 Why should we focus on the body and practice so much detachment?
謂如有一，性是猛盛欲貪種類。
 It is said that if there is one, nature is a type of strong desire and greed.
由是猛盛欲貪類故，雖攝諸根，然被貪欲損壞其心；
 Due to the strong desire and greed, although all the roots are attracted, the heart is damaged by greed;
雖復作意思惟不淨、苦及無我，亦為欲貪損壞其心。
 Although the thoughts are again impure, painful and selfless, their minds are also damaged by desire and greed.
由此因緣，彼依不淨、或苦、無我作意思惟，權時厭毀、違逆、不順，於身念住繫念在前，親近、修習、若多修習。
 Due to this cause and condition, he relies on impurity, suffering, and selfless thoughts, and is always disgusted, disobedient, and disobedient. Keep mindfulness of the body in front of him, get close to it, practice it, and practice it more.
彼由多住如是行故，便能斷此猛盛欲貪。
 By living in this way for a long time, he will be able to put an end to this strong desire and greed.
若攝諸根，不為欲貪損壞其心；
 If you take advantage of all the faculties, your mind will not be damaged by desire and greed;
若復作意思惟不淨、苦及無我，亦不貪欲損壞其心。
 If your thoughts are impure, painful, and selfless, your mind will not be damaged by greed.
彼由修習如是行故，諸欲貪纏但現行斷，非隨眠斷。
 As a result of practicing this way, the entanglement of desires and attachments will be eliminated in the present state, not in sleep.
又此欲貪纏及隨眠，略於二種補特伽羅相續可得。
 In addition, this craving for greed and insomnia can be obtained by continuation of the two types of Putegara.
一、於異生相續可得，二、於有學相續可得。
 First, it can be obtained through the continuation of different births, and second, it can be obtained through the continuation of learning.
雖有一分有學身中亦不可得，然於下貪由永斷故，已得安隱；
 Even though there is a part of it that cannot be obtained in the body of learning, since the greed below has been permanently eliminated, peace has been achieved;
上貪未斷，不得安隱。
 If greed is not eliminated, there will be no peace.
無學身中，中界、妙界所有貪欲尚不可得，何況劣界。
 In the unlearned body, all greed and desire in the middle and wonderful realms are still unattainable, let alone the inferior realms.
以無學者下上貪斷，於一切分已得安隱。
 Because there is no scholar who is greedy and decisive, he has found peace in all things.
了知是已，未離欲貪一分學者，於後無學心生願樂，見般涅槃寂靜功德。
 Having understood this, a scholar who has not given up desire and greed will have no learning in the future and will have joy in his heart and see the peaceful merits of Nirvana.
不復思惟一切相故，恒正思惟無相界故，於無相定勤修學故，又即於此多修習故，永斷三界修斷我慢。
 Because he no longer thinks about all forms, he always thinks about the formless realm, and practices diligently in the formless samadhi, and because he practices this much, he will forever put an end to the three realms, and to practice and put an end to self-arrogance.
由此斷故，說名無學離三界欲，上下貪斷，已得安隱。
 Because of this, it is said that the name Wu Xue has separated from the desires of the three realms, has stopped the greed of the upper and lower realms, and has achieved peace and tranquility.
一切苦因皆捨離故，證得一切眾苦邊際。
 Because all causes of suffering are abandoned, the boundaries of all suffering are realized.
如是故言：
 As the old saying goes:
修習於無相，壞慢及隨眠；
 Practice in formlessness, destroy arrogance and sleepiness;
由於慢現觀，當證苦邊際。
 Due to the contemplation of slow appearance, one should realize the edge of suffering.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂顯貪欲，由是而生，由是寂靜及彼寂靜，當知是名此中略義。
 It is said that greed arises from this, from this silence and that silence, you should know the brief meaning of this name.
云何貪欲由是而生？
 Why does greed arise from this?
謂五因故。
 It is called five causes.
一、由淨妙想，二、由欣樂樂，三、由有情想，四、由猛盛貪，五、由隨眠有餘未盡。
 1. From pure and wonderful thoughts, 2. from happiness and joy, 3. from having emotional thoughts, 4. from intense greed, and 5. from sleeping with something left over.
云何貪欲生已，由是寂靜？
 Why is it that when greed arises, there is still silence?
謂五因故。
 It is called five causes.
一、由作意思惟不淨，二、由作意思惟於苦，三、由作意思惟無我，四、由繫念多修厭離，五、由隨眠無餘永滅。
 1. The intention of doing is only impurity; 2. The intention of doing is only suffering; 3. The intention of doing is not-self; 4. The intention is to practice aversion and detachment; 5. The intention is to sleep without remnants and disappear forever.
云何寂靜？
 Why is it so quiet?
謂此寂靜略有二種。
 There are two types of silence.
一者、現行寂靜；
 One, the present silence;
二者、永斷隨眠，當來不起。
 Both of them will sleep forever and never be able to get up.
由前四種寂靜因緣，成初寂靜；
 From the first four causes and conditions of silence, initial silence is formed;
由第五因，第二成就。
 From the fifth cause, the second achievement.
云何苾芻多所住，　　越五暴流當度六？
 How can Bichu live in many places, and when he crosses the five torrents, he can survive the six?
云何定者能度廣　　欲愛，而未得腰舟？
 How can anyone be able to experience the vastness of desire and love without having a waist and a boat?
身輕安、心善解脫、　　無作、繫念、不傾動、
 The body is light and peaceful, the mind is kind and liberated, free of action, mindful, and unmoved,
了法、修習無尋定、　　憤愛惛沈過解脫。
 Understand the Dharma, practice without seeking concentration, and be liberated from anger, love, and drowsiness.
如是苾芻多所住，　　越五暴流當度六。
 If there are many people living in this place, they will be able to survive five violent torrents.
如是定者能度廣　　欲愛而未得腰舟。
 A person with such concentration can achieve a wide range of desire and love without losing his waist.
此因天女所問伽他。
 This is why the Goddess asked Gatha.
暴流有六。
 Torrent has six.
謂眼暴流能見諸色，乃至意暴流能了諸法。
 It is said that the rapid flow of eyes can see all kinds of colors, and even the rapid flow of mind can see all kinds of dharmas.
佛聖弟子有學見迹、於隨順喜眼所識色，不住於愛；
 The saintly disciples of the Buddha have learned and seen signs, follow the colors they see with joyful eyes, and do not abide in love;
於隨順憂眼所識色，不住於恚；
 Suishun worries about the colors his eyes perceive, and does not dwell in anger;
於隨順捨眼所識色，數數思擇，安住於捨。
 Follow the colors seen by the eyes of equanimity, count them and think about them, and dwell peacefully in equanimity.
彼設已生或欲貪纏、或瞋恚纏、或愚癡纏，三身為緣，所謂喜身、憂身、捨身；
 Suppose that he has been born and is entangled in desire, greed, anger, or ignorance, and the three body conditions are the so-called joyful body, worry about the body, and renunciation of the body;
而不堅著乃至變吐。
 Rather than holding on or even becoming vomiting.
由是因緣，於屬三身諸煩惱纏得不現行，輕安而住。
 Due to this cause and condition, the troubles belonging to the three bodies are no longer present, and they can live in peace and tranquility.
如是名為得身輕安，而未能得心善解脫。
 This is called getting the body to be at ease, but it is not possible to achieve the good liberation of the mind.
由彼隨眠未永斷故。
 Because his sleep is not broken forever.
彼於後時，又能永斷屬彼隨眠，即於屬彼諸煩惱中遠離隨縛。
 Later, he will be able to permanently cut off his sleep, that is, he will be far away from all the troubles that belong to him.
如是乃名即於三身貪瞋癡所心善解脫。
 This is called the good liberation from the three bodies of greed, anger and delusion.
如於眼所識色，乃至於身所識觸，當知亦爾。
 Just like the color perceived by the eyes, or even the perceived touch by the body, you should know it.
如是已斷五下分結，越五暴流。
 In this way, the five lower knots have been broken and the five violent currents have been crossed.
謂越眼暴流能見諸色，乃至越身暴流能覺諸觸。
 It is said that one can see all kinds of colors by crossing the eyes, and even one can feel all kinds of touches by crossing the body.
如是越度五暴流已，餘有第六意暴流在。
 In this way, after passing through the five violent currents, there is still the sixth violent current of mind.
為當越度，復修無作、無動、繫念。
 In order to cross over, the restoration should be done without doing, moving or thinking.
云何無作？
 Why do you do nothing?
謂於涅槃心生願樂，不為我慢之所傾動；
 It is said that in Nirvana, the mind has the joy of wishing and will not be moved by self-conceit;
無所思惟，亦無造作。
 No thought, no pretense.
又不為彼計我我所當來是有，乃至我當非想非非想等之所傾動；
 And I don’t think about what I am supposed to be, so that I am not moved by what I think, nor what I think, etc.;
無所思惟，亦無造作。
 No thought, no pretense.
云何無動？
 Why doesn't Yun move?
謂不為彼上分諸結纏繞其心。
 It means not letting the knots entangled in one’s mind.
無動無變，亦無改轉。
 No movement, no change, no change.
又於隨一寂靜諸定，不生愛味、戀慕、堅著。
 And in the silence and concentration, there will be no love, attachment, or attachment.
云何繫念？
 Why do you think about it?
謂為斷彼上分諸結，於其內身住循身觀，如是乃至廣說念住。
 It is said that it is necessary to cut off all the knots above it, dwell in the body and observe the body, and in this way, it is even more extensive to say that it is mindful.
彼由如是修無作故，斷諸生愛；
 By cultivating in this way, he will be free from any unintended consequences, and he will cut off all kinds of love;
修無動故，斷諸定愛。
 Because of the practice of non-movement, all samadhi and love are cut off.
此離現行，說名為斷。
 This departure from the present state is called breaking off.
修繫念故，為令一切上分諸結無餘永斷，修習對治。
 Therefore, by cultivating the mindfulness of the connection, in order to eliminate all the knots in the upper part forever, practice the antidote.
如是修習無作、繫念、不傾動故，能令一切上分諸結無餘永斷。
 This practice of doing nothing, focusing on thoughts, and not moving can make all the knots of the superior part free and permanent.
是名越度第六暴流。
 This is the sixth torrent of transcendence.
謂意暴流能了諸法。
 It means that the violent flow of mind can control all dharmas.
復有差別。
 There is a difference.
云何無動？
 Why doesn't Yun move?
言無動者，是慈善根，無瞋性故。
 Those who speak without action are the root of charity and have no aversion.
由此因緣，諸聖弟子於薩迦耶斷除邪願，修奢摩他、毘鉢舍那。
 Due to this reason, all the saintly disciples broke away from their evil vows at Sakya and practiced Samatha and Vipassana.
由彼慈故，修奢摩他；
 Because of his kindness, practice samatha;
由念住故、修毘鉢舍那。
 Because of mindfulness, practice Vipasana.
如是正修行者，於能隨順斷上分結三心修習，速得圓滿。
 In this way, those who practice correctly will quickly achieve perfection by being able to unite the three minds in practice.
謂於上身無耽染心；
 It is said that there is no lingering mind in the upper body;
於下有情無憤恚心；
 There is no resentment or resentment among the people below;
不放逸者，於上下境無染污心。
 Those who do not let loose will have no defilement in the upper and lower realms.
餘如前說。
 Yu said before.
如是名為越五暴流，當度第六。
 This is called the fifth violent stream, which is the sixth degree.
云何了法？
 What's the matter?
謂於苦法能了能觀，於集、滅、道法能了能觀。
 It is said that one can fully understand and observe the dharmas of suffering, and can fully and Observe the collection, cessation, and path of dharmas.
云何修習於無尋定？
 How can we practice the concentration of non-seeking?
謂能了知如是法已，又復安住居家諸欲依持斷滅，及棄出中。
 It is said that one can understand such a Dharma, and then live peacefully at home, all attachments to desires are eliminated, and the mind is abandoned.
或於阿練若處，或於樹下空閑，於隨順喜眼所識色所有喜身，於隨順憂眼所識色所有憂身，於隨順捨眼所識色所有捨身，於此所緣無欲尋纏，心多安住；
 Or in A Lian Ruo's place, or idle under a tree, there is a joyful body in the colors recognized by the joyful eyes, a worried body in the colors recognized by the worried eyes, a renunciation body in the colors recognized by the equanimity eyes, and there is nothing in this object. If you want to be entangled, your mind will stay calm;
乃至亦無所生家世相應尋纏，心多安住。
 There is no need to worry about family life, and the mind is at peace.
設起欲尋，乃至家世相應尋等，即能如實了知出離；
 If you start to search for it, and even search for the corresponding family background, etc., you will be able to understand renunciation as it really is;
不為欲尋之所障礙，乃至不為家世相應尋所障礙，而能靜慮、審慮、諦慮。
 Not being hindered by what you want to seek, or even being hindered by your family background, but being able to think calmly, thoughtfully, and thoughtfully.
由此方便，由此道修，能斷喜身染愛過失，能斷憂身憤恚過失，能斷捨身惛沈過失。
 By using this method and cultivating the Tao, one can put an end to the error of being happy and contaminating the body with love, being able to put an end to the error of being worried about the body and being angry, and being able to put an end to the error of sacrificing the body and sinking into despair.
諸纏斷故，身得輕安；
 All entanglements are broken, and the body feels at ease;
隨眠斷故，於欲界繫三身染污心善解脫。
 With the end of sleep, the mind is liberated from the defilements of the three bodies in the desire realm.
彼於爾時，名已越度廣大欲愛。
 At that time, his name had transcended the vastness of desire.
謂於諸色乃至諸觸遍流行愛，若和合愛、若增長愛、若不離愛、若不合愛、若退減愛、若別離愛。
 It is said that love flows everywhere in all forms and even in all kinds of contact, whether it is harmonious love, if it is increasing love, if it is not separated from love, if it is not unified love, if it is diminishing love, if it is separate love.
或於欲界復受生愛。
 Or receive raw love again in the realm of desire.
復有差別。
 There is a difference.
云何修習於無尋定？
 How can we practice the concentration of non-seeking?
謂已得無尋無伺靜慮。
 It is said that I have found nothing to look for, no need to wait for and meditate on.
餘如前說。
 Yu said before.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂彼天女略問世尊三種要義。
 He said that the goddess briefly asked the World Honored One about three important points.
一者、下分結斷；
 First, the lower part is broken;
二者、上分結斷方便；
 Both, the upper part is easy to tie and break;
三者、即彼下分結斷方便，及如彼善斷。
 The third one is that he is able to separate knots and cut off the convenience, and he is good at doing so.
如是問已，爾時世尊隨應而答。
 Having asked this question, the World-Honored One then answered accordingly.
謂由身輕安、心善解脫，答彼所問下分結斷，非斷方便。
 It is said that the body is light and peaceful, the mind is kind and liberated, and the answer to the question is to cut off the knots, which is not the method of cutting off.
由無作、繫念、不傾動，答彼所問上分結斷方便，非斷。
 By not doing anything, being mindful, and not moving, answering the question by dividing and cutting off the knots is the method that is not cut off.
而於彼斷，天女類前亦即領解。
 And in this judgment, the goddess of heaven also understood it.
惟餘下分結斷方便，及如彼善斷。
 But the remaining knots and knots are broken conveniently, and those who are good at it are like him.
爾時世尊先以修無尋定廣說差別，答斷方便。
 At that time, the World-Honored One first used the method of cultivating non-seeking concentration to explain the differences and answer the expedients.
謂若能斷、如斷、所斷。
 It is said that if it can be broken, if it is broken, it is broken.
此中了法，說名能斷。
 This is the law, and the name can be broken.
修無尋定，說名如斷。
 Cultivation without seeking concentration, talking about the name is like cutting off.
所斷憤過，謂瞋恚品；
 The fault of breaking off anger is called the product of anger;
所斷愛過，謂貪欲品；
 The fault of love is called the product of greed;
所斷惛沈過，謂愚癡品。
 The so-called shameful mistakes are called stupidity.
如是名為能如所斷。
 This is called being able to cut off as it is.
如是廣答斷方便已，唯有所餘如善斷在。
 Such a broad answer is enough to cut off the expedients, and the only thing left is to make good judgments.
復由第二修無尋定差別因緣，答其善斷。
 Again, based on the second practice of non-seeking and concentration of different causes and conditions, the answer is good judgment.
言善斷者，謂畢竟斷、遠分斷、一切雜染斷。
 Those who are good at judgment refer to the ultimate judgment, the far-reaching judgment, and the judgment of all defilements.
由了知法故，釋畢竟斷；
 Because of the knowledge of the Dharma, interpretation is ultimately final;
由修無尋定故，釋遠分斷；
 Because of the cultivation of non-seeking concentration, it is free from separation;
由貪瞋癡纏及隨眠一切斷故，釋一切雜染斷。
 Because of all the entanglements of greed, anger, delusion and sleep, all defilements are eliminated.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
又彼天女依諸有學未得勝意，已離欲貪，未離上貪，而興請問。
 Furthermore, that goddess, who has not yet achieved the ultimate goal based on all the knowledge she has learned, has given up desire and greed, and has not given up greed for superiority, so she wants to ask.
意名腰舟。
 It means waist boat.
如經說：
 As the scripture says:
慚軸意腰舟。
 I am ashamed of myself.
於此腰舟猶未得者，說彼名為未得腰舟。
 Those who have not yet obtained the waist boat are called those who have not yet obtained the waist boat.
此中何等名為腰舟？
 What is the name of Yaozhou?
謂於諸結善解脫心。
 It is said that the mind is good at liberating all knots.
常有怖世間，　　眾生恒所厭；
 There is always a fearful world, and sentient beings are always disgusted;
於未生眾苦，　　或復已生中。
 In the suffering of beings who have not yet been born, or in the midst of rebirth.
若有少無怖；
 If there is little there is no fear;
今請為我說。
 Please tell me now.
天！我觀解脫，　　不離智精進，
 sky! I meditate on liberation, and I keep on improving with wisdom,
不離攝諸根，　　不離一切捨。
 Never leave the faculties, never leave all equanimity.
我觀極久遠，　　梵志般涅槃。
 I look at the extremely long distance, Brahma-like Nirvana.
已過諸恐怖，　　超世間貪著。
 All terrors have passed, beyond worldly attachment.
今此頌中，始從欲界乃至有頂諸薩迦耶，皆名世間。
 Now in this verse, all the sakyas starting from the realm of desire and even the top are named in the world.
此中義者，意在欲界有樂有苦有情世間。
 The meaning of this refers to the world of pleasure and pain in the world of desire.
若諸有情，十資身具之所攝養，無所匱乏，身康無病，年未衰老，名為有樂有情世間。
 If all sentient beings are nourished by the ten qualities of their bodies, have no shortage of them, are healthy and disease-free, and have not grown old in years, this is called a world of happy sentient beings.
與此相違，當知有苦有情世間。
 Contrary to this, we should know that there is suffering in this world with sentient beings.
世間眾生，少分有樂，多分有苦。
 All sentient beings in the world may experience happiness if they are little, and suffering if they are many.
諸有有樂有情世間，常懷恐怖。
 In this world of beings and beings who are happy and sentient, they are always filled with fear.
勿我財寶王所侵奪，廣說乃至勿由此緣遭諸苦難。
 Don't let my treasure be robbed by the king, and don't let it go to the public, and don't suffer all kinds of suffering because of this.
勿或風熱於內發動，乃至或人或非人等侵損我耶。
 Don't let the wind and heat stir up within me, or let anyone or non-human beings injure me.
如是懼慮未來財寶變壞之苦及身壞苦，心常怖畏。
 If you worry about the suffering of future treasure deterioration and the suffering of body deterioration, your heart will always be filled with fear.
諸有有苦有情世間，現為眾苦逼切身心，有苦、有憂、有愁、有箭、有諸擾惱，恒不安住。
 In this world of sentient beings, there are all kinds of sufferings that threaten the body and mind. There are sufferings, sorrows, sorrows, arrows, and all kinds of disturbances, which will never abide.
如是故言：
 As the old saying goes:
常有怖世間，眾生恒所厭；
 There is always a fearful world, and sentient beings are always disgusted;
於未生眾苦，或復已生中。
 Suffering from the suffering of beings who have not yet been born, or resurrecting those who have already been born.
由是因緣，彼天現見諸有有樂有情世間，樂非決定。
 Due to this cause and condition, the world of beings, happiness and sentient beings appears in that world, and happiness is not determined.
請問如來，有決定樂無怖畏處。
 I would like to ask the Tathagata, is there a place where happiness is determined and there is no fear?
爾時世尊，即為彼天方便示現，惟聖教中有如是處，非諸外道。
 At that time, the World-Honored One, the expedient means of that heaven appeared. This is the only place in the holy teachings, and it is not like that of heretics.
謂如有一，住正法外所有沙門、或婆羅門，於現法中及當來世諸欲過患不如實知。
 It is said that there is an ascetic or a Brahmin who lives outside the true Dharma. In the present Dharma and in the next life, he does not know the faults and dangers of desires as they really are.
由不知故，悕求未來諸欲差別；
 Because I don’t know why, I am obsessed with the difference in desires in the future;
捨現法欲，求後法欲，精勤受學所有禁戒。
 Give up the desire for the present Dharma and pursue the desire for the later Dharma, and study all the forbidden precepts diligently.
雖復安住如是禁戒，然無智慧，不護根門，不守正念，無常委念，乃至廣說。
 Even if he resumes such fasting, he still has no wisdom, no protection of his roots, no upholding righteous thoughts, no permanent commitment, and even extensive preaching.
彼不調攝諸根門故，於他所惠少小利養及與恭敬尚生愛味，隨起戀著，何況廣大。
 Because he does not regulate all the faculties, he still gives birth to a taste of love and respect for the small benefits and respect he receives, and he develops a love for him, not to mention the vastness.
如是精勤受禁戒者，遠離智慧、密護根門，於現法欲尚不能斷，況後法欲。
 Those who diligently observe the precepts are far away from the wisdom and secret protection of the root gate. They are still unable to break the desire for the present Dharma, let alone the desire for the Dharma in the future.
又即於彼，有一沙門、若婆羅門，於欲過患粗了知故，能越現法後法諸欲，而復欣求上離欲地。
 Also, there is a recluse, a brahmin, who understands the faults and roughness of desires, and is able to transcend the desires of the Dharma and the Dharma behind it, and to seek the higher ground of freedom from desire again.
於非解脫起解脫想，斷棄諸欲便臻遠離。
 The thought of liberation arises from non-liberation, and by giving up all desires, one can achieve escapism.
彼由精勤數多修習正思惟故，離欲欲界，乃至離欲無所有處。
 As a result of his diligent practice of right thinking, he has left the world of desires and desires, and even has no place left without desires.
由此因緣，捨下自體，愛上自體。
 Due to this cause and condition, let go of yourself and fall in love with yourself.
由愛彼故，於當來世尚不解脫下地自體，何況上地。
 Because of love for the other, one will not be able to free himself from the lower earth in the next life, let alone the upper earth.
如是棄捨財寶自體迷失道者，雖復安住勇猛精勤，而不能得一向快樂無怖畏處。
 In this way, those who abandon their treasures and lose their way will not be able to achieve a happy and fearless place all the time, even if they return to be brave and diligent.
何以故？
 Why?
彼外道師尚於是處不見不識，況能為彼諸弟子等當廣開示。
 The heretic master still doesn't see or know him everywhere, how could he teach it widely to his disciples?
如是外道師及弟子所制論中，決定無有眾苦邊際。
 In the treatises formulated by heretical teachers and disciples, it is determined that there is no limit to suffering.
與此相違，善說正法毘柰耶中，當知具足一切義利，乃至定有眾苦邊際。
 Contrary to this, in the good explanation of the true Dharma Viniya, you should know that with all the righteousness and benefit, there will be all kinds of suffering.
依此密意，佛為彼天說如是言：
 According to this secret meaning, the Buddha said this for that heaven:
天！我觀解脫，不離智精進，不離攝諸根，不離一切捨。
 sky! When I contemplate liberation, I am not separated from wisdom and energy, from grasping all the roots, and from all equanimity.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂為顯示惡說邪法毘柰耶中，師及弟子皆有衰損；
 It is said that in order to show evil and evil teachings, both the teacher and the disciples will suffer losses;
善說正法毘柰耶中，皆具吉祥，於一切苦能證邊際。
 Those who are good at explaining the true Dharma are all auspicious, and can realize the edge of all suffering.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
爾時彼天聞佛世尊答所請問，歡喜踊躍，即以四種無上功德讚歎如來。
 At that time, when the Buddha and the World-Honored One heard the answer to the question, he jumped with joy and praised the Tathagata with the four supreme merits.
謂佛世尊難出現故，出已能成利他行故，亦能建立自利德故，於自他利離染心故。
 It is said that it is difficult for the Buddha and the World-Honored One to appear, that it is possible to achieve self-benefit by deeds, that it is also possible to establish self-benefit, and that it is free from the defilement of self-benefit and other-benefit.
我觀極久遠梵，志般涅槃者，此讚世尊難出現德。
 I contemplate the extremely long-lasting Brahman, and aspiring to attain nirvana, I praise the World Honored One for the difficulty in showing virtue.
已過諸怨者，此讚世尊利他行德。
 Those who have experienced all kinds of grievances, hereby praise the World Honored One for his altruistic behavior.
已過諸怖者，此讚世尊建自利德。
 Having passed through all the horrors, I praise the World Honored One for establishing his own virtues.
超世間貪欲者，此讚世尊於自他利離染心德。
 For those who transcend worldly greed, this praises the Blessed One for being free from contamination of his mind by benefiting himself and others.
如是四種功德差別。
 Such are the differences between the four kinds of merit.
當知復有三種差別。
 You should know that there are three differences.
謂難出現故，難可見故，建立自利利他行故。
 It is said that it is difficult to appear because it is difficult to see, so it is necessary to establish self-interest and altruism.
見者則能成就大義。
 Those who see it can achieve great righteousness.
成大義者，離染心故，遍一切生亦無眾罪。
 Those who have attained great righteousness will be free from all sins in all their lives because of their free mind.
如是眾德，諸佛世尊最為殊勝，故以此相讚歎如來。
 Of all the virtues like this, the Buddhas and World-Honored Ones are the most extraordinary, so they praise the Tathagata with this appearance.
瑜伽師地論卷第十七
 Volume 17 of Yogi's Earth Treatise
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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瑜伽師地論卷第十八彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 18 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中思所成地第十一之三
 The eleventh third of the place where local points are made by Zhongsi
誰獎勝類生，　　及開出離道？
 Who rewards similar students and exhorts them to deviate from the path?
於何住、何學，　　不懼後世死？
 Where to live and where to study, without fear of death in the hereafter?
戒慧、自薰修，　　具定、念、正直。
 Precepts, wisdom, self-cultivation, concentration, mindfulness, and integrity.
斷諸愁、熾燃，　　正念、心解脫。
 Cut off all worries and burns, and be righteous and liberated.
能獎勝類生，　　及開出離道；
 Able to reward similar students and lead people to deviate from the path;
住此、於此學，　　不懼後世死。
 Live here, study here, and have no fear of death in the hereafter.
今此頌中，言勝類者，即是四種勝上姓類。
 Now in this poem, those who talk about superior categories are the four superior surname categories.
一、婆羅門，二、剎帝利，三、吠舍，四、戍達羅。
 1. Brahman, 2. Kshatriya, 3. Vaisya, 4. Garuda.
以法、以正、以制、以導，教勝類生，故名為獎。
 With law, rectification, control, and guidance, teaching is better than others, so it is called a reward.
此中顯示唯佛世尊能以法、以正、以制、以導，教勝類生。
 This shows that only the Buddha, the World-Honored One, can use the Dharma, rectification, control, and guidance to teach superior beings.
由此因緣，世尊自顯唯我獨為真獎導者。
 Due to this cause and condition, the World-Honored One reveals that I alone am the true guide.
故為彼天作如是說，具戒、具慧以自薰修。
 Therefore, for those heavens, I have spoken like this, and I have the discipline and wisdom to cultivate myself.
又唯世尊能為四種勝上類生，宣說出離一切眾苦聖八支道。
 And only the World-Honored One can proclaim the holy eight-fold path to freedom from the suffering of all beings for the four superior beings.
此中世尊亦自顯示是真說者。
 In this the Blessed One also reveals himself to be the true speaker.
云何具戒？
 Why should I have any precepts?
謂佛世尊昔菩薩時，棄上妙欲，捨離居家，受持身語所有律儀。
 It is said that when the Buddha, the World-Honored One, was a Bodhisattva, he gave up his wonderful desires, left home, and accepted and upheld all the laws of body and speech.
云何具慧？
 Why is this so wise?
謂即於彼受持身語律儀住者，起如是相，內正思惟，深心籌量，審諦觀察：
 It is said that the person who accepts and upholds the laws of body, speech, and rituals will have such a sign, think deeply, consider deeply, and observe carefully:
今此世間多遭艱苦，所謂若生、若老，如經廣說。
 There are many hardships in this world. The so-called life and old age are widely said in the scriptures.
云何自薰修？
 Why should I practice self-cultivation?
謂於往昔無量餘生，經三大劫阿僧企耶，於六波羅蜜多修習、善修習；
 It is said that in the past for countless lifetimes, through three great kalpas, Asamkhiya, I practiced and practiced well in the Six Paramitas;
由彼因緣，今無師自然心趣出離，又於眾緣所生諸行，以微妙智能隨悟入。
 Due to these causes and conditions, now there is no teacher who naturally leaves the mind and interests, and follows and comprehends all the actions arising from the various conditions with subtle wisdom.
云何具定？
 How can it be determined?
謂能乃至離無所有處欲，證得非想非非想處。
 It is said that one can even get rid of the desire for nothing, and realize the place of neither thinking nor non-thinking.
云何具念？
 Why do you think about it?
謂依如是所得勝定，為斷見斷諸煩惱故，修四念住。
 It is said that by relying on the victory obtained in this way, in order to cut off views and eliminate all troubles, cultivate the four kinds of mindfulness.
即以如是所修念住為其導首，乃至修習三十七種菩提分法。
 That is to say, taking the practice of mindfulness as the guide, and even practicing the thirty-seven methods of enlightenment.
云何正直？
 How upright is this?
謂彼生起逆流正直聖八支道，能斷見斷所有煩惱，於逆流道得預隨流。
 It is said that he has arisen the eight-branched path of uprightness and uprightness against the current, can cut off all troubles, and can follow the current in advance on the path against the current.
云何永斷一切愁憂熾燃？
 How can I forever put an end to all burning sorrow?
謂從諦現觀俱得成不還者，又能永斷五下分結。
 It is said that those who have attained the perfection and non-return from the truth's appearance and contemplation can also permanently break the five lower knots.
瞋恚似順愁憂，貪欲似順熾燃，於如是等皆已永斷。
 Anger and anger are like sorrow and sorrow, and greed is like the burning of happiness. These and other things have been forever ended.
云何正念？
 Why do you have righteous thoughts?
謂為永斷上分諸結，復更修習四種念住，乃至修習三十七種菩提分法。
 It is said that the knots of the upper branches are permanently broken, and the four kinds of mindfulness are cultivated again, and even the thirty-seven kinds of bodhicitta are practiced.
云何心解脫？
 Why do you want to be free?
謂已永斷上分結故，於二種障心善解脫，謂煩惱障、及所知障。
 It is said that because the upper fetters have been permanently cut off, the mind is liberated from two kinds of obstacles, namely, the obstacles of afflictions and the obstacles of knowledge.
其心如是善解脫故，得成如來應正等覺，廣說如經。
 Because his mind is so well liberated, he has attained enlightenment like the Tathagata and expounds the Sutra widely.
由此故能獎勝類生，開出離道。
 Therefore, it is possible to reward and conquer similar beings and open up the path to deviate.
諸有四種勝類，隨一於此聖教愛樂正行，為欲證得聖八支道，於三學中勤修學者，彼定能證聖八支道及涅槃果。
 There are four kinds of excellence. Those who follow the holy teachings of love and happiness and practice diligently in the three studies in order to realize the Noble Eightfold Path will surely be able to realize the Noble Eightfold Path and the fruit of Nirvana.
由證彼故，不懼當來生老病死。
 By realizing this, you will not be afraid of future birth, old age, sickness, and death.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂略顯示唯佛世尊，能令四類速得清淨。
 It is said that the Buddha, the World-Honored One, is the only one who can make the four categories pure quickly.
彼若於此能正修行，不唐捐故。
 If he can practice correctly here, he will not give anything away.
又復示現如來聖教，善說正法及毘柰耶。
 He also manifested the Tathagata's holy teachings again, and was good at preaching the true Dharma and Vinaiya.
又復示現佛是天人無上大師。
 He also showed that the Buddha is the supreme master of gods and humans.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
云何擅名譽？
 Why is he good at reputation?
云何具珍財？
 Why do you have precious wealth?
云何獲美稱？
 Why did Yun gain such a good reputation?
云何攝親友？
 How can I take photos of my relatives and friends?
持戒、擅名譽；
 Keep the precepts and be good at reputation;
布施、具珍財；
 Give alms and possess precious wealth;
諦實、獲美稱；
 Truth and truth, won a good reputation;
惠捨、攝親友。
 Benefit your home and take photos of relatives and friends.
云何持戒能擅名譽？
 How can one be good at reputation by observing the precepts?
謂如有一，或男或女，具足尸羅及賢善法、乃至命終斷除殺罪、遠離殺生，如經廣說。
 It is said that if there is a person, male or female, who possesses the shira and the virtuous and virtuous Dharma, he will give up the sin of killing and stay away from killing until the end of his life, as the Sutras widely say.
乃至十方所有沙門、婆羅門等，常所稱歎。
 Even all the ascetics, brahmins, etc. in the ten directions always praise him.
由是因緣，為諸國王、群臣、長者，乃至城邑聚落人民，恭敬供養。
 Due to this reason, he respectfully made offerings to the kings, ministers, elders, and even the people of the cities and settlements.
云何布施能具珍財？
 How can giving bring valuable wealth?
謂如有一，昔餘生中作及增長施福業事；
 It is said that if there is one, he will do and increase the number of blessings in the rest of his life;
由此因緣，今生巨富大財寶家，乃至眾多府庫盈積。
 Due to this reason, in this life, a family with great wealth and even many treasuries will accumulate.
云何諦實能獲美稱？
 How can truth be praised?
謂如有一，不以假偽㪷秤函等，諂誑陵蔑妄言等事，而致財寶；
 It is said that if there is one thing, don't use false letters, false letters, etc., flattery, deceit, scorn, false words, etc., which will lead to treasure;
但以如法作業伎能，依法不暴，而致財寶。
 But if you work according to the law and do not do violence according to the law, you will gain wealth.
彼既如是，眾咸唱言：
 Since he is like this, everyone is singing:
賢哉儒士！乃能如法作業伎能引致財寶。
 What a virtuous Confucian scholar! If you can perform your tricks according to the law, you can lead to wealth.
云何惠捨能攝親友？
 How can I take photos of my relatives and friends?
謂如有一，現前多有種種家產，遠離慳垢，不悋資具，以正安樂而自歡娛，乃至友朋、親戚、耆長。
 It is said that if there is one thing, you now have many kinds of property, you stay away from being filthy, you don’t hold back your possessions, you enjoy yourself with peace and happiness, and you even have friends, relatives, and elders.
彼諸人等便相佐助，引致財寶，守護滋息。
 Those people will help each other, lead to treasures, and protect the interests.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂略顯示恭敬、利養二種因緣。
 It is said that there are two kinds of causes and conditions: respect and benefit.
持戒擅名譽者，顯恭敬因緣；
 Those who keep the precepts and are good at reputation will show respect and karma;
所餘諸句，顯利養因緣。
 The rest of the sentences show the benefits and nourish the causes and conditions.
謂因力故，士用力故，助伴力故。
 It is said that it is because of strength, because of the strength of the warrior, and because of the strength of the assistant.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
齊何泉止息？
 Qi Hequan stopped?
於何逕不通？
 Why is the path blocked?
世間諸苦樂，　　何處無餘滅？
 Where can all the suffering and happiness in the world be destroyed?
若於是處所，　　眼耳及與鼻
 If this is the place, eyes, ears and nose
舌身意、名色，　　永滅盡無餘。
 Tongue, body, mind, name and form will be destroyed forever without any remnant.
齊此泉止息，　　於斯逕不通，
 This spring has stopped, and the path is blocked.
世間諸苦樂，　　是處無餘滅。
 All the suffering and happiness in the world will cease here.
云何為泉？
 Why are clouds springs?
謂六觸處。
 It's called the six points of contact.
何以故？
 Why?
譬如泉池能生諸水，水所繫屬、堪任觸用；
 For example, a spring pool can generate water, and the water belongs to it and can be touched and used;
又能存養男女大小，下及禽獸，乃至一切未盡枯竭。
 It can also preserve men and women, big and small, as well as animals, so that everything is not exhausted.
六內觸處亦復如是。
 The same is true for the six inner contact points.
一切愚夫六境界觸之所觸用；
 All fools touch and use the six realms;
又能存養，乃至是中諸貪愛水未盡枯竭。
 And it can be preserved and nourished, so that all the waters of craving in it are not exhausted.
云何為逕？
 What is the path for clouds?
逕有二種。
 There are two types of paths.
一、煩惱逕，二者、業逕。
 One, the path of troubles, and the other, the path of karma.
此中逕者，意明因義。
 The one with the middle diameter means clear cause and meaning.
云何苦樂？
 Why is it so bitter and joyful?
謂或於現法六種觸處為緣所生，或安受，受所攝；
 It is said that it may be caused by conditions at the six contact points of the present dharma, or it may be peacefully felt or taken by the feeling;
或不安受，受所攝；
 or uneasy feeling, being taken by;
或於後法煩惱攝持妙行、惡行為緣所生，或安受，受所攝；
 Or it may be caused by good deeds or bad deeds due to the defilements of later dharma, or it may be peaceful and affected by them;
或不安受，受所攝。
 Or feel uneasy and be affected by it.
於何處所，如是六處及名色等無餘滅盡？
 Where and where do these six sense bases, as well as name and form, etc., disappear without remnants?
謂無餘依涅槃界中。
 It is said that there is no remainder in the realm of Nirvana.
若諸異生，泉逕苦樂一切無缺，亦未有捨。
 If all the other things are born, all the pain and joy in the spring path will be intact, and there will be no abandonment.
若諸有學，缺而未捨。
 If you have learned something, you will not give it up if you lack it.
若諸無學，逕及當來所有苦樂亦缺亦捨，不復現行；
 If you do not learn, all the pain and joy in the future will be missing and abandoned, and will no longer exist;
泉及現法所有苦樂亦缺亦捨，有餘依故，猶復現行。
 All the joys and sorrows of the spring and the present dharma are missing and abandoned. Therefore, there is more to rely on, and they are still present.
是故無餘涅槃界中，說彼一切無餘盡滅。
 Therefore, in the realm of Nirvana without any residue, it is said that everything will be destroyed without any residue.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂略顯示於現法中因及苦樂，於後法中因及苦樂，於無餘依涅槃界中皆悉永滅。
 It means that the causes, sufferings and joys that are briefly revealed in the present dharma, the causes, sufferings and joys in the later dharma, will all be destroyed forever in the Nirvana realm without any remaining support.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
誰能越暴流？
 Who can surpass the violent current?
誰能超大海？
 Who can surpass the sea?
誰能捨眾苦？
 Who can give up all suffering?
誰能得清淨？
 Who can be pure?
正信越暴流；
 The more righteous faith flows;
無逸超大海；
 Wuyi exceeds the sea;
精進捨眾苦；
 Be diligent and give up all suffering;
智慧得清淨。
 Wisdom is purified.
今此頌中，云何正信能越暴流？
 In this hymn, how can one have true faith and overcome the violent currents?
謂如有一，為欲了知諸欲過患，聽佛所說若弟子說所有正法。
 It is said that there is a disciple who, in order to understand the faults and faults of desires, listens to the Buddha and teaches all the true Dharma.
聞是法已，獲得正信，便生欲樂，為斷事欲及煩惱欲，遂能棄捨居家事欲，正信出家，往趣非家。
 After hearing this Dharma and gaining righteous faith, you will have sensual pleasures. In order to eliminate the desire for things and troubles, you can abandon the desire for home affairs, become a monk with righteous faith, and go to a place other than home.
既出家已，為欲斷除煩惱諸欲，遠離而住。
 Now that I have become a monk, I want to get rid of my worries and desires and live far away from them.
彼由熾燃勤精進故，乃至修習正思惟故，斷煩惱諸欲，得離欲定地。
 Due to his ardent diligence and diligent practice, and to the practice of right thinking, he is able to put an end to worries and desires, and achieves the place of separation from desire.
如是正信為依為導，便能越度諸欲暴流。
 If you rely on correct faith as your guide, you will be able to overcome the torrent of desires.
云何無逸能超大海？
 How can there be no one who can surpass the sea?
謂於彼定終不愛味，乃至亦無堅著安住；
 It is said that he will never love taste, and will not even be able to abide firmly;
唯除為證諸漏盡智，專注其心。
 The only thing to do is to eliminate all outflows and realize all the outflows, and focus your mind.
由此定心清淨、鮮白、正直、調柔，於四聖諦能入現觀，乃至證得諸漏永盡。
 Through this, the mind will be pure, white, upright, and softened, and it will be possible to enter into the present view of the Four Noble Truths, and even realize the eternal cessation of all outflows.
如是由不放逸為依、為導，能斷色、無色繫二有暴流，及斷一切無明與見二種暴流，是故名為超渡大海。
 In this way, relying on and guiding by not letting go, it can cut off the two kinds of violent currents of form and formless system, as well as all the two kinds of violent currents of ignorance and view, so it is called transcending the ocean.
云何精進能捨眾苦？
 How can one be so diligent that he can give up suffering?
謂如有一，有學見迹，作是思惟：
 It is said that if there is a person who has learned and seen traces, he should think like this:
我應當證三界離欲，諸結永盡。
 I should realize freedom from desire in the three realms, and all fetters will be eradicated forever.
便臻遠離，於彼勇猛精勤而住，不多安止貪欲纏心。
 Then he will be far away, and he will live there bravely and diligently, and will not give up his mind entangled by greed.
又能如實了知現在諸欲貪纏所有出離，於貪欲蓋淨修其心，遂能斷滅諸貪欲纏，及貪欲纏為緣所生心諸憂苦。
 He can also truly understand how to get rid of all the current entanglements of desire and greed, purify and cultivate his mind over the cover of greed, and then be able to eradicate all the entanglements of greed and all the sorrows and sufferings in the heart caused by the entanglement of greed.
如貪欲蓋，乃至疑蓋，當知亦爾。
 If it is blocked by greed, or even blocked by doubt, you should know this.
如是精進為依、為導，能捨眾苦。
 If you rely on and guide your efforts diligently, you will be able to put aside all suffering.
云何智慧能得清淨？
 How can wisdom be purified?
謂彼除滅能染污心，乃至能障究竟涅槃五種蓋已，即依未至安住未至。
 It is said that the elimination of the five hindrances that can pollute the mind and even hinder the ultimate nirvana has not yet arrived, and it has not yet arrived.
如先所得苦集滅道諸無漏智，於諸苦中思惟真苦，乃至於道思惟真道，便得無餘三界離欲，諸漏永盡。
 If you have previously acquired the wisdom of the path of suffering, and pondered the true suffering in all kinds of suffering, and even thought about the true path to the path, you will be free from desire in the three realms, and all the outflows will be eliminated forever.
如是由先所得智慧為依、為導，能證清淨。
 In this way, one can achieve purity by relying on and guiding the wisdom gained in advance.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此頌中，略顯異生先已離欲，後於聖諦現觀清淨；
 It is said that in this verse, Bhagavan slightly shows that he has been freed from desire in the different births, and then became pure in the realization of the Noble Truth;
及顯有學於諸聖諦現觀為先，離欲清淨。
 And it is obvious that those who have learned to observe the manifestation of all noble truths are the first to be free from desires and become pure.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
誰超越暴流，　　晝夜無惛昧；
 Who transcends the torrent and is free from confusion day and night;
於無攀無住，　　甚深無減劣？
 Is there no way to climb, no way to stay, no less profound?
圓滿眾尸羅、　　具慧、善安定、
 The perfect scorpions, endowed with wisdom, good at stability,
內思惟、繫念，　　能度極難度。
 By contemplating and thinking within, you can overcome extremely difficult situations.
諸欲想離染，　　亦超色界結，
 All desires and thoughts are free from defilement, and they also transcend the boundaries of the realm of form.
彼無攀無住、　　甚深無減劣。
 There is no way to climb it, no way to stay, and it is so deep that it has no inferiority.
今此頌中，云何暴流？
 In this hymn, why is it so violent?
所謂四流。
 The so-called fourth stream.
欲流、有流、見流、無明流。
 The flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance.
云何無攀無住？
 Why is it that there is nothing to climb and nothing to hold on to?
所謂諸愛永盡、離欲、寂滅、涅槃、及滅盡定。
 The so-called eternal cessation of all loves, separation from desire, cessation, Nirvana, and the concentration of cessation.
所以者何？
 So what?
所言攀者，諸煩惱纏；
 Those who climb are entangled in all kinds of troubles;
所言住者，煩惱隨眠。
 As it is said, those who live there will have troubles and sleep with them.
於彼處所二種俱無，是故說言無攀無住。
 There are neither of the two in that place, so it is said that there is no climbing and no abiding.
此謂涅槃無攀無住。
 This is called nirvana, which is unreachable and unstoppable.
又想名攀，受名為住。
 I also want to be famous for climbing, and I want to be named for living.
若於是處二種俱無，即說彼處無攀無住。
 If there are neither of these two things, it means that there is no way to reach or stay.
如是顯示滅想受定無攀無住。
 This shows that the cessation of thoughts and feelings is unstoppable and unstoppable.
今此義中，意取滅定。
 Now in this meaning, the intention is to take the cessation of cessation.
云何圓滿眾尸羅？
 How can I consummate all the corpses?
謂善安住身語律儀，修治淨命。
 It is said that one should be good at maintaining body, speech, discipline and ritual, and cultivate a pure life.
云何具慧？
 Why is this so wise?
謂於苦聖諦如實了知，乃至於道聖諦亦復如是。
 It is said that the Noble Truth of Suffering is understood as it really is, and so is the Noble Truth of Path.
云何善安定？
 Why is peace so good?
謂遠離諸欲，乃至具足安住第四靜慮，或第一有三摩鉢底。
 It means staying away from all desires, and even having the ability to abide in the fourth level of meditation, or the first level of samadhi.
云何內思惟？
 Why are you thinking?
謂於二十二處數數觀察。
 It is said to count and observe at twenty-two places.
言我今者，容飾改常，去俗形好，廣說如經。
 Those who say that I am now, my appearance and appearance have changed, my vulgar appearance has been eliminated, my appearance has been improved, and I have preached widely like the sutras.
云何繫念？
 Why do you think about it?
謂於二十二處數觀察時，依沙門想恒作恒轉，而現在前；
 It is said that when observing the twenty-two places, one should always make constant turns according to the Samana's thoughts, and then appear in front;
由此因緣，為斷餘結，修四念住。
 Based on this cause and condition, in order to cut off the remaining knots, cultivate the four kinds of mindfulness.
云何能度極難度？
 How can Yun overcome extreme difficulty?
謂一切結無餘斷故，能度最極難度有頂。
 It is said that all knots are broken without any residue, so the most extreme difficulty can be overcome.
彼非一切愚夫異生可能度故。
 It is not possible for all fools to survive in another life.
云何於諸欲想而得離染？
 How can one be freed from all kinds of desires?
謂於下分諸結已斷已知。
 It is said that all the knots in the following points have been cut off and known.
云何超於色界諸結？
 How can it surpass all the knots in the form realm?
謂於色繫上分諸結已斷已知。
 It is said that the various knots in the color system have been cut off and known.
云何於無攀無住甚深中無有減劣？
 How can there be no reduction in the depth of the world without climbing or dwelling?
謂於無色界或已離欲、或未離欲，已得非想非非想處。
 It is said that in the formless realm, one has either been freed from desire or has not yet been freed from desire, and has reached the place of neither thinking nor non-thinking.
堪能有力入滅盡定。
 Can have the strength to enter the samadhi of annihilation.
學與無學俱容有此，故不定言超無色結。
 Both learning and non-learning contain this, so it cannot be said that it is beyond the colorless knot.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此頌中，略顯能得最究竟道，及顯能證第一住道。
 It is said that in this verse, Bhagavan shows that he can attain the ultimate path and realize the first abiding path.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
貪恚何因緣？
 What is the cause of greed and hatred?
由何故欣、慼、
 Why are you happy, sad,
毛竪、意尋思，　　如孩依乳母？
 The hair stands on end and the meaning is thoughtful, like a child clinging to its wet nurse?
潤所生、自生，　　如諾瞿陀樹；
 Born by moistening, self-generated, like the Nuohuda tree;
別縛於諸欲，　　猶摩迦處林。
 Do not be bound by desires, You are still in the forest of Moka.
是貪恚因緣，　　由斯故欣、慼、
 This is the cause and condition of greed and hatred. Because of this, Xin, Qi,
毛竪、意尋思，　　如孩依乳母。
 The hair stands on end and the meaning is lost in thought, like a child clinging to its wet nurse.
知彼彼因緣，　　生已尋除滅；
 Knowing the causes and conditions, life has been sought and eliminated;
超昔未超海，　　暴流無後有。
 It surpasses the past but does not surpass the sea, and the violent current has no successor.
今此頌中，云何貪恚？
 Why is there so much greed and hatred in this hymn?
謂如有一，處在居家，於可意境、可意有情共相會遇，而生貪著；
 It is said that there is a person who, while at home, encounters a certain mental state and a certain amount of sentient beings, and becomes attached to them;
於不可意境及有情共相會遇，而生瞋恚。
 Anger arises from encounters with incomprehensible artistic conceptions and sentient beings.
云何欣慼？
 Why are you so happy?
謂如有一，於佛所證法毘奈耶，率爾得生須臾正信，不善觀察前後得失，忽然自勵，便棄家法，往趣非家。
 It is said that there is a situation where, for a moment, you have correct faith in the Dharma Vinaya attained by the Buddha, but you are not good at observing the gains and losses before and after, and suddenly become self-motivated, abandon the family Dharma, and go to a different place.
既出家已，與凡道俗共相雜住；
 Now that he has become a monk, he lives among the common people;
遂於去來貨財親友追念思慕，憂慼纏心。
 So after the goods and wealth came and went, relatives and friends remembered him with longing and sorrow.
或復有一，非由正信，亦非自勵，往趣非家。
 Perhaps there is another problem. Without true faith or self-motivation, the destination is not the home.
然或為王之所驅迫，乃至或為不活邪畏之所恐怖，捨離居家。
 However, they may be driven by the king, or even be frightened by the fear of the dead and evil, and abandon their homes.
既出家已，於其正信諸婆羅門、居士等邊，時時多獲利養恭敬，深生愛味。
 Now that he has become a monk, he always earns more and respects the Brahmans, laymen, etc. who are his true believers, and develops a deep love for him.
竊作念言：
 Stealing words:
吾此一方善哉奇要，無勞稼穡，不事商賈，少致艱辛，足堪活命。
 I am a very good person. I have no work to do, no business, no business, little hardship, and enough to survive.
彼緣如是利養恭敬，便自欣悅安然而住。
 If the other party is so beneficial and respectful, he will live happily and peacefully.
云何毛竪及意尋思？
 Why is my hair standing on end and I am thinking about it?
謂如有一，非由自勵，不為活命，捨離居家；
 It is said that if there is one thing, it cannot be done by self-reliance, and it is not necessary to leave home in order to survive;
然由正信，捐棄家法，往趣非家。
 However, due to his true faith, he gave up his family law and went to a different place.
既出家已，不與道俗共相雜住，便臻遠離，寂靜閑居。
 Now that he has become a monk and does not live with the Taoist world, he becomes far away and lives in peace and quiet.
彼閑居時，或於塵霧，或昏夜分，見大雲氣，聞震雷音；
 When he was leisurely living, he might see large clouds or hear thunderous sounds, either in the dust and mist, or in the dark night;
或逢雹雨師子虎豹；
 Or when it comes to hail and rain, the master will be a tiger and a leopard;
或遭凶猾竊劫抄虜；
 Or be robbed by ruthless and cunning people;
或遇非人來相嬈逼；
 Or encounter a non-human being who comes to flirt with you;
便生驚怖，身毛為竪。
 Then he will be frightened and his body hair will stand on end.
或至晝分，於彼去來妙欲親友，發依耽嗜所有尋思。
 Or when daylight comes, relatives and friends come and go there with wonderful desires, and they indulge in all kinds of thoughts.
謂欲尋思，如經廣說，乃至家世相應尋思。
 It is said that you want to think about it, as the Sutra has widely said, and even your family and family should think about it accordingly.
如是已說貪恚等事。
 This has already been said about greed and jealousy.
云何潤生及與自生，猶如世間諾瞿陀樹？
 How can it nourish and grow by itself, just like the Nuohuda tree in the world?
潤名愛水。
 Run your name and love water.
由此為緣，能生諸取。
 From this, all kinds of grasping can arise.
彼貪恚等，一切皆用此為共緣。
 His greed, hatred, etc., all use this as a common cause.
自者，即是貪恚為先，尋思為後，各各差別種子界性。
 From this point of view, greed and hatred come first, and thinking comes second, and each has its own different sub-realm nature.
云何貪恚乃至尋思別縛諸欲，猶如世間摩魯迦條纏繞林樹？
 How can you be so greedy and jealous that you are bound by desires, just like the Maluka strips entwining the trees in the world?
謂略說有六種別欲。
 It is said that there are six kinds of desires.
或有身手力所引致現在事欲，謂居家者所有諸欲。
 There may be desires for things now caused by physical strength, which are said to be the desires of people at home.
於此境界，用此為緣，發生貪恚。
 In this state, using this as a condition will lead to greed and hatred.
或有從他所得種種現在事欲，謂為活命而出家者所有諸欲。
 There may be various desires for present things derived from him, which are said to be the desires of those who become monks in order to survive.
於此境界，用此為緣，發生欣悅。
 In this realm, use this as a condition to create joy.
或有過去、未來事欲，謂忽自勵而出家者所有諸欲。
 There may be desires for things in the past or the future, which are the desires of those who suddenly encourage themselves and become a monk.
於此境界，用此為緣，發生憂慼。
 In this realm, using this as an edge causes sorrow and sorrow.
或有所餘諸煩惱欲，略有二種。
 There may be some remaining worries and desires, of which there are two types.
謂於欲界自體及資身命。
 It is said to be in the realm of desire itself and in the life of the body.
或有未斷妄分別貪，謂由正信而出家者，寂靜閑居，於塵夜分所遭眾事。
 There may be those who have not given up their greed for distinction, saying that those who become monks due to their true faith live quietly and leisurely, and encounter many things in the night.
於此境界，用此為緣，便生驚怖，身毛為竪。
 In this state, if you use this as a condition, you will be frightened and the hair on your body will stand on end.
或有未斷妄分別貪，所謂即此補特伽羅至晝日分，於外色聲香味觸境，用此為緣，發生意地所有尋思。
 Or there may be unbroken greed for discrimination. It is said that at the end of the day, the external color, sound, fragrance, and touch will be used as a condition to generate all thoughts in the intentional ground.
又有沙門、若婆羅門，如實了知如前所說貪與恚等及彼因緣，又能了知眾緣生法無常性已，隨其所生不起貪著，即便棄捨、變吐、斷滅。
 There are also ascetics and brahmans who truly understand greed and hatred as mentioned before and their causes and conditions. They can also understand the impermanent nature of dharmas arising from all conditions. annihilate.
離色、無色二界貪故，度有暴流；
 Because there is greed in the two realms of form and formlessness, there will be violent currents;
離欲貪故，度欲暴流。
 Because of the separation of desire and greed, desire flows violently.
如是暴流昔所未度，今既度已，終無有退。
 Such a torrent has never been overcome in the past, and now that it has been overcome, there will be no retreat.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此頌中，略顯三位。
 It is said that Bhagavan appears in this verse as three persons.
一、在家位，二、出家位，三、遠離位。
 The first is the position of being at home, the second is the position of becoming a monk, and the third is the position of staying away.
又略顯示共與不共因緣所生若愛、若恚，於諸欲中二種別縛，及斷方便，并斷勝利。
 It also briefly shows that love and hatred, arising from common and non-common causes and conditions, are bound to the two kinds of desires, and how to break off expediency and victory.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
又於此中，若貪、若欣、若依耽嗜所有尋思，當知愛品；
 And in this, if you are greedy, if you are happy, if you are addicted to all the thoughts, you should know the quality of love;
若恚、若慼及與驚怖，當知恚品。
 If you are angry, anxious and frightened, you should know the quality of anger.
應作婆羅門，　　謂斷無縱逸，
 He should be a Brahmin, saying that he has no indulgence,
求棄捨諸欲，　　不悕望此有。
 Seek to give up all desires, and do not long for this existence.
若更有所作，　　非真婆羅門。
 If he does anything more, he is not a true Brahmin.
當知婆羅門，　　於所作已辦。
 Know that Brahman has done what he has done.
諸身分劬勞，　　未極底未度。
 All the identities are hard work, but they are not at their lowest level yet.
已得度、住陸，　　無勤、到彼岸。
 Already saved, living on land, but without diligence, reaching the other shore.
天！汝今當知，　　此喻真梵志。
 sky! You should know now that this is a metaphor for the true Brahma.
謂永盡諸漏，　　得常委、靜慮。
 It means that all leaks will be eliminated forever, and you will be able to stand still and think quietly.
彼永斷一切　　愁憂及熾燃，
 He puts an end to all sorrow and burning forever,
恒住於正念，　　亦常心解脫。
 Always abide in mindfulness, and always have a liberated mind.
今此頌中，顯示彼天依於世俗諸婆羅門，為世尊說。
 Now in this hymn, it is shown that that heaven depends on the worldly Brahmans and is spoken by the Blessed One.
謂有種姓諸婆羅門，自號我為真實梵志。
 It is said that there are castes of Brahmans who call themselves the true Brahmins.
計梵世間為最究竟，悕求梵世，安住於色，常勤精進，心無懈倦。
 Consider the Brahma world as the ultimate, seek the Brahma world, live peacefully in form, always be diligent and diligent, and have an untired mind.
恒樂遠離，寂靜閑居，減省睡眠，修習靜定，為斷事欲及煩惱欲。
 Stay away from constant happiness, live in peace and quiet, reduce sleep, practice tranquility, and eliminate the desire for things and troubles.
由彼種姓諸婆羅門，計梵世間以為究竟，悕望梵世，不求欲有。
 The Brahmans of that caste consider the Brahma world as the ultimate, and look forward to the Brahma world without any desire.
又顯如來依第一義諸婆羅門，而報彼天。
 It is also shown that the Tathagata relies on the first meaning of Brahmins to repay the other heavens.
若婆羅門作所作已，數復應作，更有勝上所應作事，當知此非真婆羅門。
 If a Brahmin does what he is supposed to do, does what he should do several times, and even surpasses what he should do, then you should know that he is not a true Brahmin.
若婆羅門證婆羅門所應作事，超登一切薩迦耶岸，安住陸地，當知此是真婆羅門。
 If a Brahmin realizes what a Brahmin should do, ascends all the shores of Sakya, and dwells on the land, you should know that he is a true Brahmin.
由此顯示學與無學皆婆羅門。
 This shows that both learned and unlearned are Brahmins.
學有二種。
 There are two kinds of learning.
謂於欲界或未離欲，或已離欲。
 It is said that in the desire realm, one is either not yet free from desire, or one is already free from desire.
未離欲者，未得源底，未到彼岸，於二種法猶未具足。
 Those who have not left desire have not yet reached the bottom of the source, have not reached the other shore, and have not yet attained the two dharmas.
一、未得內心勝奢摩他；
 1. Failure to achieve the inner victory of samatha;
二、雖已得，增上慧法毘鉢舍那未善清淨。
 2. Even though it has been obtained, the additional wisdom of Dharma Vibowana is not good and pure.
由闕內心奢摩他故，乘如所得聖道浮囊，為證內心奢摩他故，運動如足勇猛精進。
 From the samatha in the heart, riding on the floating bag of the holy path, to prove the samatha in the heart, the movement is like a foot with courage and diligence.
又復為令增上慧法毘鉢舍那善清淨故，運動如手勇猛精進。
 Furthermore, for the sake of increasing the wisdom of Dharma, the virtues of the bowl are pure and pure, and the movements are as vigorous and vigorous as the hands.
彼於如是勤精進時，離欲界欲，如得源底；
 When he is diligent and diligent in this way, he is freed from desires in the sensual realm and is as if he has found the source;
證阿羅漢，如到彼岸。
 Becoming an Arhat is like reaching the other shore.
已離欲者，證得內心勝奢摩他，亦得善淨毘鉢舍那。
 Those who have been freed from desire will realize the inner victorious samatha and the good and pure vipassana.
唯為進斷上分諸結，發勤精進，非諸身分。
 It is only for the sake of progress that we cut off all the knots in the upper body and work diligently to advance, not for the various identities.
若已越度，成阿羅漢，所作已辦，離勤功用，名住陸地，已到彼岸。
 If you have crossed over and become an Arhat, your work has been completed, you have left your hard work, your name is on land, and you have reached the other shore.
此則顯示諸婆羅門，依第一義略有三種。
 This shows that there are three types of Brahmins according to the first meaning.
二是有學，一是無學。
 The second is learning, the other is lack of learning.
若已究竟到於彼岸諸婆羅門，名永盡漏。
 If you have finally reached the other side of the world, the names of the Brahmans will disappear forever.
若未離欲一切身分勤精進者，名得常委。
 Those who are diligent and diligent in all aspects of life without abandoning desire will be named Standing Committee members.
若已離欲得源底者，名得靜慮。
 If one has given up desire and found the source, he is called Jingtan.
得靜慮者，永斷一切下分結故，已斷貪欲及瞋恚品所有一切愁憂熾燃。
 Those who have attained tranquility and meditation have permanently cut off all attachments and attachments. They have also cut off all the burning worries and sorrows caused by greed and anger.
永盡漏者，永斷修斷諸煩惱故，已善修習四種念住，恒住正念及心解脫。
 Those who will never have outflows will always be able to cultivate and eliminate all troubles. Therefore, they have already practiced the four kinds of mindfulness, permanent mindfulness and mental liberation.
彼非作已數數更作，亦無增勝所應作事，是故說彼名第一義真婆羅門。
 He has not done what he has already done, and he has not done what he should do to gain victory. That is why he is called the true Brahman in the first meaning.
苾芻！苾芻！已度暴流耶？
 Bicu! Bicu! Have you survived the storm?
告言：
 Announcement:
如是，天！
 If so, God!
無攀無住，已度暴流耶？
 No one can hold on, have you survived the torrent?
告言：
 Announcement:
如是，天！
 If so, God!
苾芻！汝今猶如何等無攀無住，已度暴流？
 Bicu! How are you still waiting now to survive the torrent with nothing to hold on to?
如如我劬勞，　　如是如是劣；
 If I work hard, if I am so bad;
如如我劣已，　　如是如是住；
 Just like I am inferior to myself, I live like this;
如如我住已，　　如是如是漂。
 If I live there, if I live like this, I will drift like this.
天！我如如捨劬勞，　　如是如是無減劣。
 sky! If I give up all my hard work, I will be as good as I am.
如是廣說鮮白品、　　此中祇焰頌應知。
 It is widely said that it is a fresh and white product, and you should know that there is only a flame in it.
今此頌中，無攀無住者，謂涅槃、滅定，如前已說。
 Now, in this verse, there is no grasping and no abiding, which is called nirvana and cessation, as mentioned before.
世尊依昔示現修習菩薩行時，所有最極難行苦行非方便攝勇猛精進；
 When the World-Honored One appeared in the past and practiced the bodhisattva conduct, all the most difficult ascetic practices were not controlled by expedient means, and he made vigorous efforts;
又依示現坐菩提座，非方便攝勇猛精進斷遍知故；
 Furthermore, he is now sitting on the Bodhi Seat according to the instruction. It is not because of the skillful means of taking advantage of him, his courage, his energy, his perseverance, and his omnipotent knowledge;
說如是言：
 Say this:
天！汝當知，我昔如如虛設劬勞，如是如是我便減劣；
 sky! You should know that in the past, I worked hard in vain, and if I do this, I will become worse;
如如減劣，如是如是我便止住；
 If it is reduced, if it is so, I will stop;
如如止住，如是如是又被漂溺。
 If it stops, it will be drowned again.
與此相違，應知白品。
 Contrary to this, you should know Baipin.
此中顯示修苦行時，非方便攝勇猛精進，名曰劬勞。
 This shows that when practicing asceticism, it is not convenient to be brave and diligent, which is called hard work.
行邪方便，善法退失，名為減劣。
 Using evil methods and losing good dharma is called reducing bad things.
既知退失諸善法已，息邪方便，說名止住。
 Now that you know that you have retreated and lost all the good dharma, you have the method to stop the evil and call it cessation.
捨諸苦行，更求餘師，遂於嗢達洛迦、阿邏茶等邪所執處，隨順觀察，故名漂溺。
 He gave up all the ascetic practices and sought help from his remaining master, so he observed the evil places such as Audaluojia and Aluocha, hence the name Piaodong.
復於後時坐菩提座，棄捨一切非方便攝勇猛精進，所有善法遂得增長。
 Later, he sat on the Bodhi Seat, abandoned all non-convenient methods, and worked hard with courage, so that all good deeds were increased.
如如善法既增長已，如是如是於諸善法不生知足，不遑止住，於所修斷，展轉尋求勝上微妙。
 As the good dharma has increased, so as not to be content with all the good dharma, not to stop, to practice and break, to seek the superior subtlety.
既由如是不知足故，遂不更求餘外道師。
 Since I was not satisfied with this, I did not seek help from other outsiders.
無師自然修三十七菩提分法，證得無上正等菩提，名大覺者。
 Without a teacher, one can naturally practice the thirty-seven methods of Bodhi and attain the supreme and perfect Bodhi, which is called the Great Enlightenment.
此中四義，捨劬勞等四句經文，如其次第配釋應知。
 There are four meanings among them, including giving up labor and other four verses. You should know the following explanations.
云何復依涅槃無依無住以顯差別？
 Why should we rely on Nirvana to have no support and no abiding to show the difference?
謂不能度諸煩惱纏隨眠暴流，略由四因。
 It is said that the inability to overcome all kinds of troubles, entanglement and sleep is caused by four reasons.
何等為四？
 What is four?
謂最初有依耽嗜尋。
 It is said that in the beginning, there was something to depend on, and I was addicted to looking for it.
依耽嗜尋為依止故，便有懈怠。
 If you rely on indulgence and addiction as a refuge, you will be lazy.
又由懈怠為依止故，住異生分。
 And because of laziness as a refuge, he lives in different places.
住異生分為依止故，順生死流貪愛勢力，令於五趣生死河中順流漂溺。
 Living in different births is divided into dependencies. Therefore, following the flow of life and death, the power of craving makes people drift and drown in the river of life and death in the five realms.
與此相違四種因故，能度暴流，如應當知。
 Contrary to this, there are four reasons for being able to survive the storm, as you should know.
云何復依想受滅定以顯差別？
 Why rely on perception, experience and cessation to show the difference?
謂如有一，先已證得想受滅定，復住放逸，多住想受，而不多住諸想受滅。
 It is said that if there is one thing, you have first realized the concentration of the cessation of perception and feeling, then you will abide in relaxation, and you will dwell more in perception and feeling, and you will not dwell in the cessation of perception and feeling.
由此因緣，退失滅定。
 Due to this cause and condition, the samadhi of retreat and annihilation is lost.
由退失故，還復止住下地生因。
 Because of retreat and loss, it will stop and stay on the ground to generate causes.
住彼因故，心便定趣彼所得果。
 If you stay in that cause, your mind will focus on the result.
與此相違，應知白品四句差別。
 Contrary to this, you should know the difference between the four sentences of Bai Pin.
獨臻阿練若，　　靜慮、棄珍財；
 A Lianruo, who has attained the level of independence, meditates quietly and abandons precious wealth;
為別有方求，　　為窺窬封邑。
 In order to find a way out, to get a glimpse of the feudal city.
何不與人交，　　而絕無徒侶？
 Why not make friends with others and never have any companions?
得義、心寂靜，　　摧妙色魔軍。
 Gaining righteousness and calming the mind, destroying the army of wonderfully colored demons.
我獨處思惟，　　受最勝安樂；
 When I am alone with my thoughts, I experience the greatest happiness;
故不與人交，　　而絕無徒侶。
 Therefore, he does not associate with others, and he never has any companions.
此因天女所問伽他。
 This is why the Goddess asked Gatha.
言得義者，略有二種。
 There are two types of people who speak righteously.
一者、證得沙門果義，二者、證得聖神通義。
 One is to realize the meaning of the fruit of recluseism, and the other is to realize the meaning of the Holy Spirit.
由初得義，超越一切生死大苦；
 Gaining righteousness from the beginning transcends all the great sufferings of life and death;
第二得義，證八解脫，寂靜思惟現法樂住。
 The second is to gain righteousness, realize the eight liberations, and dwell happily in quiet contemplation of the present Dharma.
又初得義，降伏可愛妙色魔軍；
 He gained righteousness for the first time and subdued the cute and beautiful demonic army;
第二得義，獨處思惟，受勝安樂。
 The second is to gain righteousness, to be alone with your thoughts, and to experience victory and happiness.
此中意辯聖神通義。
 This means to argue the divine meaning.
所以者何？
 So what?
謂如有一，為欲成辦聖神通義，為令解脫清淨圓滿，依十遍處方便修行；
 It is said that if there is one person, in order to achieve the enlightenment of the Holy Spirit and to achieve pure and complete liberation, he practices according to the ten bases of expedients;
由此因緣，令遍處定清淨圓滿，亦令解脫轉得清淨圓滿鮮白，亦能成辦聖神通義。
 Due to this cause and condition, the concentration everywhere will be pure and perfect, and liberation will be pure, perfect and bright, and the Holy Spirit's enlightenment and meaning can be achieved.
彼既了知此成辦已，便自通達我義已辦，沙門果義亦得成就，是真沙門。
 Now that he understands that this has been accomplished, he understands that my righteousness has been accomplished, and the ascetic's fruition and righteousness have also been accomplished. He is a true ascetic.
於求財者深修厭毀；
 For those who seek wealth, they will cultivate deeply and be disgusted with destruction;
於諸城邑交遊等處，了知其初、了知過患、了知出離，亦能了知趣出離行。
 By traveling to various cities and towns and other places, one can understand the beginning, understand the faults, understand the renunciation, and also understand the interests and conduct of renunciation.
生彼因緣，說名為初。
 The cause and condition of this birth is said to be the beginning.
無常、眾苦、變壞法性，是名過患。
 Impermanence, suffering, and deterioration of the dharma nature are called faults.
欲貪調伏斷除超越，名為出離。
 Conquering desire and greed and eradicating transcendence is called renunciation.
聖八支道，名趣出離行。
 The eight holy branches of the path are called the path of renunciation.
若有於彼不見其初，乃至不見趣出離行。
 If there is someone who does not see the beginning, he will not even see the purpose of renunciation.
由是因緣，於具珍財有情等處，不能厭毀，城邑交遊，周旋不絕，而謂彼為心得寂靜；
 Due to this cause and effect, I cannot get tired of being in a place with precious wealth, sentient beings, etc., and I can travel around cities and towns endlessly, and I say that I have found peace of mind;
於出居家證八解脫靜慮定者內心寂靜，反生誹謗。
 Those who have attained the Eighth Level of Liberation, Contemplation, and Concentration in the renunciation of the home have a peaceful mind and are prone to slander.
由是彼於內心寂靜，則不堪能善見、善知、善鑒、善達。
 Because he is silent in his heart, he will not be able to see well, know well, learn well, and realize well.
若第一義內心寂靜與此相違，則能善見乃至善達。
 If the first meaning of inner peace is contrary to this, then one can have good views and even good attainments.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此略示，諸受欲者、樂雜住者，非第一義內心寂靜；
 It is said that Bhagavan briefly indicates here that those who experience desires and those who are mixed with pleasure are not the first ones to have inner peace;
若有證得八解脫定，離諸愛味，名第一義內心寂靜。
 If one attains the eight liberated concentrations and is free from all tastes of love, the first meaning is inner peace.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
諸行無常，　　有生滅法。
 All actions are impermanent and subject to birth and death.
由生滅故，
 Because of birth and death,
彼寂為樂。
 He is happy in silence.
今此頌中，蘊及取蘊皆名諸行。
 Now in this verse, the aggregates and the aggregates of grasping are both called the various formations.
此中義者，意在取蘊。
 The meaning of this is to take the aggregate.
是五取蘊略有三種，謂去、來、今。
 There are three types of five clinging aggregates, namely going, coming, and now.
諸行無常者，謂彼諸行本無而生，生已尋滅。
 All actions are impermanent, which means that all actions are born from nothing, and their birth has been found and destroyed.
若過去生，過去所得諸自體中所有諸蘊，皆過去故，已謝滅故，生已沒故，體是無常。
 If you were born in the past, all the aggregates in your own body obtained in the past are all past, have faded away, have ceased to be born, and the body is impermanent.
若未來生，未來所得諸自體中所有諸蘊，皆未生故，非已起故，未滅沒故，可生起故，是有生法。
 If you are born in the future, all the aggregates in your own body obtained in the future are not born, have not arisen, have not been destroyed, and can arise, so this is the method of birth.
若現在生，現在所得諸自體中所有暫住支持存活有情諸蘊，皆死法故，可為殞滅之所滅故，是有滅法。
 If you are born now, all the temporarily abiding and supporting living beings in your own body are all dead and can be destroyed by annihilation. Therefore, there is a cessation.
若彼諸蘊，在於未來所得自體，是有生法；
 If those aggregates are in themselves that will be obtained in the future, they are living things;
於中都無所得自體是常、是恒，乃至即當如是正住。
 There is nothing to be gained from it, that the self is permanent and permanent, or even that it should abide like this.
唯除纔生，生已尋滅。
 Only by elimination can there be life, and life has been destroyed.
若諸有情於現法中，永盡未來諸蘊因者，一切未來自體諸蘊皆不生故，說名彼寂。
 If all sentient beings in the present dharma eternally eliminate the causes of all future aggregates, and all future self-aggregates will not arise, it is said to be peaceful.
又復此寂，由二因緣說之為樂。
 This silence again is said to be happiness due to two causes and conditions.
一者、一切苦因滅故，一切麁重永止息故，於現法中安樂住故，說之為樂。
 First, since all the causes of suffering have ceased, since all stress has ceased forever, and since one can live peacefully and happily in the present Dharma, it is called happiness.
二者、當來生老病等所有眾苦永解脫故，說之為樂。
 Second, when all the sufferings of old age, sickness and so on are permanently liberated in the future, it is said to be happiness.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略說，正見依處及正見果。
 It is said that Bhagavan briefly mentioned here, the basis of right view and the result of right view.
復有差別。
 There is a difference.
謂略顯示遍知依處及彼斷滅。
 It is said that it briefly shows the basis of omniscient knowledge and its cessation.
又略顯示所遍知法及與遍知。
 It also briefly shows the universal knowledge of Dharma and universal knowledge.
又略顯示三世諸行所有雜染，及彼寂故所有清淨。
 It also briefly shows all the defilements of the three worlds, and all the purity due to the silence.
又略顯示諸緣起法及緣起滅。
 It also briefly shows the dependent origination and cessation of conditions.
又略顯示苦諦、滅諦。
 It also briefly shows the truth of suffering and cessation.
又略顯示空與無願二解脫門所依處所，及顯無相一解脫門所依處所。
 It also briefly shows the place where the two doors of liberation, namely emptiness and wishlessness, depend, and the place where the door of liberation, which shows no form, depends.
又略顯示聖諦現觀相違二法斷所依處。
 It also briefly shows the basis for the conclusion of the two dharma judgments regarding the conflict between the appearance and conception of the Noble Truth.
言二法者，一、隨順戲論，二、怖無戲論。
 Those who talk about the two methods are: first, the theory of Suishun Drama, and second, the theory of fear without drama.
又略顯示不共外道二對治法。
 It also briefly shows the two antidotes of non-common heretics.
何等為二？
 How is it two?
一者、所知無顛倒性，二者、所證無顛倒性。
 First, there is no inversion in what we know, and second, there is no inversion in what we have demonstrated.
無逸不死跡；
 No trace of escape or death;
放逸為死跡。
 Letting go is a sign of death.
無逸者不死；
 Those who have no escape will not die;
縱逸者常死。
 Those who indulge themselves often die.
今此頌中，云何無放逸是不死迹耶？
 In this hymn, why is it that there is no trace of letting go and not dying?
謂如有一，依四所依立四種護。
 It is said that if there is one thing, there are four kinds of protection based on the four things.
謂命護、身護、心雜染護、正方便護。
 It refers to the protection of life, body, mind, and right convenience.
是名不放逸。
 It’s a name that doesn’t let loose.
此不放逸為依、為持，涅槃資糧未圓滿者，令速圓滿；
 This is the basis and persistence of not letting go. If the nirvana is not yet complete, it will be completed quickly;
已圓滿者，令於現法得般涅槃。
 Those who have reached perfection will achieve parinirvana in the present Dharma.
云何放逸為死迹耶？
 Why is letting loose a sign of death?
謂如有一居家白衣，於諸欲境耽著受用，造不善業。
 It is said that there is a person who lives in white clothes and enjoys it in various sensual states, creating unwholesome deeds.
或有出家，現四無護。
 Perhaps someone has become a monk and now has no protection.
謂命無護乃至正方便無護。
 It is said that there is no protection for fate or even no protection for right convenience.
如是放逸通於二品。
 In this way, letting loose leads to the second level.
謂在家品及出家品。
 It is called home goods and monk goods.
即此放逸為依、為持，樂生本行，造生本業。
 That is to say, this looseness is the basis and persistence, and happiness produces the original behavior and creates the original industry.
因此故生，生已壽終，生已夭沒。
 Therefore, life is born, life has ended, life has died.
云何無縱逸者不死，縱逸者常死耶？
 Why is it that those who indulge in idleness will not die, but those who indulge in idleness will always die?
謂死有五種。
 There are five kinds of death.
一者、調善死，二者、不調善死，三者、過去死，四者、現在死，五者、未來死。
 The first is to adjust good death; the second is not to adjust to good death; the third is past death; the fourth is present death; and the fifth is future death.
若善修習此無縱逸補特伽羅，於現在世由調善死而正死時，由過去死已死，於過去世，亦由不調善死；
 If you practice this non-indulgent Putegara well, in the present life, you will die a good death from harmonization, you will die from a past death, and you will die a good death from non-compliance in the past life;
於現在世，不由不調善死而死，於未來世，不由調善死，不由不調善死而死。
 In the present life, one cannot help but die by not adjusting to good deeds. In the future life, one cannot help but die by not adjusting to good deeds.
故名不死。
 Hence the name Immortal.
若有縱逸補特伽羅，於現在世由不調善死而正死時，於過去世，亦由不調善死已死；
 If there is a careless Putegara, in the present life, when he died due to non-adjusted good death, he also died due to unadjusted good death in the past life;
於現在世，即由不調善死而死；
 In the present life, one dies by not harmonizing with good death;
於未來世，亦由不調善死當死。
 In the future life, you will also die as a result of not being harmonious and good.
故名常死。
 Hence the name Chang Die.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，無縱逸者，道諦、滅諦；
 It is said that Bhagavan has briefly shown here that there is no indulgence, the truth of path and the truth of cessation;
有縱逸者，集諦、苦諦。
 There are those who indulge in indulgence, the truth of gathering, and the truth of suffering.
又略顯示處非處性、自業作性。
 It also slightly shows the nature of being in a bad place and doing one's own work.
前半顯示處非處性，後半顯示自業作性。
 The first half shows the non-place nature, and the second half shows the self-work nature.
又前半顯示師於弟子作所應作，後半顯示諸弟子等自所作義。
 The first half shows what the master should do to his disciples, and the second half shows what the disciples themselves have done.
眾生尋思所鑽搖，　　猛利貪欲隨觀妙；
 All sentient beings are obsessed with what they are thinking about, and their greedy and violent desires follow the wonders;
倍增染愛而流轉，　　便能自為堅固縛。
 By multiplying the love and spreading it, you can become strong and bound.
今此頌中，云何尋思之所鑽搖？
 What is there to think about in this hymn?
謂如有一，於先所得、先所受用諸欲境界，不正作意，發生不善依於耽嗜諸惡尋思。
 It is said that if there is one thing, in the realm of desires obtained and used previously, if the intention is not correct, unwholesome will occur due to indulgence and evil thoughts.
云何猛利貪欲？
 Why is greed so fierce?
謂如有一，於昔餘生修習貪欲，亦多修習；
 It is said that if there is one person who practiced greed for the rest of his life, he also practiced it more;
由是因緣，令此生中，於先所得、先所受用諸欲境界，雖正作意，而被貪欲散壞其心。
 Due to this cause and condition, in this life, in the realm of desires that have been obtained and used before, although the intention is correct, the mind is distracted by greed.
云何隨觀淨妙？
 How can I observe the pure and wonderful things?
謂如有一，不善護身，不攝諸根，不住正念，遊行聚落，見甚少年可愛美色諸母邑已，便不如理取淨妙相；
 It is said that there is a person who is not good at protecting his body, does not take care of his faculties, does not maintain his mindfulness, wanders around in villages, and sees the lovely and beautiful young people in the mother towns, and he is not able to grasp the pure and wonderful appearance.
由此因緣，身心燒惱。
 Due to this cause and condition, the body and mind become agitated.
云何倍增染愛？
 How can you multiply your love?
謂由五種相貌，當知染愛增長。
 It is said that from the five kinds of appearance, one should know that love grows.
何等為五？
 What is five?
謂如有一，雖於下劣諸欲境界，尚生猛利諸貪欲纏，耽著不捨，何況上妙。
 It is said that there is a person who, although he is in the lower realm of desires, is entangled in greedy desires and clings to them, how much more wonderful is he?
又以非法多分凶暴積集珍財，不以正法，亦常攝受增上眾具。
 He also accumulates treasures illegally and violently, without following the righteous Dharma.
又於輕賤無所用物，尚不欲捨，何況貴重。
 And if you don't want to part with something that is of no use to you, let alone something valuable.
雖為追求少劣財物，尚行眾多身語意惡，何況多勝。
 Although in pursuit of a small amount of bad wealth, one still does many evil deeds of body, speech and mind, let alone many victories.
又於受持少小妙行，其心尚無趣向愛樂，何況廣大。
 Moreover, when he accepts and upholds a few wonderful deeds, his mind is not interested in loving happiness, let alone a vast one.
又於涅槃尚不樂聞，何況欲得。
 And if you are not happy to hear about Nirvana, let alone want to obtain it.
云何堅固縛？
 How can it be firmly bound?
謂由三種相，知堅固縛。
 It is said that from the three forms, one can know the solid binding.
一、堅牢故；
 1. Strong and secure;
二、苦所觸故；
 2. Caused by suffering;
三、長時隨逐故。
 3. Follow and chase for a long time.
於現法中，由惡行根貪瞋癡故，知縛堅牢；
 In the present Dharma, due to evil deeds rooted in greed, anger, and delusion, one knows that the bondage is strong;
於當來世，由生那落迦、傍生、鬼趣，知苦所觸及長時隨逐。
 In the next life, from being born in Naluka, to being born next to you, and in the ghost realm, you will know that suffering will follow you for a long time.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂略顯示依二失壞因，有二種失壞。
 It is said that there are two causes of failure, and there are two kinds of failure.
何等名為二失壞因？
 What are the two causes of failure?
謂不正思惟力及因力。
 It is called the power of improper thinking and the power of causes.
云何名為二種失壞？
 What are the two types of damage?
謂方求失壞及受用失壞。
 It is said that Fang Qiu loses and suffers from failure.
云何不正思惟力？
 Why not correct your thinking power?
謂隨念先所受用境界因緣所生不正思惟，或邪分別現前境界因緣所生不正思惟，或邪取相不正思惟，或即於彼若住、若行不正思惟。
 It means that improper thoughts arise from the causes and conditions of the realm that one has previously received, or incorrect thoughts arise from the causes and conditions of the current realm, or incorrect thoughts arise from the wrong appearance, or improper thoughts arise from staying or acting in that state.
云何因力？
 Why is it due to force?
謂於可愛境界宿習欲貪。
 It is said that in the lovely state, one is accustomed to desire and greed.
云何方求失壞？
 Where can I get lost?
謂如有一，成就二種失壞因故，以非正法，或以凶暴，追求積集所有邪財。
 It is said that if there is one, there are two causes of corruption, namely pursuing and accumulating all evil wealth through non-righteous methods, or through violence.
云何受用失壞？
 How can it be used or damaged?
謂如有一，於先所得順樂、順苦、順非苦樂諸境界中，或有於一生染、生著，廣說乃至不知出離而受用之。
 It is said that if there is a person who has previously obtained the realms of pleasant happiness, pleasant suffering, and pleasant non-suffering and happiness, he may be tainted and born in his whole life, and he may not even know how to escape from it and use it.
或有於一發生憎恚，憎恚所蔽。
 Sometimes hatred arises and is covered by hatred.
或有於一發生愚癡，愚癡所蔽。
 Perhaps one day one becomes delusional and becomes blinded by delusion.
彼由如是貪染所蔽，乃至愚癡之所蔽故，行身語意種種惡行；
 Being blinded by such greed, and even blinded by ignorance, he performs all kinds of evil deeds in body, speech and mind;
為貪瞋癡三堅固縛之所纏縛，亦為那落迦、傍生、鬼等諸縛所縛。
 He is bound by the three solid fetters of greed, anger, and ignorance, as well as by the fetters of Naluka, Pangsheng, and ghosts.
又有差別。
 There is a difference again.
謂愛結所繫補特伽羅，略有七種雜染，當知皆是貪愛所作。
 It is said that there are seven kinds of impurities attached to the knot of love, and you should know that they are all caused by craving.
謂隨念雜染、不自在雜染、境界雜染、熱惱雜染、善趣相應雜染、惡趣相應雜染、諸見雜染。
 It is called the defilements of random thoughts, the defilements of uneasiness, the defilements of realms, the defilements of heat and anger, the defilements corresponding to good destinations, the defilements corresponding to bad destinations, and the defilements of various views.
云何隨念雜染？
 How can I be defiled by random thoughts?
謂如有一，不正隨念先所受用可愛境界，悕望追求，令心散壞。
 It is said that if there is one thing, if you don't follow the right thoughts, you will be in a lovely state, and the pursuit of it will make your mind scattered.
云何不自在雜染？
 Why aren't you free from defilements?
謂如有一，宿世串習貪欲法故，今世貪欲為性猛利；
 It is said that if there is one thing, because we have been practicing the law of greed in our past lives, greed in this life is a powerful force of nature;
雖復如理於可愛境隨念作意，而有悕望追求貪欲散壞其心。
 Although he is able to follow his thoughts and thoughts in a lovely environment, he still has the desire to pursue greed and lust to destroy his mind.
彼由貪欲極猛利故，心不自在。
 Because of his extremely greedy desire for profit, his heart is not at ease.
云何境界雜染？
 What state of defilement is there?
謂如有一，遊城邑等，現前會遇容色端嚴可愛境界；
 It is said that if there is a time when traveling through cities and towns, you will encounter a state of stern and lovely appearance and appearance;
由彼境界極端嚴故，隨美妙相心識纏綿，因此發生悕望追求種種貪愛。
 Due to the extreme severity of that state, the mind is lingering with the beautiful images, which leads to the pursuit of all kinds of cravings.
云何熱惱雜染？
 Why is it so hot and annoying?
謂如有一，由是三種能長貪愛諸雜染故，令已貪愛展轉增盛；
 It is said that if there is one, because these three kinds of things can cultivate the defilements of craving, they can make the already existing craving develop and flourish;
追戀過去已受用境，悕求未來當受用境，耽著現在正受用境，乃令身心周遍熱惱。
 Chasing after the past that has been used, yearning for the future that will be used, and dwelling on the present situation will cause the body and mind to be filled with heat and annoyance.
云何善趣相應雜染？
 Why does the good state correspond to the defilements?
謂即由彼貪愛集諦增上力故，行身語意種種妙行，得生善趣，或天、或人；
 It is said that due to the accumulation of the truth of craving, one can perform various wonderful deeds of body, speech and mind, and be reborn in a good destination, whether in heaven or among humans;
彼於樂受耽著不捨，醉悶而住，專行放逸。
 He is reluctant to give up on pleasant experiences, dwells in drunkenness and boredom, and only pursues leisurely pursuits.
云何惡趣相應雜染？
 Why do the evil destinies correspond to the defilements?
謂即由彼貪愛集諦增上力故，行身語意種種惡行，身壞命終墮諸惡趣，生那落迦等；
 It is said that due to the increased power of the essence of craving, one performs all kinds of evil deeds of body, speech and mind, and eventually falls into various evil destinations and is born in Naluka and so on;
於彼生已，便為種種極重憂苦，惡心、憤心之所擾惱。
 As long as he is alive, he will be troubled by all kinds of extreme sorrows, nausea, and anger.
云何諸見雜染？
 Why do you see defilements?
謂即由彼貪愛集諦增上力故，會遇惡友，說顛倒法，為令雜染得解脫故。
 It is said that because of the increased power of the essence of craving, you will meet evil friends who teach you the perverse Dharma in order to free yourself from defilements.
彼雖悕求雜染解脫，由遇如是倒說法故，不證解脫。
 Although he longs for liberation from defilements, he fails to achieve liberation because he encounters such a situation and talks about it instead.
於六十二諸見趣中，隨令一種邪見增長；
 Among the sixty-two views, one wrong view will grow;
於諸緣起法，愚癡增上故。
 Due to the origin of all dharma, ignorance and delusion increase.
彼由如是見結所繫，於五趣等生死大海，不得解脫。
 He is bound by the knot of such views and cannot be liberated from the ocean of life and death in the five realms.
住法具尸羅，　　有慚、言諦實，
 Living in the Dharma Sutra, I feel ashamed and speak the truth.
能保愛自身，　　亦令他所愛。
 You can protect yourself and be loved by others.
今此頌中，云何住法？
 In this hymn, what is said about living in the Dharma?
謂於如來所證善說正法毘奈耶中，淨信出家，樂修梵行。
 It is said that in Vinaya, the good and true Dharma demonstrated by the Tathagata, one becomes a monk with pure faith and enjoys practicing the holy life.
云何具尸羅？
 Why is there a corpse?
謂如是出家、如是愛樂故，於戒無缺。
 It is said that since he has become a monk and loves music so much, he has perfected the precepts.
乃至無雜相續而作、相續而轉，於諸學處能受能學。
 To the extent that they can be performed and turned continuously without any confusion, and they can be accepted and learned in various places of learning.
云何有慚？
 Why should I be ashamed?
謂慚於可慚，慚於能生惡不善法。
 It is said that we are ashamed of what can be done, and we are ashamed of the evil and unwholesome dharma that can arise.
謂能順惡戒、穴戒因緣，即不正相、不正尋思，若諸煩惱及隨煩惱。
 It means being able to follow the causes and conditions of evil precepts and acupuncture precepts, that is, improper appearance, improper thinking, and all the troubles and accompanying troubles.
云何言諦實？
 How can we say the truth?
謂發露諸惡、不藏諸惡。
 It means exposing all evil and not hiding all evil.
若有所犯，即於智者同梵行邊，如實自舉，如法對治。
 If you commit any offence, you should stay with the wise men in the holy life, act accordingly, and deal with it according to the Dharma.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此頌中，略顯四因所攝尸羅清淨。
 It is said that in this verse of Bhagavan, it is slightly revealed that the four causes of the body are pure.
謂能正受故；
 It means being able to suffer correctly;
受已不穴故；
 Because the feeling is no longer in the acupuncture point;
遠離穴因故；
 Stay away from acupuncture points;
雖由無知、放逸穴已，即便如法而對治故。
 Although the acupoints are released due to ignorance, they can be treated according to the law.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
若見他惡業，　　能審諦思惟；
 If you see his bad karma, you can think carefully about it;
自身終不為。
 Never do it yourself.
由彼業能縛。
 It can be bound by that karma.
今此頌中，云何見他惡業，審諦思惟？
 In this hymn, why do you see his bad karma and think about it carefully?
謂如有一，或善男子、或善女人，為性聰慧，成就如理諦觀法忍。
 It is said that there is a good man or a good woman, who is intelligent by nature and has achieved the truth of truth, contemplation of Dharma and endurance.
見他現行惡行因故，便遭種種挫辱楚撻，又為王人執至王所，廣說如經，乃至斷命。
 Seeing his current evil deeds, he suffered all kinds of humiliation and humiliation. He also went to the king's residence for the king's people, preached the sutra widely, and even died.
見已便作如是思惟：
 When he saw him, he thought like this:
觀觀是人，於現法中造作如是惡不善業，即於現法還受如是辛楚果報；
 Observe that this person has done such evil and unwholesome deeds in the present Dharma, and will receive such painful retribution in the present Dharma;
乃至止止如是惡不善業，終不應為、終不應作、終不應行，終不應犯。
 Even to the end, such evil and unwholesome karma should never be done, should never be performed, should never be performed, and should never be committed.
即彼又見屠羊、雞、猪，廣說一切不律儀眾。
 Then he saw sheep, chickens, and pigs being slaughtered, and he talked widely about all the unruly people.
不由如是作業伎能活命方術，而乘象馬車乘輦輿；
 You can't help but practice magic tricks to survive, and ride on an elephant, a chariot, and a chariot;
又不因此能致廣大財寶庫藏，令不散失；
 This will not lead to a vast treasury of treasures that will not be lost;
然為世間之所訶毀。
 However, it was destroyed by the world.
凡在傭俗，尚不以身暫相觸受，而遠避之，況餘賢哲。
 Those who are servants and common people do not touch and feel each other temporarily with their bodies, but stay away from them, which is worse than the sages.
見已便作如是思惟，餘如前說。
 When I saw you, I thought like this, as I said before.
即彼又見他人巨富，饒大財寶；
 Then he saw that others were extremely rich and had great treasures;
然由嬾惰多住縱逸，經過日夜，淹積歲月，所有珍財僮僕基業，及諸善法，漸漸衰退。
 However, due to laziness and indulgence, day and night, and accumulated years, all the precious wealth, servant inheritance, and all the good dharma gradually declined.
見已便作如是思惟，餘如前說。
 When I saw you, I thought like this, as I said before.
即彼又見種種有情身相差別。
 That is to say, he saw the differences among various sentient bodies.
或有生盲、生聾、生瘂、或瞎、或跛、或癬、或癩、或復短壽、或惡形色、或多疾病、或貧賤家、或少支屬、或弊惡慧、或扇宅迦、或半宅迦、或醜形類，餘即不爾。
 There may be blindness, deafness, scabies, blindness, lameness, tinea, leprosy, shortened life span, bad appearance, many diseases, poor family, few relatives, or bad intelligence. , or fan-zhaijia, or half-zhaijia, or ugly-shaped, but the rest are useless.
見已便作如是思惟：
 When he saw him, he thought like this:
觀觀是人，先作種種惡不善業，今受如是苦惡果報；
 Observe that this person first committed all kinds of evil and unwholesome deeds, and now he suffers such painful and evil consequences;
乃至止止如是惡不善業，餘如前說。
 Even to stop such evil and unwholesome karma, I said as before.
即彼又見他人黠慧，無有嬾惰，具足翹勇。
 Then he saw that others were smart, not lazy, and full of courage.
所謂能作營農、商賈、行船等業，及能正作言論事業。
 It means being able to engage in farming, business, sailing, etc., and being able to engage in serious public speaking.
彼雖具足如是翹勇，所作事業數漸衰損，終無成辦。
 Although he had such courage, his achievements gradually declined and eventually failed.
見已便作如是思惟，餘如前說。
 When I saw you, I thought like this, as I said before.
即彼又見二人出家，趣於非家，同修梵行。
 Then he saw two people who had become monks and were interested in non-home life, practicing the holy life together.
一、於衣服、飲食等利有所匱乏，一則不爾。
 1. Lack of clothing, food and other amenities.
見已便作如是思惟，餘如前說。
 When I saw you, I thought like this, as I said before.
即彼又見或有國王，或是王等，大地封疆咸皆克伏，堅著不捨。
 That's when he saw another king, or kings, etc., all the frontiers and frontiers of the land were defeated, and they stood firm and refused to give up.
但為一身一具骸骨，唯為現在少小安樂，身語意門現行無量廣大惡行，損壞多生多身安樂，當受多生多身大苦。
 However, for the sake of a body and a skeleton, just for the present little peace and happiness, the body, speech and mind conduct immeasurable and vast evil deeds, destroying the peace and happiness of many lives and multiple bodies, and one should suffer great suffering in many lives and multiple bodies.
見已便作如是思惟：
 When he saw him, he thought like this:
觀觀是王、或是王等甚為愚弊，唯知保愛一生一身，不知保愛多生多身，唯愛現在少時小樂，不愛當來多時大樂，亦非不愛多生重苦；
 Observe that this king, or kings, are very foolish. They only know how to cherish one life, but do not know how to cherish multiple lives. They only love the small happiness of the present moment, but do not love the great happiness of many times to come. It is not that they do not love multiple lives. heavy suffering;
乃至止止如是惡不善業，終不應為、終不應作、終不應行、終不應犯。
 Even to the end, such evil and unwholesome karma should never be done, should never be performed, should never be performed, and never should be committed.
復有或善男子、或善女人，為性聰慧，獲得天眼；
 Again, there may be a good man or a good woman, who is intelligent by nature and acquires the divine eye;
用此天眼見諸有情死時、生時，如經廣說，乃至生在大那落迦中。
 Use this celestial eye to see all sentient beings when they die and when they are born, as the Sutras have widely said, and even when they are born in Mahanaraka.
見已便作如是思惟：
 When he saw him, he thought like this:
觀觀是人、於現法中造作如是惡不善業，令受後法辛楚果報；
 Observe that this person has done such evil and unwholesome deeds in the present Dharma, causing him to suffer severe consequences in the Dharma;
乃至止止如是惡不善業。
 To stop such evil and unwholesome karma.
餘如前說。
 Yu said before.
如是或善男子、或善女人，見他所作諸惡業已，由四種行，諦善思惟、諦善觀察。
 If a good man or a good woman sees that he has done bad deeds, there are four types of conduct: good contemplation and good observation.
何等為四？
 What is four?
一者、觀察或因違越，或邪活命，或放逸懈怠，於現法中造作種種惡不善業，即現法受非愛果報。
 First, observe that either due to transgressions, wrong living, or laziness, all kinds of evil and unwholesome karma are created in the present Dharma, that is, the present Dharma receives the consequences of non-love.
二者、觀察或有有情依身差別，或有所作而不果遂，或有所求而不果遂，皆由先造惡不善業，故現法中各受如是非愛果報。
 Two, observe that there may be differences in the body of sentient beings, some may do something but it does not come true, or some may seek something but it does not come true, all are caused by bad and unwholesome deeds done first, so in the present Dharma, each one receives the retribution of non-love.
三者、觀察或有國王或與王等，因現法中行諸惡業，比知當來定受種種非愛果報。
 Third, observe that there may be kings or kings, etc., who have performed all kinds of bad deeds in the present Dharma, and know that they will definitely suffer all kinds of non-loving retributions in the future.
四者、觀察諸有情類死時、生時，因現法中造作種種惡不善業，後法中受非愛果報。
 Fourth, observe that when all sentient beings are dead and alive, they have done all kinds of evil and unwholesome deeds in the present Dharma, and will receive the consequences of non-love in the subsequent Dharma.
彼由如是如實知故，終不自作。
 Because he knows it as it really is, he will never do anything of his own.
云何業縛？
 Why is it bound to karma?
謂樂諸業故，由業重故，於業果報不自在故。
 It is said that he enjoys all kinds of karma, because his karma is heavy, and he is not comfortable with the consequences of his karma.
樂諸業者，謂如有一，串習惡故，愛樂諸惡。
 It is said that if there is a person who enjoys all kinds of things, he loves and enjoys all kinds of evil things because he is accustomed to evil things.
由此因緣，於諸善法心不能入。
 Due to this cause and condition, the mind cannot enter into the wholesome dharma.
是初業縛。
 It is the bondage of the first karma.
由業重者，謂如有一，於無間業，或有具造，或不具造。
 Due to the importance of karma, it is said that if there is one thing, in the endless karma, there may be creation or there may not be creation.
由此因緣，雖有欣樂於佛所證善說正法毘柰耶中，暫時出家尚不能得，況當能獲沙門果證。
 Due to this reason, even if one is happy and happy to learn the good and true Dharma preached by the Buddha, he will not be able to become a monk for the time being, but he should be able to obtain the fruit of recluseship.
如是名為第二業縛。
 This is called the second karmic bondage.
於業果報不自在者，謂如有一，由身語意惡行因緣，生諸惡趣。
 As for those who are not at ease with the consequences of karma, it is said that there is a person who is born in various evil destinations due to the causes and conditions of bad deeds of body, speech and mind.
生彼處已，不得自在，不能自任長夜受苦；
 Born there, I cannot feel at ease, and I cannot allow myself to suffer all night long;
或生邊地，於彼絕無四賢善眾，所謂苾芻，廣說乃至鄔波斯迦。
 Perhaps he was born in a borderland where there are absolutely no good people of the four sages. The so-called Bicu is spread widely even to Upaska.
如是名為第三業縛。
 This is called the third karma bondage.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵於此略示，依諸有情業業果報，如理思惟；
 It is said that Bhagavan has briefly shown this, based on the consequences of the karma of all sentient beings, and can be thought of rationally;
及顯如理思惟為先，法隨法行。
 And thinking clearly and rationally comes first, and the Dharma follows the Dharma.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
瑜伽師地論卷第十八
 Volume 18 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第十九彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 19 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中思所成地第十一之四
 The eleventh-fourth of the local division of Zhongsi
賢聖常說最善語；
 Sages always speak the kindest words;
愛非不愛語第二；
 Love is not without love and words second;
諦非不諦語第三；
 The truth is not the third truth;
法非非法語第四。
 French is not French fourth.
今此頌中，言善語者，所謂善說、善言、善論。
 Now in this poem, those who speak well are said to be good at speaking, speaking, and discussing.
當知善說有三種相。
 You should know that good sayings have three characteristics.
所謂悅意、無染、唯善。
 The so-called pleasant, untainted, and only good.
由第一語，令他慶悅。
 The first words made him happy.
由第二語，令自尸羅終無穿缺。
 With the second words, his body is intact.
由第三語，能令他人出不善處，安住善處，因此引攝利益安樂。
 Through the third word, it can make others escape from unwholesome places and live in good places, thus inducing benefits and happiness.
或有愛語，非諦、非法。
 There may be words of love, which are untrue and illegal.
謂如有一，以美妙言，稱讚他人非真實德。
 It is said that if there is one person who praises others with beautiful words, it is not true.
或有諦語，非愛、非法。
 There may be truth, which is not love and illegal.
謂如有一，以染污心，發麁惡言，訶責他人真實過惡。
 It is said that there is a person who, by defiling his mind, speaks evil words and accuses others of their true faults.
或有法語，亦愛亦諦。
 Or there is French, also love and truth.
謂如有一，善知稱讚及與訶責。
 It is said that there is one who is good at praising and blaming.
知可稱讚、可訶責已，然不稱讚，亦不訶責，唯善方便為說正法，能令彼人出不善處安住善處。
 You know that you can praise and blame, but you don't praise or blame. Only good expediency can teach the correct Dharma, which can help others escape from unwholesome places and settle in good places.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，所有善語，若標、若釋。
 It is said that Bhagavan has a brief description here, and all good words are like labels and explanations.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
信、慚、戒、施、法、　　善人所稱讚；
 Faith, shame, precepts, charity, Dharma, praised by good people;
是名趣天道，　　能往天世間。
 It is called the Way of Heaven, and it can go to the heaven and the world.
此頌所明，謂如有一，於佛所證法毘奈耶，獲得正信。
 This verse makes it clear that if there is one, one can gain correct faith in the Dharma Vinaya attained by the Buddha.
恥在居家。
 Shame is at home.
受持淨戒。
 Receive and maintain pure precepts.
趣得衣服、飲食、臥具，便生喜足；
 If you have enough clothes, food, and bedding, you will be happy and satisfied;
減除器物，儉約資緣。
 Eliminate utensils and save resources.
凡所獲得如法利養，終無私隱，必與智人同梵行者而共受用。
 Whatever benefit and benefit one obtains from Dharma will not be kept private at all, and will be shared with wise people and those who practice the holy life.
所有正法初中後善，稱揚梵行，所謂契經乃至論議，皆能受持、研尋、究達，傳授他人，廣為開闡。
 All the good practices in the beginning of the Dharma, the praise of the Brahmacharya, the so-called sutras and even discussions can be accepted, upheld, studied, studied, taught to others, and widely explained.
彼既成就是諸善法，當知必獲三種勝利。
 Since he has accomplished these virtuous dharma, he should know that he will surely gain three kinds of victory.
一者、諸佛諸佛弟子真實善人之所稱讚。
 First, it is praised by the true and good people of all Buddhas and disciples of Buddha.
二者、若彼尸羅財施之所攝引福德資糧、法施攝引智慧資糧善圓滿者，便得趣入證解脫處，清淨諸天眾同分中。
 Second, if the wealth of the Shilua is used to attract the merits and blessings, and the Dharma is used to attract the blessings of wisdom and is good and perfect, he will be able to enter the place of liberation and be purified by all the gods.
三者、若彼二種資糧猶未圓滿，便能令彼速得圓滿。
 Thirdly, if the two kinds of qualifications are not yet perfected, we can make them perfect quickly.
身壞已後定生善趣，多往天上樂世界中。
 After the body is destroyed, he will be reborn in a good destination, and he will mostly go to the heavenly world of happiness.
復有差別。
 There is a difference.
謂如有一，於佛所證法毘奈耶獲得正信；
 It is said that if there is one, one obtains correct faith in the Dharma Vinaya realized by the Buddha;
信惡尸羅當墮惡趣，信慳貪者得貧窮報。
 Those who believe in the evil Sheila will fall into the lower realms, and those who believe in greed will be rewarded with poverty.
如是信已，於現法中惡戒、慳貪深生羞恥。
 If you believe in this, you will be deeply ashamed by breaking the precepts and being greedy in the present Dharma.
以羞恥故，棄惡尸羅，受清淨戒；
 For the sake of shame, abandon the evil Sheila and accept the pure precepts;
棄捨慳貪，以無垢心安處居家，廣說乃至善行布施。
 Abandon greed, live peacefully at home with an untainted mind, speak widely and even do good deeds and give alms.
由此因緣，於現法中聖賢所讚；
 Due to this cause and condition, it is praised by the sages in the present Dharma;
身壞已後，乃至當生善趣天上樂世界中。
 After the body is destroyed, he will be reborn in a good destination in the heavenly world of happiness.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，在家、出家二種正行，及正行果所有勝利。
 It is said that Bhagavan gave a brief outline of the two types of right conduct for lay people and monks, as well as the victory of the results of right conduct.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
多聞能知法；
 Learn more and know the Dharma;
多聞能遠惡；
 Hearing too much can keep away evil;
多聞捨無義；
 Hearing too much is meaningless;
多聞得涅槃。
 Hear more and you will get nirvana.
此頌所明，謂如有一，於依先時正所應作施論、戒論、生天之論，無倒教法恭敬聽聞；
 This verse makes it clear that if there is one thing, one should do the teachings, precepts, and rebirths according to the previous time, and listen respectfully to the teachings without any inversion;
聞已遂能了知其義。
 After hearing it, I can understand its meaning.
謂現法中種種惡行，及當惡趣苦無義因諸惡行所，應速遠離；
 It is said that all kinds of evil deeds in the present Dharma, and when the evil destinies are suffering and meaningless due to these evil deeds, we should stay away as soon as possible;
及往善趣，捨生惡趣苦無義因。
 When you go to a good destination, you give up rebirth in an evil destination and suffer without any reason.
彼由了知如是法義，法隨法行，能遠苦因、能引樂因；
 By understanding the meaning of the Dharma and following the Dharma, he can avoid the causes of suffering and lead to the causes of happiness;
由此因緣，得樂捨苦。
 Through this cause and condition, one can gain happiness and abandon suffering.
若於增上四聖諦等相應教法恭敬聽聞，聞已遂能了知其義。
 If you listen respectfully to the corresponding teachings such as the Four Noble Truths, you will be able to understand their meaning after hearing them.
謂一切有生死大苦寂靜涅槃。
 It is said that all life and death, great suffering, tranquility and Nirvana.
彼由了知如是法義，若根已熟，資糧已滿，便能獲得如是義識。
 He understands the meaning of this Dharma, and if his roots are mature and his qualifications are full, he will be able to obtain such knowledge.
心清淨故，纔聞法已，於諸聖諦未現觀者，能入現觀；
 Because the mind is pure, only after hearing the Dharma, those who have not yet manifested the holy truths can enter into the manifested contemplation;
已現觀者，便得漏盡。
 Those who have seen it will have all the leakage.
若根未熟，資糧未滿，即由如是遠離諸惡，依增上戒起增上心，依增上心發增上慧，由此能捨一切苦本煩惱無義，證得涅槃。
 If the root is not mature and the qualifications are not full, then by staying away from all evils in this way, by increasing the superior precepts, arousing the superior mind, relying on the increased superior mind, developing the superior wisdom, thereby being able to give up all the suffering, troubles and meaninglessness, and achieve Nirvana.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，先聞正法，如理思惟；
 It is said that Bhagavan has briefly stated here, first listen to the true Dharma and think about it rationally;
先如理思，法隨法行；
 Think first, follow the law, follow the law;
法隨法行為先因故，得勝利果。
 Act according to the law and cause the cause first, and then you will get the victory.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
智者如空無染污，　　不動猶如天帝幢；
 The wise man is as empty as a emptiness without stains, motionless as the pillar of the Emperor of Heaven;
如泛清涼盈滿池，　　不樂淤泥生死海。
 Like a pool filled with coolness, I am not happy with the muddy sea of life and death.
今此頌中，辯阿羅漢苾芻心善解脫，超諸戲論，猶如虛空。
 In this hymn, the Arhat's mind is well liberated, transcending all dramas and theories, and is as empty as space.
何以故？
 Why?
譬如虛空離諸戲論，淨與不淨皆不能染。
 For example, space is free from all kinds of drama, and neither pure nor impure can be contaminated.
諸阿羅漢亦復如是，一切世法若順、若違皆不能染。
 The same is true for all Arhats. All the laws of the world, whether they are in compliance with them or not, cannot be contaminated.
所謂利、衰，乃至苦、樂。
 The so-called profit and loss, even suffering and happiness.
又諸有學已離欲貪，向阿羅漢，於四念住善住其心，修無相心三摩地時，如天帝幢；
 Also, those who have learned to abandon desire and greed, become an Arahant, and abide well in their minds with the four kinds of mindfulness, and when they practice formless mind samadhi, they will be like the banner of the Emperor of Heaven;
於其一切動發憍舉、戲論營為、生願俱行所有貪愛，不能傾動。
 In all his actions, he can't move, he can't do anything, he can't do anything, he can't do anything, he can't do anything, and he can't do anything.
又諸有學已離欲貪，得不還果，於上解脫心生欲樂。
 Furthermore, those who have learned to be free from desire and greed have achieved the fruit of non-return, and have attained the joy of desire in their liberated minds.
譬如遊泛清冷泉池，於愛味定上分諸結熱淤泥中，終不欣樂。
 It's like swimming in a clear and cold spring pool, and being trapped in the hot mud on the concentration of love, you will never be happy.
由於此中不欣樂故，亦不欣樂生死大海。
 Because there is no joy in it, there is no joy in the ocean of life and death.
復有差別。
 There is a difference.
謂阿羅漢所有飲食、言說、遊行，處無相住，有餘依苦之所隨逐。
 It is said that the Arahant's eating, drinking, speaking, and traveling are all without abiding in any place.
如其次第，三處應知。
 If second, the third place should be known.
復有差別。
 There is a difference.
謂慧解脫諸阿羅漢、有學身證，及俱解脫諸阿羅漢。
 It is said that wisdom liberates all Arahants, those who have learned and experienced it, and all Arahants are liberated.
如其次第，三處應知。
 If second, the third place should be known.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，離三界欲於佛聖旨猶有餘依，離欲界貪勝進道攝，及不還果。
 It is said that Bhagavan gave a brief hint in this, that there is still a remaining basis for the Buddha's holy decree to leave the three realms of desire, to break away from the realm of desire, to enter the path, and to achieve the result of non-return.
復有差別。
 There is a difference.
謂略顯示解脫勝利、等持勝利、智慧勝利。
 It means that the victory of liberation, the victory of persistence, and the victory of wisdom are shown.
復有差別。
 There is a difference.
謂略顯示增上心、慧學所得果。
 It is said that it briefly shows the results of increasing one's mind and wisdom.
及顯增上心、慧二學。
 And significantly increase the two learnings of mind and wisdom.
若以色量我，　　以音聲尋我；
 If you measure me by color and find me by sound;
欲貪所執持，　　彼不能知我。
 Those who are clinging to desire and greed cannot know me.
若於內了知，　　於外不能見；
 If it is known within, it cannot be seen externally;
由內果觀察，　　彼音聲所引。
 Observed from the inner fruit, it is caused by the sound.
若於內無知，　　於外而能見；
 If it is unknown within, it can be seen externally;
由外果觀察，　　亦音聲所引。
 Observed by external results, it is also induced by sound.
若於內無知，　　於外不能見；
 If you are ignorant within, you cannot see from the outside;
彼普障愚夫，　　亦音聲所引。
 That common-minded fool is also led by the sound.
若於內了知，　　於外亦能見；
 If it is understood within, it can also be seen externally;
英雄出離慧，　　非音聲所引。
 A hero's wisdom is not caused by sound.
此頌所明，謂如有一，體是異生，未斷虛妄分別欲貪，觀見世尊具三十二大丈夫相，遂便測量：
 This verse makes it clear that if there is a person whose body is alien and who has not given up false distinctions, desires and greed, he sees the World Honored One with thirty-two great human appearances, and then he measures:
此薄伽梵，定是如來應正等覺，其所說法決定微妙，其弟子眾所行必善。
 This Bhagavan is definitely the Tathagata who should be fully enlightened. His teachings are subtle and subtle, and the deeds of his disciples must be good.
彼於後時，近不善人，聞不正法，隨逐他論及他音聲，信順於他，他所引攝；
 Later, when he was near an evil person, he heard unrighteous Dharma, followed him and expelled him, talked about his voice, believed and obeyed him, and was led by him;
他所引故，於佛法僧還生毀謗。
 The reason he quoted caused slander to the Buddha, Dharma, and Sangha.
如是皆由不如實知如來法身，故致如此。
 This is all caused by not knowing the Tathagata's dharma body as it really is.
復有異生，由內靜慮果天眼通，遠見世尊，便作是解：
 If there is a different birth again, from the inner meditation, the fruit of heaven's clairvoyance, the vision of the World Honored One, he will give this explanation:
此薄伽梵，定是如來應正等覺。
 This Bhagavan must be the Tathagata who should be fully enlightened.
餘如前說。
 Yu said before.
復有由外欲界繫業果報肉眼，見已測量；
 Again, the results of karma from the external realm of desire can be seen with the naked eye and measured;
當知彼亦隨逐他論及他音聲，信順於他，他所引攝。
 You should know that he also follows him, talks about his voice, trusts and obeys him, and is guided by him.
復有異生，於爾所見都無所有；
 There will be another birth, and there will be nothing left for you to see;
彼普被障，長時為他音聲所引。
 Bippu was blocked and was attracted by his voice for a long time.
若諸賢聖，除斷、調伏、超越欲貪，得聖慧眼。
 If all the sages can eradicate, tame, and transcend desire and greed, they will gain the eyes of the Holy Wisdom.
彼由如是聖慧眼故，於內證解如來法身。
 Because of the eyes of such holy wisdom, he realizes and understands the Tathagata's dharma body within himself.
雖於外見如來色身，或見制多，或圖畫等，而能了知非第一義應正等覺。
 Although we see the Tathagata's physical body externally, or see many systems, or pictures, etc., we can understand that it is not the first meaning that should be enlightened.
彼由如是於內正知，於外正觀，不隨他論及他音聲，不信順他，非他所引，於佛法僧決定信受。
 Because of this, he has a clear understanding within and a clear outlook on the outside. He does not follow others or his voice, does not believe in others, is not guided by others, and decides to believe in the Buddha, Dharma, and Sangha.
如是皆由如實了知如來法身，故致如此。
 This is all due to understanding the Tathagata's dharma body as it really is.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，若唯世俗見如來者，則不決定；
 It is said that Bhagavan has a hint in this, and if only the worldly person sees the Tathagata, it will not be decided;
若以勝義見如來者，是則決定。
 If one sees the Tathagata with supreme meaning, then it will be decided.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
第六增上王、　　染時染自取；
 The sixth king, the dye is taken from oneself when the dye is dyed;
於無染、不染，　　染者名愚夫。
 For those who are untainted and untainted, those who are stained are called fools.
今此頌中，第六增上王者，謂心、意、識。
 Now in this poem, the sixth added king is the heart, mind, and consciousness.
若有已渡五暴流，未渡第六意暴流；
 If someone has crossed the five violent currents but has not yet crossed the sixth mental violent current;
爾時其心隨逐諸定所有愛味，故名染時。
 At that time, his mind is chasing all the flavors of love, so it is called the time of dyeing.
復有補特伽羅，於長夜染取為己有，於可愛法執藏不捨，是故說彼為染自取。
 Furthermore, there is Putegara, who took it as his own in the long night, and held on to the lovely Dharma and refused to let it go. Therefore, he is said to have taken it for himself.
貪名為染；
 Covetousness is called defilement;
因貪所生當來世苦，亦名為染。
 Those born due to greed will suffer in the next life, which is also called defilement.
若染自取，於所染心不隨功用，攝受、遮止、修意對治作意故；
 If the stain is self-absorbed, the mind does not follow the function of the stain, absorbs it, blocks it, and cultivates the mind to counteract it;
如是彼心於現法中無有染污。
 In this way, his mind is free from contamination in the present dharma.
於無染心，此染自取當來世中因彼諸苦，亦無有染。
 In an undefiled mind, this defilement comes from itself, and in the next life there will be no defilement because of all the suffering.
若有於彼隨作功用，而不攝受、亦不遮止、不修意對治作意故；
 If there is a random function in that person, without taking it in, not covering it up, or not cultivating the mind to counteract it;
依此苦因，長夜受苦。
 Depending on this cause of suffering, one suffers for a long night.
於此苦因不能遠離，故名愚夫。
 This cause of suffering cannot be avoided, hence the name Foolish Man.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，遠離苦因所有勝利，及顯苦因能感自苦，是愚夫性。
 It is said that Bhagavan has shown a little bit of this, that there is no victory in staying away from the causes of suffering, and that the cause of suffering can be felt by oneself, which is the nature of a fool.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
有城骨為墉，　　筋肉而塗飾；
 The bones of the city are forged, and the sinews are painted;
其中有貪、恚、　　慢、覆、所任持。
 Among them are greed, jealousy, conceit, arrogance, and arrogance.
今此頌中，所言城者，謂心、意、識。
 Now in this poem, the city mentioned refers to the heart, mind, and consciousness.
此城唯以骨充甎石，筋代繩絍，肉當塗漫，為形骸墉周匝圍繞。
 This city is made of bones instead of stones, tendons instead of ropes, and flesh spread all around, forming a shape of bones and surrounding it.
此城中有違害善說法毘柰耶所有善法，四種惡法之所任持。
 In this city, there are all the good dharma of Viñaya that are contrary to and harmful to the good Dharma, and the four evil dharma are allowed to be upheld.
二是在家諸受欲者，謂貪與瞋。
 The second is those who experience desires at home, which are called greed and anger.
二是惡說法毘柰耶中而出家者，謂慢與覆。
 The second is that those who become monks in the Dharma Biñeyaya are said to be arrogant and arrogant.
由著諸欲、悕求諸欲，與鄙穢行不相違背，於善說法及毘柰耶尚不信受，況當修善。
 Because of all the desires and desires, which are not contrary to despicable behavior, if you do not believe in the good Dharma and Vinaiya, you should practice good deeds.
恃惡說法而生憍慢，不能自然趣佛世尊、或弟子所；
 Relying on the evil Dharma and resulting in arrogance will not naturally please the Buddha, the Lord, or his disciples;
設佛世尊、或佛弟子由悲愍故，自往其所，然彼由覆、隨煩惱、纏染污其心，尚不如實發露己過，況能信解修諸善法。
 Suppose the Buddha, the World-Honored One, or the Buddha's disciples go to their own place out of compassion. However, their minds are polluted by confusion, troubles, and entanglements. They are not as good as revealing their faults, let alone being able to believe in, understand, and practice all the good Dharma.
如是當知，於彼善說法毘柰耶相應善法二種心城皆不能入，何況復能取為己有。
 In this way, you should know that the two kinds of good Dharma corresponding to the good Dharma of Viñaya cannot be entered into the city, let alone take it as your own.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，在家、出家總由四種雜染因緣，失壞善說法毘柰耶。
 It is said that Bhagavan briefly shows here that there are always four kinds of impure causes and conditions for laymen and monks to lose the good teachings of Vainaya.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
如龜藏支於自㲉，　　苾芻善攝意尋思；
 Just like a turtle hiding its branches in itself, a turtle is good at catching thoughts and thinking;
無所依止、不惱他，　　證般涅槃無所謗。
 There is no one to rely on, no one to offend, there is no slander to achieve parinirvana.
此頌所明，謂如有一，依初靜慮捨三惡尋。
 This verse makes it clear that if there is one thing, let go of the three evil pursuits based on initial calmness and consideration.
所謂欲尋、恚尋、害尋。
 The so-called desire to seek, hate to seek, harm to seek.
又能棄捨初靜慮地諸善尋思，安住無尋無伺定中。
 He can also give up all the good pursuits and thoughts in the initial state of calmness and rest in the concentration of no seeking and no waiting.
如龜藏支於其自㲉，略攝尋思亦復如是。
 Just like a turtle hiding its branches in its own body, it is also like this if you take a moment to reflect.
無尋無伺定者，應知此上乃至有頂。
 Those who have neither seeking nor waiting for concentration should know that there is even a top above.
彼於此定正安住時，不生愛味。
 When he abides peacefully here, no love arises.
出已成就可愛樂法，調順柔和，易可共住，不惱有智同梵行者。
 The lovely music that has been accomplished is harmonious and gentle, easy to live with, and does not offend those who are wise and follow the holy life.
又為智人同梵行者欣樂共住。
 It is also for the wise people to live happily together with the holy people.
又復成就無違諍法。
 Again, there is no violation of the law.
彼由如是正方便故，於諸聖諦能入現觀，及得漏盡。
 Due to such correct expediency, he can enter into the present view of all the noble truths and achieve the elimination of outflows.
彼於諸法不由他信，獲得善淨勝智見故，如實了知法真是法，毘柰耶真是毘柰耶。
 He does not rely on others to believe in all dharmas, and because he has gained the view of good, pure, and supreme wisdom, he understands the dharma as it really is, the true dharma, and the true dharma.
由如是知故，終不依止諸見顛倒，於法謗法，及於非法亦謗非法；
 Because you know this, you will never rely on the perversion of views, slander the Dharma, or slander the illegal.
終不顯示非法為法，法為非法，非毘柰耶為毘柰耶，或毘柰耶為非毘柰耶。
 In the end, it does not show that illegality is Dharma, Dharma is illegal, non-Vinaya is Vinaya, or Vinaya is non-Vinaya.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，善說法者四種擾亂斷對治道。
 It is said that Bhagavan has briefly shown here that those who are good at teaching the Dharma can eliminate and cure the four kinds of disturbances.
何等名為四種擾亂？
 What are the four types of disturbances?
一、染不染尋思擾亂，二、於勝定愛味擾亂，三、互相違諍訟擾亂，四、於正道誹謗擾亂。
 1. Disturbing thoughts and thoughts that are not tainted; 2. Disturbing the taste of love that is determined to win; 3. Contradicting each other and disrupting lawsuits; 4. Slandering and slandering the right path.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
等不等而生，　　牟尼捨有行。
 Born without waiting, the muni has its way.
內樂定差別，　　如俱舍卵生。
 The inner happiness determines the difference, just like laying down an egg to lay eggs.
此頌所明，謂佛示現住最後有菩薩位時，先所獲得三十有二大丈夫相，八十隨好圓滿莊嚴妙色身生，於後證得阿耨多羅三藐三菩提時，其色身生與前正等。
 This verse explains that when the Buddha manifested and abided in the final Bodhisattva position, he first obtained thirty-two great human qualities, eighty-year-long and perfect, majestic and wonderful-colored bodies, and later attained Anuttarasamyaksambodhi. , its color and body are exactly the same as before.
其名身生，由勝無漏不相似故，與前不等。
 Its name is born in the body, and it is different from the previous one because it is similar to Shengwuwu.
又佛示現內寂靜樂、及妙門樂、為依止故，得定自在；
 Furthermore, the Buddha showed the inner peace and joy, as well as the wonderful door music, as a refuge, so that one can gain concentration and ease;
如定心力，捨諸壽行及諸有行。
 Such as the power of concentration, giving up all the actions of longevity and all actions of existence.
彼捨邊際妙色身生，與前正等。
 The wonderful color on the edge of the house is the same as before.
其名身生與前不等，故有差別。
 Its name is not the same as before, so there is a difference.
如因其㲉卵生雞等，依卵而生，即此生已，漸漸增長，種類相似，破㲉而出。
 For example, chickens and the like are born from eggs, and they are born from eggs. They gradually grow in size, become similar in type, and emerge from the eggs.
如是如來色身、名身差別道理，當知亦爾。
 You should know the difference between the Tathagata's physical body and name and body.
此中差別，謂佛世尊若不棄捨諸壽行者，應滿壽量方般涅槃。
 The difference here is that if the Buddha, the World-Honored One, does not give up all the practices of his life, he will reach parinirvana at the end of his life.
定力所持，捨壽行故，不滿壽量而般涅槃。
 If you hold on with concentration and give up your life, you will reach nirvana when your life span is not enough.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，捨諸壽行，色身、名身二種差別，及顯棄捨所依因緣。
 It is said that Bhagavan has briefly shown here the life-long conduct of renunciation, the difference between the physical body and the name-body, and the causes and conditions on which renunciation depends.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
無淤泥等欲，　　無魑魅等瞋；
 No desires such as silt, no evil spirits such as evil spirits;
無羅網等癡，　　無江河等愛。
 There is no snare for ignorance, no river for love.
此頌所明，謂有四種能為世俗不自在法，世間現見能令有情不自在轉。
 This verse makes it clear that there are four kinds of dharmas that can cause uneasiness in the world. The appearance of the world can make sentient beings uneasy.
一者、陷溺淤泥；
 One, drowning in the mud;
二者、鬼魅所著；
 Both, written by ghosts;
三者、入於羅網；
 The third one is caught in a snare;
四者、墮駛流河，隨流漂溺。
 Fourth, falling into a river and drowning.
復有四種能為真實不自在法，能令有情不自在轉，當知亦爾。
 There are four kinds of dharmas that are truly uneasy and can make sentient beings uneasy, so you should be aware of them.
何等為四？
 What is four?
謂如有一，生長欲界，陷溺不淨腥臊生臭諸欲淤泥，不能自在引發守護增長善法。
 It is said that there is a person who grows up in the realm of desires, sinks into the mud of impure fishy and smelly desires, and cannot freely induce, protect and increase the good Dharma.
又如有一，棄捨諸欲，於善說法毘奈耶中而得出家。
 Another example is that there is a person who abandons all desires and attains home life through the good teaching of Dharma Vinaya.
心懷忿怒，性多惡言；
 Having an angry heart and a lot of evil words;
由忿所持，不得自在；
 Held by anger, he cannot be at ease;
不數學處，動生違越；
 If you don't do math, you will go against your will;
於諸智者同梵行所，屢以麁言擊刺、訶擯、侵惱、毀辱。
 Wherever the wise men and the Brahma practice, they repeatedly use their words to attack, harass, harass, and humiliate.
又如有一，棄捨諸欲，於惡說法毘奈耶中而得出家，入諸惡魔大癡見網。
 Another example is the case where a person abandons all desires and becomes a monk by teaching the evil Dharma Vinaya, and falls into the net of demons and great delusions.
彼既入已，流轉生死，不得自在。
 Once he has entered himself, he is going through life and death, and cannot feel at ease.
又如有一，生長上分諸離欲地，於諸愛結未能永斷，亦未遍知，不得自在，還生下界，順流而住，難可出離。
 Another example is that there is a person who grows up in the land of separation from desires. The knots of love cannot be permanently severed, nor are they fully understood, and he cannot feel at ease. He is reborn in the lower realm, living along the current, and it is difficult to escape.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，諸界、諸品愚夫纏縛。
 It is said that Bhagavan has briefly shown that all realms and all kinds of fools are entangled.
復有差別。
 There is a difference.
謂如有一，陷欲淤泥，不能自在於善說法毘奈耶中清淨出家。
 It is said that there is a person who is trapped in the mire of desire and cannot freely become a pure monk in the good Dharma Vinaya.
又如有一，為性忿怒，忿怒所蔽，憤恚纏心，尚於自身或害、或損，何況於他。
 Another example is that there is a person who is angry by nature. He is covered by anger and his heart is entangled in anger. He may harm or harm himself, let alone others.
又如有一，成就癡品諸惡邪見。
 Another example is that there is a person who achieves all the evil and wrong views of delusion.
謂無父母，毀謗父母，於父母所反悕敬養，況自能為。
 It is said that one has no parents, one slanders one's parents, and one's parents resent and respect one's parents.
又如有一，廣集諸欲，貪愛所漂，不得自在；
 Another example is that there is a person who gathers all kinds of desires, is drifted by greed, and cannot be at ease;
尚不欲自食，況能惠於他。
 If you don't want to feed yourself, how can you benefit from him?
如是四法，當知能障諸聰慧者四應知法。
 Such are the four dharmas. You should know the four dharmas that can hinder all wisdom.
謂善說法毘奈耶中清淨出家、遠離恚害、敬事父母、樂行慧施。
 It is said that a good person should become a pure monk in Dharma Vinaya, stay away from harm, respect his parents, be happy and wise in charity.
虛空無鳥迹，　　外道無沙門。
 There are no traces of birds in the sky, and there are no ascetics in the outside world.
愚夫樂戲論，　　如來則無有。
 A foolish man enjoys playing and talking about it, but the Tathagata does not exist.
此頌所明，謂有眾生悕樂勝欲，欲求所攝；
 What this psalm makes clear is that there are living beings who are obsessed with overcoming desires and are captured by desires;
又有眾生悕樂勝身，有求所攝；
 There are also sentient beings who are overwhelmed by joy and are attracted by their desires;
又有眾生悕樂沙門及婆羅門所有解脫，梵行求攝。
 There are also sentient beings who rejoice in the liberation of ascetics and brahmins and seek to be embraced by the holy life.
此中欲求、有求攝者，謂我因少分布施、少分持戒，當得往生善趣天上樂世界中，以妙五欲而自賞納，歡娛遊戲。
 Among them, there is desire and desire, which means that because I give less and keep the precepts less, I should be reborn in a good destination in the heavenly blissful world, where I can enjoy myself with the five wonderful desires and enjoy games.
彼既修習如是願已，得最勝欲及最勝身。
 Having practiced these vows, he has attained the most supreme desire and the most supreme body.
譬如眾鳥翱翔虛空，遍虛空中無安足處，如是眾生，於其所得無常諸欲及身分中都無安住，當知亦爾。
 Just like birds soaring in the sky and finding no resting place in the sky, such living beings have no resting place in the impermanent desires and identities they have acquired. You should know this.
若樂沙門及婆羅門所有解脫梵行求攝，復有二種。
 If the ascetics and brahmans seek liberation from the holy life, there are two more types.
或依善說法，或依惡說法。
 Either the Dharma is based on good or the Dharma is based on evil.
依惡說法諸外道輩，並無沙門。
 There are no ascetics among the outsiders who follow the evil teaching.
依善說法邪梵行求所攝受者，亦無沙門。
 There are no ascetics who follow the good teachings and seek to be accepted by the evil deeds of Brahma.
正梵行求所攝受者，得有沙門。
 Those who seek to be accepted in the righteous Brahma life will have ascetics.
又此一切三門所攝，或欲求門、或有求門、或梵行求門。
 Furthermore, all three gates include the gate of desire, the gate of existence, or the gate of Brahma life.
如是皆名樂著戲論。
 This is all famous for its drama theory.
當知如來棄捨一切所有悕求，故無戲論。
 You should know that the Tathagata has given up all desires and pursuits, so there is no drama.
即以此義，類知如來諸弟子眾，正梵行求所攝受者，亦無戲論。
 That is to say, in this sense, there is no drama about the disciples of the Tathagata who seek to be accepted by the righteous Brahma.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，離善說法及毘奈耶勤精進者，皆空無益。
 It is said that Bhagavan has briefly stated that those who deviate from the good Dharma and Vinaya's diligent efforts are all useless.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
住戲論皆無，　　踰牆、塹離愛。
 There is no theory of living and playing. Over the wall, love is separated from the chasm.
牟尼遊世間，　　天人不能識。
 When a Muni travels in the world, gods and humans cannot recognize him.
此頌所明，謂阿羅漢苾芻永離貪愛，由四種相，於惡魔怨一切愚夫所繫屬主，解脫自在，隨意遊行空閑聚落。
 This verse makes it clear that the Arahant is forever free from craving, has four forms, is attached to the Lord from the demons, resents all fools, is liberated and free, and can wander around in free settlements as he pleases.
有諸愚夫，遇見如是真阿羅漢，於最究竟自在遊行，不如實知，便於二處妄生輕毀。
 There are foolish people who meet such a true Arahant, wandering freely in the ultimate place, but do not know the truth, and are prone to misunderstanding and destruction in two places.
云何此善男子棄捨自屬養命珍財，乃求屬他資生眾具？
 Why would such a good man give up his own life-supporting and precious wealth in order to seek the blessings and possessions that belong to others?
何故棄捨生天方便，苦勤精進求有斷滅？
 Why should we give up the convenience of rebirth in heaven and work hard to achieve cessation?
是諸愚夫見生天上有勝功德，見處居家有多財產，故於牟尼妄生輕忽。
 These foolish people see that there are great merits and virtues in heaven, and they see a lot of wealth at home, so they are careless about Muni.
彼所事天，於此牟尼廣大功德尚不能了，況能事者而能識知。
 In the heaven he serves, the Muni's vast merits and virtues cannot yet be accomplished. What's more, those who can do it can know knowledge.
云何離愛諸阿羅漢由四種相，於惡魔怨一切愚夫所繫屬主，解脫自在？
 How can we separate ourselves from the four forms of love for the Arhats, the demons, the resentment of all fools, and the attachment to the Lord, so that we can be liberated and free?
謂諸愚夫由四識住，為魔怨主之所驅役，令生死中往還五趣；
 It is said that all foolish people live in the four consciousnesses and are driven by the demons and resentful masters, causing them to return to the five realms of life and death;
非阿羅漢。
 Not an Arhat.
又諸愚夫如由重過，為魔怨主之所驅役。
 Also, all those foolish people who have made serious mistakes will be driven by the devil and the master of resentment.
謂或增益、或復損減諸惡見故，發起種種執刀杖等惡不善法，墮諸戲論，生諸惡趣，令造種種諸惡業緣；
 It is said that due to the evil views of gain or loss, it initiates all kinds of evil unwholesome behaviors such as holding swords and sticks, falling into all kinds of dramas, giving rise to all evil destinies, and causing all kinds of evil karma;
非阿羅漢。
 Not an Arhat.
又諸愚夫如由中過，為魔怨主之所驅役，令處欲愛繫縛垣牆，不能出離欲界生苦；
 Also, those foolish people who have fallen through the cracks are driven by demons and vengeful masters, and their desire and love are tied up with walls, and they cannot escape from the realm of desire and suffer misery;
非阿羅漢。
 Not an Arhat.
又諸愚夫如由輕過，為魔怨主之所驅役，令生色界及無色界，無明深塹周匝圍繞，閉在生死眾苦牢獄，於生等苦不得出離；
 Moreover, if you are a fool, you are driven by the evil master of resentment, so that the form realm and the formless realm are surrounded by deep chasms of ignorance, and you are locked in the prison of suffering in life and death, and you cannot escape from the suffering of life and death;
非阿羅漢。
 Not an Arhat.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，一切愚夫羞不應羞，應羞不羞；
 It is said that Bhagavan has a hint in this, that all fools should not be ashamed when they are ashamed, and should not be ashamed when they should be ashamed;
於不應怖而生怖見，於應怖中生無怖見。
 In the absence of fear, the view of fear arises; in the response to fear, the view of no fear arises.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
若有熏除諸尋思，　　於內無餘離分別；
 If all thoughts and thoughts are smoked away, there will be no separation or distinction left inside;
超過礙著、諸色想；
 Go beyond hindrances and colored thoughts;
四軛蠲除、不往生。
 If the four yokes are removed, there will be no rebirth.
此頌所明，謂如有一，已入有學位，未離欲界欲。
 This verse makes it clear that if there is a person, he has entered into a certain degree and has not yet left the realm of desire.
依初靜慮，熏除欲界諸惡尋思。
 According to the initial meditation, all evil thoughts in the world of desire are smoked out.
依第二靜慮，內等清淨心一趣性，初靜慮地所有分別無餘永離，無復分別。
 According to the second meditation, the inner purity of the mind is one nature, and all the distinctions in the first meditation are no longer separated, and there is no more distinction.
依第三靜慮，超過第二靜慮地諸喜礙著；
 According to the third meditation, all joys and hindrances exceed those of the second meditation;
依第四靜慮，超過第三靜慮地諸樂礙著。
 According to the fourth meditation, all kinds of happiness are hindered beyond the third meditation.
依無色定，超過一切所有色想。
 Based on formless concentration, it transcends all forms and thoughts.
如是漸次，因依諸定，乃至有頂若定、若生，蠲除四軛。
 In this way, gradually, due to the dependence on various samathas, there are even top ruo samadhis and ruoshengs, which eliminate the four yokes.
何等為四？
 What is four?
一、蠲除染污尋思軛，二、蠲除不染污尋思軛，三、蠲除喜樂繫縛軛，四、蠲除一切色想軛。
 1. To remove defilements, seek the yoke; 2. To remove undefiled thoughts, seek the yoke; 3. To remove the yoke of joy, 4. To remove the yoke of all color thoughts.
由此因緣，於諸下地不復往生。
 Due to this cause and condition, there will be no rebirth in the lower realms.
當知異生雖到有頂若定、若生，猶為四軛所繫縛故，於諸下地還復往生。
 You should know that even if you are reborn in a different state, you will be reborn in the lower realms as if you are bound by the four yokes.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，到有邊際有學、異生二種差別。
 This briefly shows that Bhagavan has two differences: marginal learning and alien life.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
惠施令福增，　　防非滅怨害，
 Benefiting will increase blessings, and prevent unhappiness from harming others.
修善捨諸惡，　　惑盡得涅槃。
 Practicing good deeds and giving up all evil deeds will lead to Nirvana.
此頌所明，謂如有一，於佛所證法毘奈耶獲得正信，雖處居家，而心遠離慳垢纏縛，受持七種依福業事。
 This verse makes it clear that there is a person who has gained correct faith in the Dharma Vinaya realized by the Buddha. Although he is at home, his mind is far away from the entanglements of poverty and defilement, and he accepts and upholds the seven kinds of meritorious deeds.
由此因緣，若行、若住，廣說如經，乃至生長如是福德。
 Due to this cause and condition, if you practice it, if you dwell in it, and if you speak widely like the sutra, you will develop such merit.
若有復能於善說法毘奈耶中清淨出家。
 If there is someone who is able to become a pure monk in the good Dharma Vinaya.
既出家已，具足忍力，為護尸羅，雖遭他罵、侵惱、訶責，或以身手、瓦礫、刀杖歐擊傷害；
 Having become a monk and having sufficient endurance to protect Sheila, even if he is scolded, harassed, scolded, or injured by physical force, rubble, swords and sticks;
恐壞尸羅，當為障礙，心無惡念，不出惡言，唯緣彼境與慈俱心，於一切方遍滿而住。
 The fear of the destruction of the body should be an obstacle, and the mind should have no evil thoughts and no evil words. Instead, the mind should be filled with kindness and compassion, and should abide in all directions.
由此因緣，於現法中自他相續所有怨害，並皆止息；
 Due to this cause and condition, all the grievances caused by oneself and others in the present dharma will cease;
當生無惱樂世界中，無多怨敵，為世欣仰，眾所樂見。
 Live in a world without worries and happiness, without many enemies, be admired by the world, and be seen by everyone.
如是善修正方便已，依增上戒起增上心，依增上心發增上慧。
 In this way, after you have corrected the expedients well, you can increase your superior mind by increasing the superior precepts, and increase the superior wisdom by increasing the superior mind.
當於聖諦入現觀時，則能永捨趣惡趣業及諸惡趣。
 When you enter into the present view of the Noble Truth, you can forever give up your bad karma and all the evil destinies.
又修如先所得道故，漸次永除所有諸結，於有餘依涅槃界中而般涅槃。
 Also, by cultivating the path as previously achieved, all the knots will be eradicated gradually and permanently, and Nirvana will be attained in the realm of Nirvana with remaining dependence.
如是後時，於無餘依涅槃界中，復般涅槃。
 Then, in the realm of nirvana without any remaining attachment, he will regain parinirvana.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，得淨信者四種正行。
 It is said that Bhagavan briefly indicates the four correct behaviors of those who have gained pure faith.
一、感財富行；
 1. Sense of wealth;
二、感善趣行，三、離惡趣苦，清淨修行；
 2. Feeling good and doing good deeds; 3. Escape the suffering of evil destinies and practice pure practice;
四、離一切苦，清淨修行。
 4. Get rid of all suffering and practice pure things.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
諸惡者莫作，　　諸善者奉行，
 Do not do evil things, practice good things,
自調伏其心，　　是諸佛聖教。
 Self-controlling one's mind is the holy teaching of all Buddhas.
此頌所明，謂如有一，於佛所證法毘奈耶獲得正信，於一切種、一切因緣、一切處所所有惡行，皆能斷滅；
 This verse makes it clear that if one has true faith in the Dharma Vinaya attained by the Buddha, all evil deeds of all kinds, all causes and conditions, and all places can be eradicated;
於善說法毘奈耶中，能善受學尸羅律儀。
 Those who are good at preaching Vinaya can be good at receiving and learning the rituals of Shira.
彼由三相奉行諸善。
 He performs good deeds based on the three characteristics.
謂善住尸羅，守別解脫清淨律儀，乃至受學所有學處。
 It is said that one can abide well in Sila, observe the pure laws and regulations of liberation, and even receive all the teachings.
依增上戒學發增上心學，依增上心學發增上慧學；
 According to the study of the precepts, one can develop the study of the heart; according to the study of the heart, one can develop the study of wisdom;
彼由此故，於所知境如實知見。
 Therefore, he knows and sees the situation he knows as it really is.
如是具足諸善法已，復由三相調伏自心。
 In this way, having possessed all the good Dharma, he can control his own mind through the three characteristics.
謂如實知故，能起厭患；
 It is said that knowing the truth as it is can cause disgust;
由厭患故，能得離染；
 Because we hate suffering, we can get rid of defilements;
由離染故，能得解脫。
 By being free from defilement, one can gain liberation.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，三學學果、顯自聖教不與他共。
 It is said that Bhagavan briefly showed that the results of the three studies are not the same as those of the holy teachings.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
難調伏、輕躁，　　淪墜於諸欲；
 Difficult to tame, impetuous, falling prey to desires;
善調伏其心，　　心調引安樂。
 He who is good at taming his mind will lead to peace and happiness.
此頌所明，謂宣說心、若意、若識，長夜愛樂憒鬧雜處，於憒鬧處難得遠離、難可調伏。
 This verse makes it clear that it is said that the heart, the mind, and the consciousness will love music all night long and be troubled by confusion. It is difficult to stay away from the troubled place and it is difficult to tame it.
雖強安處無間修習諸善法中，而不一向能住離貪、離瞋、離癡，亦不一向能住策舉、無掉、寂靜；
 Even if you practice all kinds of good Dharma without interruption, you will not always be able to stay free from greed, free from anger, and free from delusion, nor will you always be able to stay in the state of mind, no loss, and tranquility;
然復疾疾還生有貪、有瞋、有癡、下劣、掉舉及不寂靜。
 However, when the illness returns, greed, anger, delusion, inferiority, restlessness and lack of tranquility will appear.
雖強安處內寂止中，長夜愛樂色聲香味觸故，於五欲境馳趣淪沒。
 Even though he is still in a peaceful place, he loves music, sounds, sounds, fragrances, and touches all night long, and is lost in the realm of five desires.
諸聖弟子，於如是等樂著雜染能生苦心，終不縱其令自在轉，亦不隨順；
 Disciples of the saints, such defilements of happiness can give rise to suffering, and you will never let them turn freely or follow their orders;
數數思擇成辦遠離，恒修善法心一境性。
 Think carefully, make decisions, stay away, and constantly cultivate the single-mindedness of the virtuous Dharma.
彼由如是正定心故，能如實知；
 Because he has thus rectified his mind, he can know it as it really is;
如實知故，能起厭患；
 Knowing the truth as it is can arouse the trouble of disgust;
由厭患故，能得離染；
 Because we hate suffering, we can get rid of defilements;
由離染故，能得解脫。
 By being free from defilement, one can gain liberation.
彼既如是善調伏心盡苦因故，於現法中得安樂住，當來眾苦亦得永盡。
 Since he has so well tamed his mind and eliminated the causes of suffering, he can live peacefully and happily in the present Dharma, and all future sufferings will also be forever ended.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，能不隨順長夜流轉左道之心，及不隨順所得勝利。
 It is said that Bhagavan gave a brief indication of how one can avoid following the wrong path in the long night and gain victory by not following the path.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
於心相善知，　　能餐遠離味、
 With a good understanding of the heart, one can eat food away from taste,
靜慮、常委、念、　　受無染喜樂。
 Meditate, stand still, think, and receive untainted joy.
此頌所明，謂如有一，有學見迹，能善了知止、舉、捨相。
 This verse makes it clear that there is a person who has learned and seen signs, and is able to understand the signs of movement, movement, and equanimity well.
由此因緣，得四功德。
 From this cause and condition, the four merits are obtained.
謂心住一緣，遠離麁重，能善受用身心安樂；
 It means that the mind dwells on one condition, stays away from distractions, and can benefit from physical and mental well-being;
是初功德。
 This is the first merit.
又淨定心盡所修故、如所修故，能正審慮諸法道理，獲得內法毘鉢舍那；
 Also, if the mind is pure and concentrated and cultivated to the best of its ability, it will be able to properly consider all dharma principles and obtain the inner Dharma Vipassana;
是第二功德。
 It is the second merit.
彼由如是清淨止觀為依止故，於所修習菩提分法，勇猛無間，能常修習、能委修習，無懈無憚；
 Because he relies on such pure tranquility and contemplation, he will be courageous and unstoppable in practicing the Bodhi Dharma. He can practice it regularly and commit himself to it, without any flaw;
是第三功德。
 It is the third merit.
彼由如是無懈憚心，獲得第一正念正知心善解脫，又能受用解脫喜樂及無染樂，於現法中得安樂住；
 With such a flawless mind, he can obtain the first kind of mindfulness, clear understanding, and good liberation. He can also enjoy the joy of liberation and the untainted joy, and live in peace and happiness in the present Dharma;
是第四功德。
 It is the fourth merit.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，於相善巧四種功德。
 It is said that Bhagavan briefly shows the four qualities of being skillful in appearance.
謂奢摩他所作、毘鉢舍那所作、無懈憚所作、到究竟所作。
 It is said that what is done by Samatha, what is done by Vipasana, what is done without hesitation, and what is done to the end.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
無工巧活、輕自己、　　樂勝、諸根、盡解脫。
 No skillful work, no self-esteem, happiness is victorious, all faculties are completely liberated.
無家、無所、無悕望、　　斷欲、獨行真苾芻。
 Homeless, homeless, hopeless, devoid of desires, wandering alone in true love.
此頌所明，謂成就五支，永斷五支，當知得名真實苾芻。
 This hymn makes it clear that the five branches are achieved and the five branches are permanently broken. You should know that the name is true Bicu.
何等為五？
 What is five?
謂不依止矯設方便邪活命法，亦不恃賴有勢之家，亦不修治名稱族望，亦不詐受諸佛所說、聖弟子說；
 That is to say, one does not rely on artificial convenience methods to survive, one does not rely on a powerful family, one does not cultivate one's name and family prestige, and one does not falsely accept what the Buddhas say or what the holy disciples say;
猶如依止工巧處所，非法悕求衣服飲食。
 It is like relying on a well-crafted place and illegally asking for food and clothing.
是名初支。
 It is called the first branch.
又復減省器物眾具，善棄珍財，衣僅蔽身，食纔充腹，知足歡喜；
 Again, he saves the utensils and utensils, discards precious possessions well, only wears clothes to cover his body, only then can he eat enough to fill his belly, and be content and happy;
凡所遊行，必持衣鉢。
 Wherever you go, you must carry a robe and bowl.
是第二支。
 It's the second one.
又悕慕沙門、愛樂沙門，悕慕學處、愛樂學處；
 He also admires the ascetics and the ascetics who love music, and admires the place of learning and the place of love and pleasure;
命難因緣，尚不違越所學禁戒，何況少小利養因緣。
 If one's destiny is difficult for one's destiny, it does not violate the prohibitions learned, let alone a small amount of profit to nourish one's destiny.
是第三支。
 It's the third branch.
又彼如是正修方便，淨命喜足，愛樂學處，於諸聖諦未現觀者，能入現觀，得清淨見；
 Furthermore, those who have properly cultivated expedients, are satisfied with their pure life, and have learned to love and learn pleasures, can enter into the apparent contemplation of all the noble truths before they appear, and gain pure views;
或時失念，暫爾發生惡不善尋，引起貪欲、瞋恚、愚癡，遲緩忘念，速復除遣。
 Sometimes, if you lose your mind, you will temporarily develop unwholesome pursuit of evil, causing greed, anger, ignorance, slowness and forgetfulness, and you will quickly get rid of it.
是第四支。
 It's the fourth branch.
又彼修習如先得道，於諸結、縛、一切隨眠、隨煩惱、纏，心得解脫。
 Moreover, those who practice it are like first attaining the Tao, and their minds will be liberated from all knots, fetters, sleep, troubles, and entanglements.
是第五支。
 It's the fifth branch.
如是名為成就五支。
 This is called the five branches of achievement.
云何復名永斷五支？
 How can the name be renamed and the five branches permanently cut off?
謂阿羅漢苾芻，於五處所不復能犯。
 It is said that an Arhat can no longer commit any offences in the five places.
所謂不能捨所學處，而復退還。
 It is said that you cannot give up what you have learned and give it back.
又復不能有所貯積，執為己有而受用之，亦不受用諸欲境界。
 It is no longer possible to accumulate anything, and it is held as one's own and used, and it is not used in the realm of desires.
又復不能為財、為命，知而妄語。
 He is no longer able to do it for wealth or life, and he lies knowingly.
又復不能棄捨諸欲，行不與取。
 Furthermore, you can no longer give up all your desires, and you can’t take actions if you don’t want them.
亦不復能永離貪欲，獨住獨行，而更習近非梵行法，兩兩交會。
 It is no longer possible to stay away from greed forever and live alone, but to become more accustomed to the non-Brahma practices and meet the two.
或計自作而招苦樂，或計他作、或自他作、或非自作亦非他作，不由因生而招苦樂。
 It may be caused by one's own doings, causing suffering or happiness, or it may be caused by others' doings, or it may be done by oneself or others, or it may be neither one's own doings nor others' doings.
如是名為五支永斷。
 This is called the five branches that are permanently broken.
心遠行、獨行、　　無身、寐於窟；
 The mind travels far, alone, has no body, and sleeps in caves;
能調伏難伏，　　我說婆羅門。
 Able to conquer the difficult, I say Brahman.
今此頌中，所言心者，亦名為意，亦名為識。
 Now in this poem, the heart mentioned is also called mind and consciousness.
此於過去一切愚夫，無量差別自體展轉及因展轉，雖無作者而流生死，前際叵知，故名遠行。
 For all the foolish people in the past, countless differences have evolved and evolved, and although there is no author, they are living and dying, and the future is unknown, so they are called far journeys.
此於現在一一而轉，第二伴心所遠離故，一切種心不頓轉故，名為獨行。
 This turns around one by one in the present, and because the second companion is far away from the mind, and because all kinds of minds do not stop and turn around, it is called walking alone.
又此現在，隨其自體初起現前，或由貪性、或由瞋性、或由癡性、或由一一所餘煩惱隨煩惱性，即彼自體不畢竟轉。
 Furthermore, this present moment appears as its own self arises, either due to the nature of greed, or due to the nature of hatred, or due to the nature of delusion, or due to the nature of the remaining defilements and defilements, that is, its self will not eventually change.
如五色根，或同、或異、或劣、或勝，隨其自體初起現前，即此自體畢竟而轉。
 Just like the five color roots, whether they are the same, different, inferior, or superior, they appear as their own bodies initially arise, that is, their own bodies eventually turn around.
心不如是。
 The heart is not as good as it is.
何以故？
 Why?
心經彼彼日夜、剎那、臘縛等位，非一眾多種種品類，異生時生，異滅時滅。
 The levels of day and night, moment, and bondage in the Heart Sutra are not one of many types, arising from time to time, and dying from time to time.
由心自性染污之體不成實故，名為無身。
 Since the body that is polluted by the mind's own nature does not become a reality, it is called bodyless.
此未來世居四識住而有隨眠，可於後生有往來義，名寐於窟。
 In this future life, the four consciousnesses will abide and there will be sleep, which means that there will be intercourse in the future life, and it is called sleeping in the cave.
若有聰慧，由此四相，能於過、現、未來世心，如實了知，修厭離滅及心解脫；
 If one is intelligent, one can understand the past, present, and future minds as they really are based on these four characteristics, and can cultivate the cessation of disgust and the liberation of the mind;
彼能超度諸薩迦耶，到於彼岸，安住陸地，名婆羅門。
 He was able to transcend the sakyas and reach the other shore, where he settled on land and was named Brahman.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，心於過去長時染污，無作者性；
 It is said that Bhagavan showed something in this, that the mind has been polluted for a long time in the past and has no authorship;
於現在世性是剎那，自性清淨；
 In the present world, it is a moment, and its nature is pure;
於未來世由有放逸、不放逸故，染污、清淨。
 In the future life, because there is relaxation and not relaxation, there will be pollution and purity.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
誰能覆世間？
 Who can overturn the world?
誰能令不顯？
 Who can make it invisible?
誰復能塗染？
 Who can apply dye again?
誰為大怖畏？
 Who is so afraid?
無明覆世間；
 Ignorance covers the world;
放逸令不顯；
 The order of letting go is not obvious;
戲論能塗染；
 Drama theory can be dyed;
苦為大怖畏。
 Suffering is a great fear.
諸流處處漏，　　是漏誰能止？
 All streams are leaking everywhere. Who can stop the leakage?
當說誰防護？
 When it comes to who is protecting?
眾流誰所偃？
 Who will swallow the crowd?
世間諸流漏，　　是漏念能止。
 All the outflows in the world can be stopped by thinking about them.
我說能防護，　　由慧故能偃。
 I say it can protect you, but it is because of your wisdom that you can destroy it.
念慧與名色，　　今問是一切，
 Thinking of wisdom and name and form, now I ask what it is all about,
何當永滅盡？
 Why should it be destroyed forever?
唯願為我說。
 Just say it for me.
念慧與名色，　　我說是一切，
 Mindfulness, wisdom and name and form, I say are everything,
若諸識永滅，　　於斯永滅盡。
 If all consciousness is destroyed forever, then this will be destroyed forever.
云何念所行，　　諸識當永滅？
 Why do you think that all consciousness will be destroyed forever?
今請垂方便，　　為釋令無疑。
 Please give me your convenience now, and there is no doubt that I will release the order.
於內外諸受，　　都不生欣樂；
 No joy or pleasure arises from any internal or external feelings;
如是念所行，　　諸識當永滅。
 If you think like this, all consciousness will be destroyed forever.
若諸善說法，　　及有學異類，
 If there are people who are good at teaching the Dharma, and there are those who have learned the Dharma,
彼常委能趣，　　請大仙為說。
 The standing committee member is interested and asks the immortal to explain.
不耽著諸欲，　　其心無濁染，
 Not clinging to desires, his mind free of turbidity,
於諸法巧念，　　是苾芻能趣。
 If you think carefully about all dharmas, you will be able to enjoy them.
此是波羅延中，因阿氏多所請問頌。
 This is the hymn that Ashi asked many questions about in the Parayana.
言世間者，略有三種。
 There are three kinds of people who talk about the world.
一、欲世間，二、色世間，三、無色世間。
 One, the world of desire, two, the world of form, and three, the world of colorlessness.
今此義中，意辨出家、在家二種世間。
 In this meaning, it means to distinguish between two worlds: the world of monks and the world of home.
出家世間復有二種。
 There are two kinds of monks in the world.
一、惡說法，二、善說法。
 1. Evil Dharma; 2. Good Dharma.
惡說法者，無明所覆。
 Those who speak evilly of the Dharma are covered by ignorance.
善說法者，由有明故，應可顯了；
 Those who are good at speaking the Dharma should be able to manifest themselves because they have a clear understanding;
由放逸故，令不顯了。
 Because of the looseness, the order is no longer visible.
若諸在家異類白衣，為諸戲論之所塗染。
 If all the white clothes at home are different, they will be stained by the drama.
當知戲論略有三種。
 You should know that there are three types of drama theory.
謂三種言事，名為戲論；
 The three kinds of speech are called drama theory;
於四種言說，有所宣談，亦名戲論；
 In the four kinds of speech, there is a discussion, which is also called drama theory;
能發語言所有尋伺，亦名戲論。
 Being able to express all kinds of thoughts in language is also called drama theory.
若於過去、未來、現在三種言事，依四言說發起異類分別思惟，或違或順，是名塗染。
 If the past, the future, and the present are three kinds of words, and different kinds of thinking are triggered according to the four words, whether it is against or in compliance, this is called staining.
若前戲論，若後塗染，諸在家者多分可得，是故說彼為諸戲論之所塗染。
 If it is explained in the foreplay and dyed in the back, the lay people can get more points, so it is said that it is stained by the various plays.
此中惡說法者無明所覆，善說法者放逸不顯，諸在家者戲論塗染，彼於現法苦因轉時，於此苦因不能如實知是苦因；
 Among them, those who are bad at preaching are covered by ignorance, those who are good at preaching are carefree and do not show up, and those who are at home are smeared and tainted by their drama. When the cause of suffering changes in the present state, they cannot know the cause of suffering as it really is.
於此苦因愛樂而住。
 In this suffering resides the love of happiness.
由此因緣，生當來苦，即說此苦名大怖畏。
 Due to this cause and condition, suffering will occur in life, which is called great fear.
又惡說法者，由無明門，從六處流漏泄眾苦；
 Also, those who preach the Dharma evilly will leak out suffering from the six places through the door of ignorance;
諸在家者，由戲論門，從六處流漏泄眾苦；
 Those who are at home, through the drama theory door, suffer from the six places.
善說法者，由放逸門，從六處流漏泄眾苦。
 Those who are good at preaching the Dharma use the door of escape to release all kinds of suffering from the six places.
如是無明、放逸、戲論諸門流漏，由聞他音、內正作意，於諸行中了知過患；
 Such ignorance, carefreeness, and misunderstandings lead to leaks from all the gates. By hearing his voice and correcting his mind internally, he will know the faults in all his actions;
此相應念逆流而轉，故能遮止。
 This corresponding thought turns against the current, so it can be stopped.
如是方便，名伏對治。
 If it is convenient, Ming Fu can cure it.
若出世間正見所攝諸無漏慧，於三種流皆能偃塞。
 If there is no leakage wisdom captured by the right view of the transcendent world, all three kinds of currents can be blocked.
如是方便，名斷對治。
 If it is convenient, name the remedy.
於此流漏，若伏、若永二種對治，皆能斷故，俱名防護。
 There are two kinds of remedies for leakage here, Ruofu and Ruoyong. They can both be stopped, so they are both called protection.
又惡說法者及在家者，一向墮於染污品攝。
 Moreover, those who preach the Dharma and those who are at home are always falling into defilements.
若善說法毘奈耶中，二種可得。
 If you are good at teaching Vinaya, you can get two kinds.
諸縱逸者，墮雜染品，非顯了攝；
 Those who are indulgent and carefree will fall into impurities, which are not manifest;
不縱逸者，墮清淨品，顯了所攝。
 Those who do not indulge in leisure will fall into the pure category and show what they have captured.
又若已顯了、若應顯了，當知二種皆無放逸。
 And if it has already been revealed, if it should have been revealed, you should know that there is no letting go in either case.
諸阿羅漢斯已顯了，於不放逸，無更須作不放逸事；
 The Arahants have already appeared, and there is no need to do things that are not frivolous;
於四念住，若念若慧已善修故，已善證得清淨識故，唯有決定。
 As for the four kinds of mindfulness, if mindfulness has been well cultivated with wisdom, and since it has been well realized and pure awareness has been achieved, it can only be decided.
於無餘依涅槃界中，善清淨識當永滅故，若念若慧亦隨永滅。
 In the realm of nirvana without any remnant, good and pure consciousness will be destroyed forever, and so will thoughts and wisdom.
餘依所攝先業所引一切名色，亦隨滅盡。
 All the names and forms caused by the previous actions taken by Yuyi will also be destroyed.
乃至彼法未永滅來，於六恒住常善安住；
 Even before the cessation of that Dharma, it will abide in the six eternities, always good and peaceful;
於離欲地所有內受，及於諸欲相應外受，不生欣樂。
 All internal feelings in the land of freedom from desires, as well as external feelings corresponding to desires, do not give rise to joy.
如是名為諸阿羅漢正念現行，乃至壽盡識方永滅。
 Such is the name of the righteous thoughts of all Arhats, which will last until their lifespan is over and their consciousness will disappear forever.
若諸有學斯應顯了，於不放逸，應更須作不放逸事。
 If you have learned this, it should be obvious that if you don't let it go, you should do things that don't let it go.
彼復二種於不放逸不放逸事，謂常所作、委悉所作。
 There are two types of them: not letting go of leisure and not letting go of idle things, that is, doing things regularly and doing things carefully.
有學異類。
 There are different kinds of learning.
若諸有學極七反有，或復家家、一來果等，及於現法堪般涅槃，於下分結及上分結心無染污；
 If there are those who have learned the seven extremes of anti-existence, or have returned to their respective families, achieved the first-come-first-reaching fruit, etc., and can attain parinirvana in the present Dharma, their minds will be free of defilements in the lower and upper divisions;
為斷彼故，修習對治。
 In order to eliminate this problem, practice antidotes.
又於諸欲不耽著故，諸下分結不能染污。
 Furthermore, because he is not clinging to all desires, all the lower knots cannot be polluted.
心無濁故，諸上分結不能染污。
 Since the mind is free of turbidity, all the knots above it cannot be polluted.
又於一切有苦法中，如實知集乃至出離，於四念住善住其心。
 In addition, in all suffering dharmas, he knows the true truth and even renounces it, and he abides well in his mind with the four kinds of mindfulness.
修習如先所得聖道，能趣究竟。
 Practicing the holy path as you have learned in advance can lead to the ultimate understanding.
如是修習對治道故，彼於一切不放逸中，諸所應作不放逸事，皆得究竟。
 By practicing the path of antidote in this way, he will achieve the ultimate goal of not letting go of anything he should do.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，諸在家者及於外法而出家者，決定雜染；
 It is said that Bhagavan briefly stated here that all lay people and those who are outsiders and become monks determine the defilements;
及顯於善說法毘奈耶中而出家者，若行放逸墮染污品，若不放逸墮清淨品。
 And those who manifest themselves in the good Dharma Vinaya and become a monk will fall into the impurities if they practice laxity, and if they do not indulge in laxity, they will fall into the purity.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
於諸欲悕求，　　或所期果遂，
 When all desires are exhausted, or the expected results come true,
得已心定喜，　　至死而保愛。
 I will be happy when I have achieved what I have achieved, and I will protect my love until death.
諸樂欲眾生，　　若退失諸欲，
 All living beings who desire pleasure, if they give up their desires,
其色便變壞，　　如毒箭所中。
 Its color becomes bad, like a poisonous arrow.
若遠離諸欲，　　猶如毒蛇首；
 If you stay away from desires, you are like a poisonous snake's head;
彼於愛世間，　　正念能超度。
 He loves the world and his righteous thoughts can transcend it.
田事與金銀、　　牛、馬、珠、環釧、
 Farm affairs and gold and silver, cattle, horses, beads, rings,
女、僕增諸欲，　　是人所耽樂。
 Women and servants increase their desires, which is what people enjoy.
攀緣沈下劣，　　變壞生諸漏；
 Climbing and sinking leads to bad things, which lead to all kinds of leaks;
從此集眾苦，　　如船破水溢。
 From now on, all the suffering is gathered, like a boat breaking and water overflowing.
若永絕諸欲，　　如斷多羅頂；
 If all desires are eliminated forever, it will be like cutting off the top of Taara;
棄捨諸愁憂，　　猶蓮華水滴。
 Abandon all worries and worries, just like water drops on a lotus flower.
此是義品中依諸欲頌。
 This is a hymn to all desires in the righteousness.
謂如有一，悕求未來所有諸欲；
 It is said that if there is one thing, all desires in the future will be pursued;
為獲得故，發勤方便，得已現前耽著受用。
 In order to obtain it, it is convenient to work hard, and enjoy it now when you get it.
如是悕求及正受用所得諸欲，由此因緣生喜生樂。
 Such desires are pursued and properly utilized, and joy and happiness arise from this cause and condition.
如是總名諸欲愛味。
 This is the general name of all desires and tastes.
又彼悕求及正受用所有諸欲，於其所得、所受用事若退失時；
 Moreover, if he has all the desires that he desires and is receiving and using, if what he has gained and what he has received and used has failed;
隨彼諸欲戀著愛味，愛箭入心，如中毒箭，受大憂苦，或致殞歿。
 Those who follow their desires and cling to the taste of love, and the arrows of love enter their hearts, are like poisoned arrows, and they will suffer great sorrow and may even die.
如是名為諸欲過患。
 This is called the excess of desires.
又復毒蛇，譬諸欲境；
 Again, poisonous snakes, such as various states of desire;
毒蛇首者，譬諸欲中所有愛味。
 The head of a poisonous snake is like the taste of love among all desires.
若諸愚夫愛味諸欲，貪著受用，如蛇所螫。
 If you are a fool who loves taste and desires and is greedy for benefits, he is like a snake stinging you.
若有多聞諸聖弟子，遠離諸欲所有愛味，如毒蛇首，終不愛染而受用之，廣說乃至不生耽著。
 If there are many disciples of the saints who stay away from all desires and all the taste of love, like the head of a poisonous snake, they will not be stained by love but will use it.
彼於諸色所有貪愛，乃至於觸所有貪愛，皆能調伏、斷滅、超度。
 He can tame, eliminate, and transcend all craving for forms, and even all craving for contact.
如是名為諸欲出離。
 This is called liberation from desires.
又諸欲自性略有二種。
 There are also two types of desires.
一者、事欲；
 One, desire;
二、者煩惱欲。
 2. Those who have troubles and desires.
事欲有二。
 There are two desires.
一者、穀。
 One, the valley.
彼所依處，謂田事。
 The place he relies on is called field affairs.
二者、財。
 Both, wealth.
彼所依處，謂金銀等事。
 The place where he relies is called gold and silver and other things.
何以故？
 Why?
諸求穀者，必求田事；
 Those who seek grain must seek farm affairs;
諸求財者，必求金銀等事。
 Those who seek wealth must seek gold, silver and other things.
求金銀等復有二種。
 There are two kinds of gold and silver.
一者、事王，二者、商賈。
 One is a king, the other is a merchant.
求穀求田，方便須牛。
 Asking for grain and fields, seeking convenience for cattle.
求財事王，方便須馬。
 Seeking the king of wealth, convenience and horses.
求財商賈所有方便，若金銀等共相應者，謂諸寶珠；
 Seeking all the conveniences for wealth merchants, if gold, silver, etc. correspond to each other, they are called gems;
金銀異類不相應者，謂環釧等。
 Those with different types of gold and silver that do not correspond to each other are called ring necklaces, etc.
此舉最勝。
 This is the best move.
若買賣言說事務，當知亦爾。
 If you are talking about buying and selling, you should know it.
積集如是財穀事已，受用戲樂所有助伴，謂諸女色。
 After accumulating such wealth and grain, I received all the help and companionship in the entertainment and entertainment, and called all the women lustful.
若未積集，招集、守護及息利中所有助伴，謂諸僮僕。
 If it is not accumulated, then all the helpers and companions in recruiting, guarding and interest are called young servants.
如是財穀積集廣大，於此處所耽樂不捨。
 Such a wealth can be accumulated in a vast area, and I will never let go of it.
如是一切皆名事欲。
 In this way, everything is called desire.
煩惱欲者，謂於事欲隨逐愛味，依耽著識，發生種種妄分別貪。
 Those who are troubled by desire are those who desire things and chase after love, rely on clinging to consciousness, and produce all kinds of false distinctions and greed.
又於事欲，由煩惱欲令心沈沒，成下劣性。
 In addition, the desire for things causes the heart to sink due to troubles and desires, resulting in bad nature.
若彼事欲變壞散失，便生諸漏，愁歎憂悲種種苦惱纏繞其心。
 If those things want to become bad and lost, all kinds of outflows will arise, and sorrow, sorrow, and all kinds of distress will entangle their hearts.
彼由如是於現法中諸漏蔽伏無有對治，猶如船破水漸盈溢，招集當來生老病等種種苦惱。
 Because of this, all the leakages in the present dharma are concealed and there is no cure, just like a boat breaking through water and gradually overflowing, attracting all kinds of sufferings such as old age, illness and so on in the future.
若於諸欲已得出離，便能永絕隨欲愛味發起貪著諸染污識，猶如斷截多羅樹頂，不復生長。
 If you have been able to get rid of all desires, you will be able to permanently eliminate all the defilements caused by craving for the taste of desires, just like cutting off the top of a taro tree, which will no longer grow.
又彼事欲可愛、可樂乃至可意若變壞時，於清淨識諸憂愁等一切苦惱皆不得住；
 Moreover, if the things you desire to be lovely, pleasant, or even pleasant turn bad, you will not be able to abide in all the sufferings such as sorrow and pure consciousness;
如蓮華葉，水滴不著。
 Like a lotus leaf, no drop of water can reach it.
復次，今當略辨上所說義。
 Again, let’s briefly discuss the meaning mentioned above.
謂薄伽梵此中略示，諸欲愛味、過患、出離三種自性。
 It is said that Bhagavan briefly shows the three natures of desire, taste, fault, and renunciation.
又顯愛味能為過患，及彼出離所有功德。
 It also shows that the taste of love can be a fault, and that he has escaped from all the merits.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
於過去無戀，　　不悕求未來，
 No love for the past, no longing for the future,
現在諸法中，　　處處遍觀察，
 Now among all dharmas, observe everywhere,
智者所增長，　　無奪亦無動。
 What the wise man increases is neither taken away nor moved.
此是造賢善頌。
 This is a hymn to the creation of good people.
謂如有一，於佛所證法毘奈耶獲得淨信，以正信心棄捨家法，趣於非家。
 It is said that there is a person who acquires pure faith in Vinaya, the Dharma realized by the Buddha, abandons his family's Dharma with righteous faith, and becomes interested in non-family Dharma.
由五種相修行梵行，令善清淨。
 Practicing the holy life from the five aspects makes goodness pure.
謂能捨離居家諸行，無所顧戀；
 It means being able to give up all the activities at home and have nothing to care about;
亦不緣彼心生追戀，還起染著。
 I don't care about the other person, but I still have an affair with him.
是名初相。
 It's called the first phase.
又於現法利養恭敬未來種類所有諸行，不生悕望；
 Furthermore, in benefiting the present Dharma and cultivating respect for all actions of the future kind, there will be no despair;
亦不願求當來人天所有諸行，修行梵行。
 Nor do they wish to have the same conduct as humans and gods in the future, and practice the holy life.
是第二相。
 It’s the second phase.
又於現在五取蘊攝色等諸法及彼安立，能正觀察。
 Also, in the present situation, all the dharmas such as five clinging aggregates, objects, and colors are well established and can be observed correctly.
又於現法及當來世諸身惡行及惡果報，謂我於身不應發起所有惡行，廣說如經，乃至應斷身諸惡行，修身善行。
 In addition, in the current Dharma and in the future life, all bad deeds and bad consequences in the body are said to be that I should not initiate any evil deeds in my body. It is widely preached as a sutra, and I should even stop all evil deeds in my body and cultivate my body in good deeds.
語意善行，當知亦爾。
 The words mean good deeds, so you should know them.
又於色等諸蘊，能隨觀察去來今世，皆是無常。
 Furthermore, all aggregates such as color and form can come and go in this life according to observation, but they are all impermanent.
無常故苦；
 Suffering due to impermanence;
苦故無我；
 Suffering causes no self;
由無我故，於彼一切不執我所，乃至於彼不執為我。
 Since there is no self, he does not cling to what I am, and even he does not cling to me.
如是如實正慧觀察。
 Observe with true wisdom like this.
是第三相。
 It is the third phase.
又依初法毘鉢舍那，諸根成熟，福德、智慧二種資糧，於當來世通達增長，非諸王等所能劫奪。
 Also, according to the initial Dharma of Vipasana, all the roots are mature, and the two kinds of merit and wisdom will be developed and increased in the next life, which cannot be robbed by kings and others.
是第四相。
 It is the fourth phase.
又依第二法毘鉢舍那，於現法中涅槃功德能善增長，非諸煩惱及隨煩惱所能傾動。
 Furthermore, according to the second method, Vibashana, the merits of Nirvana can grow well in the present Dharma, which cannot be moved by various worries and accompanying worries.
是第五相。
 It is the fifth phase.
由此五相，修行梵行，令善清淨。
 Based on these five characteristics, practice the holy life and make the good and pure.
若依如是一日一夜，亦為賢善、第一賢善。
 If you follow this for one day and one night, you will be virtuous and the most virtuous and virtuous.
當知超度此餘一切所有梵行。
 You should know how to transcend all the rest of the holy life.
復次，今當略辯上所說義。
 Again, let’s briefly discuss the above meaning.
謂薄伽梵此中略示，於善說法毘奈耶中所修梵行、於一切相皆善清淨，不與他共。
 It is said that Bhagavan has briefly stated here that the holy life he practiced in the good Dharma Vinaya is good and pure in all aspects, and is not the same as others.
當知是名此中略義。
 You should know that this is the brief meaning of the name.
嗢拕南曰：
 Fu Gaonan said:
惡、說、貪、流、怖、　　類、與、池、流、貪、
 Evil, speaking, greed, flow, fear, kind, and, pool, flow, greed,
作、劬勞、得義、　　論議十四種。
 There are fourteen types of work, hard work, righteousness, and discussion.
瑜伽師地論卷第十九
 Volume 19 of Yogi's Earth Treatise

1.12 - bhāvanā-bhūmi 修所成地 development

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第二十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 20, Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中修所成地第十二
 The twelfth place where the local branch middle school was established
已說思所成地。
 It has been said that what is thought is achieved.
云何修所成地？
 Why did you build the land you built?
謂略由四處，當知普攝修所成地。
 It is said that from the four places briefly, you should know the place that is achieved through universal photography and cultivation.
何等四處？
 How far around?
一者、修處所，二者、修因緣，三者、修瑜伽，四者、修果。
 The first is to cultivate the place, the second is to cultivate the causes and conditions, the third is to cultivate yoga, and the fourth is to cultivate the fruit.
如是四處，七支所攝。
 It is like this everywhere, taken by the seven branches.
何等為七？
 What is seven?
一、生圓滿；
 1. Life is perfect;
二、聞正法圓滿；
 2. Hear the perfect Dharma;
三、涅槃為上首；
 3. Nirvana is the first;
四、能熟解脫慧之成熟；
 4. Be able to master the maturity of liberation and wisdom;
五、修習對治；
 5. Practice antidotes;
六、世間一切種清淨；
 6. All things in the world are pure;
七、出世間一切種清淨。
 7. All things in the transcendent world are pure.
如此四處七支所攝普聖教義，廣說應知。
 In this way, the teachings of the universal sage captured by the four branches and seven branches can be widely expounded and understood.
依善說法毘奈耶中，一切學處皆得圓滿。
 According to the good teaching of Vinaya, all learning will be perfected.
云何生圓滿？
 How can Yun Sheng achieve perfection?
當知略有十種。
 You should know that there are ten kinds.
謂依內有五，依外有五，總依內外合有十種。
 It is said that there are five kinds of internal ones, five external ones, and ten kinds of internal and external ones.
云何生圓滿中依內有五？
 Why is it that there are five inner elements in the perfect state?
謂眾同分圓滿、處所圓滿、依止圓滿、無業障圓滿、無信解障圓滿。
 It means that the sharing of all things is perfect, the place is perfect, the reliance is perfect, there is no karmic obstacle, and the obstacle to no faith is perfect.
眾同分圓滿者，謂如有一，生在人中，得丈夫身，男根成就。
 The one who has perfected the common parts is said to be one who is born in a human being, obtains the body of a husband, and achieves the male root.
處所圓滿者，謂如有一，生在人中，又處中國，不生邊地。
 Those whose places are perfect are those who are born among people, but also in China, and are not born in border areas.
謂於是處有四眾行。
 It is said that there are four kinds of activities everywhere.
謂苾芻、苾芻尼、近事男、近事女。
 They are called Bi Cu, Bi Cu Ni, Jin Shi male, Jin Shi female.
不生達須、篾戾車中。
 If you don't have a beard, you will be trapped in a carriage.
謂於是處無四眾行，亦無賢聖、正至、正行、諸善丈夫。
 It is said that there are no four kinds of conduct in this place, and there are no sages, righteousness, righteous conduct, and good husbands.
依止圓滿者，謂如有一，生處中國，不缺眼耳隨一支分，性不頑嚚，亦不瘖瘂，堪能解了善說、惡說所有法義。
 The person who relies on perfection is like a person who was born in China, has no lack of eyes, ears, and limbs, is not stubborn in nature, and has no ulcers. He can understand all the meanings of the good and bad teachings.
無業障圓滿者，謂如有一，依止圓滿，於五無間隨一業障，不自造作，不教他作。
 Those who are perfect without karmic obstacles are said to be like one, relying on them to be perfect, and following any karmic obstacle in the five uninterrupted times, they do not create it on their own, and do not teach others to do it.
若有作此，於現身中，必非證得賢聖法器。
 If you do this, you will definitely not have attained the virtuous and sage Dharma weapon when you appear in the body.
無信解障圓滿者，謂如有一，必不成就五無間業，不於惡處而生信解，不於惡處發清淨心。
 Those who have perfected the solution to the obstacles of non-belief mean that if there is one, they will not accomplish the five uninterrupted karma, will not develop faith and understanding in evil places, and will not develop a pure mind in evil places.
謂於種種邪天處所，及於種種外道處所。
 It is said to be in all kinds of evil heavenly places and in all kinds of heretic places.
由彼前生，於佛聖教善說法處，修習淨信，長時相續；
 From that previous life, he practiced pure faith in the place where the Buddha taught and taught the Dharma, and continued for a long time;
由此因緣，於今生中，唯於聖處發生信解，起清淨心。
 Due to this reason, in this life, only in the holy place can faith and understanding arise, and a pure mind arise.
云何生圓滿中依外有五？
 Why is it that there are five internal and external factors in perfection?
謂大師圓滿、世俗正法施設圓滿、勝義正法隨轉圓滿、正行不滅圓滿、隨順資緣圓滿。
 It means that the master is perfect, the secular Dharma is perfect, the supreme and right Dharma is perfect, the right conduct is immortal, and the favorable conditions are perfect.
大師圓滿者，謂即彼補特伽羅，具內五種生圓滿已，復得值遇大師出世。
 When the master is perfect, it is said that that Putegara has perfected the five inner rebirths and is worthy of meeting the master again.
所謂如來應正等覺、一切知者、一切見者，於一切境得無障礙。
 The so-called Tathagata should be fully enlightened, the one who knows everything, the one who sees everything, and be free from obstacles in all situations.
世俗正法施設圓滿者，謂即彼補特伽羅，值佛出世，又廣開示善不善法，有罪無罪，廣說乃至諸緣生法、及廣分別。
 The person who has perfected the worldly dharma is said to be that Putegara, who was born on the occasion of the Buddha's birth, and widely taught good and unwholesome dharma, guilt-free, expounded extensively and even all conditioned dharma, and extensively differentiated.
謂契經、應頌、記別、諷誦、自說、緣起、譬喻、本事、本生、方廣、希法、及與論議。
 It refers to Qi Jing, chanting, remembering, reciting, self-talk, origin, metaphor, ability, original life, Fang Guang, Xifa, and discussion.
勝義正法隨轉圓滿者，謂即大師善為開示俗正法已；
 When the supreme and correct Dharma is followed and perfected, it is said that the master has done a good job in teaching the ordinary and correct Dharma;
諸弟子眾依此正法，復得他人為說隨順教誡教授，修三十七菩提分法，得沙門果；
 All disciples, according to this righteous teaching, will be taught by others, follow the teachings and instructions, practice the thirty-seven methods of enlightenment, and obtain the fruit of recluseship;
於沙門果證得圓滿，又能證得展轉勝上增長廣大所有功德。
 When you achieve perfection in the fruit of Samana, you can also achieve the goal of increasing all your merits and virtues through transformation and victory.
正行不滅圓滿者，謂佛世尊雖般涅槃；
 Those who are immortal and perfect in their right conduct are called the Buddhas and World-Honored Ones who have attained nirvana;
而俗正法、猶住未滅，勝義正法未隱未斷。
 However, the secular and righteous Dharma still exists and has not been destroyed, and the supreme and righteous Dharma has not been hidden or broken.
隨順資緣圓滿者，謂即四種受用正法因緣現前，受用正法。
 Those who have perfect conditions for receiving and applying the correct Dharma are those who have the four kinds of causes and conditions for receiving and applying the correct Dharma.
諸有正信長者、居士、婆羅門等，知彼受用正法而轉，恐乏資緣，退失如是所受正法，是故慇懃奉施種種衣服、飲食、諸坐臥具、病緣醫藥供身什物。
 Elders, laymen, Brahmans, etc. who have correct faith, know that those who have received and applied the correct Dharma are afraid that they will lack the resources and conditions to retreat and lose the correct Dharma they have received. Therefore, they diligently offer all kinds of clothing, food and drink, sitting and bedding tools, medicines for illnesses, and other things for the body. .
如是十種，名依內外生圓滿。
 Such ten kinds are named according to the internal and external origin and perfection.
即此十種生圓滿，名修瑜伽處所。
 That is to say, these ten kinds of life are perfect, and it is called the place where yoga is practiced.
由此所依、所建立處為依止故，證得如來諸弟子眾所有聖法。
 Based on this and established as a refuge, we can attain the holy Dharma possessed by all the disciples of the Tathagata.
如是聖法，略有二種。
 There are two types of holy methods.
一、有學法，二、無學法。
 One, there is learning, and two, there is no learning.
今此義中，意取無學所有聖法。
 In this meaning, it means taking all the holy dharma without learning.
謂無學正見，廣說乃至無學正智。
 It is said that there is no learning and right views, and it is said that there is no learning and right wisdom.
何以故？
 Why?
由諸有學雖有聖法，而相續中，非聖煩惱之所隨逐現可得故。
 This is because although all scholars have holy Dharma, it is continuous and can be obtained by not following and appearing of holy troubles.
如是初支生圓滿廣聖教義，有此十種。
 There are ten kinds of the teachings of the First Branch of the Perfect Guangsheng.
除此、更無餘生圓滿，若過若增。
 Apart from this, there is no rest of life that is perfect, even if it is too much or too much.
云何聞正法圓滿？
 How can I hear that the Dharma is complete?
謂若正說法，若正聞法，二種總名聞正法圓滿。
 It is said that if the Dharma is spoken correctly and if the Dharma is heard correctly, the two general principles of hearing the Dharma will be complete.
又正說法略有二種。
 There are also two correct ways of saying this.
所謂隨順及無染污。
 The so-called obedience and no pollution.
廣說當知有二十種。
 It is widely said that you should know that there are twenty kinds.
如菩薩地當說。
 As Bodhisattva should say.
又正聞法略有四種。
 There are also four types of correct listening to the Dharma.
一、遠離憍傲；
 1. Stay away from pride;
二、遠離輕蔑，三、遠離怯弱，四、遠離散亂。
 2. Stay away from contempt, 3. Stay away from cowardice, 4. Stay away from distraction.
遠離如是四種過失而聽法者，名正聞法。
 Those who stay away from these four faults and listen to the Dharma are called correct listeners of the Dharma.
當知廣說有十六種，亦如菩薩地中當說。
 You should know that there are sixteen types of extensive teachings, just like the Bodhisattva teachings.
云何涅槃為上首？
 Why is nirvana the top priority?
謂如來弟子依生圓滿轉時，如先所說相而聽聞正法，唯以涅槃而為上首。
 It is said that when the Tathagata's disciples turn around in a perfect way, they will listen to the true Dharma according to the characteristics mentioned earlier, and only take nirvana as the top priority.
唯求涅槃、唯緣涅槃而聽聞法，不為引他令信於己，不為利養恭敬稱譽。
 He only seeks Nirvana, he listens to the Dharma only for the sake of Nirvana, he does not do it to induce others to believe in him, and he does not do it to gain respect and praise.
又緣涅槃而聽法者，有十法轉，涅槃為首。
 And for those who listen to the Dharma due to Nirvana, there are ten Dharma turns, Nirvana being the first.
謂依止有餘依涅槃界，及無餘依涅槃界。
 It is said that the realm of nirvana with remaining reliance and the realm of nirvana with no remaining reliance are relied upon.
當知依止有餘依涅槃界，有九法轉，涅槃為首；
 You should know that there are nine ways to rely on the Nirvana realm, with Nirvana being the first;
依止無餘依涅槃界，有一法轉，涅槃為首。
 There is a Dharma turn in the realm of nirvana that relies on nothing, and nirvana is the first.
謂以聞所成慧為因，於道、道果涅槃，起三種信解。
 It is said that with the wisdom gained through hearing as the cause, there are three kinds of belief and understanding in the path and the path and fruition of Nirvana.
一、信實有性，二、信有功德，三、信己有能得樂方便。
 1. Faithfulness has nature; 2. Faith has merit; 3. Faith in oneself can lead to happiness and convenience.
如是信解生已，為欲成辦思所成智，身心遠離憒鬧而住，遠離障蓋諸惡尋思。
 With such faith and understanding, one has attained wisdom by thinking about what one wants to do, and one's body and mind live far away from troubles and troubles, and away from obstacles and evil thoughts.
依止此故，便能趣入善決定義思所成智。
 By relying on this, you will be able to enter into the wisdom gained from good determination of meaning.
依止此故，又能趣入無間、殷重二修方便。
 By relying on this, you can enter into the two cultivation methods of Infinite and Efficient.
由此次第，乃至證得修所成智。
 From this stage, you can even achieve the wisdom achieved through cultivation.
依止此故，見生死過失、發起勝解；
 By relying on this, you will see the faults of life and death and initiate the ultimate solution;
見涅槃功德，發起勝解。
 See the merits of Nirvana and initiate the ultimate solution.
由串修故，入諦現觀，先得見道有學解脫。
 From the practice of string cultivation, one can enter into the present view of truth. First, one can see the path and learn to be liberated.
已得見迹，於上修道由數習故，更復證得無學解脫。
 I have seen traces of it, and through practicing the Way above, I have further attained the liberation of having no learning.
由證此故，解脫圓滿。
 By realizing this, liberation is complete.
即此解脫圓滿，名有餘依涅槃界。
 That is to say, this liberation is complete, and it is called the realm of Nirvana.
即此涅槃以為上首，令前九法次第修習而得圓滿。
 That is to say, this nirvana is regarded as the first, and the first nine steps of Dharma can be practiced to achieve perfection.
當知即此解脫圓滿，以無餘依涅槃界而為上首。
 You should know that this liberation is complete, and the realm of Nirvana without any remaining attachment is the first.
如是涅槃為首聽聞正法，當知獲得五種勝利。
 In this way, if Nirvana is the first to listen to the true Dharma, you should know that you will gain five kinds of victory.
何等為五？
 What is five?
謂聽聞法時，饒益自他；
 It means that when you listen to the Dharma, you benefit yourself and others;
修正行時，饒益自他；
 When you correct your behavior, you benefit yourself and others;
及能證得眾苦邊際。
 And can realize the edge of suffering.
若說法師，為此義故宣說正法，其聽法者，即以此意而聽正法；
 If the Dharma Master preaches the Dharma for this reason, those who listen to the Dharma will listen to the Dharma in this sense;
是故此時名饒益他。
 Therefore, the name is beneficial to him at this time.
又以善心聽聞正法，便能領受所說法義甚深上味，因此證得廣大歡喜，又能引發出離善根；
 Also, if you listen to the Dharma with a kind heart, you will be able to understand the profound meaning of the Dharma, thereby attaining vast joy and triggering the good roots of renunciation;
是故此時能自饒益。
 Therefore, you can benefit yourself at this time.
若有正修法隨法行大師，為欲建立正法，方便示現成正等覺，云何令彼正修行轉；
 If there is a master who is practicing the Dharma correctly and wants to establish the Dharma so that he can attain perfect enlightenment, how can he change his practice?
故彼修習正法行時，即是法爾供養大師。
 Therefore, when he practices the true Dharma, he is offering Dharma to the Master.
是故說此名饒益他。
 Therefore, this name is said to benefit him.
因此正行，堪能證得寂靜清涼，唯有餘依涅槃之界；
 Therefore, by practicing rightly, one can achieve tranquility and coolness, and only remain in the realm of Nirvana;
是故說此能自饒益。
 This is why it is said that it can benefit oneself.
若無餘依涅槃界中般涅槃時，名為證得眾苦邊際。
 If there is no remaining attachment to Parinirvana in the realm of Nirvana, it is called realizing the edge of suffering.
是名涅槃以為上首，聽聞正法所得勝利。
 This is called Nirvana, which is the first to achieve victory after hearing the true Dharma.
如是名為涅槃為首所有廣義。
 This is called nirvana in all its broad senses.
除此更無若過若增。
 Apart from this, there is nothing more.
云何能熟解脫慧之成熟？
 How can one mature into the maturity of liberation and wisdom?
謂毘鉢舍那支成熟故，亦名慧成熟；
 Since it is said that the branch of Vipasana is mature, it is also called wisdom mature;
奢摩他支成熟故，亦名慧成熟。
 Because the samatha branch is mature, it is also called wisdom.
所以者何？
 So what?
定心中慧，於所知境清淨轉故。
 Concentrate your mind with wisdom, and turn around in a pure state of knowledge.
又毘鉢舍那支，最初必用善友為依。
 Also, adjacent to the branch of the bowl, one must rely on good friends at the beginning.
奢摩他支，尸羅圓滿之所攝受。
 Samatha branch is absorbed by the perfection of Sheila.
又依善友之所攝受，於所知境真實性中有覺了欲。
 And based on what good friends have accepted, I have awakened desire in the reality of the known state.
依尸羅圓滿之所攝受，於增上尸羅毀犯淨戒現行非法壞軌範中，若諸有智同梵行者，由見聞疑，或舉其罪，或令憶念，或令隨學；
 According to the absorption of the perfection of Sheila, in the current illegal and bad deeds of Sheila, which violates the pure precepts and violates the pure precepts, if there are wise people who follow the Brahma practice, they may doubt their sins due to seeing and hearing, or they may be asked to remember them, or they may be asked to follow them. ;
於爾所時堪忍譏論。
 I can bear to ridicule you at this time.
又依所知真實覺了欲故，愛樂聽聞；
 And because he has realized desires based on his true knowledge, he loves music and listens;
依樂聞故，便發請問；
 When Yi Le heard about it, he asked about it;
依請問故，聞昔未聞甚深法義。
 As I ask, I have never heard of the profound meaning of the Dharma before.
數數聽聞無間斷故，於彼法義轉得明淨，又能除遣先所生疑。
 As he listened to it several times without interruption, the meaning of the Dharma became clear and clear, and he was able to eliminate the doubts that had arisen before him.
如是覺慧轉明淨故，於諸世間所有盛事，能見過患，深心厭離。
 Because of this enlightened wisdom, one can see troubles in all great events in the world and be deeply disgusted with them.
如是厭心善作意故，於彼一切世間盛事不生願樂。
 Such a disgusted mind and good intentions will not give rise to any wish or happiness in all the great events in this world.
彼由如是於諸世間增上生道無願心故，為欲斷除諸惡趣法，心生正願。
 Because he has no desire to be reborn in the world, in order to eradicate all the evil destinies, he has the right desire in his heart.
又為修集能對治彼所有善法、修集一切煩惱對治所有善法，為欲證得彼對治果，亦為自心得清淨故，心生正願。
 In addition, in order to practice and gather all the good dharma that can counteract them, to cultivate and gather all the troubles to counteract all the virtuous dharma, in order to realize the fruit of the antidote, and also to purify my own mind, I have righteous aspirations in my heart.
如是十種能熟解脫慧成熟法，如先所說，漸次能令解脫圓滿。
 These ten methods that can mature the wisdom of liberation, as mentioned earlier, can gradually make liberation complete.
又隨次第已說三支。
 And following the sequence, three branches have been mentioned.
謂聞正法圓滿、涅槃為上首、能熟解脫慧之成熟。
 It is said that one who has heard the true Dharma is perfect, Nirvana is the first, and one can mature into the wisdom of liberation.
如是三支廣聖教義，謂十十種。
 Such three branches of Guangsheng's teachings are called ten types.
除此更無若過若增。
 Apart from this, there is nothing more.
又此三支，當知即是修瑜伽因緣。
 Furthermore, these three branches should be understood as the causes and conditions for practicing yoga.
何以故？
 Why?
由依此次第、此因、此緣，修習瑜伽方得成滿。
 Only by relying on this stage, this cause, and this condition can you achieve perfection by practicing yoga.
謂依聞正法圓滿、涅槃為上首、能熟解脫慧成熟故。
 It is said that relying on hearing the true Dharma is perfect, Nirvana is the first, and the wisdom of liberation can be matured.
云何修習對治？
 How to practice antidote?
當知略說於三位中，有十種修習瑜伽所對治法。
 It should be noted that among the three, there are ten methods that can be cured by practicing yoga.
云何三位？
 Yunhe three?
一、在家位，二、出家位，三、遠離閑居修瑜伽位。
 The first is the position of being at home, the second is the position of becoming a monk, and the third is the position of practicing yoga away from home.
云何十種修習瑜伽所對治法？
 What are the ten ways to treat yoga?
謂在家位中，於諸妻室，有婬欲相應貪；
 It means that in the family position, among the wives and wives, there is lust corresponding to greed;
於餘親屬及諸財寶，有受用相應愛。
 The rest of the relatives and all the treasures will be used with corresponding love.
如是名為處在家位所對治法。
 This is called the remedy for being in the home position.
由此障礙，於一切種不能出離。
 Due to this obstacle, no one can escape.
設得出家，由此尋思之所擾動為障礙故，不生喜樂。
 If you leave home, the disturbance caused by your thoughts will become a hindrance, and you will not be happy.
如是二種所對治法，隨其次第修不淨想、修無常想，當知是彼修習對治。
 Such two methods of treatment are followed by cultivating thoughts of impurity and thoughts of impermanence. You should know that these practices are the cure.
又出家者，於出家位中，時時略有四種所作。
 Also, a monk who has become a monk has four kinds of actions at all times during his or her status as a monk.
一、常方便修善法所作。
 1. Always practice good deeds conveniently.
謂我於諸法常方便修為依止故，當能制伏隨愛味樂一切心識，又能如實覺了苦性。
 It is said that because I practice and rely on the constant expedients of all dharma, I should be able to subdue all the mental consciousness that follows the taste and pleasure of love, and be able to realize the nature of suffering as it really is.
二、於無戲論涅槃信解愛樂所作。
 2. Discussing Nirvana in Wuxi, written by Xinjie Aile.
謂我當於無戲論涅槃，心無退轉，不生憂慮。
 It is said that I should discuss Nirvana without drama, my mind will not turn back, and I will not have any worries.
謂我我今者何所在耶？
 Where is the person who calls me what I am now?
三、於時時中遊行聚落乞食所作。
 3. Walking around in settlements to beg for food from time to time.
謂我乞食受用為因，身得久住有力調適，常能方便修諸善法。
 It is said that my begging for food is the cause, and my body can stay for a long time and have the strength to adjust, and I can always practice all kinds of good Dharma conveniently.
四、於遠離處安住所作。
 4. Settlement and work in a remote place.
謂若愛樂與諸在家及出家眾雜居住者，便有種種世間相應見聞受用諸散亂事；
 It is said that if people who love happiness live together with lay people and monks, there will be all kinds of corresponding seeing, hearing, receiving and using scattered things in the world;
勿我於彼正審觀察心一境位，當作障礙。
 Don't let me act as a hindrance to his state of careful and careful observation of the mind.
於此四種所作事中，當知有四所對治法。
 Among these four kinds of actions, you should know that there are four antidotes.
於初所作，有嬾墮懈怠；
 In the beginning, I was lazy and slack;
於第二所作，有薩迦耶見；
 In the second work, Sakya saw it;
於第三所作，有愛味貪；
 In the third work, there is love and greed;
於第四所作，有世間種種樂欲貪愛。
 In the fourth chapter, there are all kinds of pleasures and desires in the world.
如是四種所對治法，如其次第，亦有四種修習對治。
 Such are the four remedies, followed by four remedies through practice.
一、於無常修習苦想；
 1. Practice hard thinking about impermanence;
二、於眾苦修無我想；
 2. Practicing hard for others without thinking of self;
三、於飲食修厭逆想；
 3. Cultivating disgust and negative thinking about food;
四、於一切世間修不可樂想。
 4. It is not pleasant to think about cultivating in this world.
又於遠離閑居方便作意位中，當知略有四種所治。
 In addition, when you are far away from leisurely living and doing the mindfulness, you should know that there are four kinds of treatments.
何等為四？
 What is four?
一、於奢摩他、毘鉢舍那品有闇昧心。
 1. Having a dark mind regarding Samatha and Vipassana.
二、於諸定有隨愛味。
 2. There is a flavor of following love in all samadhis.
三、於生有隨動相心。
 3. Have the mind to follow the movement of others in life.
四、推後後日，顧待餘時，隨不死尋，不能熾然勤修方便。
 4. Putting off the day after tomorrow, taking care of the remaining time, and not seeking for death, and not being able to cultivate expedients diligently.
如是四種所對治法，當知亦有四種修習對治。
 If there are four kinds of remedies, you should know that there are also four kinds of practices to remedy them.
一、修光明想；
 1. Cultivation of light ideals;
二、修離欲想；
 2. Cultivation of freedom from desires;
三、修滅想；
 3. Cultivation of thoughts of annihilation;
四、修死想。
 4. Cultivation of thoughts of death.
又不淨想略有二種。
 There are two types of impure thoughts.
一、思擇力攝，二、修習力攝。
 First, think about the power of taking, and second, practice the power of taking.
思擇力攝不淨想中，當知五法為所對治。
 When the power of thought and selection captures impure thoughts, you should know that the five dharma are the remedies.
何等為五？
 What is five?
一、親近母邑。
 1. Get close to the mother city.
二、處顯失念。
 2. Showing loss of thoughts everywhere.
三、居隱放逸。
 3. Live in seclusion and relax.
四、通處隱顯由串習力。
 4. The secret and manifestation of the common place are caused by the power of stringing habits.
五、雖勤方便修習不淨，而作意錯亂。
 5. Although diligent practice of convenient methods is not pure, the mind is confused.
謂不觀不淨，隨淨相轉，如是名為作意錯亂。
 It is said that the non-contemplation and impurity are followed by the pure phase. This is called confusion of mind.
修習力攝不淨想中，當知七法為所對治。
 When you practice the power to capture impure thoughts, you should know that the seven methods are to cure it.
何等為七？
 What is seven?
謂本所作事心散亂性。
 It is said that the mind of this work is scattered.
本所作事趣作用性。
 What we do is interesting and functional.
方便作意不善巧性，由不恭敬勤請問故。
 Convenient intention is not skillful, because it is not respectful and diligent in asking questions.
又由不能守根門故；
 And because it is impossible to guard the root gate;
雖處空閑，猶有種種染污尋思擾亂其心。
 Although he is free, there are still all kinds of defilements and thoughts that disturb his mind.
又於飲食不知量故，身不調適。
 Also, because he does not know how to eat and drink, his body is not in good condition.
又為尋思所擾亂故，不樂遠離內心寂靜奢摩他定。
 And because he is disturbed by his thoughts, he is unhappy and far away from the inner peace and tranquility of Samatha.
又由彼身不調適故，不能善修毘鉢舍那，不能如實觀察諸法。
 Furthermore, because his body is not well-adjusted, he cannot practice Vipasana well and observe all dharmas as they really are.
如是一切所對治法，當知總說一門十二，一門十四。
 In this way, you should know that there are twelve methods for treating all the diseases, and fourteen methods for each method.
又即如是所對治法，能治白法還有爾所。
 In other words, if the treatment method is as follows, there is still a way to cure it.
於修二種不淨想中，當知多有所作。
 In cultivating the two kinds of impure thoughts, you should know that there are many things you can do.
又於無常所修苦想，略有六種所對治法。
 In addition, there are six ways to treat the problem of impermanence.
何等為六？
 What is six?
一、於未生善法最初應生，而有嬾墮。
 1. Before the good deeds should have arisen, there was laziness.
二、於已生善法應住不忘、修習圓滿、倍令增廣所有懈怠；
 2. We should never forget the good deeds that have already occurred, practice them to perfection, and multiply and expand any slack;
三、於恭敬師長往請問中，不恒相續。
 3. There is no continuity in the process of respectfully asking questions to the teacher.
四、於恒修善法常隨師轉，遠離淨信。
 4. Always practice good Dharma and always follow your teacher, and stay away from pure faith.
五、由遠離淨信，不能常修。
 5. Because you are far away from pure faith, you cannot practice regularly.
六、於內放逸，由放逸故，於常修習諸善法中，不恒隨轉。
 6. Letting go within yourself. Because of letting go, you will not always follow the good practices in practicing the good Dharma.
如是六種所對治法，還有六法能為對治，多有所作。
 Such are the six methods of treatment, and there are still six methods that can be used to treat it, and they can do a lot.
與此相違，應知其相。
 If this is contrary to this, you should know the opposite.
又光明想，緣多光明以為境界，如三摩呬多地中已說。
 Also, thinking about light, having many conditions and bright light is considered a state, as has been said in the Samadhi Land.
今此義中，意辯緣法光明以為境界，修光明想。
 In this meaning, it means to argue that the light of the dharma is the realm and to cultivate the light.
謂如所聞已得究竟不忘念法，名法光明，與彼俱行彼相應想，應知名光明想。
 It is said that if you have heard and achieved the ultimate thing, do not forget to recite the Dharma, and the name of the Dharma is bright. You should act with it and think of it accordingly, and you should think of the name of the light.
何以故？
 Why?
真實能令心闇昧者，謂方便修止觀品時，於諸法中所有忘念。
 What can really make the mind obscure is when one forgets all the dharmas when practicing the method of meditation and contemplation.
與此相違，當知即是光明。
 Contrary to this, knowledge is light.
又第一義思所成慧及修所成慧俱光明想，有十一法為所對治。
 Furthermore, the first meaning is that the wisdom gained through contemplation and the wisdom gained through practice are all bright thoughts, and there are eleven methods to combat them.
云何十一？
 Why is it eleven?
謂思所成慧俱光明想有四法，修所成慧俱光明想有七法。
 It is said that there are four ways to think about the bright light of wisdom and wisdom, and there are seven ways to think about wisdom and light to be perfect.
如是所治，合有十一。
 So governed, there are eleven together.
思所成慧俱光明想有四法者，一、不善觀察故，不善決定故，於所思惟有疑隨逐。
 There are four ways to think about the wisdom and light that come from thinking: 1. Because you are not good at observing, and because you are not good at making decisions, you will have doubts about what you are thinking about.
二、住於夜分，嬾惰懈怠故，多習睡眠故，虛度時分。
 2. Living in the night is a waste of time due to laziness and indolence, and excessive sleep habits.
三、住於晝分，習近邪惡食故，身不調柔，不能隨順諦觀諸法。
 3. Living in the daytime and being accustomed to evil food, the body is not harmonious and flexible, and cannot observe all dharmas in accordance with the truth.
四、與在家、出家共相雜住，於隨所聞所究竟法，不能如理作意思惟。
 4. Living side by side with lay people and monks, one cannot think properly about the ultimate Dharma according to what one hears.
如是疑隨逐故，障礙能遣疑因緣故；
 If doubts follow the cause, obstacles can drive away the cause of doubt;
此四種法，是思所成慧俱光明想之所對治，令思所成若智、若見不得清淨。
 These four kinds of methods are the antidote to the bright thoughts of wisdom formed by thinking, so that the thoughts formed by thinking are like wisdom and like seeing cannot be pure.
何等名為修所成慧俱光明想所治七法？
 What are the seven methods governed by the wisdom and bright thoughts achieved through cultivation?
一、依舉相修，極勇精進所對治法。
 1. Follow the instructions to practice and practice the treatment method with great courage and diligence.
二、依止相修，極劣精進所對治法。
 2. Reliance on mutual cultivation, extremely bad treatment by diligent practice.
三、依捨相修，貪著定味與愛俱行所有喜悅。
 3. Cultivation with equanimity, greed, determination and love to achieve all the joys.
四、於般涅槃心懷恐怖，與瞋恚俱其心怯弱，二所治法。
 4. The fear of parinirvana, combined with anger and hatred, makes the mind weak and timid. The two methods of treatment are:
五、即依如是方便作意，於法精勤論議決擇，於立破門多生言論，相續不捨。
 5. Use this method to make your mind up, discuss the Dharma diligently and make decisions, and make many speeches when establishing a door, and continue to do so.
此於寂靜正思惟時，能為障礙。
 This can be an obstacle when it comes to quiet contemplation.
六、於色聲香味觸中，不如正理執取相好，不正尋思，令心散亂。
 6. In the presence of colors, sounds, fragrances, and touches, one does not cling to good things in the right way and thinks improperly, causing the mind to become distracted.
七、於不應思處，強攝其心思擇諸法。
 7. Force his mind to choose various dharmas in places where he should not think about them.
如是七種，是修所成慧俱光明想所對治法，極能障礙修所成慧俱光明想，令修所成若知、若見不清淨轉。
 These seven kinds are the antidote to the thought of the bright light of wisdom that has been achieved through cultivation. They can extremely hinder the thought of the bright light of wisdom that has been achieved through cultivation, making the knowledge and vision of what is achieved through cultivation unclear.
此所治法，還有十一與此相違能對治法，能斷於彼，當知亦令思修所成若知、若見清淨而轉。
 This method of treatment, there are eleven other methods that are contrary to this, can counteract the method, can break it, you should know it and make it clear and clear, if you think about it, if you see it, it will turn.
又正方便修諸想者，有能斷滅所治法欲。
 Also, those who cultivate their thoughts with the right method can eliminate the desire for the dharma they control.
又於所治現行法中，心不染著，速令斷滅。
 Also, in the current Dharma that is being governed, the mind should not be stained, and it should be quickly eliminated.
又能多住能對治法，斷滅一切所對治法。
 It can also abide the antidote for many times and destroy all the antidote.
如是三法，隨逐一切對治修故，名多所作。
 These three methods are followed by all the remedies and repairs, and they have many names.
如是名為修習對治。
 This is called practicing antidote.
此修對治，當知即是修習瑜伽。
 This practice of antidote should be understood as practicing yoga.
此第五支修習對治廣聖教義，當知唯有如是十相。
 When practicing this fifth branch to counteract Guangsheng's teachings, you should know that there are only ten signs like this.
除此更無若過若增。
 Apart from this, there is nothing more.
云何世間一切種清淨？
 How can everything in the world be pure?
當知略有三種。
 You should know that there are three types.
一、得三摩地，二、三摩地圓滿，三、三摩地自在。
 1. Obtain samadhi, 2. Complete samadhi, 3. Samadhi is at ease.
此中最初有二十種得三摩地所對治法，能令不得勝三摩地。
 Among them, there are initially twenty ways to overcome samadhi, which can prevent samadhi from being overcome.
何等二十？
 How twenty?
一、有不樂斷同梵行者為伴過失。
 1. It is a fault to associate with those who do not enjoy the holy life.
二、伴雖有德，然能宣說修定方便師有過失。
 2. Although the companion is virtuous, he can still declare that the master of concentration cultivation is at fault.
謂顛倒說修定方便。
 It is said that the inversion is convenient for cultivating concentration.
三、師雖有德，然於所說修定方便，其能聽者欲樂羸劣，心散亂故，不能領受過失。
 3. Although the teacher is virtuous, when it comes to the method of cultivating concentration that he teaches, the listeners will have bad desires and pleasures, and their minds will be scattered and confused, so they will not be able to accept faults.
四、其能聽者雖有樂欲，屬耳而聽；
 4. Although those who can hear have pleasure and desire, they listen with their ears;
然闇鈍故，覺慧劣故，不能領受過失。
 However, because of darkness and dullness, and because of inferior wisdom, one cannot accept faults.
五、雖有智德，然是愛行，多求利養恭敬過失。
 5. Although there is wisdom and virtue, it is because of love, seeking more benefits and respecting others.
六、多分憂愁，難養難滿，不知喜足過失。
 6. It is a mistake to be too sad, difficult to nourish and content, and not aware of the joy of happiness.
七、即由如是增上力故，多諸事務過失。
 7. Because of this increased strength, many mistakes will be made.
八、雖無此失，然有懈怠嬾惰故，棄捨加行過失。
 8. Although there is no such fault, there are still mistakes due to laziness and abandonment.
九、雖無此失，然有為他種種障礙生起過失。
 9. Although there is no such fault, there are faults arising from various obstacles.
十、雖無此失，然有於寒熱等苦，不能堪忍過失。
 10. Although there is no such fault, there are still sufferings such as cold and heat, and the fault cannot be tolerated.
十一、雖無此失，然有慢恚過故，不能領受教誨過失。
 11. Although there is no such fault, there is still the fault of being arrogant and jealous and unable to accept the teachings.
十二、雖無此失，然有於教顛倒思惟過失。
 12. Although there is no such fault, there is still the fault of thinking upside down in teaching.
十三、雖無此失，然於所受教有忘念過失。
 13. Although there is no such fault, there is a fault of forgetting what has been taught.
十四、雖無此失，然有在家、出家雜住過失。
 14. Although there is no such fault, there are still faults of living at home and as a monk.
十五、雖無此失，然有受用五失相應臥具過失。
 15. Although there is no such fault, there is still a bedding fault corresponding to the five faults.
五失相應臥具，應知如聲聞地當說。
 The five mismatched beddings should be understood as being explained by the sravakas.
十六、雖無此失，然於遠離處不守護諸根故，有不正尋思過失。
 16. Although there is no such fault, there is a fault of improper thinking due to not guarding the roots in a distant place.
十七、雖無此失，然由食不平等故，有身沈重無所堪能過失。
 17. Although there is no such fault, due to the inequality of food, the body is heavy and there is nothing to blame.
十八、雖無此失，然性多睡眠，有多睡眠隨煩惱現行過失。
 18. Although there is no such fault, one has to sleep too much, and sleeping too much will lead to faults due to troubles.
十九、雖無此失，然不先修行奢摩他品故，於內心寂止遠離中，有不欣樂過失。
 19. Although there is no such fault, there is a fault of not being happy and joyful in the inner silence and distance because one does not practice samatha first.
二十、雖無此失，然先不修行毘鉢舍那品故，於增上慧法毘鉢舍那如實觀中，有不欣樂過失。
 20. Although there is no such fault, there is a fault of not being happy and joyful in the truthful contemplation of Vipasana, which is the superior wisdom method, because one does not practice Vipasana first.
如是二十種法，是奢摩他、毘鉢舍那品，證得心一境性之所對治。
 Such twenty kinds of dharma are the products of samatha and vipasana, which can be countered by realizing the one-state nature of the mind.
又此二十種所對治法，略由四相，於所生起三摩地中，堪能為障。
 Furthermore, these twenty kinds of remedies, roughly based on the four characteristics, may act as obstacles in the samadhi that arises.
何等為四？
 What is four?
一、於三摩地方便不善巧故；
 1. Due to unskillful convenience in Samadhi;
二、於一切修定方便全無加行故；
 2. It is because there is no additional practice in all methods of cultivating concentration;
三、顛倒加行故；
 3. Confusing and adding actions;
四、加行縵緩故。
 4. Add some unobstructed slowness.
此三摩地所對治法，有二十種白法對治；
 The antidote to this samadhi is twenty kinds of white antidote;
與此相違，應知其相。
 If this is contrary to this, you should know the opposite.
由此能斷所對治法，多所作故；
 In this way, the correct treatment method can be eliminated, and many causes are caused;
疾疾能得正住其心，證三摩地。
 Jiji can get his mind right and realize samadhi.
又得此三摩地，當知即是得初靜慮近分定未至位所攝。
 When you have obtained this samadhi, you should know that you have obtained the initial state of tranquility and consideration before reaching the position of concentration.
又此得三摩地相違法，及得三摩地隨順法廣聖教義，當知唯有此二十種。
 Furthermore, it should be known that there are only twenty types of Samadhi that are in violation of laws and regulations, and Samadhi that is obedient to the Dharma and Guangsheng’s teachings.
除此更無若過若增。
 Apart from this, there is nothing more.
由此因緣，依初世間一切種清淨，於此正法補特伽羅得三摩地，已善宣說、已善開示。
 Due to this cause and condition, according to the purity of all kinds in the original world, this righteous Dharma complements Tegara and achieves samadhi. It has been well preached and taught well.
復次，如是已得三摩地者，於此少小殊勝定中，不生喜足。
 Again, for those who have attained samadhi in this way, there will be no joy and contentment in this little sublime concentration.
於勝三摩地圓滿，更起求願。
 After achieving perfection in the supreme samadhi, one starts to make more wishes.
又即於彼見勝功德。
 And he will see the merits and virtues of victory.
又由求願見勝功德，為求彼故；
 And because of the wish to see the winning merit, it is for the sake of seeking that;
勇猛精進，策勵而住。
 Be brave and diligent, and stay motivated.
又彼於色相應愛味俱行煩惱，非能一切皆永斷故，名非得勝。
 Furthermore, since the corresponding forms, loves, and tastes cause troubles and cannot be eliminated forever, it is not called victory.
又非於彼諸善法中皆勤修故，名他所勝。
 And it is not because he diligently cultivates all the good dharma that he can be said to be victorious.
又於廣大淨天生處，無有沈沒。
 And in the vast and pure natural place, nothing sinks or sinks.
又彼無能陵篾於己，下劣信解增上力故。
 Moreover, he is unable to do anything to himself, because his inferiority and trustworthiness increase his strength.
又彼如是心無沈沒，於定所緣境界法中，即先所得止、舉、捨相，無間、殷重方便修故；
 Moreover, such a mind has no sinking, and in the Dharma of the state of the fixed object, it has first acquired the signs of stopping, moving, and letting go, and cultivates it with the most convenient means without interruption;
隨順而轉。
 Go with the flow.
又彼如是隨法相轉，數入數出，為欲證得速疾通慧，依定圓滿，樂聞正法故；
 Furthermore, he follows the Dharma, turning in and out, in order to attain rapid wisdom, rely on concentration and perfection, and enjoy hearing the true Dharma;
於時時中慇懃請問。
 I would like to ask you kindly from time to time.
又依如是三摩地圓滿故，於正方便根本定攝內心奢摩他，證得遠離愛樂。
 And because of the perfection of samadhi in this way, we can focus on samatha in our hearts based on the correct method, and realize the joy of being far away from love.
又證得法毘鉢舍那。
 He also attained the Dharmaphasana.
如是觀察熾然明淨所有愛樂。
 Observe thus blazingly clear and purifying all the pleasures of love.
當知齊此已能證入根本靜慮，如是名為三摩地圓滿。
 You should know that if you complete this, you can achieve the ultimate meditation, which is called the perfection of samadhi.
又此三摩地圓滿廣聖教義，當知唯有如是十相。
 Furthermore, this samadhi completes the teachings of Guangsheng. You should know that there are only ten signs like this.
除此更無若過若增。
 Apart from this, there is nothing more.
復次，雖已證得根本三摩地故，名三摩地圓滿；
 Again, even though the fundamental samadhi has been attained, it is called perfect samadhi;
其心猶為三摩地生愛味、慢、見、疑、無明等諸隨煩惱之所染污，未名圓滿清淨鮮白。
 His mind is still polluted by the taste of love in Samadhi, conceit, prejudice, doubt, ignorance and other accompanying troubles, and is not called perfect, pure and white.
為令如是諸隨煩惱不現行故，為練心故，為調心故，彼作是思：
 In order to prevent such accompanying worries from appearing, to train the mind, and to regulate the mind, he thought as follows:
我應當證心自在性、定自在性。
 I should realize the freedom of mind and the freedom of concentration.
於四處所，以二十二相應善觀察。
 In four places, observe well with the twenty-two corresponding signs.
謂自誓受下劣形相、威儀、眾具；
 It means that I have sworn to accept inferior appearance, majesty, and other objects;
又自誓受禁制尸羅；
 He also swore that he would be bound by Shelob;
又自誓受精勤無間修習善法。
 He also vowed to practice good Dharma diligently.
若有為斷一切苦惱，受此三處，應正觀察眾苦隨逐。
 If you want to end all suffering and suffer from these three places, you should observe all the sufferings that follow.
由剃除鬚髮故，捨俗形好故，著壞色衣故，應自觀察形色異人。
 It is because of shaving off beard and hair, because of the good appearance of the people, and because of wearing bad clothes, one should observe the appearance of the person.
如是名為觀察誓受下劣形相。
 This is called observing and vowing to accept inferior forms.
於行住坐臥語默等中，不隨欲行；
 When walking, standing, sitting, lying down, talking or being silent, etc., do not act according to your own desires;
制伏憍慢往趣他家，審正觀察遊行乞食。
 He subdued Kuman and went to Qu's house. He Zheng observed the procession begging for food.
如是名為觀察誓受下劣威儀。
 This is called observation and I swear to accept the inferior dignity.
又正觀察從他獲得無所畜積諸供身具，如是名為觀察誓受下劣眾具。
 Also, by observing and observing, one obtains from him all the objects and objects that are offered as offerings. This is called observing and vowing to accept inferior objects.
由此五相，當知是名初處觀察。
 From these five characteristics, we should know that this is called initial observation.
又善說法毘奈耶中，諸出家者所受尸羅，略捨二事之所顯現。
 He is also good at saying that in the Dharma Vinaya, the shila that all monks receive is revealed in two things.
一者、棄捨父母、妻子、奴婢、僕使、朋友、眷屬、財穀珍寶等所顯。
 One is to abandon parents, wives, slaves, servants, friends, family members, wealth, grains, treasures, etc.
二者、棄捨歌舞、倡伎、笑戲、歡娛、遊從、掉逸、親愛聚會，種種世事之所顯現。
 The second is to give up singing, dancing, playing tricks, laughing, having fun, wandering, wandering, loving gatherings, and other worldly things.
又彼安住尸羅律儀，不由犯戒私自懇責，亦不為彼同梵行者以法呵擯；
 Furthermore, he who abides by the laws of Sila, cannot help but reproach himself for violating the precepts, nor does he punish those who are practicing the same holy life with the Dharma;
有犯尸羅而不輕舉。
 There is a crime against Shelob but it is not done lightly.
若於尸羅有所缺犯，由此因緣，便自懇責；
 If there is any fault or violation in Shelu, due to this reason, I will sincerely blame myself;
若同梵行以法呵擯，即便如法而自悔除。
 If you follow the Dharma in the holy life, you will regret it even if you follow the Dharma.
於能舉罪同梵行者，心無恚恨，無損無惱而自修治。
 For those who commit sins and practice the holy life, they will have no hatred, no harm and no worries, and they will cultivate themselves.
由此五相，是名於第二處觀察。
 These five phases are called observation in the second place.
如是尸羅善圓滿已，應以五相精勤方便修諸善品。
 If the good deeds of Shiluo have been perfected, one should use the five elements of diligence and expediency to cultivate all the good deeds.
謂時時間諮受讀誦論量決擇，勤修善品，如是乃應受他信施；
 It is said that time after time, one should consult, read, recite, evaluate and make decisions, and diligently cultivate good deeds, so that one should receive trust and charity from others;
又樂遠離，以正方便修諸作意；
 He is also willing to stay away from others and cultivate his thoughts with correct methods;
又復晝夜，於退分、勝分二法，知斷修習；
 Day and night again, practice the two methods of retreat and victory;
又於生死見大過失；
 Also see great mistakes in life and death;
又於涅槃見勝功德。
 And see the winning merits in Nirvana.
由此五相，是名第三處觀察。
 These five phases are called the third point of observation.
如是精勤修善品者，略為四苦之所隨逐。
 Those who diligently cultivate good qualities will be a little bit chased by the four sufferings.
謂於四沙門果，未能隨有所證故，猶為惡趣苦所隨逐。
 It is said that since the four recluse fruits cannot be realized, they are still driven by the suffering of the lower realms.
體是生老病死法故，為內壞苦之所隨逐。
 The body is subject to birth, aging, sickness and death, and is subject to internal decay and suffering.
一切所愛離別法故，為愛壞苦之所隨逐。
 Everything you love is separated from the Dharma, and is driven away by the suffering caused by love.
自業所作故，一切苦因之所隨逐。
 All causes of suffering are caused by one's own actions.
彼為如是四苦隨逐，應以七相審正觀察。
 If he is accompanied by the four sufferings, he should examine and observe them correctly based on the seven characteristics.
由此七相，是名第四處觀察。
 These seven aspects are called the fourth point of observation.
彼於如是四處，以二十二相正觀察時，便生如是如理作意：
 When he observes these four places with the twenty-two signs, he will have such rational thoughts:
謂我為求如是事故，誓受下劣形相威儀及資身具，誓受禁戒，誓受精勤常修善法；
 In order to seek such an event, I swear to accept the inferior appearance, dignity and possessions, to observe the forbidden precepts, and to practice good Dharma diligently and diligently;
而我今者於四種苦為脫何等？
 And how can I be freed from the four kinds of suffering now?
若我如是自策自勵，誓受三處，猶為四苦常所隨逐，未得解脫；
 If I work hard on my own in this way, vowing to accept the three places, I will still be chased by the four sufferings and will not be freed;
我今不應為苦隨逐，未於勝定獲得自在，中路止息，或復退屈。
 Now I should not be chased by suffering, stop in the middle before attaining freedom in victory, or return to suffering.
如是精勤如理作意，乃得名為出家之想及沙門想。
 Working diligently and rationally in this way is called the idea of becoming a monk and the idea of a recluse.
彼於圓滿修多方便以為依止，由世間道，證得三摩地圓滿故；
 He practiced many convenient methods in perfection as a refuge, and achieved the perfection of samadhi through the worldly path;
於煩惱斷，猶未證得，復依樂斷，常勤修習。
 As for the cessation of troubles, which has not yet been attained, return to the cessation of joy and practice diligently.
又彼已得善世間道，數數為得三摩地自在故；
 Moreover, he has attained the path of good worldly affairs, and he has attained the freedom of samadhi several times;
依止樂修無間而轉。
 Rely on music and practice without interruption.
又於正信長者、居士、婆羅門等，獲得種種利養恭敬，而不依此利養恭敬，而生貪著。
 Also, if you receive all kinds of benefits and respect from elders, lay people, Brahmins, etc. who are righteous believers, but do not rely on these benefits and respect, you will become greedy.
亦不於他利養恭敬，及餘不信婆羅門等，對面、背面諸不可意身業、語業現行事中，心生憤恚，又復於彼無損害心。
 He also does not show respect to others, and does not believe in Brahmins, etc., and in the face and back of his body and speech, he becomes angry and has no intention of harming him.
又愛、慢、見、無明、疑惑種種定中諸隨煩惱不復現行，善守念住。
 In addition, all the accompanying troubles in concentration such as love, conceit, prejudice, ignorance, and doubt will no longer appear, and good mindfulness will be maintained.
又非證得勝奢摩他，即以如是奢摩他故，謂己一切所作已辦；
 And unless he has achieved victory in samatha, he will say that everything he has done has been accomplished because of such samatha;
亦不向他說己所證。
 Nor did he tell him what he had testified.
彼由如是樂斷樂修，心無貪恚，正念現前，離增上慢。
 He who ceases to enjoy music and practices like this has no greed or hatred in his heart, his right thoughts are present, and he is free from increasing conceit.
於諸衣服隨宜獲得，便生喜足。
 When you get all kinds of clothes at your convenience, you will be happy and satisfied.
如於衣服，於餘飲食、臥具等喜足，當知亦爾。
 Just like clothes, food, bedding, etc., you should be aware of this.
又正了知而為受用。
 And understand it correctly and use it.
謂如是等諸資生具，但為治身令不敗壞，暫止饑渴，攝受梵行，廣說乃至於食知量。
 It is said that all these qualities are present, but they are for the purpose of curing the body so that it does not deteriorate, temporarily quelling hunger and thirst, taking in the holy life, and spreading it to the point of knowing how much food to eat.
彼由如是正修行故，於三摩地獲得自在。
 By practicing rightly in this way, he attains freedom in samadhi.
依止彼故，其心清白，無有瑕穢，離隨煩惱，廣說乃至獲得不動，能引一切勝神通慧。
 By relying on it, one's mind will be pure, without blemishes, free from troubles, speak widely and even achieve immobility, and can lead to all superior spiritual powers and wisdom.
是名三摩地自在。
 This is called samadhi freedom.
此三摩地自在廣義，當知唯有如所說相。
 This samadhi is free and broad, and you should know that it can only be as described.
除此更無若過若增。
 Apart from this, there is nothing more.
又先所說得三摩地，若中所說三摩地圓滿，及今所說三摩地自在，總名無上世間一切種清淨。
 Also, the Samadhi mentioned in the previous chapter is perfect, and the Samadhi that is now said to be free is called the supreme purity of all kinds of things in the world.
當知此清淨，唯在正法，非諸外道。
 You should know that this purity lies only in the true Dharma and not in the heretics.
云何出世間一切種清淨？
 How can everything in the world be pure?
當知略有五種。
 You should know that there are five types.
何等為五？
 What is five?
一、入聖諦現觀；
 1. Entering into the manifestation of the Noble Truth;
二、入聖諦現觀已，離諸障礙；
 2. Entering into the holy truth and observing it now, free from all obstacles;
三、入聖諦現觀已，為欲證得速疾通慧，作意思惟諸歡喜事；
 3. Having entered into the contemplation of the manifestation of the Noble Truth, in order to attain quick and rapid wisdom, all you can do is to think about joyful things;
四、修習如所得道；
 4. Practice as you have achieved;
五、證得極清淨道，及果功德。
 5. Achieve the extremely pure path and the fruitful merits.
云何入聖諦現觀？
 How can one enter into the manifestation of the Noble Truth?
謂有如來諸弟子眾，已善修習世間清淨，知長夜中，由妙五欲積集其心。
 It is said that there are disciples of the Tathagata who have practiced the purity of the world well and know that during the long night, the five wonderful desires accumulate in their minds.
食所持故，長養其心，於彼諸欲生愛樂故，而於諸欲深見過患。
 Because of what he eats, he nourishes his mind for a long time, and because he loves and enjoys all kinds of desires, he sees deep troubles in all kinds of desires.
於上勝境，見寂靜德。
 In the superior realm, see the virtue of silence.
彼於戲論界易可安住，謂於世間一切種清淨；
 He can easily stay in the world of drama theory, saying that everything in the world is pure;
於無戲論界難可安住，謂於出世間一切種清淨。
 It is difficult to live peacefully in the world without drama. It is said that all kinds of things in the transcendent world are pure.
是故於彼厭惡而住，非不厭惡。
 Therefore, living in disgust with him does not mean that he does not dislike him.
又此住正法者，於無戲論涅槃界中，心樂安住，樂欲證得。
 Furthermore, those who live in the true Dharma, in the realm of nirvana without drama, live happily and peacefully, and are eager to achieve it.
由闕沙門果證增上力故；
 This is because the fruition of Que Samana increases the power;
於己雜染相應，心生厭患；
 Corresponding to one's defilements, one's heart is filled with disgust;
於己清淨不相應，心生厭患；
 If it does not correspond to one's own purity, one's heart will be filled with disgust;
於己雜染相應過患，心生厭患；
 The defilements in oneself correspond to the faults, and the mind is disgusted with them;
於己清淨不相應過患，心生厭患；
 If one is pure in oneself, there will be no corresponding faults, and the mind will be disgusted with the faults;
於己清淨見難成辦，心生厭患。
 Seeing that it is difficult to achieve purity in oneself, one feels disgusted with suffering.
此中略有三種雜染相應。
 There are three kinds of defilements corresponding to them.
一、未調未順而死，雜染相應。
 1. If it is not harmonized and not smooth, it will die, and the defilements will be corresponding.
二、死已當墮煩惱大坑，雜染相應。
 2. When you die, you will fall into the pit of troubles and defilements.
三、由彼煩惱自在力故，現行種種惡不善業，往有怖處，雜染相應。
 3. Due to the free power of the troubles, all kinds of evil and unwholesome karma are carried out, leading to places of fear and defilements corresponding to them.
彼觀己身闕沙門果證，由彼闕故，與三種雜染相應。
 He observes that his own body is a recluse, and because of that, it corresponds to the three kinds of defilements.
如是觀已，心生厭患。
 Looking at it like this, my heart is filled with disgust.
當知清淨不相應亦有三種。
 You should know that there are three types of pure and uncorresponding ones.
一、諸煩惱斷究竟涅槃，名無怖處。
 1. The final nirvana where all worries are ended is called the place without fear.
二、能證此，謂依增上心學善心三摩地。
 2. To be able to realize this is to learn the samadhi of wholeheartedness by increasing the mind.
三、能證此，於增上慧學正見所攝微妙聖道。
 3. To be able to realize this, the subtle holy path captured by the wisdom and correct view will be gained.
彼觀己身，與此三種清淨不相應故，心生厭患。
 When he looks at his own body, he finds that it does not correspond to these three kinds of purity, so he feels disgusted and troubled.
當知雜染相應過患，亦有三種。
 You should know that there are three types of corresponding faults caused by defilements.
一、老病死苦根本之生。
 1. Aging, sickness, death and suffering are the fundamental causes of life.
二、自性苦生無暇處。
 2. Self-nature is suffering and there is no time left.
三、一切處生無常性。
 3. Everything is impermanent.
彼觀己身，有此三種雜染相應過患，心生厭患。
 When he looks at his body, he sees that there are corresponding defects in these three kinds of defilements, and he feels disgusted with them.
當知清淨不相應過患有五種。
 You should know that purity does not correspond to the five kinds of suffering.
一、於邊地生，未能止息。
 1. It is born in a borderland and cannot be stopped.
二於惡道生，未能止息。
 Second, they are born in evil ways and cannot stop them.
三、於在家眾諸無間業，未能偃塞。
 3. There is no way to eliminate the endless karma at home.
四、於出家眾無量見趣，未不相應。
 4. It is not inconsistent with the countless interests of monks and nuns.
五、雖由世間道，乃至有頂若定、若生，而於無初後際生死流轉，未作邊際。
 5. Even though it follows the path of the world, it even has the top of concentration and birth, but there is no beginning or end in the flow of life and death without any boundaries.
彼觀自身，有此五種清淨不相應過患，心生厭患。
 When he looks at himself, he sees that these five kinds of purity do not correspond to his faults, and he feels disgusted with them.
於己清淨見難成辦，當知亦有五種。
 It is difficult to achieve a pure view of oneself, but you should know that there are five kinds.
一、若捨不為，不能自作故。
 1. If you don’t give up, you can’t do it yourself.
二、於所餘事非請他為能成辦故。
 2. Nothing can be done without asking him to do it.
三、決定應作故。
 3. The decision should be made on accident.
由於自心未令清淨，必於眾苦不得解脫成吉祥性。
 Because your mind is not pure, you will not be able to escape from suffering and become auspicious.
四、非於惡業現在不作，即說彼為已作清淨，即名已得於現見法永離熾燃。
 4. If you do not do bad karma now, it is said that it has been purified, that is, it is said that it has been eternally separated from the present Dharma.
無對治道，先所造作惡不善業，必不壞故。
 There is no antidote, because the evil and unwholesome deeds done in the first place will not be destroyed.
五、由彼清淨學無學道證得所顯故。
 5. It is manifested by the attainment of the pure and unlearned path.
彼觀清淨，由此五相難可成辦，心生厭患。
 His vision is pure, so it is difficult to achieve the five characteristics, and he feels tired and troubled.
又復發起堅固精進，為欲證得。
 Then he regained his strength and energy in order to achieve enlightenment.
彼由觀見雜染清淨，相應不相應故，心生厭患。
 Because he sees that the defilements are pure and do not correspond to each other, he feels disgusted in his heart.
又由觀見雜染清淨，相應不相應過患故，心生怖畏。
 Also, due to the observation that the defilements are pure and the corresponding faults are not corresponding, fear arises in the heart.
又於清淨證得，及雜染斷滅中，有嬾惰懈怠故，心便遮止。
 Also, during the attainment of purity and the eradication of defilements, due to laziness and laziness, the mind becomes blocked.
又由作意思惟彼相故，心生厭患；
 And because of the thought of thinking only about the other, the heart feels disgusted;
即於此相多所作故，心極厭患。
 That is to say, because of this many things, my heart is extremely tired of suffering.
如厭患、極厭患，怖畏、極怖畏，遮止、極遮止，當知亦爾。
 For example, if you are disgusted with suffering, extremely disgusted with suffering, fearful, extremely frightened, and stop, you should know it.
如是彼以由厭俱行想，於五處所，以二十種相作意思惟故，名善修治。
 In this way, he thinks about both actions and thoughts in the five places and uses twenty types of signs to make thoughts. Therefore, he is called good cultivation.
復有五因，二十種相之所攝受，令於愛盡寂滅涅槃，速疾多住，心無退轉，亦無憂慮。
 Furthermore, there are five causes and twenty kinds of signs, which lead to the cessation of love and Nirvana, and the rapid and long-term abiding, the mind does not turn back, and there is no worry.
謂我我今者為何所在。
 Why am I here now?
何等五因？
 What five causes?
一、由通達作意故。
 1. It is intentional due to Tongda.
謂由如是通達作意無間，必能趣入正性離生，入諦現觀，證聖智見。
 It is said that if you understand the uninterrupted mindfulness in this way, you will be able to enter the righteousness of life, enter into the view of the truth, and realize the vision of sage wisdom.
二、由所依故。
 2. Because of the reason.
謂由依此所依無間，必能趣入正性離生，餘如前說。
 It is said that by relying on this, you will be able to enter the righteous and independent life, as I said before.
三、由入境界門故。
 3. From the entry gate.
謂由緣此入境界門，必能趣入正性離生，餘如前說。
 It is said that if you enter the realm gate through this condition, you will be able to enter the righteous nature and separate life, as I said before.
四、由攝受資糧故。
 4. It is due to the intake of materials.
謂由此攝受資糧，必能趣入正性離生，餘如前說。
 It is said that if you receive the material from this, you will be able to enter the righteous nature and separate life, as I said before.
五、由攝受方便故。
 5. Due to the convenience of taking.
謂由攝受如是方便，必能趣入正性離生，乃至廣說。
 It is said that by taking in such a convenient way, you will be able to enter the righteous nature and leave life, and even speak it widely.
如是五因，當知依諦現觀逆次因說，非順次因。
 If these are the five causes, you should know that according to the theory of the manifestation of truth, the reverse cause is not the sequential cause.
依最勝因，如先說事，逆次說故。
 According to the most winning cause, it is like telling the story first and telling the story backwards.
謂於空、無願、無相加行中，於隨入作意微細現行，有間無間隨轉我慢俱行心相能障現觀作意，正通達故。
 It is said that in the practice of emptiness, no wish, and no phase, in the subtle and subtle manifestations of the intention, there is an intermittent turn, I am slow, and the mind can hinder the appearance of the intention, so it is clear.
既通達已；
 Now that you have understood it;
於作意俱行心任運轉中，能善棄捨，令無間滅。
 In the movement of mind and mind, one can abandon it well and make it disappear without interruption.
依無間滅心，由新所起作意，以無常等行如實思惟。
 Relying on the mind of endless cessation, starting from the new intention, think about impermanence and other actions as they really are.
由此作意修習、多修習故，所緣能緣平等平等智生。
 As a result, by practicing mindfully and practicing more, the wisdom of equality and equality of objects and objects will arise.
彼於爾時，能障現觀我慢亂心便永斷滅，證得心一境性。
 At that time, he will be able to block the appearance of the self, conceit and confuse the mind, and his mind will be permanently eliminated, and he will realize the one-pointed nature of the mind.
便自思惟：
 Then he thought to himself:
我已證得心一境性，如實了知。
 I have attained the one-pointed nature of the mind and know it as it really is.
當知是名由通達作意故，入諦現觀。
 You should know that this name is due to understanding and understanding, and entering into the truth and manifesting it.
又若先以世間道得三摩地，亦得圓滿，亦得自在。
 Moreover, if you first obtain samadhi through the worldly path, you will also achieve perfection and freedom.
彼或於入三摩地相，謂由此故入三摩地；
 He may enter the state of samadhi. It is said that he enters samadhi because of this;
或於住三摩地相，謂由此故住三摩地；
 Or in the aspect of living in samadhi, it is said that this is why we live in samadhi;
或於出三摩地相，謂由此故出三摩地；
 Or in terms of the appearance of coming out of samadhi, it is said that this is why samadhi comes out;
於此諸相作意思惟，安住其心，入諦現觀。
 Think about these various aspects, calm your mind, and enter into the contemplation of the truth.
若得三摩地，而未圓滿，亦未自在。
 If you achieve samadhi but are not perfect, you are not at ease either.
彼或思惟止相、或思惟舉相、或思惟捨相，安住其心，入諦現觀。
 He may think about the sign of stillness, or think about the sign of movement, or he may think about the sign of equanimity, calm his mind, and enter into the contemplation of the truth.
如是當知由所依故，其心安住。
 If you know how to rely on it, your mind will be at peace.
又有二法，於修現觀極為障礙。
 There are two more methods that are extremely obstructive to the practice of present vipassanā.
何等為二？
 How is it two?
一、不正尋思所作擾亂，心不安靜；
 1. Improper thinking creates disturbances, and the mind is not peaceful;
二、於所知事其心顛倒。
 2. His mind is turned upside down regarding what he knows.
為欲對治如是障礙，當知有二種於所緣境安住其心。
 In order to deal with such obstacles, one should know that there are two ways to settle the mind in the object.
謂為對治第一障故，修阿那波那念；
 It is said that in order to cure the first obstacle, practice Anabana mindfulness;
為對治第二障故，修諸念住。
 To counteract the second disorder, practice mindfulness.
如是當知由入境界門故，其心安住。
 In this way, one should know that by entering through the boundary gate, one's mind will remain at peace.
又於妙五欲樂習近者，於聖法毘奈耶，非所行處。
 Also, those who are familiar with the wonderful pleasures of the five senses are not in the holy Dharma Vinaya.
若於隨宜所得衣服、飲食、諸坐臥具，便生喜足；
 If you can find clothes, food, drink, sitting and bedding as appropriate, you will be happy and contented;
隨所獲得利養恭敬，制伏其心。
 Follow the benefits obtained to cultivate respect and subdue their minds.
謂依妙五欲，不由所得利養恭敬，心便堅住；
 It is said that if you rely on the five wonderful desires and do not cultivate respect for the benefits you receive, your heart will be firm;
由此因緣，遠離一切非所行處。
 Due to this cause and condition, stay away from all wrongdoings.
既遠離已，依諸念住樂斷樂修。
 Now that we are far away from ourselves, we should stop and practice music based on mindfulness.
於晝夜分，時時觀察自他所有衰盛等事，心生厭患。
 During the day and night, I always observe the ups and downs of myself and others, and feel disgusted with them.
又復修習佛隨念等，令心清淨。
 He also resumed the practice of reciting the Buddha's name, etc., to make his mind pure.
又復安住諸聖種中。
 And he abides among the saints again.
如是當知由資糧故，其心安住。
 In this way, you should know that because of the wealth and food, your mind will be at peace.
此依最勝資糧道說。
 This is based on the theory of the most superior material.
又彼如是資糧住已，為修相應作意加行，故有二種加行方便。
 Furthermore, when he has such merits and deeds, he will make preparations for the corresponding cultivation, so there are two kinds of preparation methods.
何等為二？
 How is it two?
一、自於契經阿毘達磨，讀誦受持，修正作意，於蘊等事令極善巧。
 1. From the Abhidharma Sutra, read, recite, accept and uphold it, revise your thoughts, and be extremely skilful in matters such as the aggregates.
二、依他師教，所謂大師、鄔波柁耶、阿遮利耶。
 2. Follow the teachings of other teachers, the so-called masters, Upasaya and Acharya.
於時時間，教授教誡，攝受依止。
 From time to time, teach and teach, and accept and follow.
又正加行作意思惟，當知是名第三方便。
 Also, if you are doing the right thing, you should know that this is called the third party.
此正加行作意思惟，名正加行。
 This is the meaning of Zheng Jie Xing, which is called Zheng Jie Xing.
此中義者，謂尸羅淨所有作意，名正加行作意思惟。
 The meaning of this is that all the intention of Shi Luo Jing is called Zheng Jia Xing.
彼自思惟尸羅清淨，故無悔惱；
 He thinks that Sheila is pure, so he has no regrets;
無悔惱故，便生歡喜；
 Having no regrets or worries brings joy;
廣說乃至心入正定。
 Speak widely until the mind enters samadhi.
是故宣說此正加行作意思惟，名心住方便。
 Therefore, it is announced that this positive preliminaries are thought to be the means by which the mind dwells.
由如是方便故，心速安住。
 Because of this convenience, the mind is quick and peaceful.
彼於爾時，由此五因二十種相攝持其心，於愛盡寂滅涅槃界中，令善安住，無復退轉，心無驚怖。
 At that time, these five causes and twenty types of signs hold his mind, and in the realm of Nirvana where love has ceased, goodness can abide, without any further regression, and without fear in the mind.
謂我我今者何所在耶？
 Where is the person who calls me what I am now?
當於如是心安住時，應知已名入諦現觀。
 When you have such a peaceful mind, you should know that you have entered into the realization of the truth.
如是名入聖諦現觀。
 This is called entering into the manifestation of the Noble Truth.
又此聖諦現觀義，廣說應知。
 Furthermore, this noble truth manifests its meaning and should be widely explained and understood.
謂心厭患相有二十種，心安住相亦二十種。
 It is said that there are twenty types of symptoms of the mind being disgusted and distressed, and there are also twenty types of symptoms of the mind being peaceful.
除此更無若過若增。
 Apart from this, there is nothing more.
云何入聖諦現觀已，離諸障礙？
 How can one enter into the present and meditate on the noble truth and be free from all obstacles?
當知此障略有二種。
 You should know that there are two types of obstacles.
一、行處障，二、住處障。
 1. Obstacles in walking, 2. Obstacles in residence.
行處障者，謂如聖弟子，或與眾同居，隨其生起僧所作事，棄捨善品，數與眾會。
 Those who have obstacles in their conduct are like the disciples of the Holy Spirit, who may live with others and follow their actions as monks, abandoning their good deeds and gathering with others.
或復安住常乞食法，而愛重飲食。
 Or he may live in peace and beg for food, but love food and drink more.
或兼二處，好樂營為衣鉢等事。
 Or it can be used as both a place and a haole camp for things like a mantle and a mantle.
或為讀誦經典，而好樂談話。
 Or just to read and recite classics and have fun talking.
或居夜分，而樂著睡眠。
 Or live in the night and enjoy sleeping.
或居晝分，樂王賊等雜染言論。
 Or if you live in the daytime, you may be the king of music, thieves, etc. and make impure remarks.
或於是處，有親戚交遊談謔等住，而於是處不樂遠離。
 Or there are relatives waiting to stay in this place, but they are unhappy and stay away.
謂長夜數習與彼共居增上力故，或復樂與第二共住。
 It is said that the habit of living with him for a long night increases his strength, and he may live with the second one again happily.
諸如是等，名行處障。
 Such as this, etc., the name of the conduct is in trouble.
住處障者，謂處空閑修奢摩他、毘鉢舍那，總名為住。
 Those whose residence is obstructed are those who have free time to practice Samatha and Vipassana, which is generally called residence.
依奢摩他、毘鉢舍那，當知復有四種障礙。
 In Isamatha and Vipassana, you should know that there are four more obstacles.
一、毘鉢舍那支不隨順性，二、奢摩他支不隨順性，三、彼俱品念不隨順性，四、處所不隨順性。
 1. The Vipasana branch does not follow the natural nature; 2. The Samatha branch does not follow the natural nature; 3. The thoughts of both are not consistent with the natural nature; 4. The place does not follow the natural nature.
若謂己聰明，而生高舉，不從他聞順觀正法，是名毘鉢舍那支不隨順性。
 If one is said to be smart and one is exalted, but does not listen to others and observe the true Dharma, this is called the Vipasana branch not following one's nature.
若不安靜身語意行，躁動輕舉，數犯尸羅，生憂悔等，乃至不得心善安住，當知是名奢摩他支不隨順性。
 If you do not keep your body, speech, mind and actions quiet, are restless and frivolous, commit many crimes in Sheila, feel sorrow and regret, etc., and even cannot live in a good and peaceful mind, you should know that this is called the Samatha factor, which is not in accordance with one's nature.
若有忘念增上力故，於沈掉等諸隨煩惱，心不遮護，當知是名彼俱品念不隨順性。
 If there are forgetful thoughts that increase the power, and the mind is not protected from the accompanying troubles such as sinking and sinking, you should know that this is called that the thoughts are not in accordance with the nature.
若有習近五失相應諸坐臥具，當知是名處所不順隨性。
 If you have the habit of sitting or bedding in the five misaligned areas, you should know that this place is not in compliance with your nature.
或於晝分多諸諠逸；
 Or there may be a lot of noise during the day;
於夜分中多蚊虻等眾苦所觸；
 During the night, there are many mosquitoes, flies and other sufferings;
又多怖畏、多諸災厲；
 There are many fears and many disasters;
眾具匱乏，不可愛樂；
 All things are in want, and it is unlovable to be happy;
惡友攝持，無諸善友。
 Evil friends support you, but you have no good friends.
諸如是等，名住處障。
 Such as this, etc., the name lives in obstacles.
又此二障，當知總有二種因緣，能為遠離。
 Moreover, for these two obstacles, you should know that there are always two causes and conditions to keep them away.
一、多諸定樂，二、多諸思擇。
 1. Lots of contentment and happiness, 2. Lots of thoughts and choices.
多諸定樂，應知略有六種。
 There are many kinds of tranquility, but you should know that there are only six kinds.
謂若有已得三摩地，而未圓滿，未得自在；
 It is said that if someone has obtained samadhi but has not yet reached perfection or freedom;
彼應修習止、舉、捨三種善巧，由此發生多諸定樂。
 He should practice the three skills of calmness, movement, and equanimity, from which much calm happiness will arise.
若有於三摩地已得圓滿，亦得自在；
 If someone has achieved perfection in samadhi, he will also be at ease;
彼應修習入、住、出定三種善巧，由此發生多諸定樂。
 He should practice the three skillful ways of entering, staying, and emerging from concentration, from which a lot of concentration happiness will arise.
云何名為多諸思擇？
 Why is it called so many choices?
謂勝善慧，名為思擇。
 It is said to be superior to good wisdom, and it is called thinking and choosing.
由此慧故，於晝夜分自己所有善法增長，如實了知；
 Due to this wisdom, all the good dharma in oneself increases day and night, and one understands it as it really is;
不善法增長，如實了知；
 Unwholesome dharmas increase and are understood as they really are;
善法衰退，如實了知；
 The decline of good dharma is understood as it really is;
不善法衰退，如實了知。
 The decline of unwholesome dharmas is understood as it really is.
又彼如於晝夜若行、若住，習近衣服、飲食命緣。
 Moreover, as he walks and stays during the day and night, he is familiar with clothing, food, and fate.
由習近故，不善法增長、善法衰退，或善法增長、不善法衰退，皆如實了知。
 Due to recent practice, it is understood that unwholesome dharmas increase and wholesome dharmas decline, or wholesome dharmas increase and unwholesome dharmas decline.
即此思擇為依止故，於所生起諸不善法，由不堅著方便道理，驅擯遠離。
 That is to say, if this thought is chosen as a refuge, any unwholesome dharmas that arise will be driven away by not adhering to the expedient principles.
於諸善法能勤修習。
 Be able to diligently practice all good Dharma.
如是二處十種善巧，於二處所十一種障，能令斷滅；
 In this way, the ten kinds of skill in the two places and the eleven kinds of obstacles in the two places can be eliminated;
隨所生起，即便遠離。
 Whatever arises, even if it is far away.
如是名為遠離障礙。
 This is called staying away from obstacles.
又此遠離障礙義，廣說應知如所說相。
 Also, this means to stay away from obstacles, and you should know the appearance as it is said widely.
除此更無若過若增。
 Apart from this, there is nothing more.
云何入聖諦現觀已，為欲證得速疾通慧，作意思惟諸歡喜事？
 Why, after entering into the contemplation of the manifestation of the Noble Truth, do you think only of joyful things in order to attain quick and rapid wisdom?
謂聖弟子，已見聖諦，已得證淨。
 It is said that the noble disciples have seen the noble truth and have attained pure enlightenment.
即以證淨為依止故，於佛法僧勝功德田，作意思惟發生歡喜。
 That is to say, relying on the attainment of purity, in the field of merit and virtue of the Buddha, Dharma, and Sangha, joy can only arise from meditation.
又依自增上生事，及決定勝事，謂己身財寶所證盛事，作意思惟發生歡喜。
 He also relied on self-increasing to create events and determine successful events. He said that the great events witnessed by his body's wealth and thoughts only produced joy.
又依無嫉，如於自身，於他亦爾。
 Also, be non-jealous, just as you are with yourself, and so are you with others.
又依知恩，謂有恩者。
 Also according to Zhien, it is said that there is kindness.
念大師恩，作意思惟發生歡喜。
 Recalling the kindness of the Master will only bring you joy when you think about it.
由依彼故，遠離眾苦及與苦因，引發眾樂及與樂因。
 By relying on this, we stay away from suffering and the causes of suffering, and induce happiness and the causes of happiness.
如是思惟隨順修道歡喜事故，便能證得速疾通慧。
 If you meditate on the happy events that follow the path of cultivation, you will be able to achieve rapid wisdom.
又此思惟隨順修道歡喜事義，廣說應知如所說相。
 Furthermore, this thought is about following the path of cultivation, rejoicing in the meaning of things, and expounding widely that one should know what is said.
除此更無若過若增。
 Apart from this, there is nothing more.
云何修習如所得道？
 How can you practice to achieve the Tao?
謂彼如是所生廣大無罪歡喜，溉灌其心，為趣究竟，於現法中心極思慕。
 It is said that the vast and sinless joy he has thus born, irrigates his heart, and he is deeply interested in the ultimate, and he longs for it in the center of the present Dharma.
彼由如是心生思慕，出離樂欲數數現行。
 Because of this, he yearns for it, and he is free from pleasure and desires, and he counts the actual manifestations.
謂我何當能具足住如是聖處，如阿羅漢所具足住。
 How can I be able to live in such a holy place, just like an Arhat?
如是欲樂生已，發勤精進，無間常委，於三十七菩提分法，方便勤修。
 Once the desire for happiness has arisen, you should work diligently and diligently to practice the thirty-seven methods of enlightenment diligently.
又彼如是勤精進故，不與在家、出家眾相雜住，習近邊際諸坐臥具，心樂遠離。
 Furthermore, because he is diligent and diligent in this way, he does not live among the householders and monks, he gets used to being close to the sitting and bedding objects around him, and his mind is happy and far away.
又彼如是發生欲樂、發勤精進，樂遠離已，不生喜足。
 Furthermore, if he thus generates sensual pleasures and exerts diligence and energy, his pleasure will be far away from him, and he will not be happy or contented.
謂於少分殊勝所證，心無喜足；
 It is said that the heart is not satisfied with the realization of a few extraordinary things;
於諸善法轉上、轉勝、轉微妙處，悕求而住。
 Where all good dharma turns up, becomes victorious, and becomes subtle, stay in pursuit of it.
由此四法攝受修道，極善攝受。
 From this, the four dharmas are absorbed and cultivated, and the absorption is extremely good.
即此四種修道為依，如先所說諸歡喜事所生歡喜，彼於爾時修得圓滿。
 That is to say, these four kinds of cultivation are based on the joy caused by the joyful things mentioned earlier, and they will be perfected at that time.
最極損減方便道理，煩惱斷故，獲得殊勝所證法故，亦令喜悅修得圓滿。
 The ultimate loss of expedient principles, the elimination of troubles, and the attainment of the supreme attainment of the Dharma will also lead to the completion of joyful cultivation.
又修所斷惑品麁重已遠離故，獲得輕安；
 Also, by cultivating the virtues of eliminating confusion, the heavy weight is far away, and you gain peace and tranquility;
輕安故生，身心清涼，極所攝受。
 Qing'an is born, the body and mind are cool, and it is extremely absorbed.
如是二種修得圓滿。
 In this way, the two kinds of cultivation can be perfected.
又此有學，金剛喻定到究竟故，修得圓滿。
 Furthermore, there is learning, and the Vajra metaphor has been settled to the end, so it can be cultivated to perfection.
是名修習如所得道。
 This is called the path achieved through practice.
又此修習如所得道義，廣說應知。
 Moreover, this practice is like the moral meaning obtained, and it should be known widely.
謂四種法為依止故，能令五法修習圓滿。
 It is said that the four kinds of Dharma are the means of support, so the practice of the five Dharma can be completed.
除此更無若過若增。
 Apart from this, there is nothing more.
云何證得極清淨道及果功德？
 How can one achieve the extremely pure path and its fruitful merits?
謂於三位，樂位、苦位、不苦不樂位。
 It is said that the three positions are the position of happiness, the position of suffering, and the position of neither suffering nor happiness.
為諸煩惱之所隨眠。
 Sleeping with all the troubles.
有二種補特伽羅，多分所顯。
 There are two kinds of bu Te Jia Luo, which are manifested by multiple points.
一者、異生，二者、有學。
 One is alien life, the other is learning.
又有二種能發起雜染品。
 There are two more kinds that can generate impurities.
一者、取雜染品，二者、行雜染品。
 The first one is to take the impure dyeing products, the second one is to make the impurity dyeing products.
即為斷此二雜染品，入善說法毘奈耶時，能為障礙所有煩惱。
 That is to say, to cut off these two impurities and enter into the good teaching of Vinaya, all the worries and troubles can be eliminated.
此諸煩惱，能為隨眠，深遠入心。
 These worries can be brought to sleep and penetrate deeply into the heart.
又能發生種種諸苦。
 All kinds of suffering can occur.
若能於此無餘永斷，名為證得極淨道果。
 If you can stop it forever without any remnants, it is called attaining the extremely pure path and fruit.
又十無學支所攝五無學蘊，所謂戒蘊、定蘊、慧蘊、解脫蘊、解脫。
 There are also five unlearned aggregates captured by the ten unlearned factors, which are called the precepts aggregate, the concentration aggregate, the wisdom aggregate, the liberation aggregate, and the liberation aggregate.
知見蘊，名極清淨道。
 The aggregate of knowledge and view is called the extremely pure path.
又由證得此極淨道，離十過失，住聖所住。
 And by attaining this extremely pure path, one can avoid the ten faults and live in a holy place.
云何名為十種過失？
 What are the ten kinds of faults?
所謂依外諸欲所有愁、歎、憂、苦種種惱亂，苦苦相應過失。
 The so-called dependence on external desires brings all kinds of worries, sighs, sorrows, and sufferings, and all kinds of troubles and sufferings correspond to faults.
又有依內不護諸根過失。
 There is also the fault of not protecting the roots within the body.
由不護諸根故，生愁歎等。
 Because the roots are not protected, sorrow and sighs arise, etc.
又有愛味樂住過失。
 There is also love, taste, and joy that dwells in faults.
又有行住放逸過失。
 There are also mistakes in walking, staying and letting loose.
又有外道不共，即彼各別邪見所起語言、尋思、追求三種過失。
 There are also three kinds of faults, namely, speech, thinking, and pursuit caused by their different wrong views.
又有依靜慮邊際過失。
 There are also some marginal faults that are considered quietly.
又有緣起所攝，發起取雜染品過失。
 There are also situations in which dependent origination causes mistakes in taking impurities.
又有發起行雜染品過失。
 There are also suggestions for the production of impure dyeing products.
若於如是十種過失永不相應；
 If these ten kinds of faults never correspond;
唯有最後身所任持，第二餘身畢竟不起，於最寂靜涅槃界中，究竟安住。
 Only when the final body is left to be held, the second remaining body will finally rise and finally reside in the most peaceful realm of Nirvana.
一切有情乃至上生第一有者，於彼一切所有有情得為最勝。
 He is the first being among all sentient beings and even the supreme being, and he is the most victorious among all sentient beings.
是故說名住聖所住。
 This is why it is said that the name dwells in the holy place.
以能遠離十種過失，又能安住聖所住處，故名功德。
 Because it can avoid the ten kinds of faults and can live in a holy place, it is called merit.
又若彼果、若極淨道、若彼功德，如是一切，總略說名證得極清淨道及果功德。
 And if that is the fruit, if there is the extremely pure path, if there is that merit, and all this, let’s briefly talk about the name of attaining the extremely pure path and its fruit and merit.
又此證得極清淨道及果功德義，廣說應知如所說相。
 Furthermore, this realization has led to the extremely pure path and the merits and virtues of its fruits, and it can be widely expounded that one should know the signs as stated.
除此更無若過若增。
 Apart from this, there is nothing more.
若得如是最上無學諸聖法者，如是聖法相應之心，於妙五欲極為厭背；
 If one has such a supreme and unlearned sage dharma, such a heart corresponding to the sage dharma will be extremely disgusted with the wonderful five desires;
無異熟故，後更不續。
 It's no different than familiarity, and it won't be continued later.
若世間心雖復已斷，猶得現行。
 If the worldly mind is broken again, it can still be present.
彼於後時任運而滅。
 He was destroyed by luck later.
又煩惱道後有業道，於現法中已永斷絕；
 Furthermore, after the path of affliction, there is a path of karma, which has been forever cut off in the present Dharma;
由彼絕故，當來苦道更不復轉。
 Because of this, there will be no turning back to the path of suffering in the future.
由此因果永滅盡故，即名苦邊。
 Since cause and effect are permanently destroyed, it is called the edge of suffering.
更無所餘，無上、無勝。
 There is nothing left, no supreme, no victory.
此中若入聖諦現觀；
 If you enter into the manifestation of the noble truth;
若離障礙；
 If there is no obstacle;
若為證得速疾通慧作意思惟諸歡喜事；
 If you are thinking about all the happy things in order to achieve speed and wisdom;
若修習如所得道；
 If you practice as you have achieved the Tao;
若證得極清淨道及果功德；
 If you attain the extremely pure path and its fruitful merits;
如是名為出世間一切種清淨。
 This is called the purity of all things in the transcendent world.
又此出世間一切種清淨義，廣說應知如所說相。
 Furthermore, all kinds of pure meanings in this transcendental world can be widely explained and should be understood as described.
除此更無若過若增。
 Apart from this, there is nothing more.
如是若先所說世間一切種清淨，若此所說出世間一切種清淨，總略為一，說名修果。
 If it is said first that all kinds of things in the world are pure, and if it is said that all kinds of things in the transcendental world are pure, it can be summed up in one, and it is called the fruit of cultivation.
如是如先所說若修處所，若修因緣，若修瑜伽，若修果，一切總說為修所成地。
 As mentioned earlier, if you cultivate the place, if you cultivate the causes, if you cultivate the yoga, if you cultivate the fruit, everything can be said to be the result of cultivation.
瑜伽師地論卷第二十
 Volume 20 of Yogi's Earth Treatise

1.13 - śrāvaka-bhūmi 聲聞地 listener/disciple

#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
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瑜伽師地論卷第二十一彌勒菩薩說
 Volume 21 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三初瑜伽處種姓地第一
 The thirteenth primary yoga place of the local sravaka is the first in the caste place
如是已說修所成地。
 Thus it has been said that what is accomplished through cultivation is achieved.
云何聲聞地？
 Where is the voice heard?
一切聲聞地總嗢拕南曰：
 All sravakas always say:
若略說此地，　　姓等數取趣，
 If I briefly talk about this place, I would like to take some interest in the number of surnames.
如應而安立　　世間、出世間。
 If so, it will establish itself in the world and transcend the world.
此地略有三：
 There are three things here:
謂種姓、趣入、
 It means caste, interest,
及出離想地。
 And beyond imagination.
是說為聲聞。
 It is said to be sound-hearing.
云何種姓地？
 Where is the caste?
謂嗢拕南曰：
 He said to Fu Kaonan:
若略說一切　　種姓地，應知
 If we briefly talk about all caste areas, we should know that
謂自性、安立、　　諸相、數取趣。
 It refers to the self-nature, establishment, various characteristics, and the number of interests.
謂若種姓自性、若種姓安立、若住種姓者所有諸相、若住種姓補特伽羅，如是一切總略為一，名種姓地。
 It is said that if the nature of caste, if the caste is established, if there are all the characteristics of the person who lives in the caste, if the caste lives in Putegara, all these are summarized into one, and it is called the place of caste.
云何種姓？
 What is your caste?
謂住種姓補特伽羅，有種子法。
 It is said that the living caste Putegara has the seed method.
由現有故，安住種姓補特伽羅，若遇勝緣，便有堪任、便有勢力、於其涅槃能得能證。
 For this reason, if the abiding caste Putegara encounters favorable conditions, he will be worthy and powerful, and his nirvana will be realized.
問：
 ask:
此種姓名有何差別？
 What's the difference between these names?
答：
 answer:
或名種子，或名為界，或名為性，是名差別。
 It may be called seed, world, or nature. It is called difference.
問：
 ask:
今此種姓以何為體？
 What is the body of this caste today?
答：
 answer:
附在所依，有如是相，六處所攝。
 Attached to the place it depends on, it has this appearance, taken by the six places.
從無始世展轉傳來，法爾所得。
 It was transferred from the world without beginning, and it was obtained by Farr.
於此立有差別之名，所謂種姓、種子、界、性。
 There are different names here, called caste, seed, world, and nature.
是名種姓。
 It's a caste.
云何種姓安立？
 How can caste be established?
謂應問言：
 It should be asked:
今此種姓，為當言細？
 Why should we talk about this caste in detail now?
為當言麁？
 Why should I be Yan Yan?
應答言：
 Answer:
細。
 thin.
何以故？
 Why?
由此種子未能與果、未習成果，故名為細。
 Therefore, the seed has not been able to bear fruit and has not yet learned to bear fruit, so it is called fine.
若已與果、已習成果，爾時種姓若種、若果，俱說名麁。
 If you have received the fruit and learned the fruit, then your caste, species, and fruit will both be named Ji.
問：
 ask:
如是種姓，當言墮一相續？
 If this is a caste, should we say that it is the same caste?
墮多相續？
 Falling into multiple continuities?
答：
 answer:
當言墮一相續。
 When talking about falling into a continuum.
所以者何？
 So what?
若法異相，俱有而轉；
 If the Dharma is different, it will all change;
見彼各別種種相續、種種流轉。
 See their various continuities and changes.
如是種子，非於六處有別異相。
 Such seeds are not different from each other in the six places.
即於如是種類、分位、六處殊勝。
 That is to say, such types, divisions, and six places are extraordinary.
從無始世展轉傳來，法爾所得，有如是想及以言說，謂為種姓、種子、界、性，是故當言墮一相續。
 Transmitted from the beginningless world, what Dharma has gained is thought and expressed in this way, and is called caste, seed, realm, and nature. Therefore, it should be said that it is a continuous continuum.
問：
 ask:
若住種姓補特伽羅有涅槃法，此住種姓有涅槃法補特伽羅，何因緣故有涅槃法，而前際來長時流轉，不般涅槃？
 If the living caste has the Dharma of Nirvana, and this caste has the Dharma of Nirvana, why does the Dharma of Nirvana exist, but the past has been circulating for a long time, and it does not achieve Nirvana?
答：
 answer:
四因緣故，不般涅槃。
 Because of the four causes, there is no parinirvana.
何等為四？
 What is four?
一、生無暇故；
 1. There is no time in life;
二、放逸過故；
 2. Letting go and letting go;
三、邪解行故；
 3. Wrong interpretation of behavior;
四、有障過故。
 4. Failure or failure.
云何生無暇？
 How can Yun Sheng be flawless?
謂如有一，生於邊國及以達須、蔑戾車中，四眾、賢良、正至、善士、不往遊涉。
 It is said that there is a man who was born in a border country and in the chariots of Yidaxu and Mili. The four kinds of people, virtuous, upright, and good people, do not travel there.
是名生無暇。
 It is a famous person who has no time to live.
云何放逸過？
 Why have you ever let it go?
謂如有一，雖生中國，或非達須、非蔑戾車，四眾、賢良、正至、善士皆往遊涉；
 It is said that there is a person who, although he was born in China, may not have a beard or a scornful chariot, but the four kinds of people, the virtuous, the upright, and the good people will travel there;
而生貴家，財寶具足，於諸妙欲耽著受用，不見過患，不知出離。
 He is born into a noble family, has abundant wealth, indulges in enjoying all kinds of wonderful desires, sees no trouble, and does not know how to escape.
是名放逸過。
 This is the name of letting go.
云何邪解行？
 Why is this so evil?
謂如有一，雖生中國，乃至廣說；
 It is said that if there is one, even though it was born in China, it can even be widely spoken;
而有外道種種惡見。
 And there are all kinds of evil views from heretics.
謂起如是見，立如是論：
 It is said that such a view arises, and such a conclusion is established:
無有施與，廣說乃至我自了知無諸後有。
 There is nothing to give, and it is widely said that I know that there is no subsequent existence.
復由如是外道見故，不值諸佛出現世間，無諸善友說正法者，是名邪解行。
 Furthermore, because of such external views, it is not worthy for Buddhas to appear in the world, and there are no good friends who can teach the true Dharma. This is called wrong interpretation.
云何有障過？
 How could there be any obstacles?
謂如有一，雖生中國，廣說如前，亦值諸佛出現於世，遇諸善友說正法者；
 It is said that there is a man who, although he was born in China and preached widely as before, when Buddhas appeared in the world and met good friends who preached the true Dharma;
而性愚鈍，頑騃無知，又復瘖瘂，以手代言，無力能了善說、惡說所有法義；
 However, those who are dull, stubborn and ignorant, have ulcers and ulcers, use their hands to speak for themselves, and are unable to understand all the meanings of good and bad teachings;
或復造作諸無間業。
 Or repeat all kinds of uninterrupted karma.
或復長時起諸煩惱。
 Or troubles may arise over time.
是名有障過。
 It is a name that has obstacles.
如是名為四種因緣。
 These are called four kinds of causes and conditions.
由此因緣故，雖有般涅槃法，而不般涅槃。
 For this reason, although there is the Dharma of parinirvana, it is not parinirvana.
彼若值遇諸佛出世，聽聞正法，獲得隨順教授教誡，無彼因緣，爾時方能善根成熟，漸次乃至得般涅槃。
 If he encounters Buddhas appearing in the world, listens to the true Dharma, and obtains obedient teachings and instructions, without such causes and conditions, then his good roots will mature, and he will gradually achieve parinirvana.
無涅槃法補特伽羅，住決定聚。
 There is no Nirvana method to supplement Tegara, and it is necessary to stay together.
彼若遇緣、若不遇緣，遍一切種，畢竟不能得般涅槃。
 If he meets the predestined situation, or if he does not meet the predestined situation, he will not be able to achieve parinirvana after all.
問：
 ask:
何等名為涅槃法緣，而言闕故、無故、不會遇故，不般涅槃？
 How can it be called the Dharma Condition of Nirvana, which means that it has no cause, no cause, will not encounter any cause, and is not the same as Nirvana?
答：
 answer:
有二種緣。
 There are two kinds of fate.
何等為二？
 How is it two?
一、勝，二、劣。
 One, victory, two, inferiority.
云何勝緣？
 How can Yun win?
謂正法增上他音，及內如理作意。
 It is said that the true Dharma is enhanced by other sounds, and the inner thoughts are rational.
云何劣緣？
 What a bad fate?
謂此劣緣乃有多種。
 There are many kinds of bad conditions.
謂若自圓滿、若他圓滿、若善法欲、若正出家、若戒律儀、若根律儀、若於食知量、若初夜後夜常勤修習覺寤瑜伽、若正知而住、若樂遠離、若清淨諸蓋、若依三摩地。
 It is said that if oneself is perfected, if others are perfected, if one has a desire for good Dharma, if one is a monk, if one is disciplined, if one is disciplined, if one knows the amount of food, if one diligently practices Awakening Yoga night after night, if one lives with perfect understanding, If happiness is far away, if all hindrances are purified, if if you rely on samadhi.
云何自圓滿？
 How can it be perfect?
謂善得人身，生於聖處，諸根無缺，勝處淨信，離諸業障。
 It is said that a good person is born in a holy place, with all roots intact, pure faith in a superior place, and free from all karmic obstacles.
云何名為善得人身？
 What does it mean to be good at gaining a human body?
謂如有一，生人同分，得丈夫身，男根成就；
 It is said that if there is one thing, the person who is born has the same share, gets the body of a husband, and achieves the male root;
或得女身。
 Or get a female body.
如是名為善得人身。
 This is called a good human body.
云何名為生於聖處？
 What does it mean to be born in a holy place?
謂如有一，生於中國，廣說如前，乃至善士皆往遊涉。
 It is said that there is a man who was born in China and is widely spoken as before, and even good people travel there.
如是名為生於聖處。
 This is called being born in a holy place.
云何名為諸根無缺？
 What does it mean that all roots are intact?
謂如有一，性不愚鈍，亦不頑騃，又不瘖瘂，乃至廣說支節無減。
 It is said that if there is one thing, the nature is not dull, nor stubborn, nor is it full of furuncles, and it can even be said that the branches are not reduced.
彼由如是支節無缺、耳無缺等、能於善品精勤修集。
 Since his limbs are flawless, his ears are flawless, etc., he can diligently cultivate good qualities.
如是名為諸根無缺。
 This is called having all roots intact.
云何名為勝處淨信？
 Why is it called a place of pure trust?
謂如有一，於諸如來正覺所說法毘奈耶，得淨信心，如是名為勝處淨信。
 It is said that if there is a person who has attained pure faith through the Dharma Vinaya taught by Tathagata Enlightenment, this is called pure faith in the ultimate place.
言勝處者，謂諸如來正覺所說法毘奈耶，能生一切世出世間白淨法故。
 The one who talks about the excellence is that the Dharma Vinaya taught by the Tathagata and the Enlightenment can give birth to the pure and pure Dharma in all the worlds.
此中所起前行增上諸清淨信，名勝處淨信，能除一切所有煩惱垢穢濁故。
 The previous steps taken from here increase all kinds of pure faith, and the pure faith in famous places can eliminate all troubles, dirt, and filth.
云何名為離諸業障？
 What does it mean to get rid of all karmic obstacles?
謂能遠離五無間業。
 It means being able to stay away from the five uninterrupted karma.
所謂於彼害母、害父、害阿羅漢、破和合僧、於如來所惡心出血。
 It is said that he harms his mother, harms his father, harms Arhats, breaks the harmony of the Sangha, and causes nausea and bleeding caused by the Tathagata.
隨一所有無間業障，於現法中不作不行，如是名為離諸業障。
 There are endless karma and obstacles, and if you do not do anything in the present Dharma, this is called getting rid of all karma and obstacles.
若有於此五無間業造作增長，於現法中竟不能轉、得般涅槃、生起聖道。
 If these five uninterrupted karmas are created and increased, they will not be able to turn around in the present Dharma, achieve parinirvana, and give rise to the holy path.
故約彼說離諸業障。
 Therefore, I made an appointment with him to get rid of all karmic obstacles.
唯由如是五種支分，自體圓滿。
 It is only through these five branches that it is complete in itself.
是故說此名自圓滿。
 That is why it is said that this name is self-perfecting.
云何他圓滿？
 Why is he perfect?
謂諸佛出世，說正法教，法教久住，法住隨轉，他所哀愍。
 It is said that the Buddhas came into the world and preached the true teachings, and the teachings stayed for a long time, and the dwellings of the Dharma continued to change, which he lamented.
云何名為諸佛出世？
 Why is it called the birth of all Buddhas?
謂如有一，普於一切諸有情類、起善利益增上意樂，修習多千難行苦行，經三大劫阿僧企耶，積集廣大福德、智慧二種資糧；
 It is said that there is a person who is universal to all sentient beings, brings about good benefits and increases the happiness of his mind, practices many thousand difficult ascetic practices, and goes through three great kalpas, Asamkhiya, and accumulates two kinds of merits and wisdom:
獲得最後上妙之身，安坐無上勝菩提座，斷除五蓋，於四念住善住其心，修三十七菩提分法，現證無上正等菩提。
 Obtain the final and most wonderful body, sit on the supreme bodhi seat, cut off the five hindrances, dwell in the mind of the four mindfulness centers, practice the thirty-seven parts of bodhi, and now realize the supreme bodhi.
如是名為諸佛出世。
 This is called the birth of all Buddhas.
過去、未來、現在諸佛，皆由如是名為出世。
 All the Buddhas of the past, future, and present are born from this name.
云何名為說正法教？
 Why is it called "Shuozheng Dharma Teaching"?
謂即如是諸佛世尊出現於世，哀愍一切諸聲聞故，依四聖諦，宣說真實苦集滅道無量法教。
 It is said that these Buddhas, World-Honored Ones, appeared in the world, mourned all the voice-hearers, and proclaimed the immeasurable teachings on the true path of suffering and suffering in accordance with the Four Noble Truths.
所謂契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。
 The so-called Qi Jing, chanting, remembering, sarcastic recitation, self-talk, cause and condition, metaphor, ability, original life, Fang Guang, Xifa, and discussion.
如是名為說正法教。
 This is called teaching the true Dharma.
諸佛世尊及聖弟子，一切正士皆乘此法而得出離，然後為他宣說稱讚，是故說此名為正法。
 All the Buddhas, World-Honored Ones, His Holy Disciples, and all the righteous people take advantage of this Dharma to achieve renunciation, and then preach and praise him, so this is called the Right Dharma.
宣說此故，名正法教。
 Proclaiming this is called righteous teaching.
云何名為法教久住？
 How can one live in the Dharma for a long time?
謂說正法已，轉法輪已，乃至世尊壽量久住，及涅槃後。
 It is said that the true Dharma has been preached and the Dharma wheel has been turned, so that the World Honored One can live for a long time and reach Nirvana.
經爾所時，正行未減、正法未隱，如是名為正法久住。
 When you pass by, the righteous conduct has not diminished and the righteous Dharma has not been hidden. This is called the righteous Dharma lasting for a long time.
如是久住，當知說彼勝義正法作證道理。
 If you stay like this for a long time, you should know how to expound the supreme righteousness, righteousness and testimony of the truth.
云何名為法住隨轉？
 Why is Dharma abiding and turning around?
謂即如是證正法者，了知有力能證如是正法眾生，即如所證，隨轉隨順教授教誡。
 It is said that those who have realized the righteous Dharma in this way know that sentient beings who have the power to realize the righteous Dharma in this way will follow the teachings and instructions as they have realized.
如是名為法住隨轉。
 This is called Dharma abiding and turning around.
云何名為他所哀愍？
 Why did he feel sorry for him?
他謂施主。
 He is called a benefactor.
彼於行者起哀愍心，惠施隨順淨命資具，所謂如法衣服、飲食、諸坐臥具、病緣醫藥。
 He felt pity for the traveler, and gave him the necessary means to purify his life, such as clothing, food and drink, all kinds of sitting and bedding equipment, and medicine for illnesses.
如是名為他所哀愍。
 This is what he laments.
云何善法欲？
 Why is there such a good desire for Dharma?
謂如有一，或從佛所、或弟子所，聞正法已，獲得淨信。
 It is said that there is a person who has heard the true Dharma from the Buddha or his disciples and gained pure faith.
得淨信已，應如是學：
 Now that you have gained pure faith, you should learn like this:
在家煩擾，若居塵宇，出家閑曠，猶處虛空，是故我今應捨一切妻子眷屬、財穀珍寶，於善說法毘奈耶中，正捨家法，趣於非家。
 If I am troubled at home, I would live in a dusty world. If I leave home and live in a leisurely space, I will still be in a void. Therefore, I should now leave behind all my wife, family members, wealth, grains and treasures.
既出家已，勤修正行，令得圓滿。
 Now that you have become a monk, you should practice diligently to achieve perfection.
於善法中生如是欲，名善法欲。
 Such desire arising from good dharma is called desire for virtuous dharma.
云何正出家？
 Yunhe is becoming a monk?
謂即由此勝善法欲增上力故，白四羯磨，受具足戒；
 It is said that because of the desire to gain superior power by overcoming the good Dharma, whiten the four karmas and receive sufficient precepts;
或受勞策所學尸羅。
 Or learn from Lao Ce.
是名正出家。
 He is a real monk.
云何戒律儀？
 What are the rules and regulations?
謂彼如是正出家已，安住具戒，堅牢防護別解律儀，軌則、所行皆得圓滿，於微小罪見大怖畏，受學一切所有學處。
 It is said that he has become a monk in this way, lives in the precepts, firmly protects the rules and rituals, has perfected the rules and conduct, sees great fear in small sins, and has learned all the teachings.
是名戒律儀。
 It's called a commandment ritual.
云何根律儀？
 Yunhe root law ritual?
謂即依此尸羅律儀，守護正念，修常委念，以念防心，行平等位。
 That is to say, according to this Shiluo ritual, guard your right thoughts, cultivate your standing thoughts, guard your mind with your thoughts, and practice equality.
眼見色已，而不取相，不取隨好。
 The eye sees the form, but does not pick up the appearance, and does not pick up the good things.
恐依是處，由不修習眼根律儀防護而住，其心漏泄所有貪憂惡不善法。
 I am afraid that depending on this place, because I do not practice the eye discipline to protect myself, my mind will leak out all the greed, worry, evil and unwholesome dharmas.
故即於彼修律儀行，防護眼根，依於眼根修律儀行。
 Therefore, he should practice discipline and conduct there, protect his eyesight, and practice discipline and conduct according to his eyesight.
如是行者，耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，而不取相，不取隨好。
 Those who practice this way have already heard sounds with their ears, smelled fragrances with their noses, tasted them with their tongues, felt touches with their bodies, and understood dharma with their minds, but they don’t pick up signs or follow them.
恐依是處，由不修習意根律儀防護而住。
 The fear of relying on this place is protected by not practicing the laws of the mind.
其心漏泄所有貪憂惡不善法。
 His mind leaks all greed, worry, evil and unwholesome dharmas.
故即於彼修律儀行，防護意根，依於意根修律儀行。
 Therefore, he should cultivate his moral conduct there, protect his mind, and cultivate his moral conduct according to his mind.
是名根律儀。
 It’s called Root Rhythm.
云何於食知量？
 How can we know how much we eat?
謂彼如是守諸根已，以正思擇食於所食。
 It is said that he has thus guarded all his faculties and chosen what he eats with right thoughts.
不為倡蕩、不為憍逸、不為飾好、不為端嚴食於所食。
 Not for the sake of licentiousness, not for the sake of idleness, not for the sake of decoration, and not for the sake of being strict with what you eat.
然食所食，為身安住、為暫支持、為除飢渴、為攝梵行、為斷故受、為令新受當不更生、為當存養力樂無罪安隱而住。
 However, what we eat is for the body to rest, to provide temporary support, to quench hunger and thirst, to sustain the holy life, to end old feelings, to prevent new feelings from being reborn, and to preserve strength, happiness, and sinless tranquility.
如是名為於食知量。
 This is called knowing the amount of food.
云何初夜後夜常勤修習覺寤瑜伽？
 Why do you practice Jiao Huan Yoga diligently every night for the first time and every night after that?
謂彼如是食知量已，於晝日分，經行、宴坐二種威儀，從順障法淨修其心；
 It is said that he eats in this way and knows how much he has eaten. During the day and night, he walks and sits in two dignified manners, and he purifies and cultivates his mind according to the method of obeying obstacles.
於初夜分，經行、宴坐二種威儀，從順障法淨修其心。
 In the first part of the night, he practices two kinds of majestic manners: walking, walking, and sitting at banquets, and purifies and cultivates his mind according to the method of obeying obstacles.
過此分已，出住處外，洗濯其足，右脇而臥，重累其足，住光明想、正念、正知、思惟起想。
 After passing this point, go out of your residence, wash your feet, lie down on your right side, and weigh your feet, and dwell in bright thoughts, right thoughts, clear understanding, and contemplation.
於夜後分，速疾覺寤，經行、宴坐二種威儀，從順障法淨修其心。
 At the end of the night, he wakes up quickly and performs two majestic manners, walking and sitting at a banquet, and purifies and cultivates his mind by following the obedience method.
如是名為初夜後夜常勤修習覺寤瑜伽。
 This is called practicing Jiao Huan Yoga diligently every night after the first night.
云何正知而住？
 How can you live with correct knowledge?
謂彼如是常勤修習覺寤瑜伽已，若往、若來正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若嘗正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，如解勞睡時正知而住。
 It is said that he who has practiced the Yoga of Enlightenment diligently in this way will abide with clear understanding when he goes and comes, abide with clear understanding when he is looking down, whether he is bending or stretching, and he will abide with clear understanding by holding the Sangha calligraphy and the robe and bowl. Abiding, if eating, drinking, eating, tasting, abiding with perfect understanding; if walking, standing, sitting, or lying down, abiding with perfect understanding; if you are awake, dwelling with perfect awareness; if speaking, if silently, with perfect understanding. Staying is like staying with a clear understanding when you are sleeping after relieving yourself from fatigue.
如是名為正知而住。
 This is called living with clear understanding.
云何樂遠離？
 How can Yun Le stay away?
謂由如是所修善法，無倒修治初業地已，遠離一切臥具貪著，住阿練若、樹下、空室、山谷峯穴、草藉、逈露、塚間、林藪、虛曠平野、邊際臥具。
 It is said that by cultivating the good Dharma in this way, you will never return to the place where you first cultivated it. You will stay away from all bedding and clinging to things, and live in Alianruo, under trees, in empty rooms, in valleys and peaks, on grass, in dews, in graves, in woods, and in empty spaces. Plain and marginal bedding.
是名樂遠離。
 It is famous and happy to stay away.
云何清淨諸蓋？
 How can you purify all hindrances?
謂彼如是住阿練若，或復樹下，或空室等，於五種蓋淨修其心。
 It is said that he lives like this in Alianruo, either under a tree or in an empty room, etc., purifying and cultivating his mind in the five kinds of hindrances.
所謂貪欲、瞋恚、惛沈睡眠、掉舉惡作、及以疑蓋。
 The so-called greed, anger, drowsiness, restlessness, evil deeds, and doubts.
從彼諸蓋淨修心已，心離諸蓋，安住賢善勝三摩地。
 Having purified and cultivated the mind from those hindrances, the mind is free from all hindrances and abides in the samadhi of virtuous, good and victorious people.
如是名為清淨諸蓋。
 This is called the purification of all hindrances.
云何依三摩地？
 Why rely on samadhi?
謂彼如是斷五蓋已，便能遠離心隨煩惱。
 It is said that by cutting off the five hindrances in this way, he can stay away from the troubles of the mind.
遠離諸欲惡不善法，有尋有伺，離生喜樂；
 Stay away from all desires, evil and unwholesome dharmas, seek and serve, and be happy in life;
入初靜慮具足安住。
 Entering the first stage of meditation, you will be able to stay peacefully.
尋伺寂靜，於內等淨，心一趣性，無尋無伺，定生喜樂；
 Seek serenity, be pure within yourself, have a single mind, seek nothing, and be content, and be happy;
第二靜慮具足安住。
 The second is to dwell calmly and calmly.
遠離喜貪，安住捨、念及以正知，身領受樂；
 Stay away from joy and greed, live in equanimity, mindfulness and clear understanding, and enjoy happiness in your body;
聖所宣說，捨、念具足安樂而住；
 The Holy Place proclaims, live in peace and happiness with equanimity and mindfulness;
第三靜慮具足安住。
 The third is to dwell calmly and calmly.
究竟斷樂，先斷於苦，喜憂俱沒，不苦不樂，捨念清淨；
 To ultimately cut off happiness, we must first cut off pain, and neither joy nor sorrow will disappear. There will be neither pain nor pleasure, and thoughts of renunciation will be pure;
第四靜慮具足安住。
 The fourth is to dwell calmly and calmly.
如是名為依三摩地。
 This is called samadhi.
彼由如是漸次修行，後後轉勝、轉增、轉上，修集諸緣，初自圓滿，依三摩地以為最後。
 He practices in this way gradually, then gradually becomes more successful, becomes more advanced, becomes more advanced, and cultivates all the conditions. At first he is perfect, and finally he reaches samadhi.
得如是心清淨鮮白，無諸瑕穢，離隨煩惱，質直堪能，安住無動。
 Such a heart can be pure and white, free from all blemishes, free from worries, upright and capable, and peaceful and unmoved.
若復獲得依四聖諦，為令遍知、永斷、作證、修習他音教授教誡；
 If you regain the Four Noble Truths, you will gain omniscience, eternal judgment, witness, and practice the teachings of other voices;
便有如是堪能勢力，發生如理所引作意，及彼為先所有正見。
 Then there is such a capable force, the mind is guided by reason, and he has the right view first.
由此便能於四聖諦入真現觀，圓滿解脫，於無餘依般涅槃界而般涅槃。
 From this, one can enter into the view of true reality in the Four Noble Truths, achieve complete liberation, and reach parinirvana in the realm of parinirvana without any remaining support.
當知此中始從正見，圓滿解脫，於無餘依般涅槃界而般涅槃，是名種性真實修集。
 You should know that starting from right view, you will achieve complete liberation and achieve parinirvana in the world of parinirvana without any remaining dependence. This is called the true cultivation of seed nature.
從自圓滿，乃至最後依三摩地，當知是名修集劣緣。
 From the time of self-perfection to the final attainment of samadhi, you should know that this is called cultivating bad conditions.
若依四諦法教增上所有教授教誡他音，若如正理所引作意，當知是名修集勝緣。
 If you follow the teachings of the Four Noble Truths and add all the teachings and teachings to others, and if you make your intention as guided by the right principles, you should know that this is the winning cause of the famous practice.
如是名為種性安立。
 This is called the establishment of caste nature.
云何住種性者所有諸相？
 Why do those who live in caste nature have all the characteristics?
謂與一切無涅槃法補特伽羅諸相相違，當知即名安住種性補特伽羅所有諸相。
 It is said that it is contrary to all the characteristics of the non-Nirvana Dharma Complement Tegara. You should know that it is called the all characteristics of Complement Tegara of the abiding seed nature.
問：
 ask:
何等名為無涅槃法補特伽羅所有諸相，成就彼故，應知說名無涅槃法補特伽羅？
 How is it called the non-Nirvana Dharma Complement Tegara? All the characteristics are achieved. Therefore, it should be known that it is called the Non-Nirvana Dharma Complement Tegara?
答：
 answer:
無涅槃法補特伽羅有眾多相，我今當說彼相少分。
 The non-Nirvana Dharma Potegara has many characteristics, but I will now say that there are only a few of them.
謂彼最初不住種性無涅槃法補特伽羅，阿賴耶愛，遍一切種皆悉隨縛，附屬所依，成無量法不可傾拔，久遠隨逐，畢竟堅固，依附相續，一切諸佛所不能救。
 It is said that in the beginning, he did not abide in the seed-nature and had no nirvana. The Dharma complemented Tegara and Alaya love. All the species were bound and attached to him. All Buddhas cannot save you.
是名第一不住種性補特伽羅無種姓相。
 This is the first person who does not live in caste but has no caste sign.
復有所餘不住種姓補特伽羅無種姓相。
 There is nothing left but no caste, Putegara has no caste.
謂彼聽聞以無量門呵毀生死眾多過失，又復聽聞以無量門稱讚涅槃眾多功德，而於生死不見少分戲論過失，不見少分所有過患，亦復不能少分厭離。
 It is said that he has heard the immeasurable door to destroy the many faults of life and death, and then heard the immeasurable door to praise the many merits and virtues of Nirvana. However, in life and death, he does not see the shortcomings of Shaofen, and does not see all the shortcomings of Shaofen. He can no longer be less separated and disgusted with it.
如是見厭，於過去世不能已生；
 Seeing this disgustingly, one cannot be reborn in the past life;
於未來世不能當生；
 cannot be reborn in the future life;
於現在世不能正生。
 It cannot be reborn in the present world.
又於愛盡寂滅涅槃，不見少分下劣功德，不見少分所有勝利，亦復不能少分欣樂。
 Moreover, when love has ceased and reached Nirvana, there will be no less bad merits, no less victory, and no less joy.
如是見樂，於過去世不能已生；
 If you see happiness like this, you will not be able to live in the past life;
於未來世不能當生；
 cannot be reborn in the future life;
於現在世不能正生。
 It cannot be reborn in the present world.
是名第二不住種姓補特伽羅無種姓相。
 This is the second non-resident caste, Putegara, who has no caste appearance.
復有所餘不住種姓補特伽羅無種姓相。
 There is nothing left but no caste, Putegara has no caste.
謂彼本性成就上品無慚無愧。
 It is said that his nature has achieved the highest quality without any shame.
由是因緣，無有厭惡，心無怯畏。
 Due to this cause and condition, there is no aversion and no fear in the heart.
以歡喜心現行眾惡。
 Do all kinds of evil with joy.
由是因緣，未甞追悔。
 Because of the fate, I don’t regret it.
唯觀現法。
 Just observe the present method.
由是因緣，自身財寶衰退過患。
 Due to causes and conditions, one's own wealth is at risk of decline.
是名第三不住種姓補特伽羅無種姓相。
 This is the third non-resident caste, Putegara, who has no caste appearance.
復有所餘不住種姓補特伽羅無種姓相。
 There is nothing left but no caste, Putegara has no caste.
謂一切種圓滿分明稱當道理，美妙、殊勝、易可解了。
 It is said that all kinds of perfect and clear principles are wonderful, sublime, and easy to understand.
或依苦諦、或依集諦、或依滅諦、或依道諦宣說開示正法教時，不能獲得微小發心，微小信解，況能獲得身毛為竪、悲泣墮淚？
 When you rely on the truth of suffering, the truth of collection, the truth of cessation, or the truth of the path to preach and teach the true Dharma, you cannot obtain a small motivation and a small faith and understanding. How can you get the hair on your body to stand on end and cry in tears?
如是亦依過去、未來、現在世別。
 The same applies to the past, future, and present world.
是名第四不住種姓補特伽羅無種姓相。
 This is the fourth non-resident caste, Putegara, who has no caste appearance.
復有所餘不住種姓補特伽羅無種姓相。
 There is nothing left but no caste, Putegara has no caste.
謂彼或時於善說法毘奈耶中暫得出家、或為國王所逼迫故，或為狂賊所逼迫故，或為債主所逼迫故，或為怖畏所逼迫故，或不活畏所逼迫故。
 It is said that he may have temporarily become a monk during the good Dharma Vinaya, or he may be persecuted by the king, or he may be persecuted by a rogue, or he may be persecuted by his creditors, or he may be persecuted by fear, or he may not live in fear. Forced.
非為自調伏、非為自寂靜、非為自涅槃、非為沙門性、非為婆羅門性而求出家。
 It is not for the sake of self-control, for the sake of silence, for the sake of Nirvana, for the nature of a recluse, or for the nature of a Brahman.
既出家已，樂與在家及出家眾共諠雜住。
 Now that he has become a monk, he enjoys living in a noisy and mixed environment with lay people and monks.
或發邪願修諸梵行，謂求生天，或餘天處。
 Some may have erroneous aspirations to practice the holy life, seeking rebirth in the heavens or remaining heavens.
或樂退捨所學禁戒，或犯尸羅，內懷朽敗，外現真實；
 Some may be happy to give up the forbidden precepts they have learned, or some may violate Sheila, with a corrupt mind inside and a true appearance on the outside;
如水所生雜穢蝸牛，螺音狗行。
 Like filthy snails born from water, the sound of snails makes dogs move around.
實非沙門，自稱沙門；
 He is not actually a Samana, but claims to be a Samana;
非行梵行，自稱梵行。
 If you are not practicing the Brahmacharya, you call yourself the Brahmacharya.
如是亦依過去、未來、現在世別。
 The same applies to the past, future, and present world.
當知如是不住種姓補特伽羅，假相出家；
 You should know that if you do not live in the caste Putegara, you will become a monk in the false form;
非不樂學補特伽羅，名真出家，受具足戒，成苾芻性。
 Fei Bu is willing to learn Bu Te Jialuo, he is a real monk, he has received sufficient precepts, and he has become a monk.
由此異門，由此意趣，義顯於彼本非出家，唯有任持出家相狀，墮出家數。
 From this different sect, from this meaning, the meaning is revealed that he is not a monk at all, but can only maintain the status of a monk and fall into the status of a monk.
是名第五不住種姓補特伽羅無種姓相。
 This is the fifth non-resident caste, Putegara, who has no caste appearance.
復有所餘不住種姓補特伽羅無種姓相。
 There is nothing left but no caste, Putegara has no caste.
謂彼少有所作善業，或由於身、或語、或意；
 It is said that he has few good deeds, whether due to body, speech or mind;
一切皆為希求諸有。
 Everything is for hope.
或求當來殊勝後有，或求財寶，或求殊勝所有財寶。
 Maybe you want to have something special in the future, or you can ask for treasures, or you can ask for all the special treasures.
是名第六不住種姓補特伽羅無種姓相。
 This is the sixth non-resident caste, Putegara, who has no caste appearance.
如是等類，有眾多相。
 Such and so on, there are many forms.
成就彼故，墮在不般涅槃法數。
 Having achieved this, you will fall into the state of non-parinirvana.
云何安住種姓補特伽羅？
 How can one live in the caste Putegara?
謂住種姓補特伽羅，或有唯住種姓，而未趣入，亦未出離。
 It is said that the living caste is Putegara, or there may be only the living caste, but it has not entered or left.
或有安住種姓，亦已趣入，而未出離。
 There may be some settled castes who have entered but have not left.
或有安住種姓，亦已趣入，及已出離。
 There may be some settled castes that have entered or left.
或有軟根，或有中根，或有利根。
 Some have soft roots, some have medium roots, or some have sharp roots.
或有貪行，或有瞋行，或有癡行。
 There may be acts of greed, there may be acts of hatred, there may be acts of ignorance.
或生無暇，或生有暇。
 Either there is no time in life, or there is time in life.
或有縱逸，或無縱逸。
 Either there is indulgence or there is no indulgence.
或有邪行，或無邪行。
 Either there is evil behavior, or there is no evil behavior.
或有障礙，或無障礙。
 Either with or without barriers.
或遠，或近。
 Either far or near.
或未成熟，或已成熟。
 Either immature or mature.
或未清淨，或已清淨。
 Either it is not purified, or it is purified.
云何名為安住種姓補特伽羅，唯住種姓，而未趣入，亦未出離？
 Why is it called Putegara who lives in a caste? He only lives in a caste without entering or leaving?
謂如有一補特伽羅，成就出世聖法種子，而未獲得親近善士、聽聞正法，未於如來正覺正說法毘奈耶獲得正信，未受持淨戒，未攝受多聞，未增長慧捨，未調柔諸見。
 It is said that there is a Putegara who has achieved the seeds of transcendental holy dharma, but has not gotten close to good people and listened to the righteous dharma. He has not gained the right faith in the Tathagata's enlightened and righteous Dharma Vinaya. He has not received and upheld the pure precepts. He has not absorbed many things. He has not learned much. Increase the wisdom and equanimity without softening the views.
如是名為唯住種姓，而未趣入，亦未出離補特伽羅。
 This is called a caste that only lives in one's caste, without entering or leaving the caste.
云何名為安住種姓，亦已趣入，而未出離補特伽羅？
 Why is it called the settled caste, which has already entered the caste but has not left the Putegara caste?
謂前所說所有黑品相違白品，當知即名安住種姓，亦已趣入補特伽羅。
 It is said that all the black qualities mentioned above are contrary to the white qualities. It should be understood that this is the Anju caste, and it has also entered the Potegara.
而差別者，謂猶未得所有聖道及聖道果煩惱離繫。
 The difference is that we have not yet attained all the Noble Paths and the fruits of the Noble Paths, and the separation of afflictions.
云何名為安住種姓，亦已趣入，及已出離補特伽羅？
 How is it called the settled caste, which has also entered and left Putegara?
謂如前說。
 As said before.
而差別者，已得聖道及聖道果煩惱離繫。
 The difference is that those who have attained the Noble Path and the Fruit of the Noble Path have been separated from the afflictions.
云何軟根補特伽羅？
 How can soft root supplement Tegala?
謂有如是補特伽羅，於所知事、所緣境界，所有諸根極遲運轉、微劣運轉。
 It is said that there is such a Putegara. In the realm of things and objects, all the roots operate extremely slowly and poorly.
或聞所成、或思所成、或修所成作意相應。
 Either you hear it, you think about it, or you practice it, you think about it.
謂或信根，或精進根，或復念根，或復定根，或復慧根，無有堪能、無有勢力通達法義，速證真實。
 It is said that the root of faith, the root of energy, the root of repeated thoughts, the root of concentration, or the root of wisdom have no ability or power to understand the meaning of the Dharma and quickly realize the truth.
是名軟根補特伽羅。
 It is called Soft Root Tonic Tegal.
云何中根補特伽羅？
 Why is it that Zhongganbu Tejiala?
謂有如是補特伽羅，於所知事、所緣境界，所有諸根少遲運轉。
 It is said that there is such a Putegara, in the realm of things and objects, all the roots operate for a short time.
一切如前，應當廣說。
 Everything is as before, it should be said widely.
是名中根補特伽羅。
 It is called Zhonggenbu Tejialuo.
云何利根補特伽羅？
 How can Ligenbute Jia Luo?
謂有如是補特伽羅，於所知事、所緣境界，所有諸根不遲運轉、與不微劣運轉。
 It is said that there is such a Putegara, in the things he knows and the realms he is in, all the roots operate without delay or in a bad way.
或聞所成、或思所成、或修所成作意相應。
 Either you hear it, you think about it, or you practice it, you think about it.
謂或信根，或精進根，或復念根，或復定根，或復慧根，有所堪能、有大勢力通達法義，速證真實。
 It is said that the root of faith, the root of energy, the root of recollection, the root of concentration, or the root of wisdom has the ability and great power to understand the meaning of the Dharma and quickly realize the truth.
是名利根補特伽羅。
 It is fame and fortune that complements Tegara.
云何貪行補特伽羅？
 Why do you act greedily to make up for Tekara?
謂有如是補特伽羅，於可愛事、可染著事所緣境界，有猛利貪、有長時貪。
 It is said that there is such a Putegara, in the realm of lovely things and contaminating things, there is strong greed and long-term greed.
是名貪行補特伽羅。
 This is called the greedy behavior of Putegara.
云何瞋行補特伽羅？
 Why do you use anger to compensate for Tejiala?
謂有如是補特伽羅，於可憎事、可瞋恚事所緣境界，有猛利瞋、有長時瞋。
 It is said that there is such a Putegara, in the realm of abominable things and arousable anger, there is strong anger and long-lasting anger.
是名瞋行補特伽羅。
 This is the name of Hateful Prayer.
云何癡行補特伽羅？
 Why are you so stupid as to practice Bu Te Jia Luo?
謂有如是補特伽羅，於所知事、所緣境界，有猛利癡、有長時癡。
 It is said that there is such a Putegara, in the state of knowledge and object, there is sharp delusion and long-term delusion.
是名癡行補特伽羅。
 This is the name of Crazy Practitioner Putegara.
若生無暇、若有縱逸、若有邪行、若有障礙補特伽羅，如是一切如前應知。
 If there is no time to live, if there is indulgence, if there is evil behavior, if there are obstacles to Ptegara, then everything is as before, you should know it.
與此相違，應知即是生於有暇、無有縱逸、無有邪行、無有障礙補特伽羅。
 Contrary to this, it should be understood that one is born with no leisure, no indulgence, no evil behavior, and no obstacles in Putegara.
云何名遠補特伽羅？
 Why is Yuan Bu Te Jia Luo named?
謂有如是補特伽羅，由時遠故，去涅槃遠；
 It is said that there is such a Putegara, because time is far away, it is far away from Nirvana;
或有復由加行遠故，說名為遠。
 Maybe it is called Yuanyuan because it means traveling far away.
云何名為由時遠故，去涅槃遠？
 Why is it that because time is far away, going to nirvana is far away?
謂有如是補特伽羅，經多百生，或多千生，多百千生，然後方能值遇勝緣，得般涅槃。
 It is said that if there is such a Putegara, after many hundreds of lives, or many thousands of lives, many hundreds of thousands of lives, only then can we meet the fate of victory and achieve parinirvana.
云何名為加行遠故，說名為遠？
 Why is it called Jia Xing Yuan, so why is it called Yuan?
謂有如是補特伽羅，唯住種姓，而未趣入，不能速疾值遇勝緣、得般涅槃，彼於涅槃未能發起勝加行故。
 It is said that there is such a Putegara, who only lives in the caste but has not entered it. He cannot quickly meet the favorable conditions and achieve parinirvana. This is because he cannot initiate the superior actions in nirvana.
由加行遠說名為遠，不由時遠。
 It is said that the name is far away from the journey, but it is not far away from the time.
如是二種總略為一，說名為遠補特伽羅。
 These two types are summarized into one, which is called Yuanbu Tegara.
云何名近補特伽羅？
 Why is it called Jinbute Jialuo?
謂有如是補特伽羅，由時近故，去涅槃近；
 It is said that there is such a Putegara, because the time is near, nirvana is near;
或有復由加行近故，說名為近。
 Maybe it's called "near" because of the addition of "near".
云何名為由時近故，去涅槃近？
 Why is it that because time is near, nirvana is near?
謂有如是補特伽羅，住最後生、住最後有、住最後身，即由此身當得涅槃。
 It is said that there is such a Putegara, who lives in the last birth, lives in the last existence, and lives in the last body, that is to say, Nirvana should be achieved in this body.
或即由此剎那無間，於煩惱斷當得作證。
 Or in this instant, without interruption, you will be able to prove that you are free from all troubles.
如是名為由時近故，去涅槃近。
 This is called because the time is near, so nirvana is near.
云何名為由加行近說名為近？
 Why is it called Yu Jia Xing Jin and Yu Jia Xing Jin said it is called Jin?
謂有如是補特伽羅，安住種姓，亦已趣入。
 It is said that there is such a Putegara, and the settled caste has also entered.
如是二種總略為一，說名為近補特伽羅。
 These two types are summarized into one, and are called Jinbu Tegara.
云何未成熟補特伽羅？
 How come you are immature to complement Te Jialuo?
謂有如是補特伽羅，未能獲得最後有身。
 It is said that there was such a thing as Putegara, but he could not obtain the final body.
謂住於此能般涅槃，或能趣入正性離生。
 It is said that living here can lead to nirvana, or can lead to righteousness and rebirth.
是名未成熟補特伽羅。
 This is the immature Putegara.
云何已成熟補特伽羅？
 How can I be mature enough to make up for Te Jia Luo?
謂有如是補特伽羅，已能獲得最後有身。
 It is said that such a person can attain the final form of body.
謂住於此能般涅槃，或能趣入正性離生。
 It is said that living here can lead to nirvana, or can lead to righteousness and rebirth.
是名已成熟補特伽羅。
 This is the mature Putegara.
云何未清淨補特伽羅？
 Why haven't you purified and replenished Tejiala?
謂有如是補特伽羅，未生聖道，於聖道果煩惱離繫未能作證。
 It is said that there is such a Putegara who has not been born in the holy path, and is unable to bear witness to the sufferings and defilements of the holy path.
是名未清淨補特伽羅。
 This is called Unpure Putegara.
云何已清淨補特伽羅？
 Why has it been purified and replenished?
謂與上相違，應知其相。
 It is said that it is contrary to the above, and one should know its appearance.
如是名為安住種姓補特伽羅所有差別。
 This is the name of the settled caste that makes up for all the differences in Tekara.
為度彼故，諸佛世尊出現於世。
 In order to save him, the Buddhas and World-Honored Ones appeared in the world.
謂若未趣入，令其趣入；
 If it is not interesting to enter, let it enter;
若未成熟，令其成熟；
 If it is not ripe, let it ripen;
若未清淨，令其清淨；
 If it is not purified, make it purified;
轉正法輪，制立學處。
 The Dharma wheel was rectified and a school was established.
本地分中聲聞地第十三初瑜伽處趣入地第二
 The local classification of the 13th primary yoga stage in the shravaka ground is the 2nd in the ground.
如是已說種姓地。
 This has already been said about caste.
云何趣入地？
 How can the clouds enter the ground?
嗢拕南曰：
 Fu Gaonan said:
若略說一切　　趣入地，應知
 If you briefly talk about all the interests, you should know
謂自性、安立、　　諸相、數取趣。
 It refers to the self-nature, establishment, various characteristics, and the number of interests.
謂若趣入自性、若趣入安立、若趣入者所有諸相、若已趣入補特伽羅，如是一切總略為一，名趣入地。
 It is said that if the interest enters the self-nature, if the interest enters the establishment, if the interest enters all the characteristics of the person, if the interest enters the Potegara, all of this is summarized into one, and it is called the interest entering the earth.
云何趣入自性？
 Why do you want to enter your own nature?
謂安住種姓補特伽羅，本性成就涅槃種子。
 It is said that the abiding caste Putegara has the seed of nirvana by nature.
若於爾時有佛出世，生於中國，不生達須、蔑戾車中，乃至廣說初得見佛及佛弟子，往詣承事，從彼聞法得初正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。
 If at that time a Buddha appeared in the world, was born in China, was not born with a beard, was disdainful of the chariot, and even said that he first saw the Buddha and his disciples, went to pay homage to him, listened to the Dharma, gained the first righteous faith, and accepted and upheld the pure precepts. , absorb more information, increase benefits, and soften all views.
從是已後，由此法受、由此因緣，身滅壞已、度此生已，獲得六處異熟所攝殊勝諸根，能作長時轉勝正信生起依止；
 From then on, through this feeling of Dharma and this cause and condition, the body has been destroyed, and this life has been lived, and the special roots of the six bases have been acquired, which can be used as a refuge for the long-term transformation of victory and the generation of correct faith;
亦能與彼受持淨戒、攝受多聞、增長惠捨、調柔諸見，轉上、轉勝、轉復微妙為所依止。
 It can also help them to accept and maintain pure precepts, absorb and learn many things, increase their kindness and generosity, soften their views, and turn them into superior, victorious, and subtle ones.
復由如是轉上、轉勝、轉復微妙信等諸法，更得其餘殊勝異熟；
 By turning to the above, turning to victory, turning to the subtle faith and other methods, you can also obtain other special and extraordinary skills;
由此異熟，復得其餘隨順出世轉勝善法。
 Through this extraordinary ripeness, the rest of the virtuous dharma that followed the rebirth of the world can be recovered.
如是展轉互為依因，互與勢力，於後後生轉轉勝進，乃至獲得最後有身。
 Such developments are dependent on each other and exert influence on each other, leading to success and advancement in subsequent lives, and even the final conception.
謂住於此得般涅槃，或能趣入正性離生。
 It is said that if you live here, you can achieve parinirvana, or you can enter the right nature and leave life.
是名趣入。
 It's a famous name.
何以故？
 Why?
若道、若路、若正行跡，能得涅槃、能趣涅槃；
 If you follow the path, follow the path, and follow the correct path, you can achieve Nirvana and achieve Nirvana;
彼於爾時，能昇、能入、能正行履，漸次趣向，至極究竟。
 At that time, he will be able to ascend, enter, and act properly, gradually reaching the ultimate goal.
是故說此名已趣入。
 That’s why it’s said that this name is interesting.
如是名為趣入自姓。
 Such a name is interesting and comes into its own surname.
云何建立趣入？
 How to establish interest?
謂或有種姓，或有趣入，或有將成熟，或有已成熟。
 It is said that some have castes, some are interesting, some are about to mature, or some are already mature.
或有唯趣入，非將成熟，非已成熟；
 There may be only interest in it, but it is neither about to mature nor already mature;
或有亦趣入，亦將成熟，非已成熟；
 There may be interest in it, and it will mature, but it is not already mature;
或有亦趣入，亦已成熟，非將成熟；
 There may be interest in it, and it is already mature, but not about to mature;
或有非趣入，非將成熟，非已成熟。
 There may be something uninteresting, it may not be mature, it may not be mature.
云何有種姓？
 Why is there a caste?
謂如前說。
 As said before.
云何有趣入？
 Why is this so interesting?
謂住種姓補特伽羅，最初獲得昔所未得，於諸如來正覺正說法毘奈耶，所有正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。
 It is said that the resident caste Putegara initially obtained what he had never achieved before. In the Tathagata, he is fully enlightened and preaches Vinaya correctly. He has all the right faith, accepts and upholds pure precepts, accepts many hearings, increases his kindness and generosity, and softens all views.
是名趣入。
 It's a famous name.
云何將成熟？
 How will the cloud mature?
謂即如是已得趣入補特伽羅，除所獲得最後有身。
 It is said that in this way, you have obtained the interest and entered the Pote Jialuo, except for the final body obtained.
謂住於此得般涅槃，或能趣入正性離生。
 It is said that if you live here, you can achieve parinirvana, or you can enter the right nature and leave life.
從趣入後，於後後生修集諸根，轉上、轉勝、轉復微妙。
 After entering from the interest, cultivate and gather all the faculties in the later generations, turn them up, turn them over, and turn them back to subtleties.
是名將成熟。
 He is a mature general.
云何已成熟？
 Yunhe has matured?
謂所獲得最後有身。
 It is called getting pregnant at last.
若住於此得般涅槃，或能趣入正性離生。
 If you stay here and achieve parinirvana, you may be able to enter the right nature and leave life.
是名已成熟。
 The name has matured.
云何唯趣入，非將成熟，非已成熟？
 Why is it so interesting to enter, but it is not about to mature, but it is not already mature?
謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；
 It is said that he first obtained the perfect enlightenment of Tathagata, the right Dharma Vinaya and all the right faith, expounding it widely and even softening all views;
未從此後復經一生。
 There has never been another life since then.
是名唯趣入，非將成熟，非已成熟。
 This name is just for fun, not about to mature or already mature.
云何亦趣入，亦將成熟，非已成熟？
 Why is it that it is interesting and will mature, but it is not already mature?
謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；
 It is said that he first obtained the perfect enlightenment of Tathagata, the right Dharma Vinaya and all the right faith, expounding it widely and even softening all views;
從此已後，復經一生，或二、或多，而未獲得最後有身。
 From then on, I went through another life, maybe two or more, but did not finally get pregnant.
謂住於此得般涅槃。
 It is said that living here will lead to Nirvana.
餘如前說。
 Yu said before.
是名亦趣入，亦將成熟，非已成熟。
 This name is also interesting, and it will mature, but it is not already mature.
云何亦趣入，亦已成熟，非將成熟？
 How can it be that it is interesting and mature, but it is not about to mature?
謂即如是已得趣入補特伽羅，復已獲得最後有身。
 It is said that in this way, one has attained the right to enter Potegara, and has attained the final body.
若住於此得般涅槃，餘如前說。
 If you can achieve parinirvana by living here, it will be as I said before.
是名亦已趣入，亦已成熟，非將成熟。
 This name has already entered, and has matured, not about to mature.
云何非已趣入，非將成熟，非已成熟？
 Why is it that it has already entered, that it is about to mature, and that it has already matured?
謂即如是有涅槃法補特伽羅，唯住種姓，而未趣入。
 It is said that there is Nirvana in this way, but it only lives in the caste and has no interest in entering it.
是名非已趣入，非將成熟，非已成熟補特伽羅。
 This name does not mean that it has already entered, it does not mean that it is about to mature, and it does not mean that it has already matured.
然有堪能，定當趣入、當得成熟。
 However, if you have the ability, you will definitely be interested and mature.
復有一類補特伽羅，定無堪能當得趣入、當得成熟。
 There is another kind of Putegara, which is definitely not capable of being interesting and mature.
謂離種姓無涅槃法補特伽羅。
 It is said that there is no nirvana outside the caste, and the Dharma is added to Tegara.
當知如是補特伽羅無種姓故，定無堪能當得趣入及當成熟。
 It should be understood that since Putegara has no caste, he will never be able to attain attainment and maturity.
何況當能得般涅槃。
 How much more to achieve parinirvana.
當知此中，如是一切補特伽羅，六位所攝。
 You should know that in this, all the Putegaras are taken by the six persons.
何等為六？
 What is six?
一、有堪能補特伽羅，二、成就下品善根補特伽羅，三、成就中品善根補特伽羅，四、成就上品善根補特伽羅，五、究竟方便補特伽羅，六、已到究竟補特伽羅。
 1. Ability to complement Tegara, 2. Achieving low-grade good roots to complement Tekara, 3. Achieving middle-grade good roots to complement Tegara, 4. Achieving high-grade good roots to complement Tegara, 5. Ultimate expediency to complement Tegara, 6. , has reached the ultimate point of filling Te Jialuo.
云何堪能補特伽羅？
 How can I make up for Tegala?
謂安住種姓補特伽羅，而未獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。
 It is said that the abiding caste Putegara has not obtained all the correct faith in the Buddha's enlightenment and Dharma Vinaya, and he can preach widely and even soften all views.
是名堪能補特伽羅。
 His name is Kannengbute Jialuo.
云何成就下品善根補特伽羅？
 How can one achieve low-grade good roots and nourish Tegara?
謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。
 It is said that the abiding caste Putegara has been able to obtain all the correct faith in the Buddha's enlightenment and Dharma Vinaya, and can preach widely and even soften all views.
是名成就下品善根補特伽羅。
 This is called achieving low-grade good roots and nourishing Te Jialuo.
云何成就中品善根補特伽羅？
 How can one achieve middle-grade good roots and nourish Tegara?
謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；
 It is said that the abiding caste Putegara has been able to obtain all the correct faith in the Buddha's enlightenment and Dharma Vinaya, and can preach widely and even soften all views;
從是已後，或經一生，或二、或多，展轉勝進，而未獲得最後有身。
 From then on, maybe one life, maybe two, or more, the progress has been made, but the final pregnancy has not been achieved.
謂住於此能般涅槃，或能趣入正性離生。
 It is said that living here can lead to nirvana, or can lead to righteousness and rebirth.
是名成就中品善根補特伽羅。
 This is called the attainment of middle-grade good roots and bu Te Jia Luo.
云何成就上品善根補特伽羅？
 How can one achieve the highest quality of good roots and nourish Tegara?
謂即如是展轉勝進補特伽羅，已能獲得最後有身。
 It is said that by taking the supplement Tegala in this way, one can finally get pregnant.
若住於此能般涅槃，或能趣入正性離生。
 If you stay here, you can achieve parinirvana, or you can enter the right nature and rebirth.
是名成就上品善根補特伽羅。
 This is called achieving the highest quality of good roots and nourishing Te Jia Luo.
云何名為究竟方便補特伽羅？
 What is the name of the ultimate expedient to supplement Tegara?
謂已獲得最後有身補特伽羅，為盡諸漏聽聞正法，或得無倒教授教誡，正修加行，而未能得遍一切種諸漏永盡，未到究竟。
 It is said that one has obtained the final body of the Buddha, listened to the true Dharma in order to eliminate all the outflows, or obtained the endless teachings and instructions, and practiced and practiced correctly, but he has not been able to eliminate all the outflows forever, and has not yet reached the ultimate.
如是名為究竟方便補特伽羅。
 This is called the ultimate expedient to supplement Tegara.
云何名為已到究竟補特伽羅？
 What is the name of having arrived at the end of the world?
謂即如是補特伽羅，為盡諸漏聽聞正法，獲得無倒教授教誡，如是如是正修加行，已能獲得遍一切種諸漏永盡，所作已辦，究竟獲得第一清涼。
 It is said that in this way, by filling up Tegara, listening to the true Dharma in order to eliminate all outflows, and obtaining the infallible teachings, and by practicing such correct practices, all kinds of outflows can be permanently eliminated, and all the defilements have been done, and finally the first coolness can be obtained.
如是名為已到究竟補特伽羅。
 This is called having reached the ultimate state of perfection.
當知此中，堪能種類補特伽羅，即以種姓為依為住，便能獲得下品善根，及能趣入。
 You should know that if you can make a kind of Buddhagala, that is, if you live based on your caste, you will be able to obtain low-grade good roots and be able to enter.
既趣入已，下品善根為依為住，復能獲得中品善根，以此善根而自成熟。
 Once the interest has entered, the lower-grade good roots will become dependent and abide, and the middle-grade good roots will be obtained, and these good roots will mature on their own.
彼於如是自成熟時，中品善根為依為住，復能獲得上品善根，已得成熟。
 When he matures in this way, his middle-grade good roots will become dependent and abiding, and he will be able to acquire high-grade good roots and have matured.
彼由如是上品善根修集為因所得自體，復能修集轉勝資糧。
 He has gained his own body by cultivating and gathering such high-grade good roots, and can then cultivate and collect the materials to transform into victory.
由是觸證心一境性，復能趣入正性離生，證預流果、或一來果、或不還果，而未能證最勝第一阿羅漢果。
 Because of this, the one-pointed nature of the mind can be realized, and one can enter into the right nature and separate birth, and realize the fruit of pre-flow, or the fruit of one-return, or the fruit of non-return, but cannot realize the supreme and first Arahat fruit.
如是名為究竟方便補特伽羅。
 This is called the ultimate expedient to supplement Tegara.
若已證得一切煩惱皆悉永斷阿羅漢果，爾時名為已到究竟補特伽羅。
 If one has attained the Arahantship in which all afflictions are eradicated forever, then one is said to have arrived at the Ultimate Putegara.
此則顯示由初中後一切聲聞所修正行，所立六種補特伽羅。
 This shows the six types of supplementary actions established by all the sravakas after the junior middle school.
由有種姓聲聞正行，顯示最初補特伽羅；
 The upright conduct of the voice-hearers of the caste shows the initial addition of Tegara;
由到究竟聲聞正行，顯示最後補特伽羅；
 From the ultimate voice-hearing to the right conduct, it shows the final complement of Tegara;
由餘聲聞所修正行，顯示中間補特伽羅。
 The line corrected by the rest of the voice-hearers shows the middle Putegara.
問：
 ask:
已得趣入補特伽羅，為有定量，一切時等得般涅槃？
 Having attained the aspiration to enter Potegara, is there a certain amount of time to attain parinirvana?
為無定量，一切時分而不齊等得般涅槃？
 Is it an infinite amount of time and space to wait for parinirvana?
答：
 answer:
無有定量，亦非一切時分齊等得般涅槃。
 There is no quantitative measure, nor does nirvana occur at the same time at all times.
然隨所應，如所遇緣有差別故，而般涅槃。
 However, depending on the situation, just as the conditions encountered are different, he will reach nirvana.
當知此中，或有一類極經久遠，或有一類非極久遠，或有一類最極速疾得般涅槃。
 You should know that among these, there may be one type that is extremely long-lasting, some type that is not extremely long-lasting, or there is one type that achieves nirvana most quickly.
謂住種姓補特伽羅，最極速疾般涅槃者，要經三生。
 It is said that the living caste Putegara, the one who reaches parinirvana most quickly, has to go through three lives.
第一生中，最初趣入；
 In the first life, the initial interest enters;
第二生中，修令成熟；
 In the second life, the order is mature;
第三生中，修成熟已。
 In the third life, you have reached maturity.
或即此身得般涅槃，或若不得般涅槃者，必入學位，方可夭沒，極經七有得般涅槃。
 Either this body will achieve Parinirvana, or if it does not, it will enter the level of attainment before dying young, and the Seven Beings of the Extreme Sutra will achieve Parinirvana.
如是名為趣入安立。
 This is called interesting and settled.
云何名為已趣入者所有諸相？
 What are the various characteristics of those who have entered?
謂安住種姓補特伽羅纔已趣入，設轉餘生，於自大師及善說法毘奈耶中，雖復妄念。
 It is said that the abiding caste Putegara has entered the world, and if he turns around for the rest of his life, he will continue to have delusional thoughts in Vinaya from the master and the good Dharma.
若遇世間現有惡說法毘奈耶，及有善說法毘奈耶，雖久聽聞以無量門讚美惡說法毘奈耶有勝功德，而不信解愛樂修行，亦不於彼而求出家。
 If there is evil preaching Vinaya in the world, and there is good preaching Vinaya, even though for a long time I have heard that the evil preaching Vinaya has great merits and virtues with immeasurable doors praising it, but I do not believe in the practice of love, music, and practice, I will not seek to become a monk.
設暫出家，纔得趣入，尋復速疾棄捨退還。
 Suppose you become a monk for a while, only then can you enter the world. If you seek recovery, quickly abandon it and return it.
為性於彼不樂安住。
 Because of his nature, he would not be happy to live there.
如蜜生蟲置之釅酢；
 Like honey worms placed in a bowl;
或如愛樂受妙欲者，置淤泥中。
 Or like a person who loves pleasure and experiences wonderful desires, he is placed in the mud.
彼由宿世妙善因力所任持故。
 He is held by the power of wonderful good causes in his past life.
若暫聽聞讚美善說法毘奈耶少分功德，或全未聞。
 If you hear praises and good Dharma for a while, Vinaya will have little merit, or you may not hear it at all.
雖暫少聞，或全未聞，而能速疾信解趣入，愛樂修行，或求出家。
 Although I have heard little or nothing about it for a while, I can quickly understand it and understand it, love it, practice it, or seek to become a monk.
既出家已，畢竟趣入，終無退轉。
 Now that you have become a monk, you have entered the world and will never turn back.
為性於此愛樂安住。
 For the sake of nature, abide in this love and happiness.
如蜜生蟲置之上蜜；
 Like honey worms on top of honey;
或如愛樂受妙欲者，置勝欲中。
 Or like a person who loves pleasure and enjoys wonderful desires, he is obsessed with the desire for victory.
彼由宿世妙善因力所任持故。
 He is held by the power of wonderful good causes in his past life.
是名第一已得趣入補特伽羅已趣入相。
 This is the name of the first one who has gained the interest and entered the supplement Tegara.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂雖未得能往一切惡趣、無暇煩惱離繫，而能不生惡趣、無暇。
 It means that although you are not able to go to all the evil destinations and have no time and troubles, you can not be born in the evil destinations and have no time.
世尊依此已得趣入補特伽羅，密意說言：
 Based on this, the World-Honored One attained the aspiration to enter Putegara and spoke secretly:
若有世間上品正見，雖歷千生不墮惡趣。
 If you have the highest quality and right view in the world, you will not fall into the lower realms even if you live through thousands of lives.
彼若已入上品善根，漸向成熟，爾時便能不生無暇及餘惡趣。
 If he has entered into the higher-grade good roots and gradually matures, he will not be reborn in the flawless and evil realms.
是名第二已得趣入補特伽羅已趣入相。
 This is the name of the second one who has gained the interest and entered the supplement Tegara.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂暫聞佛或法或僧勝功德已，便得隨念清淨信心，引發廣大出離善法。
 It means that after hearing the merits and virtues of the Buddha, Dharma, or Sangha for a while, you will be able to purify your faith and trigger the vast renunciation and good Dharma.
數數緣念，融練淨心，身遂毛竪、悲泣雨淚。
 Counting the fateful thoughts, integrating and purifying the mind, the hair on the body will stand up, and weep with tears.
是名第三已得趣入補特伽羅已趣入相。
 This is the name of the third one who has gained the interest and entered the supplement Tegara.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂性成就猛利慚愧，於所現行諸有罪處，深生羞恥。
 It is said that one is ashamed of sexual achievements, and is deeply ashamed of all the sinful things he does.
是名第四已得趣入補特伽羅已趣入相。
 This is the name of the fourth one who has gained the interest and entered the supplement Tegara.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂於受持、讀誦、請問、思惟、觀行、求善法中，有深欲樂、猛利欲樂。
 It is said that in receiving and upholding, reading and reciting, asking questions, contemplating, observing and doing, and seeking good dharma, there are deep and violent desires.
是名第五已得趣入補特伽羅已趣入相。
 This is the name of the fifth one who has gained the interest and entered the supplement Tejiala.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂於一切無罪事業，修集一切善品加行正方便中，能善修集，堅固發起、長時發起、決定發起。
 It means that for all sinless undertakings, we must cultivate all good qualities and perform correct methods, be able to cultivate them well, initiate them firmly, initiate them for a long time, and initiate them decisively.
是名第六已得趣入補特伽羅已趣入相。
 This is the name of the sixth one who has gained the interest and entered the supplementary state.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂彼為性塵垢微薄，煩惱羸劣。
 It is said that his nature has little dust and dirt, and he has bad troubles and is weak.
雖起諸纏，而不長時相續久住。
 Although there are various entanglements, they will not last for a long time.
無諂無誑，能制憍慢我我所執。
 No flattery, no deceit, can control the arrogance and self-gratification.
好取功德，憎背過失。
 He likes to gain merit and hates mistakes.
是名第七已得趣入補特伽羅已趣入相。
 This is the name of the seventh one who has gained the interest and entered the supplementary state.
復有所餘已得趣入補特伽羅已趣入相。
 If you have more than enough, you have gained the interest and entered the supplement Tejialuo.
謂能善巧藏護其心，於諸廣大所應證處不自輕蔑，不自安處無力能中，其所信解增多猛盛。
 It is said that one can skillfully hide and protect one's mind, and will not be scorned in the vast places that should be realized. He will not feel at ease in the powerless place, and his belief and understanding will increase and flourish.
是名第八已得趣入補特伽羅已趣入相。
 This is the name of the eighth one who has gained the interest and entered the supplementary state.
如是等類已得趣入補特伽羅已趣入相，當知無量，我於是中已說少分。
 Such and other types have gained the interest to complement the special Jialuo and have the interest to enter the phase. You should know that it is immeasurable, so I have said a few points.
如是諸相，若有安住下品善根而趣入者，當知下品，名有間隙，未能無間，未善清淨。
 If there are signs like these that are rooted in the good roots of the lower grades and enter, you should know that the lower grades are called gaps. They cannot be seamless, and they are not pure and good.
若有安住中品善根而趣入者，當知中品。
 If there is someone who has good roots of the middle grade and is interested in it, he should know the middle grade.
若有安住上品善根而趣入者，當知上品，無有間隙，已能無間，已善清淨。
 If there are those who have the good roots of the highest quality and enter, you should know that the highest quality has no gaps, is already able to be seamless, and is good and pure.
如是名為已得趣入補特伽羅已趣入相。
 This is called having achieved the interest and entering into the complementary state.
成就如是趣入相者，當知墮在已趣入數。
 Those who have achieved this level of interest should know that they have already fallen into the state of interest.
應知如是安住種姓、已得趣入補特伽羅所有眾多吉祥士相，唯佛世尊及到第一究竟弟子，以善清淨勝妙智見，現見現證。
 It should be known that such an abiding caste has attained the auspicious signs of all the many auspicious persons in Potekara, but only the Buddha, the World-Honored One, has reached the first ultimate disciple, and has seen and realized it with the view of good, pure, and wonderful wisdom.
隨其種姓，隨所趣入，如應救濟。
 Follow his caste, follow his interest, and get relief as needed.
云何名為已得趣入補特伽羅？
 What is the name of having gained the interest to enter the Bu Te Jia Luo?
謂或有已得趣入補特伽羅，唯已趣入，未將成熟，未已成熟，未得出離。
 It is said that there may be people who have already gained the interest and entered the Putegara, but they have already entered the interest, but they have not yet matured, have not yet matured, and have not yet left.
或有亦已趣入，亦將成熟，未已成熟，未得出離。
 Maybe it has already entered, and will mature, but it has not yet matured, and it has not yet left.
或有亦已趣入，亦已成熟，未得出離、隨欲而行。
 Perhaps some have already entered, matured, and have not yet left, and can follow their desires.
如是差別，應知如前已辨其相。
 If there is a difference, you should know that it has been distinguished as before.
復有所餘，如種姓地說軟根等補特伽羅所有差別，今於此中，如其所應，亦當了知所有差別。
 There is more, just like the soft roots of caste, etc., make up for all the differences in Tegara. Now here, as it should be, all the differences should be understood.
如是所說若趣入自性、若趣入安立、若已趣入者所有諸相、若已趣入補特伽羅，一切總說名趣入地。
 In this way, if it enters into its own nature, if it enters into peace, if it enters into all the characteristics, if it enters into Potegara, it is said that the interest enters into the ground.
瑜伽師地論卷第二十一
 Volume 21 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第二十二彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in the Volume 22 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三初瑜伽處出離地第三之一
 The thirteenth primary yoga ground of local divisions of the sravakas, the third one of the ground of renunciation
如是已說趣入地。
 This has been said to the point of interest.
云何出離地？
 Why did the cloud leave the ground?
嗢拕南曰：
 Fu Gaonan said:
若世間離欲，　　如是出世間。
 If there is no desire in the world, this is beyond the world.
及此二資糧，　　是名出離地。
 These two resources are called renunciation.
謂若由世間道而趣離欲，若由出世道而趣離欲，若此二道所有資糧，總略為一，名出離地。
 It is said that if one is free from desire through the worldly path, and if one is free from desire through the transcendental path, then all the qualities of these two paths are summed up as one, called the ground of renunciation.
云何名為由世間道而趣離欲？
 What does it mean to be separated from desire by the way of the world?
謂如有一，於下欲界觀為麁相，於初靜慮離生喜樂若定、若生觀為靜相。
 It is said that if there is one thing, in the lower realm of desire, it is the appearance of Qi. In the beginning, it is the appearance of tranquility, when it is calm and contemplative, it is the joy and joy of being separated, and it is the appearance of tranquility.
彼由多住如是觀時，便於欲界而得離欲，亦能證入最初靜慮。
 When he contemplates like this from abiding for many times, he will be able to achieve freedom from desire in the realm of desire and can also achieve the first stage of tranquility.
如是復於初靜慮上，漸次如應，一切下地觀為麁相，一切上地觀為靜相。
 In this way, based on the initial meditation and consideration, gradually, all the lower ground is observed as the Qi phase, and all the upper ground is observed as the still phase.
彼由多住如是觀時，便於乃至無所有處而得離欲，亦能證入乃至非想非非想處。
 When he meditates like this from abiding for many times, he will be able to achieve freedom from desire even to the point of nothingness, and he will also be able to realize the point of neither thinking nor non-thinking.
如是名為由世間道而趣離欲。
 This is called the separation of interests and desires from the worldly way.
除此更無若過若增。
 Apart from this, there is nothing more.
云何名為由出世道而趣離欲？
 What is the meaning of being separated from desire by transcending the world?
謂如有一，親近善士，於聖法中已成聰慧，於聖法中已得調順。
 It is said that if there is a person who is close to good people, he has become wise in the holy Dharma and has become attuned to the holy Dharma.
於苦聖諦如實知苦，於集聖諦如實知集，於滅聖諦如實知滅，於道聖諦如實知道。
 Know the noble truth of suffering as it really is, know the noble truth of collection as it really is, know the noble truth of cessation as it really is, know the noble truth of cessation as it really is, and know the noble truth of path as it really is.
既得成就有學智見，從此已後漸修聖道，遍於三界見修所斷一切法中，自能離繫、自得解脫。
 Once you have gained knowledge and wisdom, you will gradually cultivate the holy path from then on, pervading all dharmas that you have broken through through the practice of seeing and practicing in the three realms. You will be able to separate yourself and gain liberation.
如是便能超過三界。
 In this way, one can transcend the three realms.
如是名為由出世道而趣離欲。
 This is called the separation of interests and desires from the transcendental path.
云何名為二道資糧？
 Why is it called the second path of qualifications?
嗢拕南曰：
 Fu Gaonan said:
自他圓滿、善法欲、　　戒、根律儀、食知量、
 Perfection of self and others, desire for good Dharma, precepts, discipline, knowledge of food intake,
覺寤、正知住、善友、　　聞、思、無障、捨、莊嚴。
 Enlightenment, abiding with clear knowledge, good friends, hearing, contemplation, unobstructed, equanimity, and adornment.
謂若自圓滿、若他圓滿、若善法欲、若戒律儀、若根律儀、若於食知量、若初夜後夜常勤修習覺寤瑜伽、若正知而住、若善友性、若聞正法、若思正法、若無障礙、若修惠捨、若沙門莊嚴。
 It is said that if one is perfect in oneself, if others are perfect, if one has a desire for dharma, if one is disciplined, if one is disciplined, if one knows the amount of food, if one diligently practices Awakening Yoga night after night, if one lives with clear understanding, if one has the nature of a good friend , if you hear the true Dharma, if you think about the true Dharma, if there are no obstacles, if you practice charity, if you are a recluse, if you are solemn.
如是等法、是名世間及出世間諸離欲道趣向資糧。
 Such dharmas are called the materials for the paths of freedom from desire in the world and beyond.
當知此中，若自圓滿、若他圓滿、若善法欲，此三如前修集種子諸劣緣中，已辨其相。
 You should know that if you are perfected by yourself, if you are perfected by others, and if you desire good Dharma, these three things have been identified among the bad conditions of gathering seeds in the previous practice.
云何戒律儀？
 What are the rules and regulations?
嗢拕南曰：
 Fu Gaonan said:
戒律儀，當知　　辨三、虧滿十、
 As for the precepts and rituals, you should know how to distinguish three, if you are short of ten,
六異門、三淨、　　勝功德十種。
 There are six different doors, three kinds of purity, and ten kinds of superior merits.
戒律儀者，謂如有一，安住具戒，廣說乃至受學學處。
 The precepts and rituals are as follows: if there is one, one should abide in the precepts, preach widely and even learn the principles.
云何名為安住具戒？
 What is the name of abiding in the precepts?
謂於所受學所有學處。
 It is said that all the places of learning are learned.
不虧身業，不虧語業，無缺，無穿。
 No loss of body karma, no loss of speech karma, no loss, no wear.
如是名為安住具戒。
 This is called abiding in the precepts.
云何名為善能守護別解脫律儀？
 What is the name of a good person who can protect the law of liberation?
謂能守護七眾所受別解脫律儀。
 It is said that it can protect the laws of liberation received by the seven people.
即此律儀，眾差別故，成多律儀。
 That is to say, these laws and regulations are different from each other, so they become multiple laws and regulations.
今此義中，唯依苾芻律儀處說善能守護別解脫律儀。
 In this meaning, only according to the law of Bicuo, it is said that good can protect the law of liberation.
云何名為軌則圓滿？
 What is the meaning of perfection of rules?
謂如有一，或於威儀路，或於所作事，或於善品加行處所，成就軌則。
 It is said that if there is one thing, it may be in the path of dignity, or in the deeds done, or in the place where good deeds are performed, and the rules are achieved.
隨順世間，不越世間；
 Follow the world, do not go beyond the world;
隨順毘奈耶，不越毘奈耶。
 Follow Vinaya and do not go beyond Vinaya.
云何名為於威儀路成就軌則，隨順世間，不越世間；
 What is the name of achieving the rules of the majestic path, following the world, not going beyond the world;
隨順毘奈耶，不越毘奈耶？
 Follow Vinaya and not go beyond Vinaya?
謂如有一，於所應行、於如所行，即於此中如是而行。
 It is said that if there is one thing, it should be done as it should be done, and it should be done as it should be done, that is, it should be done in this way.
由是行故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。
 Because of this conduct, he will not be ridiculed by the world, nor will he be criticized by the virtuous, upright, good people, those who share the Dharma, those who uphold the law, and those who learn the law.
如於所行，於其所住、所坐、所臥，當知亦爾。
 Just as you do, you should know where you live, where you sit, and where you lie down.
如是名為於威儀路成就軌則，隨順世間，不越世間；
 This is called achieving the rules of the majestic path, following the world, not going beyond the world;
隨順毘奈耶，不越毘奈耶。
 Follow Vinaya and do not go beyond Vinaya.
云何名為於所作事成就軌則，隨順世間，不越世間；
 What does it mean to achieve the rules of what you do, follow the world, and not go beyond the world;
隨順毘奈耶，不越毘奈耶？
 Follow Vinaya and not go beyond Vinaya?
謂如有一，於其所作，若衣服事、若便利事、若用水事、若楊枝事、若入聚落行乞食事、若受用事、若盪鉢事、若安置事、若洗足事、若為敷設臥具等事。
 It is said that if there is one thing, what he does is whether it is a matter of clothing, a matter of convenience, a matter of water, a matter of willow branches, a matter of going into a settlement to beg for food, a matter of receiving food, a matter of making an alms bowl, a matter of setting up a house, a matter of washing feet, if it is a matter of Laying out bedding, etc.
即此略說衣事、鉢事，復有所餘如是等類諸所應作，名所作事。
 That is to say, I will briefly talk about clothing matters, alms bowl matters, and if there is anything left, these and other types of things should be done, which are called doing things.
如其所應，於所應作、於如所作，即於此中如是而作。
 As it should be done, as it should be done, as it should be done, that is, do it as it is.
由是作故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。
 Because of this, I will not be ridiculed by the world, nor will I be criticized by the virtuous, upright, good people, those who share the Dharma, those who uphold the law, and those who learn the law.
如是名為於所作事成就軌則，隨順世間，不越世間；
 This is called achieving the rules of what you do, following the world, and not going beyond the world;
隨順毘奈耶，不越毘奈耶。
 Follow Vinaya and do not go beyond Vinaya.
云何名為於諸善品加行處所成就軌則，隨順世間，不越世間；
 What is the name of achieving the rules wherever you perform good deeds, following the world and not going beyond the world?
隨順毘奈耶，不越毘奈耶？
 Follow Vinaya and not go beyond Vinaya?
謂於種種善品加行，若於正法受持讀誦；
 It means practicing various good deeds, if you accept, uphold, read and recite the true Dharma;
若於尊長修和敬業，參覲承事；
 If you respect your elders, practice harmony and dedication, attend court meetings and undertake affairs;
若於病者起慈悲心，殷重供侍；
 If you have compassion for the sick and serve them diligently;
若於如法宣白加行，住慈悲心，展轉與欲；
 If you preach and practice according to the Dharma, live in a compassionate heart, and show your desire;
若於正法請問聽受，翹勤無墮；
 If you listen to and accept the Dharma, you will be diligent and will not fall behind;
於諸有智同梵行者，盡其身力而修敬事；
 For those who are wise and follow the holy practice, do your best to practice respectful deeds;
於他善品常勤讚勵；
 Always praise others for their good deeds;
常樂為他宣說正法；
 Chang Le preached the righteous Dharma to him;
入於靜室，結跏趺坐，繫念思惟。
 Enter a quiet room, sit in lotus position, and meditate.
如是等類，諸餘無量所修善法，皆說名為善品加行。
 Like this and so on, all the other countless good practices that are practiced are called good deeds and practices.
彼於如是隨所宣說善品加行，如其所應，於所應作、於如所作，即於此中如是而作。
 He performs the good deeds as they are preached, as he should do them, as he should do them, and as he does them, that is, he does them in this way.
由是作故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。
 Because of this, I will not be ridiculed by the world, nor will I be criticized by the virtuous, upright, good people, those who share the Dharma, those who uphold the law, and those who learn the law.
如是名為於諸善品加行處所成就軌則，隨順世間，不越世間；
 This is called the establishment of rules wherever good deeds are performed, following the world and not going beyond the world;
隨順毘奈耶，不越毘奈耶。
 Follow Vinaya and do not go beyond Vinaya.
若於如是所說行相軌則差別悉皆具足，應知說名軌則圓滿。
 If all the differences in the laws of conduct and appearance are fulfilled in this way, you should know that the laws of the name and conduct are complete.
云何名為所行圓滿？
 What does it mean to be perfect in what you do?
謂諸苾芻，略有五種非所行處。
 It is said that there are five kinds of things that are not the way to go.
何等為五？
 What is five?
一、唱令家，二、婬女家，三、酤酒家，四、國王家，五、旃荼羅、羯恥那家。
 1. The family of the singer, 2. the prostitute’s family, 3. the wine house, 4. the king’s family, 5. the family of Chandala and Jieshi.
若於如是如來所制非所行處，能善遠離；
 If you are in a place that is not controlled by the Tathagata, you can stay away from it;
於餘無罪所有行處，知時而行。
 Wherever I go, I am innocent and know the right time to do it.
如是名為所行圓滿。
 This is called perfection.
云何名為於微小罪見大怖畏？
 What does it mean to be afraid of a small crime?
謂於諸小、隨小學處，若有所犯，可令還淨，名微小罪。
 It is said that if any minor or minor offense is committed, it can be punished and it will be called a minor crime.
於諸學處現行毀犯，說名為罪；
 It is a crime to destroy criminals in various schools and call them names;
既毀犯已，少用功力而得還淨，說名微小。
 Having destroyed and committed a crime, it is said that the name is insignificant if it can be restored to purity with less effort.
由是因緣，名微小罪。
 Because of this, it is a small crime.
云何於中見大怖畏？
 Why do you see great fear in it?
謂作是觀：
 It is said that this is the view:
勿我於此毀犯因緣，無復堪能得所未得、觸所未觸、證所未證。
 Don't let me destroy the cause and conditions here, and I will never be able to achieve what I haven't achieved, touch what I haven't touched, and realize what I haven't realized.
勿我由此近諸惡趣，往諸惡趣。
 Don't let me get close to the bad destinations or go to the bad destinations from here.
或當自責，或為大師、諸天、有智同梵行者以法呵責。
 Either you should rebuke yourself, or you should rebuke the masters, gods, and wise fellow practitioners with the Dharma.
勿我由此遍諸方維惡名、惡稱、惡聲、惡頌遐邇流布。
 Don't let me spread bad names, bad names, bad voices, and bad praises all over the world.
彼於如是現法、當來毀犯因生諸非愛果，見大怖畏。
 He sees great fear and fear when the Dharma appears like this, and when it is destroyed and transgressed, all non-loving consequences will arise.
由是因緣，於小、隨小所有學處，命難因緣亦不故犯。
 Due to this cause and condition, I will learn from Xiao and Sui Xiao, even if my destiny is difficult, I will not make mistakes intentionally.
或時、或處失念而犯，尋便速疾如法發露，令得還淨。
 At any time or place, if you lose your mind and make a mistake, you will find it and reveal it as quickly as possible, so that you can get rid of it.
如是名為於微小罪見大怖畏。
 This is called seeing great fear in small sins.
云何名為受學學處？
 Why is it called the School of Education?
謂於先受別解脫戒，白四羯磨受具戒時，從戒師所，得聞少分學處體性；
 It is said that when you first take the precepts of liberation and liberation, and when you take the specific precepts of the four white karma, you can learn about the physical nature of Shaobin from the preceptor's place;
復從親教、軌範師處，得聞所餘別解脫經；
 Again, I learned from my personal teacher and Master Gui Feng that I had heard the rest of the Liberation Sutra;
總略宣說過於二百五十學處，皆自誓言：
 The general outline has been announced to more than 250 schools, and they all swore to themselves:
一切當學。
 Learn everything.
復從所餘恒言議者、同言議者、常交往者、有親愛者聞所學處，復於半月常所宣說別解脫經聞所學處，一切自誓：
 Again, I will listen to what I have learned from those who have been talking to me for a long time, those who have talked with me, those who have often interacted with me, and those who are dear to me. I will also listen to what I have learned from the Sutra of Parting Liberation, which is often preached in half a month. I swear to myself:
皆當修學。
 Everyone should study.
以於一切所應學處皆受學故，說名獲得別解律儀。
 Because he has learned in all the places where he should learn, he can acquire different interpretations of the laws and rituals when speaking the name.
從此以後，於諸學處，若已善巧，便能無犯。
 From now on, if you become skillful in all aspects of learning, you will be able to make no mistakes.
設有所犯，尋如法悔。
 If you have committed a crime, find the right way to regret it.
若諸學處未得善巧、未能曉悟，由先自誓願受持故，得於今時求受善巧，欲求曉悟。
 If you have not been able to gain skill and enlightenment in all areas of study, because you have vowed to accept and uphold it in the past, you can now seek to receive it skillfully and desire to understand it.
於如前說諸所學處，從親教師或軌範師，如先請問。
 I would like to ask you first about what I have learned from my teacher or programmer as mentioned above.
既得善巧及曉悟已，隨所教誨無增無減，復能受學。
 Once you have acquired skill and enlightenment, you can continue to learn without increasing or decreasing according to the teachings.
又於尊重及等尊重所說學處，若文、若義能無倒受。
 Moreover, in respecting and respecting what is said and learned, if it is as written and as meaningful as it is, it can be accepted without hesitation.
如是名為受學學處。
 This is called the place of study.
如是廣辨戒律儀已。
 In this way, the precepts and rituals have been widely understood.
云何應知此中略義？
 Why should we know the brief meaning of this?
謂於是中，世尊顯示戒蘊略義，有三種相。
 It is said that in this way, the World-Honored One shows the brief meaning of the precepts, which has three aspects.
一者、無失壞相，二者、自性相，三者、自性功德相。
 The first one is the phase of no loss or destruction, the second one is the phase of self-nature, and the third one is the phase of self-nature merit.
此復云何？
 What does this mean?
謂若說言：
 Say if you say:
安住具戒。
 Stay safe and secure.
由此顯示尸羅律儀無失壞相。
 This shows that there is no loss or bad appearance in the rituals of Sheila.
若復說言：
 If you say it again:
能善守護別解律儀。
 Able to protect the rules and rituals of others.
由此顯示尸羅律儀自性相。
 This shows the inherent nature of the syllabus.
若復說言：
 If you say it again:
軌則、所行皆悉圓滿。
 All the rules and actions are complete.
由此顯示別解律儀，如其所受，觀他增上自性功德相。
 This shows the different interpretations of the laws and rituals, and observes the merits and virtues of others as they increase their own nature.
所以者何？
 So what?
由他觀見如是軌則、所行圓滿，未信者信，信者增長。
 From his observation of such rules and perfect actions, those who have not believed will believe, and those who believe will increase.
由是發生清淨信處，心無厭惡，言不譏毀。
 From this comes a place of pure faith, with no hatred in the heart and no sarcasm in words.
若異於此具足尸羅軌則、所行皆圓滿者，觀他增上所有功德勝利，應無。
 If he is different from this person who follows the path of Shilua and is perfect in everything he does, there should be no merits and virtues gained by him.
與此相違過失，應有。
 Contrary to this fault, it should be.
若復說言：
 If you say it again:
於微小罪見大怖畏、受學學處。
 See great fear for small sins and learn from them.
由此顯示別解律儀，如其所受，觀自增上自性功德相。
 This shows how to interpret the laws and rituals as they are received, and to observe the self-increasing merits and virtues of one's own nature.
所以者何？
 So what?
雖由如是軌則、所行皆悉圓滿，獲得如前觀他增上功德勝利。
 Even if he follows such a track and conducts everything perfectly, he will gain greater merit and victory as seen before.
然由毀犯淨戒因緣，當生惡趣；
 However, due to the violation of the pure precepts, one will be reborn in the lower realms;
或無堪能得所未得，如前廣說。
 Or it is impossible to achieve what is not achieved, as Guang said before.
若能於彼微小罪中見大怖畏，於先所受上品學處能正修學。
 If you can see the great fear in those small sins, you can study correctly in the high-quality learning place you have received.
由是因緣，身壞已後當生善趣；
 Due to this cause and condition, after the body is destroyed, you should be reborn in a good destination;
亦有堪能得所未得，如前廣說。
 There are also things that can be achieved that are not achieved, as Guang said before.
由是因緣，說此名為別解律儀，如其所受，觀自增上功德勝利。
 Due to this cause and condition, it is said that this is called Differentiation of Laws and Regulations. As it is received, it will increase its merits and victory.
復有異門。
 There is another door.
謂佛世尊此中略顯三種戒性。
 It is said that the Buddha, the World-Honored One, has three kinds of precepts.
一、受持戒性，二、出離戒性，三、修習戒性。
 1. The nature of receiving and observing the precepts; 2. The nature of renunciation; and 3. The nature of practicing the precepts.
謂若說言：
 Say if you say:
安住具戒。
 Stay safe and secure.
由此顯示受持戒性。
 This shows the nature of observing the precepts.
若復說言：
 If you say it again:
能善守護別解律儀。
 Able to protect the rules and rituals of others.
由此顯示出離戒性。
 This shows the nature of renunciation.
所以者何？
 So what?
別解律儀所攝淨戒，當知說名增上戒學。
 Don't understand the pure precepts captured by the rules and regulations. You should know that the name of the exposition is added to the precepts school.
即依如是增上戒學，修增上心、增上慧學；
 That is to say, in this way, you can increase your knowledge of precepts, cultivate your mind, and improve your wisdom;
由此能得一切苦盡，究竟出離。
 In this way, all suffering can be ended and ultimate liberation can be achieved.
如是出離，用增上戒以為前行所依止處，是故說此別解律儀名出離戒性。
 In this way, for renunciation, the additional precepts are used as the place to rely on for moving forward. Therefore, this unique interpretation of the law is called the nature of renunciation.
若復說言：
 If you say it again:
軌則、所行皆悉圓滿，於微小罪見大怖畏，受學學處。
 The rules and deeds are all perfect. I see great fear in small sins and learn from them.
由此顯示修習戒性。
 This shows the practice of moral discipline.
所以者何？
 So what?
若由如是所說諸相別解律儀，修習淨戒，名善修習、極善修習。
 If we understand the rules and rituals based on the various aspects mentioned in this way, and practice the pure precepts, it is called good practice and extremely good practice.
如是一種尸羅律儀現前宣說，當知六種。
 If such a kind of shila ritual appears before you and is preached, you should know six types.
又即如是
 Or so it is
尸羅律儀，由十因緣，當知虧損；
 According to the laws of Shiluo, you should know the losses due to the ten causes and conditions;
即此相違十因緣故，當知圓滿。
 That is to say, due to these ten conflicting causes, you should know perfection.
云何十種虧損因緣？
 What are the ten causes of loss?
一者、最初惡受尸羅律儀，二者、太極沈下，三者、大極浮散，四者、放逸懈怠所攝，五者、發起邪願，六者、軌則虧損所攝，七者、淨命虧損所攝，八者、墮在二邊，九者、不能出離，十者、所受失壞。
 First, the initial evil is caused by the law of Shiluo; second, the Tai Chi sinks; third, the Great Chi floats; fourth, it is caused by laziness and laziness; fifth, it is caused by initiating evil wishes; sixth, it is caused by the loss of rules; seven The first is that the pure life is lost; the eighth is that it falls on both sides; the ninth is that it is impossible to escape; the tenth is that the suffering is destroyed.
云何名為最初惡受尸羅律儀？
 Why is it called the First Evil Suffering from the Law of Death?
謂如有一，王所逼迫而求出家，或為狂賊之所逼迫、或為債主之所逼迫、或為怖畏之所逼迫、或不活畏之所逼迫而求出家。
 It is said that one is forced by the king to become a monk, or is forced by a rogue thief, or is forced by a creditor, or is forced by fear, or is forced by a fearful person, and is forced to become a monk.
不為沙門性、不為婆羅門性、不為自調伏、不為自寂靜、不為自涅槃而求出家。
 Don’t seek renunciation for the sake of ascetic nature, not for the sake of brahman nature, not for self-control, not for self-silence, and not for self-nirvana.
如是名為最初惡受尸羅律儀。
 This is called the First Evil Suffering from the Law of Death.
云何名為太極沈下？
 Why is the cloud called Tai Chi sinking?
謂如有一，性無羞恥，惡作羸劣，為性慢緩，於諸學處所作慢緩。
 It is said that there is a person who has no shame in his nature, does bad things and is evil, has a slow nature, and is slow in all kinds of learning.
如是名為太極沈下。
 This is called Tai Chi sinking.
云何名為太極浮散？
 Why is the cloud called Tai Chi Fu San?
謂如有一，堅執惡取，非處惡作，於不應作諸惡作中浪作惡作；
 It is said that if there is one person, he persists in pursuing evil, does evil in the wrong place, and does evil among the evil that should not be done;
非處於他起輕蔑心、或惱害心，於其非處強生曉悟。
 Don't be in a position where you are scornful or annoyed, but be in a position where you are not in a position to force enlightenment.
如是名為太極浮散。
 This is called Tai Chi Fu San.
云何放逸懈怠所攝？
 How could it be taken with ease and laziness?
謂如有一，由過去世毀犯所犯；
 It is said that if there is one thing, it was caused by the destruction and crime of the past life;
於此毀犯，由失念故，一類不能如法還淨。
 This kind of destruction and transgression cannot be restored according to the law due to loss of thought.
如由過去，由未來世、由現在世當知亦爾。
 It should be known from the past, from the future life, and from the present life.
謂毀犯所犯；
 It is said to destroy what was committed;
於此毀犯，由失念故，一類不能如法還淨。
 This kind of destruction and transgression cannot be restored according to the law due to loss of thought.
又非先時，於所毀犯發起猛利無犯樂欲。
 It is not the case that he launched a violent attack on the destroyed criminals without committing any crimes.
謂我定當如如所行、如如所住，如是如是行於所行、如是如是住於所住，於所毀犯終不毀犯。
 It is said that I should act like this, live like this, act like this in what I do, live like this in where I live, and never destroy or commit any offense.
由是因緣，隨所行住，如是如是毀犯所犯。
 Due to these causes and conditions, wherever you walk and live, you will be destroyed and violated in this way.
由此成就前際俱行、後際俱行、中際俱行、先時所作及俱隨行所有放逸。
 In this way, you can achieve all the freedom of doing what you did before, doing what you will do after, doing what you do in the middle, doing what you did before, and doing what you did all the time.
又自執取睡眠為樂、偃臥為樂、脇臥為樂；
 He also clings to sleep as pleasure, lying down on his face as pleasure, and lying on one's side as pleasure;
性不翹勤；
 Sex is not diligent;
為性懶惰；
 Sexually lazy;
不具起發；
 Without origin;
於諸有智同梵行者，不能時時覲問供事。
 Those who are wise and follow the Brahma lineage cannot always visit and ask for services.
是名放逸懈怠所攝。
 It was taken by the name of relaxation and laziness.
云何名為發起邪願？
 What is the name of initiating evil wishes?
謂如有一，依止邪願修行梵行。
 It is said that if there is one, follow the wrong vows and practice the holy life.
言我所有若戒、若禁，若常精勤、若修梵行，當得生天，或餘天處。
 It is said that if all I have is precepts and abstinence, if I have always been diligent and if I have practiced the holy life, I will be reborn in heaven or in the remaining heavens.
或復愛樂利養恭敬，而修梵行。
 Or return to love, pleasure, profit, respect, and practice the holy life.
謂因此故，從他希求利養恭敬；
 It is said that for this reason, I hope to gain benefit and respect from him;
即於如是利養恭敬，深生染著。
 That is to say, cultivating and respecting people in this way is deeply tainted.
如是名為發起邪願。
 This is called initiating evil wishes.
云何軌則虧損所攝？
 Why are the rules so bad?
謂如有一，於威儀路、或所作事、或諸善品加行處所所有軌則，不順世間，違越世間；
 It is said that there is a situation where all the rules and regulations in the place of dignity, deeds, and good deeds are not in line with the world, and go against the world;
不順毘奈耶，違越毘奈耶。
 Disobedience to Vinaya, transgression of Vinaya.
如前廣說。
 As stated before.
是名軌則虧損所攝。
 This is the name of the rule of law.
云何淨命虧損所攝？
 How can the net loss of life be taken?
謂如有一，為性大欲，不知喜足，難養難滿。
 It is said that there is a person who has great sexual desires, does not know how to enjoy and satisfy them, and is difficult to nourish and satisfy.
常以非法追求衣服、飲食、臥具、病緣醫藥及諸資具，不以正法。
 They often illegally pursue clothing, food, bedding, disease-related medicine, and other supplies, instead of following the righteous Dharma.
又為貪求種種衣服、飲食、臥具、病緣醫藥資具因緣，方便顯己有勝功德，矯詐構集非常威儀。
 In order to covet all kinds of clothes, food, bedding, illness and medical supplies, they can conveniently show their merits and virtues, and they deceive and construct extraordinary dignity.
為誑他故，恒常詐現諸根無掉、諸根無動、諸根寂靜，由是令他謂其有德，當有所施、當有所作。
 In order to deceive him, he always pretends that his roots are not falling, that his roots are not moving, and that his roots are quiet, so that he can tell him that he is virtuous, that he should give something, and that he should do something.
所謂承事，供給衣服、飲食、臥具、病緣醫藥及諸資具。
 The so-called undertaking means providing clothes, food, bedding, disease-related medicine and other supplies.
又多凶悖、強口、矯傲、修飾其名、執恃種姓。
 There are also many people who are fierce and rebellious, strong-mouthed, arrogant, modify their names, and insist on caste.
或求多聞，或住持法，為利養故，亦復為他宣說正法。
 Maybe he wants to learn more, or he can abide by the Dharma. For the sake of benefit and support, he also preaches the righteous Dharma to him.
或佛所說，或弟子說，或自宣說己實有德，或少增益。
 Either the Buddha said it, or his disciples said it, or he declared himself to be virtuous, or he gained little.
或於他前方便現相，為求衣服，或求隨一沙門資具。
 He may appear in front of him to ask for clothes, or to ask for the belongings of a recluse.
或為求多，或求精妙，雖無匱乏，而現被服故弊衣裳，為令淨信長者、居士、婆羅門等、知其衣服有所匱乏，殷重承事，給施眾多上妙衣服。
 Either for the sake of more, or for the sake of exquisiteness, but although there is no shortage, the clothes are worn out and worn. In order to make the faithful elders, lay people, Brahmans, etc. know that their clothes are in short supply, they will be diligent in their duties and give many fine clothes to them.
如為衣服，為餘隨一沙門資生眾具亦爾。
 Just like clothes, they are also the belongings of a recluse.
或於淨信長者、居士、婆羅門所，如其所欲不得稱遂，或彼財物有所闕乏，求不得時，即便強逼、研磨麁語，而苦求索。
 Or in the place of an elder of pure faith, a layman, or a Brahmin, if what he wants cannot be fulfilled, or if the property is lacking and he cannot get it, he will force him, grind his words, and ask for it arduously.
或彼財物無所闕乏，得下劣時，便對施主現前毀棄所得財物。
 Or if the property is in short supply, and when it comes to bad use, the benefactor will show up and destroy the property.
如是告言：
 This is what he said:
咄哉男子！某善男子、某善女人，方汝族姓及以財寶，極為下劣，又極貧匱，而能惠施如是如是多妙悅意資產眾具；
 What a man! A certain good man or a certain good woman, with your family name and wealth, who are extremely inferior and extremely poor, can benefit from such many wonderful and pleasant possessions and objects;
汝望於彼，族姓尊貴，財寶豐饒，何為但施如是少劣非悅意物？
 You look at that place, where the family name is noble and the wealth is abundant. Why should you give such a small, inferior and unpleasing thing?
彼由如是或依矯詐、或邪妄語、或假現相、或苦研逼、或利求利種種狀相，而從他所非法希求所有衣服、飲食、臥具、病緣醫藥諸資生具，非以正法而有所求。
 Because of this, or relying on deceit, falsehood, false appearances, hard work, or the pursuit of profit, he illegally obtains all the clothing, food, bedding, disease-related medicine, and other supplies from others. There is nothing to seek from the Dharma.
由非法故，說名邪命。
 Because it is illegal, it is said that the name is evil.
如是名為尸羅淨命虧損所攝。
 This is called the loss of pure life in Sheila.
云何名為墮在二邊？
 What does it mean to fall on both sides?
謂如有一，耽著受用極樂行邊，從他所得或法非法所有衣服、飲食、臥具、病緣醫藥及諸資具，愛玩受用，不觀過患、不知出離。
 It is said that there is a person who indulges in the enjoyment and use of the ultimate bliss, and all the clothes, food, food, bedding, disease-related medicines and other equipment obtained from him or illegally, he loves to play and enjoy the use, without considering the faults and dangers, and does not know how to escape.
是名一邊。
 It's the name of one side.
復有一類，好求受用自苦行邊，以無量門而自煎迫，受極苦楚。
 There is also a category of people who seek to be used and practice asceticism. They torture themselves through countless doors and suffer extreme pain.
謂依棘刺、或依灰坌、或依木杵、或依木板、或狐蹲住、或狐蹲坐修斷瑜伽。
 It means relying on thorns, or relying on gray thorns, or leaning on wooden pestles, or leaning on wooden boards, or squatting, or squatting to repair yoga.
或復事火，謂乃至三承事於火。
 Or return to fire, that is, to serve in fire three times.
或復昇水，謂乃至三昇上其水。
 Or the water can be raised again, which means that it can rise up to three times.
或一足住，隨日而轉。
 Or live on one foot and turn around with the sun.
或復所餘。
 Or restore what's left.
如是等類修自苦行，是第二邊。
 Such and other types of self-cultivation are the second side.
如是名為墮在二邊。
 This is called falling on both sides.
云何名為不能出離？
 What does it mean to be unable to escape?
謂如有一，或戒或禁由見執取。
 It is said that if there is one, or the precepts or prohibitions are grasped by the view.
謂我因此若戒若禁，當得清淨、解脫、出離。
 It is said that if I take the precepts or abstain from doing so, I should be able to achieve purity, liberation, and renunciation.
一切外道所有禁戒，雖善防護、雖善清淨，如其清淨，不名出離。
 All the prohibitions imposed by heretics, although they are good at protecting and purifying them, are not called renunciation if they are pure.
如是名為不能出離。
 This is called inability to escape.
云何名為所受失壞？
 What is the name of the damage suffered?
謂如有一，都無羞恥，不顧沙門，毀犯淨戒，習諸惡法。
 It is said that if there is one thing, there is no shame, he ignores the ascetics, violates the pure precepts, and practices all kinds of evil laws.
內懷腐敗，外現貞實，猶如淨水所生蝸牛、螺音狗行。
 Being corrupt on the inside but showing chastity on the outside is like a snail born in pure water or a dog walking with the sound of a snail.
實非沙門，自稱沙門；
 He is not actually a Samana, but claims to be a Samana;
實非梵行，自稱梵行。
 In fact, it is not a holy life, but it is called a holy life.
如是名為所受失壞。
 This is called damage.
略由如是十種因緣，名戒虧損。
 Based on the following ten kinds of causes and conditions, the name and precepts are lost.
世尊或說尸羅虧損，或時復說尸羅艱難。
 The World-Honored One may say that Shelo suffered losses, or sometimes he said that Shelo was in difficulty.
當知於彼諸因緣中，由二因緣，謂不能出離，及所受失壞。
 You should know that among all the causes and conditions, it is said that there are two causes and conditions, which are unable to escape and suffered losses.
由餘因緣，當知唯說尸羅虧損。
 Due to the remaining causes and conditions, it should be known that Wei said that Sheluo suffered losses.
與此安立黑品因緣相違白品所有因緣，當知說名尸羅圓滿、尸羅清淨。
 This establishment of black-level causes and conditions is contrary to all the causes and conditions of white-level causes. It should be known that the name of Sheila is perfect and Shelu is pure.
有處世尊宣說尸羅名為根本。
 There is a place where the Blessed One declares that the name of Shelob is the root.
如伽他說：
 Rugatha said:
若善住根本，　　其心便寂靜。
 If you abide well at the root, your mind will be peaceful.
因聖見、惡見，　　相應不相應。
 Because there is no correspondence between holy views and evil views.
有處世尊宣說尸羅名莊嚴具。
 There is a place where the Buddha declares that the name of Sheila is a solemn instrument.
如伽他說：
 Rugatha said:
苾芻、苾芻尼，　　戒莊嚴圓滿。
 Bi Cu, Bi Cu Ni, the precepts are solemn and complete.
於不善能捨；
 Being able to give up on bad deeds;
於善能修習。
 Be good at practicing.
有處世尊宣說尸羅名為塗香。
 There is a place where the Buddha declares that the name of Sheila is Tuxiang.
如伽他說：
 Rugatha said:
苾芻、苾芻尼，　　戒塗香圓滿。
 Bi Cuo, Bi Cuo Ni, abstain from applying incense to perfection.
於不善能捨；
 Being able to give up on bad deeds;
於善能修習。
 Be good at practicing.
有處世尊宣說尸羅名為薰香。
 There is a place where the Blessed One declares that Shelob is called incense.
如伽他說：
 Rugatha said:
阿難！有香類，　　順風善能薰；
 Ananda! There are fragrances that can be diffused by the favorable wind;
逆風亦能薰。
 Even headwinds can smoke.
順、逆薰亦爾。
 Shun and Ni are also good.
有處世尊宣說尸羅名為妙行。
 There is a place where the Blessed One declares that Sheila is called Wonderful Conduct.
如伽他說：
 Rugatha said:
身妙行能感　　可愛諸異熟，
 The wonderful behavior of the body can make people feel lovely and strange,
於現法當來，　　語妙行亦爾。
 When the present Dharma comes, the words and deeds will be wonderful.
有處世尊宣說尸羅名為律儀。
 There is a place where the Blessed One declares that the name of Sheila is Vinaya.
如伽他說：
 Rugatha said:
諸有惠施主，　　具戒、住律儀，
 All benefactors who are benevolent, possess the precepts and live in discipline,
有阿笈摩見，　　及有果正見。
 There is Agama's view, and there is the right view.
復有說言：
 There is another saying:
安住具戒，善能守護別解律儀，乃至廣說。
 Keep the precepts, be good at guarding the rules and rituals, and even preach them widely.
問：
 ask:
何緣世尊宣說尸羅名為根本？
 Why did the Blessed One declare that Sheila is the root?
答：
 answer:
能建立義、能任持義，是根本義。
 Being able to establish righteousness and being able to uphold righteousness is the fundamental righteousness.
由此尸羅建立、任持一切世間及出世間，能引無罪最勝第一快樂功德，令生令證，是故尸羅說名根本。
 This is how Shelu establishes and holds onto all the worldly and transcendental worlds, and can lead to sinlessness, the most supreme and first happiness merit, and make people realize it. This is the basis of the name of Shelu.
譬如大地，建立、任持一切藥草、卉木、叢林，令生令長。
 Just like the earth, it establishes and sustains all the herbs, flowers, trees, and jungles, allowing them to grow and flourish.
如是尸羅如前廣說。
 This is what Sheluo said before.
問：
 ask:
何緣世尊宣說尸羅名莊嚴具？
 Why did the Blessed One proclaim the name of Sheila?
答：
 answer:
諸餘世間耳環、指環、腕釧、臂釧及以寶印、金銀、鬘等妙莊嚴具。
 The remaining earrings, rings, wrist bracelets, arm bracelets, and other wonderful and solemn items with precious seals, gold, silver, and garlands are all in the world.
若有成就幼稚、黑髮、少年、盛壯、姝妙形色而服飾之，少增妙好。
 If there is a childish, black-haired, young, vigorous, beautiful appearance and clothing, it will not increase the wonderfulness.
非有成就朽老、衰邁、齒落、髮白、年逾八十或九十者而服飾之，當有妙好。
 If you are not a person who is old, senile, toothless, white, or over eighty or ninety years old, you should dress well.
唯除俳戲令眾歡笑。
 Only the haiku plays make everyone laugh.
若遭病苦、財貨匱乏、親戚喪亡，當爾服之，亦無妙好。
 If you suffer from illness, lack of wealth, or the death of relatives, you should take it, and there is no good thing.
戒莊嚴具，於一切類、於一切時，若有服者皆為妙好。
 The solemn instrument of precepts, in all categories and at all times, is wonderful if anyone obeys it.
是故尸羅名莊嚴具。
 This is why Sheila is named Zhuangju.
問：
 ask:
何緣世尊宣說尸羅名為塗香？
 Why did the Blessed One declare that Sheila was named Tuxiang?
答：
 answer:
由此所受清淨無罪妙善尸羅，能正除遣一切所受惡戒為因身心熱惱。
 The pure, sinless, wonderful and good shira received in this way can rectify and eliminate all the evil precepts received due to physical and mental heat and troubles.
譬如最極炎熾熱時，塗以栴檀龍腦香等，一切欝蒸皆得除滅。
 For example, when the heat is at its hottest, apply sandalwood, dipterocarp, etc., and all the heat will be eliminated.
是故尸羅說名塗香。
 Therefore, the name of Shiluo is Tuxiang.
問：
 ask:
何緣世尊宣說尸羅名為薰香？
 Why did the World Honored One declare that Shelob is called Incense?
答：
 answer:
具戒士夫補特伽羅，遍諸方域，妙善稱譽聲頌普聞。
 The well-disciplined scholar Bu Te Jia Luo spreads throughout all directions, and his wonderful and good praises are universally heard.
譬如種種根莖香等，隨風飄颺遍諸方所，悅意芬馥，周流彌遠。
 For example, all kinds of incense from roots and stems are carried by the wind in all directions, and their pleasant fragrance spreads far and wide.
是故尸羅名為薰香。
 That’s why Sheila is called Incense.
問：
 ask:
何緣世尊宣說尸羅名為妙行？
 Why did the Blessed One declare that Sheila is called Wonderful Practice?
答：
 answer:
由此尸羅清淨善行，能趣妙樂，往妙天趣，向妙安隱，故名妙行。
 Therefore, the pure and good deeds of Sheila can enjoy wonderful happiness, go to the wonderful heaven, and retreat to wonderful peace, so it is called wonderful conduct.
問：
 ask:
何緣世尊宣說尸羅名為律儀？
 Why did the World-Honored One declare that Sheila is called Vinaya?
答：
 answer:
由此尸羅清淨善法，是防護性，是息除相，是遠離體，故名律儀。
 Therefore, the pure and good Dharma of Sheila is protective, it removes the appearance of breath, and it is far away from the body, so it is called laws and rituals.
又戒律儀有三種觀清淨因相。
 In addition, the precepts and rituals have three kinds of pure causes and signs.
何等為三？
 What is three?
一、觀身業，二、觀語業，三、觀意業。
 First, observe the physical karma, second, observe the verbal karma, and third, observe the mental karma.
云何觀察如是諸業，令戒律儀皆得清淨？
 How can one observe such karma and make all the precepts and rituals pure?
謂希當造及欲正造身作業時，如是觀察：
 It is said that when you want to create and correct your body building work, observe this:
我此身業為能自損，及以損他，是不善性，能生眾苦，招苦異熟？
 Is this body deed of mine capable of harming myself and others? Is it an unwholesome nature that can bring suffering to others and invite suffering and ripening?
為不自損，亦不損他，是其善性，能生諸樂，招樂異熟？
 In order not to harm oneself, nor to harm others, is its good nature capable of giving birth to all kinds of happiness, and attracting different kinds of happiness and ripeness?
如是觀已。
 See it this way.
若自了知我此身業，自損損他，是不善性，能生眾苦，招苦異熟；
 If I realize that my body's karma harms myself and others, it is an unwholesome nature that can bring suffering to others and invite suffering and ripening;
即於此業攝斂不作，亦不與便。
 Even if you don't do anything about this business, you won't do it conveniently.
若自了知我此身業，不損自他，是其善性，餘如前說；
 If I understand that my body's karma does not harm myself or others, this is its good nature, as I said before;
即於此業而不攝斂、造作、與便。
 That is to say, in this business, there is no restraint, pretense, or convenience.
復於過去已造身業亦數觀察：
 Looking back at the karma that has been created in the past, we also observe:
我此身業為能自損，餘如前說。
 My actions in this body can harm myself, as I said before.
如是觀已。
 See it this way.
若自了知我此身業，自損損他，餘如前說；
 If I realize that my body's karma will harm myself and others, as I said before;
便於有智同梵行所，如實發露，如法悔除。
 It is convenient for those who have wisdom to follow the holy practice, reveal it truthfully, and regret it and get rid of it according to the Dharma.
若自了知我此身業，不損自他，餘如前說；
 If I understand my body's karma and do not harm myself or others, I will do as I said before;
便生歡喜，晝夜安住，多隨修學。
 Then he will be happy, live peacefully day and night, and practice more.
如是彼於去來今世所造身業，能善觀察、能善清淨。
 In this way, he can observe well and purify the body karma he has created in the past and present lives.
如於身業，於其語業，當知亦爾。
 Just as it is about the body's actions, it should also be known about its speech actions.
由過去行為緣生意，由未來行為緣生意，由現在行為緣生意，即於此意數數觀察：
 Business is dependent on past actions, business is dependent on future actions, and business is dependent on current actions. This is how we observe:
我此意業為能自損，餘如前說。
 My intention is to do harm to myself, as I said before.
如是觀已。
 See it this way.
若自了知我此意業是其黑品，即於此業攝斂不起，不與其便。
 If you realize that this kind of karma of your own mind is a black quality, you will not be able to collect it and will not facilitate it.
若自了知我此意業是其白品，即於此業而不斂攝、發起、與便。
 If one realizes that the action of my mind is a white product, then he will not restrain, initiate, or facilitate this action.
如是於彼去來今世所起意業，能善觀察、能善清淨。
 In this way, one can observe well and purify the mental karma caused by the past and present lives.
所以者何？
 So what?
去來今世所有沙門、若婆羅門，於身語意三種業中，或已觀察、或當觀察、或正觀察，或已清淨、或當清淨、或正清淨，或已多住、或當多住、或正多住，一切皆由如是觀察、如是清淨。
 All ascetics and Brahmans who have come and gone in this life may have observed, or should observe, or are observing, or have been purified, or should be purified, or are rightly purified, or have abided many times, or should abide many times, in the three karma of body, speech, and mind. , or if you live for a long time, everything is observed and pure in this way.
如佛世尊、曾為長老羅怙羅說：
 As Lord Buddha, the former elder Lokula said:
汝今羅怙羅！　　於身語意業，
 You are now Luoluo! In body, speech and mind,
應數正觀察；
 Positive observations should be made;
念諸佛聖教。
 Recite the holy teachings of the Buddha.
羅怙羅！汝應　　學是沙門業。
 Luo Chu Luo! You should learn the karma of ascetics.
若能於此學，　　唯勝善，無惡。
 If you can learn this, you will only achieve good and no evil.
若於如是身語意業審正思擇，我此諸業為能自損，廣說如前，是名觀察。
 If we carefully review and choose such actions of body, speech and mind, all these actions of mine will be self-destructive. I would like to say this as before. This is called observation.
若於一分攝斂不作，亦不與便，廣說乃至發露悔除。
 If you don't do it for a minute, you won't make it easy, you will talk about it widely and even regret it.
復於一分而不斂攝，造作與便，廣說乃至便生歡喜，晝夜安住，多隨修學。
 Again, focus on one point without concentrating, make things easy, speak widely, and then be happy, live peacefully day and night, and practice frequently.
是名清淨。
 It is called purity.
如是清淨尸羅律儀，應知有十功德勝利。
 In this way, if you purify the sila ritual, you should know that there are ten merits and virtues to win.
何等為十？
 What is ten?
謂諸所有具戒士夫補特伽羅，自觀戒淨，便得無悔；
 It is said that all the virtuous men and women should practice Tegara and meditate on the purity of their virtuous conduct, and then they will have no regrets;
無悔故歡；
 Rejoice without regrets;
歡故生喜；
 Joy brings joy;
由心喜故，身得輕安；
 Because the heart is happy, the body feels at ease;
身輕安故，便受勝樂；
 Because the body is light and at peace, one will receive supreme happiness;
樂故心定，心得定故，能如實知、能如實見；
 Because of happiness, the mind is calm, and because the mind is calm, it can know and see as it really is;
實知見故，便能起厭；
 Real knowledge and seeing can lead to disgust;
能起厭故，便得離染；
 If you can arouse disgust, you will be free from defilement;
由離染故，證得解脫；
 Liberation is achieved through freedom from defilement;
得解脫故，便自知見我已解脫，乃至我能於無餘依般涅槃界當般涅槃。
 Because I have attained liberation, I know and see that I am liberated, so that I can achieve parinirvana in the realm of parinirvana without any remaining support.
如是所有具戒士夫補特伽羅，尸羅清淨增上力故，獲得無悔，漸次乃至能到涅槃。
 In this way, all the monks who are disciplined can make up for the Tegara, and the Sheila will be purified and strengthened. Therefore, they will have no regrets and will gradually reach Nirvana.
是名第一尸羅律儀功德勝利。
 This is the first meritorious victory of the Sheila Rituals.
復有所餘具戒士夫補特伽羅：
 There are still some remaining monks who are well-prepared and add Tegaro:
於臨終時起如是念：
 As I'm dying, I think like this:
我已善作身語意行，非我惡作身語意行，乃至廣說。
 I have done good things in body, speech, and mind, and it is not my fault that I have done bad things in body, speech, and mind, and even spread my word.
若有其趣，作福業者、作善業者、作能救濟諸怖畏者之所應往，我於斯趣必定當往。
 If there is a place where one should go to do good deeds, do good deeds, and relieve those who are afraid, I will definitely go there.
如是獲得能往善趣第二無悔。
 If you achieve this, you will be able to go to a good destination without any regrets.
由無悔恨所有士夫補特伽羅，名賢善死、賢善夭逝、賢善過往。
 All the scholars who have no regrets add Tejiala, who is famous for his good death, his good death, and his good past.
是名第二尸羅律儀功德勝利。
 This is the victory of meritorious deeds of the second Sheila ritual.
復有所餘具戒士夫補特伽羅，遍諸方域，妙善稱譽聲頌普聞。
 There are also many monks and men who are well-prepared, and they are all over the country, and their wonderful and good praises are widely heard.
是名第三尸羅律儀功德勝利。
 This is the victory of meritorious deeds of the third Shirazhara ritual.
復有所餘具戒士夫補特伽羅，寢安、覺安，遠離一切身心熱惱。
 The remaining monks and men who have recovered the precepts will be able to sleep peacefully, sleep peacefully, and stay away from all physical and mental heat and troubles.
是名第四尸羅律儀功德勝利。
 This is the victory of the merits and virtues of the fourth Shiraṇa ritual.
復有所餘具戒士夫補特伽羅，若寢、若覺，諸天保護。
 If there are any remaining monks who are well-prepared, they will be protected by the heavens whether they are sleeping or sleeping.
是名第五尸羅律儀功德勝利。
 This is the victory of the merits of the Fifth Sheila Ritual.
復有所餘具戒士夫補特伽羅，於他凶暴不慮其惡，無諸怖畏，心離驚恐。
 There are still some well-disciplined men and women who complement Tegara. When he is violent, he does not care about his evil, has no fear, and his mind is free from fear.
是名第六尸羅律儀功德勝利。
 This is the victory of the merits of the Sixth Sheila Ritual.
復有所餘具戒士夫補特伽羅。
 There are still some monks and men who have the discipline to make up for Tejia Luo.
諸憙殺者、怨讎惡友，雖得其隙，亦常保護，了知此是具戒士夫補特伽羅，或為善友，或住中平。
 Even those who are jealous of murderers and resentful and evil friends will always protect him even if they find a way to protect him. They understand that this is a disciplined scholar named Putegara, who may be a good friend or may live in Zhongping.
是名第七尸羅律儀功德勝利。
 This is the victory of the merits of the Seventh Sheila Ritual.
復有所餘具戒士夫補特伽羅，一切魍魎、藥叉、宅神、非人之類，雖得其便、雖得其隙，而常保護。
 If there are any remaining disciplined men and women, they will be able to protect them from all monsters, yakshas, house gods, and non-human beings. Although they have their conveniences and gaps, they will always protect them.
謂具尸羅增上力故。
 It is said that having the corpse Luo increases the strength.
是名第八尸羅律儀功德勝利。
 This is the victory of the merits of the Eighth Sheila Ritual.
復有所餘具戒士夫補特伽羅，法無艱難，從他獲得種種利養。
 There are still some monks and men who are well-prepared to complement Tegara. There is no difficulty in the Dharma, and all kinds of benefits can be obtained from him.
所謂衣服、飲食、臥具、病緣醫藥及諸資具。
 The so-called clothing, food, bedding, disease-related medicine and other supplies.
由依尸羅增上因力，國王、大臣，及諸黎庶、饒財長者，及商主等恭敬尊重。
 Since Yishilua has increased his power, kings, ministers, common people, wealthy elders, and business owners will respect him with respect.
是名第九尸羅律儀功德勝利。
 This is the victory of the merits of the Ninth Shrine Law.
復有所餘具戒士夫補特伽羅，一切所願皆得稱遂。
 If there are any remaining disciplined men and women who are able to replenish Tegara, all their wishes will be fulfilled.
若於欲界，願樂當生或剎帝利大族姓家、或婆羅門大族姓家、或諸居士大族姓家、或諸長者大族姓家、或四大王眾天、或三十三天、或夜摩天、或覩史多天、或化樂天、或他化自在天眾同分中，由戒淨故，即隨所願當得往生。
 If in the desire realm, I wish to be born in a great family of Kshatriyas, or a great Brahmin clan, or in a great clan of laymen, or in a great clan of elders, or in the four great kings and gods, or in the Thirty-three Heavens, He may be in the night sky, or he may be in the world of Buddhism, or he may be transformed into the happy heaven, or he may be transformed into the free heaven among all the heavens. Because of the purity of the precepts, he will be reborn as he wishes.
若復願樂入諸靜慮現法樂住，或有色天眾同分中若住、若生，由戒淨故，便得離欲，所願皆遂。
 If you wish to live happily in the tranquility and contemplation of the present Dharma, or if you live or are born in the community of the colored gods, because of the purity of the precepts, you will be free from desire, and all your wishes will be fulfilled.
若復願樂寂靜勝解，超過色定，入無色定具足安住，或無色天眾同分中當得往生，餘如前說。
 If you wish to attain the ultimate solution of blissful tranquility, transcend form concentration, and enter into formless concentration, you may be able to be reborn among all the formless heavenly beings, as I said before.
若復願樂當證最極究竟涅槃，由戒淨故，便證一切究竟離欲。
 If you regain the joy of wishing, you will realize the ultimate nirvana. Because of the purity of morality, you will realize the ultimate freedom from desire.
是名第十尸羅律儀功德勝利。
 This is the meritorious victory of the tenth Shera dharma ritual.
如是已說戒蘊廣辨、戒蘊虧損、戒蘊圓滿、戒蘊異門、戒蘊觀察及以清淨、戒蘊所有功德勝利。
 Thus it has been said that the moral aggregates are widely distinguished, the moral aggregates are deficient, the moral aggregates are complete, the moral aggregates are different, the moral aggregates are observed, and all the virtues of the moral aggregates are victorious.
於此宣說明了開示一切種相，最極圓滿資糧所攝尸羅律儀。
 Here we declare all the various aspects of enlightenment and the laws and regulations of the body captured by the most perfect qualifications.
若有自愛樂沙門性、婆羅門性諸善男子，應勤修學。
 If there are good men who love themselves and enjoy the ascetic and brahmin natures, they should practice diligently.
瑜伽師地論卷第二十二
 Volume 22 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第二十三彌勒菩薩說
 Volume 23 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三初瑜伽處出離地第三之二
 The local division of the sravakas, the thirteenth primary yoga ground, the third and second ground of renunciation
云何根律儀？
 Yunhe root law ritual?
謂如有一，能善安住密護根門，防守正念，常委正念，乃至廣說。
 It is said that if there is a person, he can well abide in the secret protection of the root gate, defend his righteous thoughts, always maintain his righteous thoughts, and even speak widely.
云何名為密護根門？
 Why is it called the secret root gate?
謂防守正念，常委正念，廣說乃至防護意根，及正修行意根律儀。
 It is called defensive mindfulness, standing committee mindfulness, expounding extensively and even protecting the mind, and practicing the law of the mind correctly.
如是名為密護根門。
 This is called the secret protection of the root gate.
云何名為防守正念？
 What is defensive mindfulness?
謂如有一，密護根門增上力故，攝受多聞、思惟、修習。
 It is said that if there is one thing, the secret protection of the root gate increases the power, and it absorbs a lot of hearing, thinking, and practice.
由聞思修增上力故，獲得正念。
 By listening, thinking, and cultivating, you can increase your strength and gain righteous thoughts.
為欲令此所得正念無忘失故，能趣證故，不失壞故。
 In order to ensure that the mindfulness gained by this is not forgotten, so that it can be enjoyed and realized, so that it is not lost or corrupted.
於時時中，即於多聞、若思、若修，正作瑜伽，正勤修習，不息加行、不離加行。
 At every moment, you should listen a lot, meditate, and meditate, practice yoga, practice diligently, practice without stopping, and practice without stopping.
如是由此多聞思修所集成念，於時時中，善能防守正聞思修瑜伽作用。
 In this way, the thoughts gathered from this multi-study, contemplation, and practice can be good at guarding the effects of the Yoga of Right Hearing, Contemplation, and Practice at all times.
如是名為防守正念。
 This is called defensive mindfulness.
云何名為常委正念？
 Why do you mean the righteous thoughts of the Standing Committee?
謂於此念恒常所作、委細所作。
 It is said that this thought is carried out constantly and carefully.
當知此中，恒常所作，名無間作；
 You should know that this is done constantly, which is called continuous work;
委細所作，名殷重作。
 The work was done carefully and was named Yin Zhongzuo.
即於如是無間所作、殷重所作，總說名為常委正念。
 Even if we do this without interruption and with great care, we call it the righteous thoughts of the Standing Committee.
如其所有防守正念，如是於念能不忘失；
 Such as all the defensive righteous thoughts, such as the thoughts can not be forgotten;
如其所有常委正念，如是即於無忘失念得任持力。
 As long as he maintains his righteous thoughts, he will have the power to maintain his mind without forgetfulness.
即由如是功能勢力，制伏色聲香味觸法。
 That is to say, by the power of such functions, color, sound, smell, fragrance and touch are subdued.
云何名為念防護意？
 What is the name of thinking about protection?
謂眼色為緣生眼識，眼識無間生分別意識，由此分別意識，於可愛色色將生染著，於不可愛色色將生憎恚。
 It is said that eye color is the conditioned eye-consciousness, and eye-consciousness gives rise to the consciousness of discrimination. From this consciousness of discrimination, the lovable colors will be stained, and the unlovable colors will give rise to hatred.
即由如是念增上力，能防護此非理分別起煩惱意，令其不生所有煩惱。
 That is to say, by increasing the power of such thoughts, it can protect the irrational thoughts from causing troubles and prevent them from causing any troubles.
如是耳鼻舌身廣說，當知亦爾。
 If your ears, nose, tongue, and body speak widely, you should know it.
意法為緣生意識，即此意識有與非理分別俱行，能起煩惱；
 The mental state is conditional consciousness, that is, this consciousness distinguishes between existence and non-reason, and can cause troubles;
由此意識，於可愛色法將生染著，於不可愛色法將生憎恚。
 From this consciousness, one will be attached to the lovable material phenomena, and aversion will arise to the unlovable material objects.
亦由如是念增上力，能防護此非理分別起煩惱意，令其不生所有煩惱。
 Such thoughts can also increase the power to protect the irrational thoughts from causing troubles, so that they will not have any troubles.
如是名為念防護意。
 This is called thinking of protection.
云何名為行平等位？
 Why is it called the level of equality?
平等位者，謂或善捨、或無記捨。
 Those with equal status are said to be either good equanimity or unmindful equanimity.
由彼於此非理分別起煩惱意善防護已，正行善捨、無記捨中，由是說名行平等位。
 Because of this irrational separation of troubles and thoughts, good protection has been achieved, good equanimity of right conduct, and equanimity of unrecorded conduct, so it is said that the name and conduct are on the same level.
如是名為行平等位。
 This is called the level of equality.
云何於此非理分別起煩惱意能善防護？
 Why can this irrational distinction cause troubles and mind to be well protected?
謂於色聲香味觸法，不取其相，不取隨好，終不依彼發生諸惡不善尋思，令心流漏。
 It is said that if you don’t take the appearance of colors, sounds, smells, smells, and dharmas, don’t take them as they are good, and ultimately don’t rely on them, you will have all kinds of evil and unwholesome thoughts, which will cause your mind to leak.
若彼有時忘失念故，或由煩惱極熾盛故，雖離取相及取隨好，而復發生惡不善法，令心流漏，便修律儀。
 If he sometimes forgets his thoughts, or because his afflictions are extremely intense, even though he is separated from the appearance of attachment and attachment, evil and unwholesome dharmas occur again, causing outflows in the mind, then he should practice discipline and rituals.
由是二相，故能於此非理分別起煩惱意能善防護。
 Because of these two characteristics, we can distinguish the troubles caused by these irrational thoughts and be able to protect them well.
云何此意由是二相善防護已，正行善捨或無記捨？
 Why does this mean that the two characteristics of good protection are self-defense, good deeds, and unrecorded equanimity?
謂即由是二種相故。
 It is said that it is because of these two phases.
云何二相？
 What are the two phases?
謂如所說防護眼根，及正修行眼根律儀。
 It means protecting the eye faculties as mentioned and practicing the eye faculties disciplines correctly.
如說眼根防護律儀，防護耳鼻舌身意根，及正修行意根律儀，當知亦爾。
 For example, it is said that the eye faculties protect the disciplines, the ears, nose, tongue, body and mind faculties are protected, and the disciplines of the mind faculties are properly cultivated. This should be understood.
由是二相，於其善捨、無記捨中，令意正行。
 Due to these two characteristics, in the good equanimity and the unrecorded equanimity, the mind can be guided in the right way.
云何於眼所識色中不取其相？
 Why don't you take the form from the colors that your eyes perceive?
言取相者，謂於眼識所行色中，由眼識故取所行相，是名於眼所識色中執取其相。
 When it comes to grasping the appearance, it means to grasp the appearance in the color recognized by the eye. It is called grasping the appearance in the color recognized by the eye.
若能遠離如是眼識所行境相，是名於眼所識色中不取其相。
 If you can stay away from the appearance of such a state of mind, this is called not taking the form of the color recognized by the eye.
如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
 As it is in the colors perceived by the eyes, as it is in the dharmas perceived by the ears, nose, tongue, body and mind, one should know it.
云何於眼所識色中不取隨好？
 Why don't you take whatever you like from the colors that your eyes perceive?
取隨好者，謂即於眼所識色中，眼識無間俱生分別意識，執取所行境相，或能起貪、或能起瞋、或能起癡，是名於眼所識色中執取隨好。
 The good thing about grasping and accompanying is that in the color recognized by the eye, the eye consciousness is constantly differentiated consciousness, and the appearance of the scene that is grasped may cause greed, hatred, or delusion. This is called what is recognized by the eye. It is easy to grasp and enjoy the color.
若能遠離此所行相，於此所緣不生意識，是名於眼所識色中不取隨好。
 If you can stay away from this behavior and do not have consciousness of this object, this is called not taking in the colors perceived by the eyes.
如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
 As it is in the colors perceived by the eyes, as it is in the dharmas perceived by the ears, nose, tongue, body and mind, one should know it.
復有餘類執取其相、執取隨好。
 There are other types who cling to their appearance and to whatever they like.
言取相者，謂色境界在可見處，能生作意正現在前，眼見眾色。
 When talking about appearance, it means that the state of form is in a visible place, and the mind can appear in front of it, and the eyes can see various colors.
如是名為執取其相。
 This is called clinging to its form.
取隨好者，謂即色境在可見處，能生作意正現在前，眼見色已；
 The one who is good at following it means that the form is in a visible place, and the intention can arise right in front of it, and the eyes can see the form;
然彼先時從他聞有如是如是眼所識色，即隨所聞名句文身，為其增上為依為住，如是士夫補特伽羅，隨其所聞，種種分別眼所識色。
 However, he had heard from him that there was such a thing as the eye could see, and he followed the famous sentence and tattooed it, and added it as a support and abode. Such a scholar added Tegara, and followed what he heard, and distinguished all kinds of things that the eye could recognize.
如是名為執取隨好。
 This is called clinging to whatever you like.
如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
 As it is in the colors perceived by the eyes, as it is in the dharmas perceived by the ears, nose, tongue, body and mind, one should know it.
又此取相及取隨好，或有由此因緣、由此依處、由此增上，發生種種惡不善法，令心流漏；
 In addition, the appearance and accompanying good may have this cause, this dependence, and this increase, causing all kinds of evil and unwholesome phenomena to occur, causing the mind to flow out;
或有由此因緣、由此依處、由此增上，不生種種惡不善法，令心流漏。
 Or if there are such causes and conditions, this basis, and this increase, all kinds of evil and unwholesome dharmas will not arise, causing the mind to flow out.
若於此中執取其相，執取隨好，不如正理，由此因緣、由此依處、由此增上，發生種種惡不善法，令心流漏。
 If you cling to its appearance here, clinging to what is good, it is not as good as the right principle. Due to this cause and condition, this dependence, and this increase, all kinds of evil and unwholesome phenomena will occur, causing the mind to flow out.
彼於如是色類境界，遠離取相及取隨好。
 In such a realm of form, he is far away from taking in signs and taking in things.
云何名為惡不善法？
 What is the name of evil and unwholesome dharma?
謂諸貪欲，及貪所起諸身惡行、諸語惡行、諸意惡行；
 It refers to greed, as well as all the bad deeds of the body, speech, and mind caused by greed;
若諸瞋恚、若諸愚癡，及二所起諸身惡行、諸語惡行、諸意惡行。
 If there is anger, if there is ignorance, and if there are all the bad deeds of the body, all the bad deeds of speech, and all the bad deeds of the mind that arise from them.
是名種種惡不善法。
 This is called all kinds of evil and unwholesome dharma.
云何由彼令心流漏？
 Why does that cause the heart to leak?
謂若於彼彼所緣境界，心、意、識生，遊行流散；
 It means that if in that state, the mind, mind, and consciousness arise, wander and disperse;
即於彼彼所緣境界，與心、意、識種種相應，能起所有身語惡行貪瞋癡生，遊行流散。
 That is to say, in the realm of that object, it corresponds to the heart, mind, and consciousness, and all the evil deeds of body, speech, greed, anger, and delusion can arise and wander around.
是名由彼令心流漏。
 This is the name that causes the heart to leak.
如是於眼所識色中，乃至於意所識法中，執取其相及取隨好，由是發生種種雜染。
 In this way, in the form recognized by the eyes, and even in the dharmas recognized by the mind, if you grasp its appearance and take whatever you like, all kinds of defilements will occur.
彼於取相及取隨好能遠離故，便不發生種種雜染。
 Since he can stay away from the pursuit of signs and attachments, all kinds of defilements will not occur.
若由忘念，或由煩惱極熾盛故，雖獨閑居，由先所見眼所識色增上力故，或先所受耳鼻舌身意所識法增上力故，發生種種惡不善法，隨所發生而不執著，尋便斷滅、除棄、變吐，是名於彼修行律儀。
 If, due to forgetfulness, or due to extremely intense afflictions, while living alone, all kinds of evil and unwholesome phenomena will occur due to the increased power of the colors seen with the eyes, or the increased power of the objects recognized by the ears, nose, tongue, body and mind. , follow whatever happens without clinging to it, find it, eliminate it, discard it, and change it. This is called practicing the rules and regulations there.
若於其眼所識色中，應策眼根；
 If it is in the form perceived by the eyes, the eye faculties should be trained;
及於其耳鼻舌身意所識法中，應策意根；
 In the Dharma recognized by the ears, nose, tongue, body and mind, the mind faculties should be controlled;
即便於彼作意策發。
 Even if you make plans for him.
如是策發，令不雜染。
 If you manage your hair in this way, it will not be stained.
由是因緣，於此雜染防護眼根，廣說乃至防護意根；
 Due to this cause and condition, this defilement protects the eye faculty, and even protects the mind faculty;
如是名為防護眼根，廣說乃至防護意根。
 This is called protecting the eye faculty, and it is widely said that it even protects the mind faculty.
若於其眼所識色中，不應策發所有眼根，及於其耳鼻舌身意所識法中，不應策發所有意根；
 If in the color perceived by the eyes, all the eye faculties should not be activated, and in the dharmas recognized by the ears, nose, tongue, body and mind, all the mind faculties should not be activated;
即便於彼遍一切種而不策發。
 Even if there are all kinds of seeds there, they will not flourish.
不策發故，令不雜染。
 If you don't prevent accidents, you won't be defiled.
由是因緣，於此雜染修根律儀。
 Due to this cause and condition, this defilement cultivates the root discipline.
如是名為能正修行眼根律儀，廣說乃至能正修行意根律儀。
 This is called being able to rectify and practice the laws of the eyes, and it is widely said that it can even rectify the laws of the mind.
如是應知已廣分別根律儀相。
 In this way, you should know that you have widely distinguished the roots, laws, rituals and characteristics.
云何當知此中略義？
 Why should we know the brief meaning of this?
此略義者，謂若能防護、若所防護、若從防護、若如防護、若正防護。
 This brief meaning refers to if it can protect, if it is protected, if it is protected, if it is protected, if it is protected.
如是一切，總略為一，名根律儀。
 Everything like this is summarized into one, called Root Rhythm.
今於此中誰能防護？
 Who can protect you from this?
謂防守正念，及所修習常委正念，是能防護。
 It is said that defensive mindfulness, as well as the practiced mindfulness of standing committee, can protect oneself.
何所防護？
 What protection?
謂防護眼根，防護耳鼻舌身意根，是所防護。
 It is said to protect the eyes, ears, nose, tongue, body and mind.
從何防護？
 How to protect?
謂從可愛、不可愛色，廣說乃至從其可愛、不可愛法而正防護。
 It is said that it is based on the cute and unlovable colors, and it is widely said that it can be protected from the cute and unlovable laws.
如何防護？
 How to protect?
謂不取相、不取隨好。
 It means not taking the appearance, not taking the good.
若依是處發生種種惡不善法，令心流漏，即於此處修行律儀。
 If all kinds of evil and unwholesome dharmas occur in this place, causing the mind to leak, practice the discipline here.
防守根故，名修律儀。
 Defending the roots is called cultivating rituals.
如是防護。
 Such as protection.
何者正防護？
 Which one is protecting?
謂由正念，防護於意，行平等位，是名正防護。
 It is said that through right mindfulness, protection from the mind, and equal conduct, this is called righteous protection.
又略義者，謂若防護方便、若所防護事、若正防護。
 In a brief sense, it means if it is a convenient way to protect, if it is something to be protected, if it is a correct protection.
如是一切總略為一，名根律儀。
 In this way, everything is summed up into one, called Root Rhythm.
此中云何防護方便？
 Why is this so convenient for protection?
謂防守正念，常委正念。
 It is called defensive righteousness and standing committee righteousness.
眼見色已，不取其相，不取隨好；
 When the eyes see form, they don't take its form, and they don't take what they like;
廣說乃至意知法已，不取其相，不取隨好。
 Expound it extensively and even know the Dharma by heart, without taking its appearance, and without taking it, you can do as you like.
若依是處發生種種惡不善法，令心流漏，即於是處修行律儀。
 If all kinds of evil and unwholesome dharmas occur in this place, causing the mind to leak, then practice the discipline in that place.
防守根故，名修律儀。
 Defending the roots is called cultivating rituals.
如是名為防護方便。
 This is called protection and convenience.
云何名為所防護事？
 What is the name of what is being protected?
所謂眼色，乃至意法。
 The so-called eye color, and even thoughts.
如是名為所防護事。
 This is what is called protection.
此中云何名正防護？
 What is the meaning of protection?
謂如說言：
 It is said as follows:
由其正念，防護於意，行平等位。
 With his righteous thoughts, he protects his mind and maintains an equal position.
名正防護。
 The name is protection.
又根律儀略有二種。
 There are also two types of root rhythm instruments.
一者、思擇力所攝，二者、修習力所攝。
 First, it is captured by the power of thinking and selection; second, it is captured by the power of practice.
思擇力所攝根律儀者，謂於境界深見過患，不能於此所有過患除遣斷滅。
 Those who follow the laws and regulations captured by the power of thinking and choosing are those who have seen the troubles deeply in the realm and cannot eliminate all the troubles in this realm.
修習力所攝根律儀者，謂於境界深見過患，亦能於此所有過患除遣斷滅。
 Those who practice the law and rituals of the power taken by the force are said to have seen the troubles deeply in the realm, and can also eliminate all the troubles in this realm.
又由思擇力所攝根律儀故，於所緣境，令煩惱纏不復生起、不復現前；
 Also, due to the laws and rituals captured by the power of thinking and selection, the entanglement of troubles no longer arises or reappears in the environment;
而於依附所依隨眠，不能斷除、不能永拔。
 But as for the attachment, it cannot be cut off or permanently uprooted.
由修習力所攝根律儀故，於所緣境，煩惱隨眠不復生起、不復現前；
 Due to the discipline of practice, in the object environment, the troubles will no longer arise or appear before sleep;
一切時分，依附所依所有隨眠，亦能斷除、亦能永拔。
 At all times, all attachments and sleep can be eradicated and removed forever.
如是思擇力所攝根律儀、修習力所攝根律儀，有此差別，有此意趣，有此殊異。
 In this way, there is such a difference between the disciplines captured by the power of thinking and the power of practice, and there is such a difference in meaning and interest.
當知此中思擇力所攝根律儀，是資糧道所攝；
 You should know that the laws and regulations captured by the power of thought and selection are captured by the path of material wealth;
修習力所攝根律儀，當知墮在離欲地攝。
 When you practice the discipline of the root of force, you should know that you fall into the place of separation from desire.
云何名為於食知量？
 What is the name of knowing the amount of food?
謂如有一，由正思擇食於所食。
 It is said that if there is one thing, choose what you eat with right thoughts.
不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。
 Not to promote dissipation, not to be frivolous, not to show off, not to be strict, or even to spread the word.
云何名為由正思擇食於所食？
 What does it mean to choose what you eat with the right thoughts?
正思擇者，如以妙慧等隨觀察段食過患。
 Those who are thinking about making a right choice can use their wonderful wisdom to observe the consequences of eating.
見過患已，深生厭惡，然後吞咽。
 Having seen the disease, I feel disgusted and swallow it.
云何名為觀見過患？
 What is the meaning of observing troubles?
謂即於此所食段食，或觀受用種類過患、或觀變異種類過患、或觀追求種類過患。
 It is said that if you eat this segment of food, you may observe the faults of the type of enjoyment, the faults of the different types, or the faults of the pursuit.
云何受用種類過患？
 Why use the wrong kind?
謂如有一，將欲食時，所受段食色香味觸皆悉圓滿，甚為精妙。
 It is said that there is a situation where when you want to eat, the color, smell, taste, and touch of the food you receive are all perfect, which is very exquisite.
從此無間進至口中，牙齒咀嚼，津唾浸爛，涎液纏裹，轉入咽喉。
 From then on, it enters the mouth, is chewed by the teeth, soaked in saliva, wrapped in saliva, and transferred to the throat.
爾時此食先曾所有悅意妙相一切皆捨，次後轉成可惡穢相，當轉異時，狀如變吐。
 At that time, all the pleasant and wonderful aspects of the food were lost, and then it turned into a hateful and filthy form. When it changed, it looked like vomiting.
能食士夫補特伽羅，若正思念此位穢相，於餘未變一切精妙所受飲食，初尚不能住食欣樂，況於此位。
 A scholar who is able to eat, Pote Jia Luo, if he is thinking about the filthy appearance of this position, he will not be able to live in food and enjoy happiness at first without changing all the exquisite things.
由如是等非一相貌漸次受用增上力故，令其飲食淨妙相沒，過患相生，不淨所攝。
 Due to the gradual use of non-uniform appearances such as this and the increased power, the pure and wonderful aspects of their food and drink disappear, faults and troubles arise, and the impurities are captured.
是名於食受用種類所有過患。
 This is the name of all the faults of the type of food received.
云何轉變種類過患？
 How to change species defects?
謂此飲食既噉食已，一分消變，至中夜分或後夜分，於其身中，便能生起養育增長血肉筋脈骨髓皮等非一眾多種種品類諸不淨物。
 It is said that after eating this food and drink, it will be transformed for a moment, and in the middle or late night, it will be able to produce, nourish, grow, flesh, tendons, veins, bone marrow, skin, and many other types of impure things in the body.
次後一分變成便穢，變已趣下展轉流出。
 After a few times, it turns into feces and filth, and it turns into excrement and leaks out.
由是日日數應洗淨。
 Therefore, the number of days should be washed.
或手、或足、或餘支節誤觸著時，若自若他皆生厭惡。
 If he accidentally touches it with his hands, feet, or other limbs, he will feel disgusted if he is free.
又由此緣，發生身中多種疾病。
 Due to this reason, many diseases occur in the body.
所謂癰痤、乾癬、濕癬、疥癩、疽疔、上氣、疨瘶、皰漿、噦噎、乾消、癲癎、寒熱、黃病、熱血、陰㾽。
 The so-called carbuncle, psoriasis, eczema, scabies, scabies, ulcers, phlegm, choking, dryness, epilepsy, cold and heat, yellow disease, hot blood, and yin.
如是等類無量疾病，由飲食故，身中生起。
 Countless diseases like these arise in the body due to diet.
或由所食不平和故，於其身中不消而住。
 Or because the food he eats is not balanced, it lingers in his body without being eliminated.
是名飲食變異種類所有過患。
 This is a dietary variation of all types of diseases.
云何追求種類過患？
 Why pursue variety defects?
謂於飲食追求種類有多過患。
 It is said that there are many pitfalls in pursuing variety in diet.
或有積集所作過患、或有防護所作過患、或壞親愛所作過患、或無厭足所作過患、或不自在所作過患、或有惡行所作過患。
 There may be the fault of accumulation, the fault of protection, the fault of bad love, the fault of insatiable contentment, the fault of being uneasy, or the fault of evil deeds.
云何名為於食積集所作過患？
 What is the name of the fault caused by the accumulation of food?
謂如有一，為食因緣，寒時為寒之所逼惱，熱時為熱之所逼惱，種種策勵劬勞勤苦。
 It is said that there is one thing, due to the cause and condition of food, when it is cold, it is forced and troubled by cold, and when it is hot, it is driven and troubled by heat. All kinds of policies encourage hard work and hard work.
營農、牧牛、商估、計算、書數、雕印，及餘種種工巧業處，為得未得所有飲食，或為積聚。
 Farming, cattle herding, business estimation, calculation, book counting, engraving and sealing, and other kinds of craftsmanship are all for the purpose of obtaining all the food and drink that has not been obtained, or for accumulation.
如為飲食，為飲食緣，當知亦爾。
 If it's food and drink, you should know that.
如是策勵劬勞勤苦，方求之時，所作事業若不諧遂；
 If you encourage and work hard in this way, when you get what you need, if your career is not harmonious;
由是因緣，愁憂燋惱、拊胸傷歎、悲泣迷悶，何乃我功唐捐無果？
 Due to these causes and conditions, I am worried, angry, sighing, weeping and depressed. Why is it that my contributions to Tang Dynasty are in vain?
如是名為於食積集所作過患。
 This is called the fault caused by the accumulation of food.
云何名為於食防護所作過患？
 What is the name of fault caused by food protection?
謂所作業若得諧遂，為護因緣起大憂慮：
 It is said that if the homework is done harmoniously, there will be great worries about protecting the causes and conditions:
勿我財寶當為王賊之所侵奪，或火焚燒，或水漂蕩，或宿惡作當令滅壞，或現非理作業方便當令散失，或諸非愛、或宿共財當所理奪，或即家中當生家火，由是當令財寶虧損。
 Don’t let my treasures be robbed by the king’s thieves, or be burned by fire, or be drifted by water, or be destroyed due to evil deeds done in the past, or be lost due to unreasonable deeds, or be taken away by people who are not in love with me, or be taken away by common property. , or there will be a fire in the home, which will cause the loss of wealth.
如是名為於食防護所作過患。
 This is called a fault caused by food defense.
云何於食能壞親愛所作過患？
 How can eating cause harm to your loved ones?
謂諸世間，為食因緣多起鬪諍。
 It is said that in this world, there are many causes and conditions for food.
父子、母女、兄弟、朋友尚為飲食互相非毀，況非親里為食因緣而不展轉更相鬪訟。
 Father and son, mother and daughter, brothers, and friends are not destroying each other because of food and drink, but it is even more difficult for relatives to fight against each other because of food.
所謂大族諸婆羅門、剎帝利種、長者、居士，為食因緣迭興違諍，以其手足塊刀杖等互相加害。
 The so-called Brahmans, Kshatriyas, elders, and laymen of the great clans have repeatedly violated each other's laws for food, and harmed each other with their hands, feet, knives, and sticks.
是名於食能壞親愛所作過患。
 This is because food can damage loved ones and cause harm.
云何於食無有厭足所作過患？
 Why is it that there is no such thing as being tired of eating?
謂諸國王剎帝利種，位登灌頂，亦於自國王都聚落不住喜足，俱帥兵戈，互相征討。
 It is said that when all the kings of the Kshatriya race ascend to the throne, they will not be able to stay together and rejoice, and they will all lead armies to conquer each other.
吹以貝角，扣擊鍾鼓，揮刀、槃矟、放箭、\xED\xA1\x94\xED\xBE\x9E矛，車馬象步交橫馳亂；
 Blowing shell horns, banging bells and drums, wielding swords, pan-guns, shooting arrows, and spears, chariots, horses, and elephants galloping in disorder;
種種戈仗傷害其身，或便致死，或等死苦。
 All kinds of weapons hurt his body, which may lead to death, or waiting for death is painful.
復有所餘如是等類。
 There is more than enough, and so on.
是名於食無有厭足所作過患。
 This is called eating without being fed up with or having enough trouble.
云何因食不得自在所作過患？
 Why did you do anything wrong because you couldn't eat freely?
謂如一類，為王所使，討固牢城，因遭種種極熱脂油、熱牛糞汁及鎔銅鐵而相注灑，或被戈杖、傷害其身，或便致死，或等死苦。
 It is said that there is a kind of person who is sent by the king to fortify the city. He is sprayed with all kinds of extremely hot fat, hot cow dung juice, copper and iron, or is injured by a stick, or is killed, or is left to die. bitter.
復有所餘如是等類。
 There is more than enough, and so on.
是名因食不得自在所作過患。
 This is called a fault caused by not being able to eat freely.
云何因食起諸惡行所作過患？
 Why do you do all the evil deeds caused by eating?
謂如有一，為食因緣，造作積集身諸惡行。
 It is said that there is a situation where eating causes and conditions, causing and accumulating all kinds of bad deeds in the body.
如身惡行，語、意亦爾。
 Just like the bad deeds of the body, so are the words and thoughts.
臨命終時，為諸重病苦所逼切。
 At the end of his life, he was suffering from various serious illnesses.
由先所作諸身語意種種惡行增上力故，於日後分，見有諸山、或諸山峯垂影懸覆、近覆、極覆。
 Due to the increased power of all the evil deeds of body, speech and mind performed previously, in the future, one can see mountains or peaks with hanging shadows hanging over them, close to them, or extremely overturned.
便作是念：
 Just think:
我自昔來依身語意所造諸業，唯罪非福。
 All the deeds I have done with my body, speech, and mind since the past are only sins and not blessings.
若有其趣，諸造惡者當生其中，我今定往。
 If there is such a thing, all those who do evil should be born in it, and I will definitely go there now.
如是悔已，尋即捨命。
 If you regret it, you will sacrifice your life.
既捨命已，隨業差別生諸惡趣。
 Since you have given up your life, you will be born in various evil realms according to your karma.
謂那洛迦、傍生、餓鬼。
 They are called Naluojia, Bangsheng, and hungry ghosts.
如是名為因食惡行所作過患。
 This is called a fault caused by eating evil deeds.
如是段食，於追求時有諸過患，於受用時有諸過患，於轉變時有諸過患。
 Such a period of food has many faults when pursuing it, many faults when it is enjoyed and used, and many faults when it is transformed.
又此段食有少勝利。
 And there are few successes during this period of food.
此復云何？
 What does this mean?
謂即此身由食而住，依食而立，非無有食。
 It means that this body lives on food and stands on food. It does not mean that there is no food.
云何名為有少勝利？
 What is the name of You Shao Sheng?
謂即如是依食住身，最極久住或經百年。
 It is said that one can live like this on food and drink for a maximum period of one hundred years.
若正將養，或過少分，或有未滿而便夭沒。
 If it is about to be raised, it may be too little, or it may die before it is full.
若唯修此身暫住行，非為妙行；
 If you only cultivate this body and stay there temporarily, it is not a wonderful practice;
若於如是身暫時住而生喜足，非妙喜足。
 If you are happy and satisfied while temporarily staying in such a body, it is not wonderful joy and contentment.
亦非領受飲食所作圓滿無罪功德勝利。
 Nor is it the victory of the perfect, sinless meritorious deeds of eating and drinking.
若不唯修身暫住行，亦不唯於身暫時住而生喜足，而即依此暫時住身，修集梵行令得圓滿，乃為妙行，亦妙喜足。
 If one does not only cultivate one's body temporarily and live in it, nor does one only live in one's body temporarily and be happy and contented, but if one lives in this body temporarily and completes the holy life to achieve perfection, then it is a wonderful practice and it is also wonderfully happy and contented.
又能領受飲食所作圓滿無罪功德勝利。
 And be able to receive the perfect, sinless merit and victory of eating and drinking.
應自思惟：
 You should think about:
我若與彼愚夫同分，修諸愚夫同分之行，非我所宜；
 If I share the same fate as that fool, it is not suitable for me to practice the same behavior as all the fools;
我若於此下劣段食少分勝利安住喜足，亦非我宜。
 It would not be appropriate for me to live in peace and contentment if I were to be in a bad position, eat less, win, and be content.
若於如是遍一切種段食過患圓滿知已，以正思擇，深見過患，而求出離。
 If you fully understand the dangers caused by eating in all stages, make choices with correct thinking, deeply see the troubles, and seek to escape from them.
為求如是食出離故，如子肉想，食於段食。
 In order to seek renunciation by eating like this, I think about eating like a child, eating in Duanshi.
應作是念：
 What should be done is:
彼諸施主，甚大艱難積集財寶，具受廣大追求所作種種過患。
 Those donors had great difficulty in accumulating treasures, and suffered from all kinds of shortcomings due to their extensive pursuit.
由悲愍故，求勝果故，如割皮肉及以刺血，而相惠施。
 Out of sorrow and seeking the result of victory, such as cutting the skin and pricking the blood, and giving to each other.
我得此食，宜應如是方便受用。
 When I get this food, I should use it conveniently.
謂應如法而自安處，無倒受用，報施主恩，令獲最勝大果、大利、大榮、大盛。
 It is said that one should live in peace according to the Dharma, receive help without loss, repay the benefactor's kindness, and achieve the greatest fruit, great benefit, great glory, and great prosperity.
當隨月喻往施主家，盪滌身心，安住慚愧。
 You should follow the metaphor of the moon and go to the benefactor's home, cleanse your body and mind, and feel free to feel ashamed.
遠離憍傲，不自高舉，不輕蔑他。
 Stay away from arrogance, do not exalt yourself, do not despise others.
如自獲得所有利養，心生喜悅，如是於他所得利養，心亦喜悅。
 If you receive all the benefits and benefits for yourself, your heart will be happy, and if you receive benefits and benefits from others, your heart will also be happy.
又應如是自持其心往施主家。
 In this way, one should keep one's mind and go to the donor's home.
豈有出家往詣他所，要望他施非不惠施，要望他敬非不恭敬，要多非少，要妙非麁，要當速疾而非遲緩。
 How can one become a monk and go to other places, hoping that his kindness will not be unkind, that he will be respectful but not disrespectful, that he will want more rather than less, that he will be wonderful rather than slow, and that he will be quick rather than slow.
應作是心，往施主家：
 What you should do is go to the donor’s house with this heart:
設不惠施，終不於彼起怨害心及瞋恚心而相嫌恨。
 Even if you don't do favors, you will never feel resentment or hatred towards the other person.
勿我由此起怨害心及瞋恚心增上緣力，身壞已後生諸惡趣，多受困厄。
 Don't let me cause resentment, harm, and hatred to increase the strength of my superior condition. If my body breaks down, I will be reborn in all the evil realms and suffer many hardships.
設不恭敬而非恭敬，設少非多，設麁非妙，設復遲緩而非速疾，亦不於彼起怨害心及瞋恚心而相嫌恨。
 If it is disrespectful rather than respectful, if less is not more, if it is less than wonderful, if recovery is slow rather than quick, then do not feel resentment or hatred towards the other person.
如前廣說。
 As stated before.
又我應依所食段食，發起如是如是正行，及於其量如實了達。
 Furthermore, I should eat according to the portion I eat, initiate such and such correct conduct, and observe the actual amount.
謂我命根由此不滅，又於此食不苦耽著，纔能隨順攝受梵行。
 It is said that my life root will not be destroyed by this, and I will not linger on this bitter food, so that I can accept the holy life smoothly.
如是我今住沙門性、住出家性，受用飲食，如法清淨，遠離眾罪。
 In this way, I now live in the nature of a recluse and a monk, eating and drinking, being pure according to the Dharma, and staying away from all sins.
由是諸相，以正思擇食於所食。
 Based on these signs, you can choose what you eat with the right thoughts.
云何所食？
 Where does the cloud eat?
謂四種食。
 It's called four kinds of food.
一者、段食，二者、觸食，三者、意等思食，四者、識食。
 The first one is eating, the second one is touching the food, the third one is thinking about the food, and the fourth one is recognizing the food.
今此義中意說段食。
 Now this meaning means Duan Shi.
此復云何？
 What does this mean?
謂餅、麨、飯、羹、臛、糜、粥、酥油、糖、蜜、魚、肉、\xED\xA1\x9B\xED\xB5\x94鮓、乳、酪、生酥、薑、鹽、酢等種種品類，和雜為摶，段段吞食；
 It refers to various types of cakes, mince, rice, soup, glutinous rice, mince, porridge, butter, sugar, honey, fish, meat, bream, milk, cheese, raw cake, ginger, salt, vinegar, etc., and they are mixed together to form a kneaded dough. devour;
故名段食。
 Hence the name Duanshi.
所言食者，所謂飡、噉、咀嚼、吞咽、甞、啜、飲等名之差別。
 What we mean by eating means different names such as sipping, chewing, chewing, swallowing, chewing, sipping, and drinking.
云何名為不為倡蕩？
 What does it mean not to advocate for provocation?
謂如有一樂受欲者，為受諸欲食於所食。
 It is said that if there is a person who enjoys the pleasure of receiving desires, it means that he receives all the desires and eats them.
彼作是思：
 He is thinking:
我食所食，令身飽滿、令身充悅。
 What I eat fills my body and fills my body with joy.
過日晚時至於夜分，當與姝妙嚴飾女人共為嬉戲，歡娛受樂，倡掉縱逸。
 In the evening and into the night, you should play with the beautiful and well-decorated women, have fun, and avoid indulgence.
言倡蕩者，於此聖法毘奈耶中，說受欲者欲貪所引、婬逸所引所有諸惡不善尋思。
 Those who advocate licentiousness, in this holy Dharma Vinaya, it is said that those who receive desires have all the evil and unwholesome thoughts caused by lust, greed, and sexual immorality.
由此食噉所食噉時，令其諸根皆悉掉舉，令意躁擾、令意不安、令意不靜。
 When this food is eaten, all the sense organs will be restless, the mind will be restless, the mind will be restless, and the mind will not be still.
若為此事食所食者，名為倡蕩食於所食。
 If someone eats what he eats for this purpose, it is called advocating eating what he eats.
諸有多聞聖弟子眾，以思擇力，深見過患，善知出離、而食所食；
 All the disciples of the learned saints, with their power of thinking and selection, have seen the dangers deeply, are good at renunciation, and eat what they eat;
非如前說諸受欲者食於所食；
 It is not as mentioned before that those who receive desires eat what they eat;
是故名為不為倡蕩。
 That’s why it’s called not to advocate for provocation.
云何名為不為憍逸、不為飾好、不為端嚴？
 What does it mean not to be carefree, not to be well-dressed, not to be dignified?
謂如有一樂受欲者，為受諸欲食於所食。
 It is said that if there is a person who enjoys the pleasure of receiving desires, it means that he receives all the desires and eats them.
彼作是思：
 He is thinking:
我今宜應多食所食、飽食所食，隨力隨能食噉肥膩，增房補益，色香味具精妙飲食。
 Today I should eat as much as I can, eat as much as I can, and eat as much fat as I can, which will increase my body's health and nourish my body.
過今夜分至於明日，於角武事當有力能。
 From tonight to tomorrow, we should be able to fight in the corner.
所謂按摩、拍毱、托石、跳躑、蹴蹋、攘臂、扼腕、揮戈、擊劍、伏弩、控弦、投輪、擲索，依如是等諸角武事，當得勇健，膚體充實，長夜無病，久時少壯，不速衰老，壽命長遠，能多噉食，數數食已能正消化，除諸疾患。
 The so-called massage, shooting, holding stones, jumping, kicking, arm wrestling, strangulation, swinging, fencing, crossbow, string control, wheel throwing, rope throwing, and other martial arts, should be brave and healthy, the skin and body If you are full, you will be disease-free for a long time, you will be young and strong for a long time, you will not age quickly, you will have a long life, you can eat more food, you will be able to digest your food several times, and you will be able to eliminate all diseases.
如是為於無病憍逸、少壯憍逸、長壽憍逸而食所食。
 This is what you should eat if you are not sick, if you are young, if you are young, if you are long-lived.
既角武已，復作是思：
 Now that I have finished my battle, I think again:
我應沐浴。
 I should take a bath.
便以種種清淨香水沐浴其身；
 Then bathe his body with various pure perfumes;
沐浴身已，梳理其髮；
 After bathing, comb his hair;
梳理髮已，種種妙香用塗其身；
 After combing her hair, apply all kinds of wonderful fragrances to her body;
既塗身已，復以種種上妙衣服、種種花鬘、種種嚴具莊飾其身。
 After he has painted his body, he adorns his body with all kinds of fine clothes, all kinds of flower garlands, and all kinds of elaborate ornaments.
此中沐浴、理髮、塗香，名為飾好；
 Among them, bathing, haircut, and perfume are called decorations;
既飾好已，復以種種上妙衣服、花鬘、嚴具莊飾其身，名為端嚴。
 After being decorated, he decorated his body with all kinds of fine clothes, flower garlands, and elaborate ornaments, which was called Duanyan.
如是總名為飾好故、為端嚴故食於所食。
 This is generally known as being well-dressed, and being strict about what you eat.
彼既如是憍逸、飾好、身端嚴已，於日中分或日後分，臨欲食時，飢渴並至。
 Since he is thus comfortable, well-groomed, and well-groomed, in the middle of the day or later in the day, when he wants to eat, he will be hungry and thirsty.
於諸飲食極生悕欲、極欣、極樂，不見過患，不知出離，隨得隨食。
 In all kinds of food and drink, there is extreme desire, extreme joy, and extreme happiness. I don't see any harm, I don't know how to escape, and I eat whatever I can find.
復為數數倡蕩、憍逸、飾好、端嚴，多食多飲，令身充悅。
 Again, be active and relaxed, be well-decorated, be dignified, eat more and drink more, and make your body full of joy.
諸有多聞聖弟子眾，以思擇力，深見過患，善知出離，而食所食；
 All the disciples of the learned saints, with their power of thinking and selection, have seen dangers deeply, are good at renunciation, and eat what they eat;
非如前說諸受欲者食於所食。
 It is not as mentioned before that those who receive desires eat what they eat.
唯作是念：
 Just thinking:
我今習近所不應習、所應斷食，為欲永斷如是食故。
 I am doing things that I should not do and fasting from things that I should do, because I want to stop eating like this forever.
云何名為為身安住食於所食？
 What does it mean to live in peace and contentment with what you eat?
謂飲食已壽命得存，非不飲食壽命存故，名身安住。
 It is said that the life span can be preserved by eating and drinking, but it is not because the life span is preserved by not eating and drinking, the name and body are stable.
我今受此所有飲食，壽命得存，當不夭沒；
 Now that I have received all this food and drink, my life span will be preserved and I will not die young;
由是因緣，身得安住，能修正行，永斷諸食。
 Due to this cause and condition, the body can be stabilized, can correct its behavior, and can permanently stop eating.
云何名為為暫支持食於所食？
 What does it mean to temporarily support what you eat?
謂略說有二種存養。
 It is said that there are two kinds of nourishment.
一、有艱難存養，二、無艱難存養。
 First, there are difficulties to maintain, and second, there are no difficulties to maintain.
云何名為有艱難存養？
 What does it mean to survive in difficulties?
謂受如是所有飲食，數增飢羸，困苦重病。
 It is said that if you eat like this, you will suffer from hunger, weakness, hardship and serious illness.
或以非法追求飲食，非以正法。
 Or pursuing food and drink illegally instead of following the Dharma.
得已，染愛、耽嗜、饕餮、迷悶、堅執、湎著受用。
 When you get it, you are addicted to love, indulgence, gluttony, boredom, perseverance, and enjoy it.
或有食已，令身沈重，無所堪能，不任修斷。
 Or you may have eaten, making your body heavy and unable to do anything, and you will not be able to repair it.
或有食已，令心遲鈍，不速得定；
 Or if you have eaten, your mind will become dull and you will not be able to gain concentration quickly;
或有食已，令入出息來往艱難；
 Or you may have eaten, making it difficult to breathe in and out;
或有食已，令心數為惛沈睡眠之所纏擾。
 Or you may have eaten, causing your mind to be troubled by sleep.
如是名為有艱難存養。
 This is called having difficulty to maintain.
云何名為無艱難存養？
 What does it mean to survive without difficulty?
謂受如是所有飲食，令無飢羸，無有困苦及以重病。
 It is said that if one eats and drinks like this, there will be no hunger, no pain, no hardship and no serious illness.
或以正法追求飲食，不以非法。
 Or pursue food and drink in a righteous way, not in an illegal way.
既獲得已，不染、不愛，亦不耽嗜、饕餮、迷悶、堅執、湎著而受用之。
 Once you have obtained it, you should not be tainted with it, do not love it, nor indulge in addiction, gluttony, delusion, perseverance, or cling to it, but use it.
如是受用，身無沈重，有所堪能，堪任修斷；
 If it is used in this way, the body will not be heavy, it will be capable, and it will be able to repair and judge;
令心速疾得三摩地；
 Make the heart quicken and achieve samadhi;
令入出息無有艱難；
 Make breathing in and out without difficulty;
令心不為惛沈睡眠之所纏擾。
 Let the mind not be troubled by the sleepiness of sleep.
如是名為無艱難存養。
 This is called maintaining without difficulty.
若由有艱難存養，壽命得存，身得安住，此名有罪，亦有染污。
 If there are hardships to sustain one's life, one's life span is preserved, and one's body is able to live in peace, this name is sinful and polluted.
若由無艱難存養，壽命得存，身得安住，此名無罪，亦無染污。
 If it is maintained without difficulty, the life span is preserved and the body is settled, then this name is blameless and free from defilement.
諸有多聞聖弟子眾，遠離有罪有染存養，習近無罪無染存養，由是故說為暫支持。
 All the disciples of the learned saints should stay away from sins and defilements and cultivate themselves, and become familiar with sinlessness and defilement. Therefore, it is said that this is a temporary support.
問：
 ask:
云何習近如前所說無罪無染所有存養，以自存活？
 Why is it that Xi Jin, as he said before, is innocent and untainted, and has everything he needs to nourish himself to survive?
答：
 answer:
若受飲食，為除飢渴、為攝梵行、為斷故受、為令新受當不更生、為當存養力樂無罪安隱而住，如是習近無罪無染所有存養，而自存活。
 If one accepts food and drink, it is to quench hunger and thirst, to lead the holy life, to put an end to old feelings, to prevent new feelings from being reborn, and to preserve one’s strength, happiness, and sin-free tranquility. , and survive by itself.
云何名為為除飢渴受諸飲食？
 What is the name of receiving food and drink to relieve hunger and thirst?
謂至食時，多生飢渴，氣力虛羸，希望飲食。
 It is said that when it is time to eat, people often feel hungry and thirsty, their energy is weak, and they want to eat.
為欲息此飢渴纏逼、氣力虛羸，知量而食。
 In order to quell this hunger, thirst, and weak energy, eat in an appropriate amount.
如是食已，令於非時不為飢羸之所纏逼，謂於日晚或於夜分，乃至明日未至食時。
 If you have eaten in this way, you will not be troubled by hunger or weakness at the wrong time, that is, in the evening of the day or in the middle of the night, or even before it is time to eat tomorrow.
如是名為為除飢渴受諸飲食。
 This is called eating and drinking to eliminate hunger and thirst.
云何名為為攝梵行受諸飲食？
 What is the name of receiving all kinds of food and drink for the purpose of taking the holy life?
謂知其量受諸飲食，由是因緣，修善品者，或於現法、或於此日，飲食已後，身無沈重，有所堪能，堪任修斷；
 It is said that one knows the amount of food and drink received, and due to the causes and conditions, those who practice good deeds may, either in the present state or on this day, after eating and drinking, the body is not heavy, has the ability, and is worthy of cultivation and judgment;
令心速疾得三摩地；
 Make the heart quicken and achieve samadhi;
令入出息無有艱難；
 Make breathing in and out without difficulty;
令心不為惛沈睡眠之所纏擾。
 Let the mind not be troubled by the sleepiness of sleep.
由是速疾有力有能得所未得、觸所未觸、證所未證。
 Because of its speed and force, it is possible to achieve things that have not been achieved, touch things that have not been touched, and realize things that have not been realized.
如是名為為攝梵行受諸飲食。
 This is called receiving food and drink for the purpose of taking the holy life.
云何名為為斷故受受諸飲食？
 What is the name of suffering from all kinds of food and drink for the purpose of cutting off?
謂如有一，由過去世食不知量、食所匪宜、不消而食；
 It is said that there is one thing: from the past, I did not eat enough, I ate inappropriate food, and I ate without eating;
由是因緣，於其身中生起種種身諸疾病，所謂疥癩、皰漿、瘶等，如前廣說。
 Due to these causes and conditions, various physical diseases arise in his body, such as scabies, scabies, blisters, scabies, etc., as mentioned before.
由此種種疾病因緣，發生身中極重、猛利、熾然苦惱不可意受。
 Due to various causes and conditions of diseases, extremely heavy, violent, and burning pain occurs in the body and is unbearable.
為欲息除如是疾病，及為息除從此因緣所生苦受，習近種種良醫所說饒益所宜隨順醫藥，及受種種悅意飲食。
 In order to get rid of such diseases and to get rid of the painful feelings arising from these causes and conditions, one should follow the beneficial medicines recommended by various good doctors and accept various pleasant foods and drinks.
由此能斷已生疾病，及彼因緣所生苦受。
 This can cut off existing diseases and the suffering caused by their causes and conditions.
如是名為為斷故受受諸飲食。
 This is called eating and drinking for the purpose of cutting off all kinds of suffering.
云何名為為令新受當不更生受諸飲食？
 What is the name of eating and drinking in order to ensure that new feelings should not be reincarnated?
謂如有一，由現在世安樂無病、氣力具足，不非量食、不食匪宜、亦非不消而更重食，令於未來食住身中成不消病，或於身中當生隨一身諸疾病，所謂疥癩、皰漿、瘶等，如前廣說。
 It is said that if there is a person who is happy, disease-free and has sufficient energy in the present life, it is not necessary to eat in moderation, not to eat is unsuitable, nor not to eat more heavily, so that in the future, the disease will not be eliminated in the body, or the body will be born with it. Various diseases throughout the body, so-called scabies, vesicles, scabies, etc., are as mentioned before.
由是因緣，當生身中如前所說種種苦受，餘如前說。
 Due to these causes and conditions, the body will have various painful experiences as mentioned before, and the rest will be as mentioned before.
如是名為為令新受當不更生受諸飲食。
 This is called eating and drinking so that new feelings should not be reincarnated.
云何名為為當存養力樂無罪安隱而住受諸飲食？
 How can one say that one should live in a state of nourishment, nourishment, happiness, sinlessness, and peace and receive all kinds of food and drink?
謂飲食已，壽命得存，是名存養。
 It is said that after eating and drinking, life will be preserved. This is called preservation and nourishment.
若除飢羸，是名為力。
 If hunger and weakness are eliminated, this is called strength.
若斷故受，新受不生，是名為樂。
 If old feelings are cut off and new feelings do not arise, this is called happiness.
若以正法追求飲食，不染、不愛，乃至廣說而受用之，是名無罪。
 If one pursues food and drink according to the righteous Dharma, is free from defilement and love, and even preaches it widely and uses it, this is called sinlessness.
若受食已，身無沈重，有所堪能，堪任修斷，如前廣說，如是名為安隱而住。
 If after receiving food, the body is not heavy, has some ability, and is capable of repair and judgment, as has been said before, this is called living in peace and tranquility.
是故說言：
 This is why it is said:
由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。
 Choose what you eat with the right thoughts, not to promote dissoluteness, not to be carefree, not to be well-dressed, not to be strict, and even to spread the word.
是名廣辨於食知量。
 This name is widely recognized in the knowledge of food quantity.
云何應知此中略義？
 Why should we know the brief meaning of this?
謂若所受食，若如是食，當知總名此中略義。
 It is said that if you eat something like this, you should know the general name and its brief meaning.
何者所食？
 Who eats it?
謂諸段食。
 It's called various sections of food.
即餅、麨、飯、羹、臛、糜、粥，如前廣說。
 That is, cakes, noodles, rice, soup, glutinous rice cakes, minced rice and porridge, as mentioned before.
云何而食？
 Where can I eat?
謂正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。
 It is said that one should choose what he eats with due consideration, not to promote dissoluteness, not to be carefree, not to be well-dressed, not to be strict, and even to spread the word.
復次，應知此中略義，謂為攝受對治，為遠離欲樂行邊，為遠離自苦行邊，為攝受梵行，受諸飲食。
 Again, you should know the brief meaning of this, which is to accept the antidote, to stay away from the side of sensual pleasures, to stay away from self-austerity, to accept the holy life, and to accept all kinds of food and drink.
云何為攝受對治受諸飲食？
 What is the purpose of absorbing and treating the various types of food and drinks?
謂如說言：
 It is said as follows:
由正思擇食於所食。
 Choose what you eat with the right thoughts.
云何為遠離欲樂行邊受諸飲食？
 Why do you stay away from sensual pleasures while receiving food and drink?
謂如說言：
 It is said as follows:
不為倡蕩、不為憍逸、不為飾好、不為端嚴食於所食。
 Not for the sake of licentiousness, not for the sake of idleness, not for the sake of decoration, and not for the sake of being strict with what you eat.
云何為遠離自苦行邊受諸飲食？
 Why do you stay away from self-imposed austerity while receiving all kinds of food and drink?
謂如說言：
 It is said as follows:
為除飢渴、為斷故受、為令新受當不更生、為當存養若力若樂食於所食。
 In order to eliminate hunger and thirst, in order to end old feelings, in order to prevent new feelings from being reborn, we should eat what we eat to preserve our strength and our pleasure.
云何為攝受梵行受諸飲食？
 Why does it mean to take in the Brahma life and receive all kinds of food and drink?
謂如說言：
 It is said as follows:
為攝梵行、為得無罪安隱而住食於所食。
 In order to pursue the holy life and to obtain sinless tranquility, he lives and eats where he eats.
復次，應知此中略義，謂有二種。
 Again, you should know that there are two kinds of meaning in this summary.
一、無所食，二、有所食。
 One, nothing to eat, two, something to eat.
無所食者，謂一切種都無所食；
 To have nothing to eat means that there is nothing to eat of any kind;
無所食故，即便夭沒。
 If you have nothing to eat, you will die young.
有所食者，有其二種。
 There are two types of people who have something to eat.
一、平等食，二、不平等食。
 One, equal food, two, equal food.
平等食者，謂非極少食、非極多食、非不宜食、非不消食、非染污食。
 Equality of food means that one does not eat very little, does not eat too much, does not eat unfavorably, does not indigest, and does not eat polluted food.
不平等食者，謂或極少食、或極多食、或不宜食、或不消食、或染污食。
 Those who eat unequally refer to eating very little, eating too much, not eating well, not digesting food, or eating contaminated food.
當知此中，由平等食非極少食，令身飢羸未生不生，已生斷滅。
 You should know that eating equal amounts of food is not a very small amount of food, which makes the body hungry and weak before birth and death.
由平等食非極多食，身無沈重，有所堪能，堪任修斷。
 Since he eats equally, he does not eat too much, his body is not heavy, he is capable, and he is capable of repairing and breaking.
如前廣說。
 As stated before.
由平等食非不宜食、非不消食，能斷故受，不生新受；
 Equality of food is neither inappropriate nor indigestible; it can eliminate old feelings and prevent new feelings from arising;
由是因緣，當得存養若力若樂。
 Due to this cause and condition, you should be able to cultivate your strength and enjoy it.
由平等食非染污食，當得無罪安隱而住。
 By eating equally and without polluting food, one should live in peace and tranquility without guilt.
由極少食，雖存壽命，而有飢羸，亦少存活。
 Although one can live long due to very little food, if one suffers from hunger and famine, one can hardly survive.
由極多食，如極重擔鎮壓其身，不能以時所食消變。
 Eating too much is like a heavy burden that suppresses the body and cannot be digested according to what is eaten at the same time.
由不消食，或住身中成不消病，或生隨一身諸病苦。
 It may result from the inability to digest food, may result in indigestible diseases, or may cause suffering from various diseases throughout the body.
如不消食，由不宜食，當知亦爾。
 If you can't digest your food, it means it's not suitable to eat, so you should know this.
此不宜食有差別者，謂於身中集諸過患，由此復觸極重病苦。
 If there is a difference in what is not suitable for eating, it means that all the faults have accumulated in the body, thus causing severe illness and suffering.
由染污食，非法追求諸飲食已，有染有愛、耽嗜、饕餮，如前廣說而受用之。
 Due to contaminated food, illegal pursuit of various foods, adultery, addiction, gluttony, as mentioned before, it is used.
由此受用平等所食，及以遠離不平等食，故說於食平等所作。
 From this, we can enjoy equal food and stay away from unequal food, so we say that we eat equally.
即此於食平等所作，廣以諸句宣示開顯，所謂說言：
 That is to say, this was done by Shi Pingping, which was widely announced in various sentences, so-called speaking:
由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，如前廣說。
 Choose what you eat with the right thoughts, not to promote dissoluteness, not to be carefree, not to decorate yourself, and not to be strict, as I said before.
此中說言：
 It says:
由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，為身安住、為暫支持。
 Choose what you eat with the right thoughts, not for the sake of licentiousness, not for the sake of leisure, not for the sake of decoration, not for the sake of dignity, but for the sake of the body's safety and temporary support.
由此遮止都無所食。
 If this is stopped, there will be nothing to eat.
若復說言：
 If you say it again:
為除飢渴、為攝梵行，廣說乃至安隱而住。
 To eliminate hunger and thirst, to pursue the holy life, to preach widely and even to live in peace and tranquility.
由此遮止不平等食。
 This prevents unequal eating.
云何遮止不平等食？
 How can we stop unequal eating?
謂若說言：
 Say if you say:
為除飢渴。
 To eliminate hunger and thirst.
由此遮止所食極少。
 This will prevent you from eating very little.
若復說言：
 If you say it again:
為攝梵行。
 To photograph the holy life.
由此遮止所食極多。
 This will prevent you from eating too much.
若復說言：
 If you say it again:
為斷故受、為令新受當不更生。
 In order to end the old feelings, and to make new feelings happen, they should not be regenerated.
由此遮止不消而食、食所匪宜。
 This prevents the patient from eating the food without eating it, and the food is inappropriate.
若復說言：
 If you say it again:
為當存養、為當得力。
 It should be nourished and strengthened.
由此顯示不極少食、不極多食。
 This shows that one does not eat too little or too much.
若復說言：
 If you say it again:
為當得樂。
 To be happy.
由此顯示消已而食，及食所宜。
 This shows that eating after digestion is appropriate.
若復說言：
 If you say it again:
為當無罪安隱而住。
 To live in peace and innocence.
由此顯示無染污食。
 This shows that there is no pollution.
所以者何？
 So what?
若以非法追求飲食，得已染愛，如前廣說而受用之，名染污食，亦名有罪。
 If you pursue food and drink illegally and get yourself tainted by love, as has been widely said before, and you use it, it is called tainted food, and it is also called a sin.
若於善品勤修習者，於住空閑瑜伽作意、受持、讀誦、思惟義中，由彼諸惡不善尋思，令心流漏、令心相續，隨順、趣向、臨入而轉，由是因緣，不安隱住。
 If a person who diligently practices good qualities, while concentrating on, holding on to, reading, reciting, and meditating on the meaning of yoga in his free time, he will think about the evil and unwholesome qualities, causing the mind to flow, causing the mind to flow, follow the direction, and come in. Turn, due to the cause and condition, restlessness is hidden.
此安隱住復有二種。
 There are two types of peaceful dwelling.
一者、遠離所食極多，由是因緣，身無沈重，有所堪能，堪任修斷，如前廣說。
 First, stay away from food and eat too much. Due to this reason, the body is not heavy, has the ability, and is capable of repair and judgment, as Guang said before.
二者、於食不生味著，由是因緣，遠離諸惡尋思擾動不安隱住。
 Second, there is no taste in food, and due to this cause and condition, we stay away from all evil thoughts, disturbances, and restlessness.
是故如此一切諸句，皆為宣示開顯於食平等所作。
 Therefore, all these sentences are made to declare the openness and equality of food.
如是名為廣略宣說於食知量。
 This is called Guanglue, which is explained in the knowledge of food quantity.
瑜伽師地論卷第二十三
 Volume 23 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第二十四彌勒菩薩說
 Volume 24 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三初瑜伽處出離地第三之三
 The local branch of the sravaka ground, the thirteenth primary yoga ground, the third ground of renunciation
復次，初夜後夜常勤修習覺寤瑜伽者，云何初夜？
 Again, what about those who diligently practice Jawaha Yoga every night after the first night?
云何後夜？
 Yunhe Houyue?
云何覺寤瑜伽？
 Yunhe Juehuang Yoga?
云何常勤修習覺寤瑜伽？
 Why do you practice Jiao Huan Yoga diligently?
言初夜者，謂夜四分中，過初一分，是夜初分。
 Speaking of the first part of the night, it means that among the four parts of the night, the first part of the night is the first part of the night.
言後夜者，謂夜四分中，過後一分，是夜後分。
 When talking about the night after the night, it means that in the fourth quarter of the night, the last minute is the night after the night.
覺寤瑜伽者，謂如說言：
 A person who practices Jyochen Yoga says as follows:
於晝日分經行、宴坐，從順障法淨修其心。
 During the day, he should meditate, walk, and sit at banquets, and purify his mind by following the obedience method.
於初夜分經行、宴坐，從順障法淨修其心、淨修心已，出住處外洗濯其足，還入住處，右脇而臥，重累其足，住光明想、正念、正知、思惟起想巧便而臥。
 On the first night, he walked and sat at a banquet, purifying and cultivating his mind according to the obedience method. After purifying and cultivating his mind, he went out of his residence and washed his feet. When he returned to his residence, he lay down on his right side with his feet heavily tired. He thought brightly, with mindful thoughts, When one has clear understanding and contemplation, he thinks that he will defecate while lying down.
至夜後分，速疾覺寤，經行、宴坐，從順障法淨修其心。
 At the end of the night, he quickly wakes up, walks on meditation, sits at a banquet, and purifies his mind according to the method of obeying obstacles.
常勤修習覺寤瑜伽者，謂如有一世尊弟子，聽聞覺寤瑜伽法已，欲樂修學，便依如是覺寤瑜伽，作如是念：
 Those who practice Jawha Yoga regularly and diligently will say that there is a disciple of the Blessed One who, after hearing the Jawha Yoga method, wishes to practice it happily, and then he follows the Jhawha Yoga and thinks like this:
我當成辦佛所聽許覺寤瑜伽。
 I regard it as a Buddhist place to listen to Xu Juehuang Yoga.
發生樂欲，精進勤劬，超越勇猛勢力發起、勇悍、剛決、不可制伏、策勵其心無間相續。
 The generation of joyful desire, diligence and hard work, transcending the power of bravery, being courageous, resolute, uncontrollable, and encouraging, the mind is continuous.
此中云何於晝日分經行、宴坐，從順障法淨修其心？
 What does this say about how to divide the day and night into meditating, walking, and sitting at banquets, and how to purify and cultivate your mind by following the obedience method?
言晝日者，謂從日出時至日沒時。
 When talking about day and day, it means from the time when the sun rises to when the sun goes down.
言經行者，謂於廣長稱其度量一地方所，若往、若來相應身業。
 The words and deeds of the sutras are said to be in the vastness and length of a place measured by it. If you go or come, it corresponds to your body's actions.
言宴坐者，謂如有一，或於大床、或小繩床、或草葉座，結加趺坐，端身正願，安住背念。
 When talking about sitting at a banquet, it is said that if there is one, it may be on a big bed, or a small rope bed, or a seat of grass and leaves.
所言障者，謂五種蓋。
 The obstacles mentioned are called five types of hindrance.
順障法者，謂能引蓋、隨順蓋法。
 Those who follow the obstacles are said to be able to lead and follow the obstacles.
云何五蓋？
 What about the five hindrances?
謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、及以疑蓋。
 It is said to be covered by greed, anger, depression, sleep, restlessness and evil, and doubt.
云何順障法？
 What is the method of smoothing obstacles?
謂淨妙相，瞋恚相，黑闇相，親屬、國土、不死尋思，追憶昔時笑戲喜樂承事隨念，及以三世或於三世非理法思。
 It is called the pure and wonderful phase, the anger and hatred phase, the dark phase, relatives, land, immortal thoughts, recalling the laughter, joy and events of the past, and thinking about the three lives or the irrational Dharma in the three lives.
問：
 ask:
於經行時，從幾障法淨修其心？
 During the meditation, how many obstacles should be followed to purify and cultivate the mind?
云何從彼淨修其心？
 How can one purify and cultivate his mind from there?
答：
 answer:
從惛沈睡眠蓋，及能引惛沈睡眠障法，淨修其心。
 From the obstruction of sleep, and the method that can lead to the obstruction of sleep, purify and cultivate the mind.
為除彼故，於光明想善巧精懇，善取善思、善了善達。
 In order to get rid of this, think skillfully and earnestly in the light, be good at taking good thoughts, and be good at understanding and attaining.
以有明俱心，及有光俱心。
 There is a clear mind and a light mind.
或於屏處、或於露處往返經行。
 You may meditate back and forth on a screen or in an exposed place.
於經行時，隨緣一種淨妙境界，極善示現，勸導、讚勵、慶慰其心。
 While meditating, a pure and wonderful state will appear, and the best will appear to persuade, praise, and comfort his heart.
謂或念佛、或法、或僧、或戒、或捨、或復念天。
 It means reciting Buddha, Dharma, Sangha, precepts, equanimity, or reciting heaven.
或於宣說惛沈睡眠過患相應所有正法，於此法中，為除彼故，以無量門訶責毀呰惛沈睡眠所有過失，以無量門稱揚讚歎惛沈睡眠永斷功德。
 Or it may be preached that all the faults of sleep are corresponding to all the dharma. In this Dharma, in order to eliminate them, the immeasurable door is used to blame and destroy all the faults of the person, and the immeasurable door is used to praise and praise the person, and the merits of the person are forever cut off.
所謂契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、及以論議。
 The so-called Qi Jing, chanting, remembering, sarcastic recitation, self-talk, cause and condition, metaphor, ability, original life, Fang Guang, Xifa, and discussion.
為除彼故，於此正法聽聞受持，以大音聲若讀、若誦，為他開示，思惟其義，稱量觀察。
 In order to eliminate this, listen to, accept and uphold the true Dharma, read or recite it in a loud voice, teach it to others, ponder its meaning, weigh and observe it.
或觀方隅，或瞻星月諸宿道度，或以冷水洗灑面目。
 Or look at the corners, or gaze at the stars, moon, and other constellations, or wash your face with cold water.
由是惛沈睡眠纏蓋未生不生，已生除遣。
 As a result, he is trapped in a deep sleep and has not yet been born.
如是方便，從順障法淨修其心。
 In this way, one can purify and cultivate one's mind by following the obedience method.
問：
 ask:
於宴坐時，從幾障法淨修其心？
 When sitting at a banquet, how many obscurations should be followed to purify and cultivate the mind?
云何從彼淨修其心？
 How can one purify and cultivate his mind from there?
答：
 answer:
從四障法淨修其心。
 Purify and cultivate your mind from the four obstacles.
謂貪欲、瞋恚、掉舉惡作、疑蓋，及能引彼法，淨修其心。
 It is said that greed, anger, restlessness, evil deeds, and doubts can lead to the dharma and purify the mind.
為令已生貪欲纏蓋速除遣故，為令未生極遠離故，結加趺坐，端身正願，安住背念。
 In order to quickly get rid of the greed that has arisen, and to prevent the unborn from being extremely far away, sit down together, straighten your body, make upright wishes, and calmly recite your thoughts.
或觀青瘀、或觀膿爛、或觀變壞、或觀膖脹、或觀食噉、或觀血塗、或觀其骨、或觀其鎖、或觀骨鎖，或於隨一賢善定相作意思惟。
 Or observe blue blood stasis, or observe abscess, or observe deterioration, or observe swelling of the abdomen, or observe eating, or observe blood smear, or observe the bones, or observe the locks, or observe the bone locks, or follow a wise man. Good concentration and thinking.
或於宣說貪欲過患相應正法，於此法中，為斷貪欲，以無量門訶責毀呰欲貪、欲愛、欲藏、欲護、欲著過失，以無量門稱揚讚歎一切貪欲永斷功德。
 Or to preach the correct Dharma corresponding to the faults of greed. In this Dharma, in order to put an end to greed, use the Infinite Gate to blame and destroy the faults of greed, desire to love, desire to hide, desire to protect, and desire to cling to, and use the Infinite Gate to praise and praise everything. Greed will forever destroy merit.
所謂契經、應頌、記別，乃至廣說。
 The so-called deeds, chants, notes, and even expositions.
為斷貪欲，於此正法聽聞受持，言善通利、意善尋思、見善通達，即於此法，如是宴坐，如理思惟。
 In order to put an end to greed, if you listen to and uphold this true Dharma, your words are good and beneficial, your thoughts are good to ponder, and your views are good and clear, this is the Dharma, sit at a banquet like this, and meditate rationally.
由是因緣，貪欲纏蓋未生不生，已生除遣。
 Due to this cause and condition, greed is entangled and covered up before it is born, and it is eliminated after it has arisen.
如是方便，從順障法淨修其心。
 In this way, one can purify and cultivate one's mind by following the obedience method.
於瞋恚蓋法有差別者，謂如是宴坐，以慈俱心，無怨無敵、無損無惱，廣大無量，極善修習；
 There is a difference between anger and hatred. It is said that when you are sitting at a banquet like this, you have a heart full of kindness, no resentment and invincibility, no harm and no worries, vast and immeasurable, and extremely good practice;
普於一方發起勝解，具足安住。
 Universally in one place, a victorious solution is initiated, and one is able to abide peacefully.
如是第二、如是第三、如是第四，上下傍布，普遍一切無邊世界發起勝解，具足安住。
 Such is the second, such is the third, and such is the fourth, spreading up and down, universally initiating the ultimate solution to all the boundless worlds, and abiding in peace and contentment.
餘如前說。
 Yu said before.
於掉舉惡作蓋法有差別者，謂如是宴坐，令心內住，成辦一趣，得三摩地。
 There is a difference in the way to prevent restlessness and evil, that is, sitting at a banquet like this, making the mind dwell in it, completing a purpose, and achieving samadhi.
餘如前說。
 Yu said before.
於疑蓋法有差別者，謂如是宴坐，於過去世，非不如理作意思惟；
 If there is a difference in the Dharma, it means that sitting at a banquet like this, in the past life, is not an unreasonable thought;
於未來世、於現在世，非不如理作意思惟。
 In the future world and in the present world, it is not unreasonable to think.
我於過去為曾有耶？
 Did I exist in the past?
為曾無耶？
 Why Zeng Wuye?
我於過去為曾何有？
 What have I been in the past?
云何曾有？
 How could the cloud ever exist?
我於未來為當何有？
 What should I do in the future?
云何當有？
 Why should there be such a thing?
我於現在為何所有？
 What do I have now?
云何而有？
 Where does the cloud come from?
今此有情從何而來？
 Where did this sentient being come from?
於此殞沒當往何所？
 Where should I go if I die here?
於如是等不如正理作意思惟，應正遠離。
 It is not as good as right thinking to think like this, so you should stay away from it.
如理思惟去來今世，唯見有法，唯見有事；
 Thinking about the past and present life in a rational way, you can only see that there are laws and things;
知有為有，知無為無；
 Knowing that something is something, knowing that nothing is something;
唯觀有因，唯觀有果；
 Only contemplation has a cause, only contemplation has an effect;
於實無事不增不益，於實有事不毀不謗。
 If there is nothing in reality, it will not increase or benefit; if there is something in reality, it will not be denigrated or slandered.
於其實有，了知實有。
 In fact, there is, knowing that there is.
謂於無常、苦、空、無我一切法中，了知無常、苦、空、無我。
 It is said that in all dharmas of impermanence, suffering, emptiness, and selflessness, one can understand impermanence, suffering, emptiness, and selflessness.
以能如是如理思惟，便於佛所無惑無疑。
 If you can think in this way and reason, you will be able to understand the Buddha without any doubts.
餘如前說。
 Yu said before.
於法、於僧、於苦、於集、於滅、於道、於因，及因所生諸法無惑無疑。
 There is no doubt about the Dharma, the Sangha, suffering, its origin, its cessation, the path, the cause, and all dharmas arising from the cause.
餘如前說。
 Yu said before.
又於瞋恚蓋應作是說：
 He also said this about anger and anger:
為斷瞋恚及瞋恚相，於此正法聽聞受持，乃至廣說。
 In order to eliminate anger and its symptoms, listen to, accept, and uphold the true Dharma, and even preach it widely.
於掉舉惡作蓋應作是說：
 When it comes to restlessness and evil, the following should be said:
為斷掉舉惡作及順彼法，於此正法聽聞受持，乃至廣說。
 In order to stop committing evil deeds and obey the Dharma, listen to, accept and uphold this Dharma, and even preach it widely.
於其疑蓋應作是說：
 In response to his doubts, he should say:
為斷疑蓋及順彼法，於此正法聽聞受持，乃至廣說。
 In order to eliminate doubts and obey the Dharma, listen to, accept and uphold the Dharma, and even preach it widely.
如是方便，從貪欲、瞋恚、惛沈睡眠、掉舉惡作、疑蓋，及順彼法，淨修其心。
 In this way, one can purify and cultivate one's mind from greed, anger, drowsiness, restlessness, evil deeds, doubts, and obedience to the law.
是故說言：
 This is why it is said:
經行、宴坐，從順障法淨修其心。
 While walking or sitting at banquets, one should purify and cultivate one's mind according to the method of obeying obstacles.
如是已說由法增上，從順障法淨修其心。
 It has been said that one can improve through the Dharma and purify one's mind by following the Dharma that complies with obstacles.
復有由自增上及世增上、從順障法淨修其心。
 Again, there is a way to improve oneself and the world, and to purify one's mind by following the obedience method.
云何名為由自增上？
 What is the name of "increasing from one's own self"?
謂如有一，於諸蓋中隨起一種，便自了知此非善法，於所生蓋不堅執著，速疾棄捨、擯遣、變吐。
 It is said that if one of the hindrances suddenly arises, one will know that it is not a good dharma, and one will not be firmly attached to the hindrances that arise, and will quickly abandon, discard, and vomit.
又能自觀此所生蓋，甚可羞恥，令心染惱，令慧羸劣，是損害品。
 Also, you can see for yourself that the hindrance caused by this is extremely shameful, makes the mind stained and annoyed, makes the wisdom weak, and is a harmful thing.
如是名為由自增上，從順障法淨修其心。
 This is called self-improvement, purifying and cultivating one's mind by obeying obstacles.
云何名為由世增上，從順障法淨修其心？
 What is the name of rising from the world and purifying one's mind by obeying obstacles?
謂如有一，於諸蓋中隨一已生，或將生時，便作是念：
 It is said that if there is one, among all the hindrances, when one has arisen or is about to arise, then think like this:
我若生起所未生蓋，當為大師之所訶責，亦為諸天及諸有智同梵行者以法輕毀。
 If I arise that has not yet arisen, I will be blamed by the Master, and will be scolded by the Dharma by the gods and all those who are wise and follow the Brahma practice.
彼由如是世增上故，未生諸蓋能令不生，已生諸蓋能速棄捨。
 Because this world is increasing, all the hindrances that have not arisen can be prevented from arising, and all the hindrances that have arisen can be quickly discarded.
如是名為由世增上，從順障法淨修其心。
 This is called rising from the world, purifying and cultivating one's mind according to the method of obeying obstacles.
又為護持諸臥具故，順世儀故。
 It is also for the purpose of protecting the bedding and complying with the etiquette of the world.
盡夜初分經行、宴坐，從順障法淨修其心。
 At the beginning of the night, he should walk, meditate, and sit at banquets, and purify his mind by following the obedience method.
從順障法淨修心已，出住處外洗濯其足。
 After purifying and cultivating the mind by following the obedience method, go out of your residence and wash your feet.
洗濯足已，還入住處，如法寢臥，為令寢臥長養大種。
 After washing enough, return to the place where you stay, and sleep in the proper way, so that you can grow and raise big seeds.
得增長已，長益其身，轉有勢力，轉能隨順無間常委善品加行。
 It has grown, benefited his body, become more powerful, and able to follow the good deeds of the Standing Committee.
問：
 ask:
以何因緣右脇而臥？
 Why is he lying on his right side?
答：
 answer:
與師子王法相似故。
 It is similar to Master Ziwang's method.
問：
 ask:
何法相似？
 How are they similar?
答：
 answer:
如師子王，一切獸中，勇悍堅猛，最為第一。
 Like the Master-King, among all beasts, he is the bravest and fiercest, the most powerful.
比丘亦爾，於常修習覺寤瑜伽，發勤精進，勇悍堅猛，最為第一。
 Bhikkhu, you should always practice Jiao Huan Yoga, be diligent and diligent, be brave and tenacious, and be the best.
由是因緣，與師子王臥法相似。
 Due to this reason, it is similar to the sleeping method of Master Zi Wang.
非如其餘鬼臥、天臥、受欲者臥。
 It is not like the other ghosts lying down, the heavens lying down, or the ones receiving desires lying down.
由彼一切嬾墮懈怠，下劣精進，勢力薄弱。
 As a result, all are lazy, lazy, inferior and diligent, and their power is weak.
又法應爾，如師子王右脇臥者，如是臥時，身無掉亂，念無忘失，睡不極重，不見惡夢。
 Also, according to the law, it is like Master Ziwang lying on his right side. When lying like this, his body is not confused, his thoughts are not forgotten, his sleep is not very heavy, and he does not see nightmares.
異此臥者，與是相違。
 Those who lie down differently are contrary to this.
當知具有一切過失。
 Be aware of all faults.
是故說言：
 This is why it is said:
右脇而臥，重累其足。
 Lying on the right side of the body, his feet are heavily tired.
云何名為住光明想巧便而臥？
 Why is it called living in the light and lying down while wanting to defecate?
謂於光明想善巧精懇，善取善思善、了善達，思惟諸天光明俱心，巧便而臥。
 It is said that when one thinks about the light skillfully and conscientiously, he is good at acquiring the good, thinks about the good well, realizes the good, and thinks about the light of all the heavens, he lies down skillfully.
由是因緣，雖復寢臥，心不惛闇。
 Due to this reason, even if I go to bed again, my mind will not be darkened.
如是名為住光明想巧便而臥。
 This is called living in the light and thinking about defecation while lying down.
云何正念巧便而臥？
 Why do you lie down with righteous thoughts and defecation?
謂若諸法，已聞、已思、已熟修習，體性是善，能引義利。
 It is said that if all Dharmas have been heard, thought about, and practiced thoroughly, their nature is good and they can lead to righteousness and benefit.
由正念故，乃至睡夢亦常隨轉；
 Due to righteous thoughts, even sleep and dreams often follow;
由正念故，於睡夢中亦常記憶，令彼法相分明現前，即於彼法心多隨觀；
 Due to righteous thoughts, he always remembers the Dharma in his sleep and dreams, so that the Dharma appears clearly before him, so that he can observe the Dharma more closely.
由正念故，隨其所念，或善心眠、或無記心眠。
 Due to mindful thoughts, one can either have a kind mind sleep or an unmindful mind sleep according to one's thoughts.
是名正念巧便而臥。
 This is called lying down with righteous thoughts and defecation.
云何正知巧便而臥？
 Why do you lie down knowing that you have defecation?
謂由正念而寢臥時，若有隨一煩惱現前，染惱其心。
 It means that when sleeping with mindfulness, if any trouble appears, it will contaminate and annoy the mind.
於此煩惱現生起時，能正覺了，令不堅著，速疾棄捨，既通達已，令心轉還。
 When these troubles arise, you can be fully aware of them, stop clinging to them, quickly give them up, and now that you have understood them, you can turn your mind around.
是名正知巧便而臥。
 This is called lying down with correct knowledge.
云何名為思惟起想巧便而臥？
 What does it mean to lie down while thinking about something?
謂以精進策勵其心，然後寢臥。
 It is said to encourage his mind with diligence and then go to bed.
於寢臥時，時時覺寤，如林野鹿，不應一切縱放其心，隨順、趣向、臨入睡眠。
 When sleeping, I feel sleepy all the time, like a wild deer in the forest. I should not let my mind go in any way, and just follow the direction and go as I wish, before falling asleep.
復作是念：
 The repetition is to read:
我今應於諸佛所許覺寤瑜伽，一切皆當具足成辦。
 Now I should perform the Awakening Yoga as promised by the Buddhas, and everything should be fulfilled.
為成辦故，應住精勤最極濃厚加行欲樂。
 In order to achieve the goal, one should practice sensual pleasure with the most intense diligence.
復作是念：
 The repetition is to read:
我今為修覺寤瑜伽，應正發起勤精進住。
 Now that I am practicing Jaya Yoga, I should initiate and abide diligently.
為欲修習諸善法故，應正翹勤，離諸嬾墮，起發具足。
 In order to practice all the good Dharma, you should be diligent and diligent, avoid laziness and fall, and become fully qualified.
過今夜分至明清旦，倍增發起勤精進住，起發具足。
 After tonight is divided into Ming and Qing Dynasties, the motivation will be doubled and the diligence will be settled, and the motivation will be sufficient.
當知此中，由第一思惟起想，無重睡眠，於應起時速疾能起，終不過時方乃覺寤。
 You should know that starting from the first thought, sleep without weight can arise quickly and quickly when the time comes, and it will not be until the time comes that you will wake up.
由第二思惟起想，能於諸佛共所聽許師子王臥如法而臥，無增無減。
 From the second thought, I can think that all the Buddhas have heard that Master Ziwang should lie down according to the Dharma, without any increase or decrease.
由第三思惟起想，令善欲樂常無懈廢。
 Starting from the third thought, let the good and sensual pleasures always be perfect.
雖有失念，而能後後展轉受學，令無斷絕。
 Even though I have lost my mind, I can continue to learn from it one after another without interruption.
如是名為思惟起想巧便而臥。
 This is called lying down after thinking about something unexpected.
云何至夜後分速疾覺寤，經行、宴坐，從順障法淨修其心？
 Why do you wake up quickly after night, walk on meditation, sit at banquets, and purify your mind by following the obedience method?
夜後分者，謂夜四分中，過後一分，名夜後分。
 The one after the night is called the middle part of the night, and the last one is called the night after.
彼由如是住光明想、正念、正知、思惟起想巧便而臥，於夜中分、夜四分中，過於一分，正習睡眠。
 Having thus abiding in the bright thought, right mindfulness, and clear understanding, he lies down when he suddenly thinks and thinks, and in the middle part of the night, or in the fourth part of the night, for more than one part, he is accustomed to sleep.
令於起時，身有堪能應時而起。
 When you get up, your body will be able to rise at the right time.
非為上品惛沈睡眠纏所制伏，令將起時闇鈍、薄弱、嬾墮、懈怠。
 If it is not subdued by the deep sleep of the highest quality, it will make it dull, weak, lazy, and slack when it rises.
由無如是闇鈍、薄弱、嬾墮、懈怠，暫作意時，無有艱難，速疾能起。
 Since there is no such thing as dullness, weakness, laziness and laziness, when the mind is temporarily concentrated, there is no difficulty and quickness can arise.
從諸障法淨修心者，如前應知。
 Those who purify and cultivate their mind from all obstacles should know this as before.
如是廣辯初夜後夜常勤修習覺寤瑜伽已。
 In this way, after the first night of Guangbian, I have been diligently practicing Jiaohuan Yoga every night.
復云何知此中略義？
 Fuyun, how do you know the brief meaning of this?
謂常勤修習覺寤瑜伽所有士夫補特伽羅，略有四種正所作事。
 It is said that all the practitioners who practice Jiaohuang Yoga regularly and diligently have four kinds of right things to do.
何等為四？
 What is four?
一者、乃至覺寤，常不捨離所修善品，無間常委修善法中，勇猛精進。
 First, even if you are enlightened, you will never abandon the good deeds you have cultivated, and you will always be committed to practicing the good Dharma, and make brave and diligent progress.
二者、以時而臥，不以非時。
 Second, lie down at the right time, not at the wrong time.
三者、無染污心而習睡眠，非染污心。
 Third, sleep without a defiled mind is not a defiled mind.
四者、以時覺寤，起不過時。
 Fourth, one must be aware of the time and will not rise in time.
是名四種常勤修習覺寤瑜伽所有士夫補特伽羅正所作事。
 This is what all the monks and monks who practice Jiaochen Yoga regularly and diligently are doing.
依此四種正所作事，諸佛世尊為聲聞眾宣說修習覺寤瑜伽。
 According to these four kinds of right actions, the Buddhas and World-Honored Ones preach and practice the Awakening Yoga to the voice-hearers.
云何宣說？
 Why should I declare it?
謂若說言：
 Say if you say:
於晝日分經行、宴坐，從順障法淨修其心；
 During the day, he should meditate, walk, and sit at banquets, and purify his mind by following the obedience method;
於初夜分經行宴坐，從順障法淨修其心。
 On the first night, he meditates, walks and sits at a banquet, and purifies his mind by following the obedience method.
由此言故，宣說第一正所作事。
 From this, I declare the first right thing to do.
謂乃至覺寤，常不捨離所修善品，無間常委修善法中，勇猛精進。
 It means that even if you are enlightened, you will never abandon the good deeds you have cultivated, and you will always be committed to cultivating the good Dharma, and make brave and diligent progress.
若復說言：
 If you say it again:
出住處外洗濯其足，還入住處，右脇而臥，重累其足。
 After leaving his residence, he washed his feet. When he returned to his residence, he lay down on his right side and his feet were severely tired.
由此言故，宣說第二正所作事。
 From this, I declare the second right thing to do.
謂以時而臥；
 It is said to lie down in time;
不以非時。
 Not at the wrong time.
若復說言：
 If you say it again:
住光明想、正念、正知、思惟起想巧便而臥。
 Live in bright thoughts, mindfulness, and clear understanding, and lie down when thinking happens.
由此言故，宣說第三正所作事。
 From this, I declare what the third right thing is doing.
謂無染污心而習睡眠，非染污心。
 It is said that one is accustomed to sleeping without a defiled mind, which is not a defiled mind.
若復說言：
 If you say it again:
於夜後分速疾覺寤，經行、宴坐，從順障法淨修其心。
 At the end of the night, he wakes up quickly, walks, and sits at banquets, purifying and cultivating his mind by following the obedience method.
由此言故，宣說第四正所作事。
 From this, I declare what the Fourth Righteousness is doing.
謂以時覺寤；
 It is said to be aware of the situation;
起不過時。
 Timeless.
此中所說住光明想、正念、正知、思惟起想巧便臥者，顯由二緣，無染污心而習睡眠，非染污心。
 It is said here that those who live in bright thoughts, mindfulness, and clear understanding, and who sleep cleverly when thinking arises, show that they are accustomed to sleeping due to two conditions, a non-defiled mind, and a non-defiled mind.
謂由正念，及由正知。
 It is said to be caused by right mindfulness and correct understanding.
復由二緣以時覺寤，起不過時。
 Again, due to the two conditions, the awareness of time is at a loss, and it will not arise in time.
謂由住光明想，及由思惟起想。
 It means thinking by living in the light, and thinking by thinking.
此復云何？
 What does this mean?
由正念故，於善所緣攝斂而臥；
 Due to right mindfulness, he is attracted by good objects and lies down;
由正知故，於善所緣若心退失，起諸煩惱，即便速疾能正了知。
 Due to correct understanding, if the mind retreats from a good object and causes troubles, it can be understood quickly and clearly.
如是名為由二緣故，無染污心而習睡眠，非染污心。
 This is called for two reasons: one is accustomed to sleeping without a defiled mind, and one has no defiled mind.
由住光明想，及思惟起想，無重睡眠，非睡眠纏能遠隨逐。
 By dwelling on bright thoughts and thinking, there is no heavy sleep, and non-sleep can follow you far away.
如是名為由二緣故，以時覺寤，起不過時。
 This is called due to two reasons: it is aware of the time and does not arise in time.
如是宣說常勤修習覺寤瑜伽所有略義，及前所說廣辯釋義，總說名為初夜後夜常勤修習覺寤瑜伽。
 In this way, all the brief meanings of practicing the Yoga of Enlightenment frequently and frequently, as well as the explanation of Guangbian mentioned above, can be summarized as practicing the Yoga of Enlightenment frequently and diligently every night.
云何名為正知而住？
 How can one live with clear knowledge?
謂如有一，若往、若還正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若甞正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，解勞睡時正知而住。
 It is said that if there is one thing, if you go and return, you will abide with clear understanding; if you are looking forward, you will abide with clear understanding; if you bend or stretch out, you will abide with clear understanding; if you hold the Sangha calligraphy and the robe and bowl, you will abide with clear understanding; if you eat and drink, you will abide with clear understanding. If you are eating, if you are sleeping, you should live with clear understanding. If you are walking, if you are standing, if you are sitting, if you are lying, you should live with clear understanding. When you are awake, you should live with clear understanding. If you are talking, if you are silent, you should live with clear understanding. When you are tired and sleeping, you should live with clear understanding. Live with clear understanding.
若往、若還正知住者，云何為往？
 If you go, if you still know how to abide, why should you go?
云何為還？
 Why return the cloud?
云何往還正知而住？
 Where can I go and live with righteous knowledge?
所言往者，謂如有一，往詣聚落，往聚落間；
 When it comes to going, it means that if there is one, go to the settlement, go to the settlement;
往詣家屬，往家屬間；
 Go to family members, go to family members;
往詣道場，往道場間。
 Go to the ashram, go to the ashram.
所言還者，謂如有一，從聚落還，聚落間還；
 The word "return" means that if there is one, return from the settlement and return between the settlements;
從家屬還，家屬間還；
 Pay back from family members, pay back among family members;
從道場還，道場間還。
 Return from the dojo and return between dojos.
所言往還正知住者，謂於自往，正知我往；
 What is said about going and returning to abiding with the right knowledge is that of going by oneself, knowing that I will go;
及於自還，正知我還。
 When it comes to self-return, I will return it with clear knowledge.
於所應往及非所往，能正了知；
 Be able to understand correctly where you should go and where you are not going;
於所應還及非所還，能正了知。
 Able to understand correctly what should be returned and what is not returned.
於應往時及非往時，能正了知；
 Ability to correctly understand the time when it should be past and when it is not;
於應還時及非還時，能正了知。
 Ability to correctly understand when to return and when not to return.
於其如是如是應往及不應往，能正了知；
 It is possible to understand correctly what it should be and what it should not be;
於其如是如是應還及不應還，能正了知。
 It can be understood correctly whether it should be repaid as it is and whether it should not be repaid as it is.
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，自知而往，自知而還；
 Because he has achieved this right knowledge, he goes there with self-knowledge and returns with self-knowledge;
往所應往，非非所往；
 Go where you should go, not where you should go;
還所應還，非非所還；
 Give back what is due, not what is wrong;
以時往還，不以非時。
 Use time to repay, not bad time.
如其色類動止軌則、禮式、威儀，應往應還，如是而往，如是而還。
 According to its color, movement, stop, etiquette, and majesty, it should go and return, so it goes, and so it returns.
如是名為若往、若還正知而住。
 This is called if you go, if you return, you will abide with clear understanding.
若覩若瞻正知住者，云何為覩？
 If you are a person who knows how to live with a clear vision, what kind of person is he?
云何為瞻？
 What's the point of looking at Yun?
云何覩瞻正知而住？
 How can I live with clear knowledge?
所言覩者，謂於如前所列諸事，若往、若還，先無覺慧、先無功用、先無欲樂，於其中間眼見眾色，是名為覩。
 What is said about "Wu" means that when all the things listed above go and return, there is no enlightenment, no function, no desire and pleasure, and in the midst of them, the eyes see numerous forms. This is called "Wu".
所言瞻者，謂於如前所列諸事，若往、若還，覺慧為先、功用為先、欲樂為先，眼見眾色。
 The vision mentioned above means that in the past and return of all the things listed above, wisdom comes first, function comes first, desire and pleasure come first, and the eyes see all kinds of colors.
謂或諸王，或諸王等，或諸僚佐，或諸黎庶，或婆羅門，或諸居士，或饒財寶長者商主，或餘外物、房舍、屋宇、殿堂、廊廟，或餘世間眾雜妙事，觀見此等，是名為瞻。
 It means kings, or kings, or ministers, or common people, or Brahmins, or laymen, or elder merchants who have treasures, or the remaining external objects, houses, buildings, palaces, temples, or the rest of the world. Seeing all kinds of wonderful things is called looking at them.
若復於此覩瞻自相，能正了知；
 If you look at yourself like this again, you will be able to understand clearly;
於所應覩，於所應瞻，能正了知；
 You can understand what you should know and what you should look at;
於應覩時，於應瞻時，能正了知；
 When you respond to the situation, when you respond to the gaze, you can understand correctly;
如所應覩，如所應瞻，能正了知；
 As you should know, as you should see, you can understand correctly;
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，自知而覩，自知而瞻；
 Because he has achieved this right knowledge, he understands himself and looks forward; he knows himself and sees;
覩所應覩，瞻所應瞻；
 Look where you should; look where you should;
於應覩時，於應瞻時，而正瞻覩；
 When you are responding to the situation, when you are looking at it, you are looking directly at it;
如所應覩，如所應瞻，如是而覩，如是而瞻。
 It is as it should be, it is as it should be, it is as it is, it is as it is.
如是名為若覩、若瞻正知而住。
 Such a name is Ruo Chu, Ruo looks at it and lives with clear understanding.
若屈、若申正知住者，云何為屈？
 Ruoqu, Ruoshen and Zheng Zhizhi dwellers, what does it mean to be submissive?
云何為申？
 What is Shen?
云何名為若屈、若申正知而住？
 Why do you live with the name Ruoqu and Ruoshen Zhengzhi?
謂彼如是覩時、瞻時，若往為先、若還為先，或屈申足、或屈申臂、或屈申手、或復屈申隨一支節，是名屈申。
 It is said that when he is looking forward like this, if he goes first or returns first, he may bend his feet, bend his arms, bend his hands, or bend his joints again, this is called Qu Shen.
若於屈申所有自相，能正了知；
 If one can understand all the self-images of Qu Shen correctly;
若所屈申，能正了知；
 If you understand what you have to say, you will be able to understand it correctly;
若屈申時，能正了知；
 If Qu Shen is right, he will be able to understand correctly;
若如是屈及如是申，能正了知；
 If you surrender in this way and express yourself in this way, you can understand it correctly;
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，於屈於申，自知而屈，自知而申；
 Because he has achieved this right knowledge, he bows and bows, knows himself and bows, knows himself and bows;
於所應屈，於所應申，而屈而申；
 Yield to what you should do, apply to what you should do, and then submit to what you should do;
於應屈時，於應申時，而屈而申；
 When there is a need to bend, when there is a need to apply, bend and apply;
如所應屈，如所應申，如是而屈，如是而申。
 You should bend as you should, apply as you should apply, bend as you should, apply as you should.
如是名為若屈、若申正知而住。
 This is called Ruoqu, Ruoshen and Zhengzhi.
持僧伽胝及以衣鉢正知住者，云何持僧伽胝？
 How can those who uphold the Sangha calligraphy and abide with the right knowledge in their robes and bowls hold the Sangha calligraphy?
云何持衣？
 Why are you holding your clothes?
云何持鉢？
 How can I hold the alms bowl?
云何持僧伽胝及以衣鉢正知而住？
 How can one hold the Sangha and his robe and bowl and live with righteous knowledge?
謂有大衣，或六十條、或九條等、或兩重刺，名僧伽胝。
 It is said that there is a coat with sixty stripes, nine stripes, etc., or two double thorns, and it is called a monk's coat.
被服受用，能正將護，說名為持。
 Being served and used, it can protect the generals and protect them, and it is said that it is called upholding.
若有中衣，若有下衣，或持為衣，或有長衣，或應作淨，或已作淨，如是一切說名為衣。
 If there is a middle garment, if there is a lower garment, either it is a garment, or there is a long garment, or it should be purified, or it has been purified, all of them are called garments.
被服受用，能正將護，說名為持。
 Being served and used, it can protect the generals and protect them, and it is said that it is called upholding.
若堪受持或鐵、或瓦乞食應器，說名為鉢。
 If it is an iron or tile beggar vessel that can be held, it is called a bowl.
現充受用，能正將護，說名為持。
 Now it is fully accepted and used, and it is able to protect the general and protect it, which is called holding.
若於如是或僧伽胝、或衣、或鉢所有自相，能正了知；
 If the self-image of such a monk, a robe, or an alms bowl can be understood correctly;
於所應持或僧伽胝、或衣、或鉢或淨不淨，能正了知；
 He can clearly understand whether what he should hold, whether it is the Sangha, the robe, or the alms bowl, is pure or unclean;
若於此時或僧伽胝、或衣、或鉢已持應持，能正了知；
 If at this time the Sangha, the robe, or the alms bowl has been properly maintained, one can understand correctly;
若於如是或僧伽胝、或衣、或鉢應如是持，能正了知；
 If such a sangha, a robe, or an alms bowl should be held in this way, one can understand it correctly;
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，於所應持或僧伽胝、或衣、或鉢，自知而持；
 Because he has achieved this right knowledge, he knows what he should hold, whether it is a sangha, a robe, or an alms bowl.
於所應持，於應持時，而能正持；
 Be able to hold on to what you should hold on to and when you should hold on to it;
如所應持，如是而持。
 Hold it as it should be, hold it as it is.
如是名為持僧伽胝及以衣鉢正知而住。
 This is called holding the Sangha and living in the robe and bowl with clear understanding.
若食、若飲、若噉、若甞正知住者，云何為食？
 If you eat, if you drink, if you eat, if you live with perfect knowledge, what is food?
云何為飲？
 What does it mean to drink?
云何為噉？
 What's the meaning of Yun?
云何為甞？
 What is the meaning of Yun?
云何若食、若飲、若噉、若甞正知而住？
 How can one eat, drink, eat, or drink and live with the right knowledge?
謂諸所有受用飲食，總名為食。
 All food and drinks are collectively called food.
此復二種，一、噉，二、甞。
 There are two types of this, one is eating, and the other is eating.
云何為噉？
 What's the meaning of Yun?
謂噉餅麨、或飯、或糜、或羹、或臛，或有所餘造作轉變可噉可食，能持生命。
 It is said that eating cakes, rice, minced rice, soup, or glutinous rice, or if there is some leftover, it can be eaten and eaten, and it can sustain life.
如是等類皆名為噉。
 Such and other categories are all called Tao.
亦名為食。
 Also called food.
云何為甞？
 What is the meaning of Yun?
謂甞乳、酪、生酥、熟酥、油、蜜、沙糖、魚、肉、醯、鮓，或新果實，或有種種咀嚼品類。
 It refers to milk, cheese, raw cake, cooked cake, oil, honey, sugar, fish, meat, minced meat, bream, or new fruits, or various chewable varieties.
如是一切總名為甞，亦名為食。
 In this way, everything is collectively called Zhen, and it is also called food.
云何為飲？
 What does it mean to drink?
謂沙糖汁、或石蜜汁、或飯漿飲、或鑽酪飲、或酢為飲、或抨酪飲，乃至於水，總名為飲。
 It refers to sugar juice, stone honey juice, rice syrup drink, cheese drink, vinegar drink, cheese drink, or even water, all called drinks.
若於如是若食、若飲、若噉、若甞所有自相，能正了知；
 If you can understand correctly the self-image of eating, drinking, chewing, and eating like this;
若於一切所食、所飲、所噉、所甞，能正了知；
 If you can understand everything you eat, drink, eat, and drink correctly;
若於爾時應食、應飲、應噉、應甞，能正了知；
 If you should eat, drink, eat, and drink at that time, you will be able to understand it correctly;
若於如是應食、應飲、應噉、應甞，能正了知；
 If you can understand correctly how to eat, drink, eat, and eat in this way;
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，於自所有若食、若飲、若噉、若甞自知而食，自知而飲，自知而噉，自知而甞；
 Because he has achieved this perfect understanding, he knows what he eats, drinks, eats, and drinks with self-knowledge;
於所應食，於所應飲，於所應噉，於所應甞，正食、正飲、正噉、正甞；
 Eat what you should eat, drink what you should drink, eat what you should eat, drink what you should eat, eat right, drink right, eat right, eat right.
應時而食，應時而飲，應時而噉，應時而甞；
 Eat at the right time, drink at the right time, eat at the right time, eat at the right time;
如所應食乃至如所應甞，如是而食乃至如是而甞。
 Eat as you should and eat as you should, eat as you should and eat as you should.
如是名為若食、若飲、若噉、若甞正知而住。
 This is called eating, drinking, eating, and drinking, and living with clear understanding.
若行、若住，廣說乃至若解勞睡正知住者，云何為行？
 If you practice, if you abide, if you speak extensively, if you relieve fatigue, sleep, and stay with clear understanding, what is the conduct?
云何為住？
 Why does the cloud live?
云何為坐？
 Why is the cloud sitting?
云何為臥？
 Why is Yun lying?
云何覺寤？
 Yunhejuehuang?
云何為語？
 What is the language?
云何為默？
 Why is Yun silent?
云何名為解於勞睡？
 What is the name of Jie Yusui?
云何於行，廣說乃至於解勞睡正知而住？
 How can you practice it, speak widely, and even sleep with ease and live with righteous knowledge?
謂如有一，於經行處來往經行，或復往詣同法者所，或涉道路。
 It is said that there is a person who is walking back and forth at a place where he is walking, or returning to the place where he has attained the same Dharma, or he is involved in the road.
如是等類，說名為行。
 If so and so on, say the name is OK.
復如有一，住經行處，住諸同法阿遮利耶、鄔波拕耶，及諸尊長、等尊長前。
 Again, there is a man who lives in the place where the prayer goes, in front of the Dharma Achariya and Upa Kaiya, and all the elders and other elders.
如是等類，說名為住。
 Such and other categories are called dwelling.
復如有一，或於大床、或小繩床、或草葉座、或諸敷具、或尼師檀，結加趺坐，端身正願，安住背念。
 Again, there is a situation where one is sitting on a big bed, a small rope bed, a grass base, various dressings, or a nun's sandalwood.
如是等類、說名為坐。
 Such and other categories are called sitting.
復如有一，出住處外洗濯其足，還入住處，或於大床、或小繩床、或草葉座、或阿練若、或在樹下、或空閑室，右脇而臥，重疊其足。
 Again, there is a man who washes his feet outside his residence and then returns to his residence, either on a big bed, a small rope bed, a straw seat, an alianruo, under a tree, or in a spare room, lying down on his right side, one on top of the other. Its enough.
如是等類，說名為臥。
 Such and other categories are called lying.
復如有一，於晝日分經行、宴坐，從順障法淨修其心；
 Again, there is a man who, during the day, walks, meditates, and sits at banquets, and purifies and cultivates his mind according to the method of obeying obstacles;
於初夜分、於後夜分經行、宴坐，從順障法淨修其心；
 During the first part of the night and the second part of the night, walk, sit at banquets, and purify and cultivate your mind by following the obedience method;
說名覺寤。
 Let’s talk about the name Jueweng.
復如有一，常勤修習如是覺寤，於未受法正受正習，令得究竟。
 Again, if you practice diligently in this way, you will be aware of it. If you have not received the Dharma, you will receive the correct practice and achieve the ultimate result.
所謂契經、應頌、記別，廣說如前。
 The so-called Qi Jing, Ying Psalm, and Notes are widely explained as before.
即於如是已所受法，言善通利，謂大音聲若讀、若誦。
 That is to say, having received the Dharma in this way, the words are good and beneficial, and the loud sound can be read and recited.
或復為他廣說開示。
 Or give him lectures again.
於時時間，與諸有智同梵行者，或餘在家諸賢善者，語言談論，共相慶慰，為欲勸勵及求資具。
 From time to time, with all the wise people who are practicing the holy life, or with all the virtuous and good people at home, we talk and congratulate each other, for the purpose of exhorting and seeking materials.
如是等類，說名為語。
 If so and so on, say the name and language.
復如有一，隨先所聞、隨先所習言善通利究竟諸法，獨處空閑，思惟其義，籌量觀察。
 Again, there is a situation where, following what I have heard and practiced, I am alone in my leisure time, thinking about the meaning of all the ultimate dharma that is good and beneficial, and making careful observations.
或處靜室，令心內住、等住、安住，及與近住、調伏、寂靜、最極寂靜、一趣、等持。
 Or in a quiet room, let the mind dwell, wait, and be at peace, and stay close to it, tame it, be still, be most still, be in one place, and hold it.
或復於彼毘鉢舍那修瑜伽行。
 Or you can practice yoga again in Vipasana.
如是等類，說名為默。
 If so and so on, it is called silent.
復如有一，於其熱分極炎暑時，或為熱逼、或為劬勞，便生疲倦，非時惛寐，樂著睡眠，是名勞睡。
 Another example is that when the heat is extremely hot, either because of the heat or because of exertion, one will feel tired, fall asleep untimely, and enjoy sleep, which is called fatigue sleep.
若復於行，廣說乃至於解勞睡所有自相，能正了知。
 If you return to practice and expound it widely, you will be able to understand all aspects of yourself, including fatigue and sleep.
於所應行，乃至於應所解勞睡，能正了知。
 You can have a correct understanding of what you should do, and even how to relieve yourself from fatigue and sleep.
於應行時，乃至於應解勞睡時，能正了知。
 When it is time to act, even when it is time to relieve fatigue and sleep, you can understand it correctly.
如所應行，乃至如所應解勞睡，能正了知。
 Act as you should, and even relieve yourself from fatigue and sleep as you should, and you will be able to understand it correctly.
是名正知。
 It is called Zhengzhi.
彼由成就此正知故，於其自行乃至於其自解勞睡，正知而行乃至正知而解勞睡；
 Because he has achieved this right knowledge, he will relieve himself from fatigue and sleep by himself, act with right knowledge, and even relieve himself from fatigue and sleep with right knowledge;
若所應行乃至若所應解勞睡，即於彼行乃至於彼解於勞睡；
 If you do what you should do and even if you are tired and sleep when you are tired, then you will do it and even if you are tired and sleep, you will do it;
若時應行乃至若時應解勞睡，即此時行乃至此時解於勞睡；
 If it is time to do it or even if it is time to relieve yourself from fatigue and sleep, then it means that you should do it at this time or even at this time you should relieve yourself from fatigue and sleep;
如所應行乃至如所應解勞睡，如是而行乃至如是而解勞睡。
 Do it as you should, and even relieve yourself from fatigue and sleep as you should; do it as you should, and even relieve yourself from fatigue and sleep as you should.
如是名為於行、於住、於坐、於臥、於其覺寤、於語、於默、於解勞睡正知而住。
 This is called living with clear understanding while walking, standing, sitting, lying down, sleeping, speaking, being silent, and relieving fatigue and sleeping.
復次，如是正知而住，云何次第？
 Again, what is the order of living with such clear understanding?
為顯何事？
 Why?
謂如有一，依止如是村邑、聚落、亭邏而住，作是思惟：
 It is said that there is such a thing, living in such a village, settlement, or pavilion, and thinking like this:
我今應往如是村邑、聚落、亭邏巡行乞食。
 Now I should go to such villages, settlements, and pavilions to patrol and beg for food.
如是乞已，出還本處。
 If you have begged yourself, return to your place of origin.
又於如是村邑等中，或有居家我不應往。
 Moreover, there may be homes in such villages and towns that I should not go to.
何等居家？
 What a home?
謂唱令家、或酤酒家、或婬女家、或國王家、或旃荼羅、羯恥那家；
 It is called the singing house, or the wine house, or the prostitute's house, or the king's house, or the house of Chandala or Jieshi;
或復有家一向誹謗，不可迴轉。
 Perhaps there is a family that has always slandered and cannot turn around.
或有居家我所應往。
 Maybe there is a home I should go to.
謂剎帝利大族姓家、或婆羅門大族姓家、或諸居士大族姓家、或僚佐家、或饒財家、或長者家、或商主家。
 It is called a family with the surname of the Kshatriya family, or the family of the Brahmin family, or the family of the laymen, or the family of the assistants, or the family of the rich, or the family of the elders, or the family of the merchant.
又有居家我雖應往，不應太早太晚而往。
 There are homes I should go to, but I shouldn’t go there too early or too late.
若施主家有遽務時，亦不應往；
 If there is urgent business at the donor’s house, you should not go there;
若戲樂時、若有營搆嚴飾事時、若為世間弊穢法時、若忿競時，亦不應往。
 You should not go there when you are having fun, when there are elaborate arrangements, when you are involved in the evil laws of the world, or when you are angry.
又如所往，如是應往。
 And as it goes, so it should go.
不與暴亂惡象俱行，不與暴亂眾車、惡馬、惡牛、惡狗而共同行，不入鬧叢，不蹈棘刺，不踰垣牆，不越坑塹，不墮山岸，不溺深水，不履糞穢。
 Do not walk with rioting and evil elephants, do not walk with rioting vehicles, evil horses, evil cattle, and evil dogs, do not enter the bush, do not walk over thorns, do not cross walls, do not cross pits, do not fall into the mountains, do not Drowning in deep water, one cannot walk in filth.
應隨月喻往施主家，具足慚愧，遠離憍傲，盪滌身心，不求利養，不希恭敬。
 One should follow the metaphor of the moon and go to the benefactor's home, feeling full of shame, staying away from arrogance, purifying the body and mind, not seeking benefits or respect.
如自獲得所有利養，心生喜悅，如是於他所得利養，心亦喜悅。
 If you receive all the benefits and benefits for yourself, your heart will be happy, and if you receive benefits and benefits from others, your heart will also be happy.
不自高舉，不輕蔑他，心懷哀愍。
 Do not exalt yourself, do not despise him, and mourn him in your heart.
又應如是自持其心，往施主家。
 You should also control your mind in this way and go to the benefactor's home.
豈有出家往詣他所，要望他施非不惠施，廣說乃至要當速疾而非遲緩。
 How can one become a monk and go to other places, hoping that they will not be unfavorable to him, and even speaking widely should be done quickly instead of slowly.
又作是心：
 Also known as the heart:
我於今假往施主家，所受施物應知其量。
 I went to the donor's house during this vacation. I should know the amount of the gifts I received.
又我不應利養因緣，矯詐虛誑、現惑亂相、以利求利。
 Furthermore, I should not take advantage of karma, use deceit, deception, confusion, and seek gain.
得利養已，無染、無愛，亦不耽嗜、饕餮、迷悶、堅執、湎著而受用之。
 Having benefited and nourished yourself, you have no stains or love, nor are you indulged in addiction, gluttony, delusion, perseverance, or clinging to it and use it.
復於已往或正往時，觀見眾色，於此眾色一分應觀，或有一分所不應觀。
 Again, in the past or in the past, I saw many colors. Some of these colors should be seen, and some should not be seen.
於不應觀所有眾色，當攝其眼，善護諸根；
 If you should not look at all forms, you should focus your eyes and protect your roots well;
於所應觀所有眾色，應善住念而正觀察。
 For all the colors that should be observed, one should be mindful and observe them correctly.
何色類色所不應觀？
 What kinds of colors should not be observed?
謂諸伎樂戲笑歡娛，或餘遊戲所作歌舞音樂等事；
 It refers to things such as playing, laughing and having fun, or singing, dancing and playing music for free games;
如是復有母邑殊勝，幼少盛年，美妙形色；
 In this way, the mother's city is extraordinary, the youth is in the prime of life, and the beauty is beautiful;
或復有餘所見眾色，能壞梵行、能障梵行、能令種種諸惡不善尋思現行。
 Or there may be more colors that can damage the holy life, hinder the holy life, and cause all kinds of evil and unwholesome thoughts and behaviors.
如是色類所有眾色，不應觀視。
 All forms of this type of form should not be looked at.
何色類色是所應觀？
 What kind of colors should be observed?
謂諸所有衰老朽邁上氣者身、傴僂憑杖戰掉者身。
 It is said that the bodies of all those who are old and decayed are in high spirits, and those who are hunched over and fallen with the help of a stick.
或諸疾苦重病者身，腳腫、手腫、腹腫、面腫、膚色萎黃、瘡癬、疥癩、眾苦逼迫、身形委頓、身形洪爛、諸根闇鈍。
 Or the body may suffer from various ailments and serious illnesses, such as swollen feet, swollen hands, swollen abdomen, swollen face, sallow skin, sores, scabies, suffering and oppression, body fatigue, rotten body, and dull roots.
或有夭喪，死經一日、或經二日、或經七日，被諸烏鵲、餓狗、鵄鷲、狐狼、野干種種暴惡傍生禽獸之所食噉。
 Some may die young and die within one, two, or seven days, and be eaten by magpies, hungry dogs, vultures, foxes, wolves, and wild beasts of all kinds.
或命終已，出置高床，上施幰帳，前後大眾或哀或哭，以其灰土塵坌身髮，生愁、生苦、生悲、生怨、生憂、生惱。
 Or at the end of the life, a high bed is set up and a tent is placed on it. People in front and behind will mourn or cry, and the dust will get stuck in the body, causing sorrow, suffering, sadness, resentment, worry, and annoyance.
如是等類所有眾色，我應觀察。
 I should observe all the forms like this.
觀是眾色，能順梵行、能攝梵行、能令諸善尋思現行。
 Observing these various colors can follow the Brahma's life, can capture the Brahma's life, and can cause all good thoughts and actions to occur.
不應搖身、搖臂、搖頭、跳躑、携手、叉腰、竦肩入施主家，不應輒坐所不許座，不應不審觀座而坐，不應放縱一切身分，不應翹足、不應交足、不太狹足、不太廣足，端嚴而坐。
 One should not swing one's body, shake one's arms, shake one's head, jump on one's legs, hold hands, akimbo, or cross one's shoulders when entering a donor's home. One should not always sit on any seat that is not allowed, one should not sit without looking carefully, one should not indulge in any status, and one should not cross one's feet. , should not cross the feet, not too narrow feet, not too wide feet, sit upright.
不應開紐、不軒、不磔，亦不褰張而被法服；
 It should not be opened, closed, or tied, and it should not be swayed and subdued by the law;
所服法衣並皆齊整，不高、不下、不如象鼻；
 The dharma robes worn are all neat, not high, not low, not as good as an elephant's trunk;
非如多羅樹間房穗、非如龍首、非如豆摶而被法服。
 It is not like the ears of a house among the trees, not like the head of a dragon, not like a bean rolled into a stick and being subdued by the law.
不應持鉢預就其食，不應持鉢在飲食上，不應置鉢在雜穢處、若坑㵎處、若崖岸處。
 One should not use the alms bowl to prepare food for him, he should not use the alms bowl for food, and he should not place the alms bowl in dirty places, pits, or cliffs.
又應次第受用飲食。
 You should also enjoy your food and drink in order.
不應以飯覆羹臛上，不以羹臛覆其飯上，不應饕餮受諸飲食，不應嫌恨受諸飲食，不太麁食、不太細食，不應圓摶食，不應舐手、不應舐鉢，不振手食、不振足食，不應齧斷而食其食。
 One should not cover the soup with rice, one should not cover one's rice with soup, one should not accept all food and drinks with gluttony, one should not accept all food and drinks with aversion, one should not eat too fast, not eat too carefully, one should not eat in a round shape, and one should not eat in a round shape. You should lick your hands, but not the bowl. You should not use your hands to eat, but you should not use your hands to eat. You should not bite off the food but eat it.
從施主家還歸住處，於晝夜分，在自別人所經行處往反經行；
 Returning from the benefactor's house to his residence, during the day and night, he will return to the place where others have passed;
非於他處、非不委處、非不恣處、非不與處而輒經行。
 It’s not somewhere else, it’s not somewhere you don’t want to be in, it’s not somewhere you don’t want to be in, and it’s not somewhere you don’t belong to.
非身劬勞、非身疲倦、非心掉舉所制伏時而習經行。
 Practice walking when the body is not overworked, tired, or restless.
為修善品、為善思惟，內攝諸根、心不外亂而習經行，不太馳速、不太躁動，亦非一向專事往來而習經行，時時進步、時時停住而習經行。
 For the purpose of cultivating good qualities and thinking about good things, one should internally take in all the faculties and practice the sutra without being distracted by the mind. He should practice the sutra without being too fast or restless. He should not practice the sutra by always specializing in going back and forth. He should always make progress and always stop while practicing the sutra. OK.
如是於自所居住處、自院自房自別人處、僧分與處、非於他處、非不委處、非不恣處習經行已。
 This is how you practice the Sutra in your own place of residence, in your own courtyard, in your own room, in other people's places, in the places where you are assigned to the monks, not in other places, not in the places where you are not assigned, and not in the places where you do not want to do anything.
復於大床，或小繩床，或草葉座，或尼師壇，或阿練若、樹下、塚間、或空閑室，結加趺坐，端身正願，安住背念，而習宴坐。
 Return to the big bed, or the small rope bed, or the grass-leaf seat, or the nun's altar, or the alianruo, under the tree, in the tomb, or in the spare room. Sit in a knot, straighten the body and make upright wishes, calmly recite, and practice Banquet.
於夜中分如法寢息，於晝日分及夜初分，修諸善品不應太急。
 Sleep properly in the middle of the night, and do not be too hasty in practicing good deeds during the day and the beginning of the night.
如是寢時，應如前說，住光明想、正念、正知、思惟起想。
 When sleeping like this, you should, as mentioned before, dwell on bright thoughts, mindfulness, clear understanding, and thoughtful thinking.
於夜後分速疾覺寤。
 At the end of the night, he quickly woke up.
或於語論、或於讀誦，勤修加行。
 Either in language theory or in reading and reciting, practice diligently.
或為修斷，閑居宴默思惟法時，應當遠離順世典籍，綺字、綺句、綺飾文詞，能引無義，不能令證神通等覺、究竟涅槃。
 Or for the purpose of practicing meditation, when you are living at leisure and meditating on the Dharma, you should stay away from the classics of the world. The rich words, beautiful sentences, and beautiful words can lead to meaninglessness and cannot lead to the realization of supernatural powers, enlightenment, and ultimate nirvana.
復於如來所說正法，最極甚深、相似甚深空性相應，隨順緣性及諸緣起，殷重無間善攝善受，令堅、令住、令無失壞，為成正行，不為利養恭敬稱譽。
 Again, as for the true Dharma mentioned by the Tathagata, it is the most profound and similar to the profound emptiness. It follows the nature of conditions and all dependent origins. It pays great attention to the continuous and good reception of good feelings. It makes it firm, makes it abiding, and makes it without deterioration. In order to achieve the right conduct, it does not cause any harm. Respectfully praise for profit.
又於是法言善通利、慧善觀察，於諠雜眾不樂習近、不樂多業、不樂多言，於時時間安住正念。
 Furthermore, he is good at understanding the teachings of the Dharma and is wise and good at observing. He is not happy to learn from the noisy crowd, not happy to do many things, and not happy to talk too much. He is mindful at all times.
與諸有智同梵行者，語言談論，共相慶慰，樂興請問，樂求諸善，無違諍心。
 Talk with other wise people who are practicing the Brahma, congratulate each other, be happy to ask questions, and be happy to seek all kinds of good things, without violating the mind of disapproval.
言詞稱量、言詞合理、言詞正直、言辭寂靜，樂勤為他宣說正法。
 Words are weighed, words are reasonable, words are upright, words are silent, and Leqin preaches the dharma for him.
又應宴默，於惡不善所有尋思不樂尋思，又於非理所有諸法不樂思惟。
 You should also be silent during banquets, and you should not be happy to think about anything that is evil and unwholesome, and you should not be happy to think about all things that are irrational.
於自所證，離增上慢；
 Based on what you have realized, you are free from increasing and slowing down;
於少下劣差別證中，不生喜足；
 In the syndrome of inferiority and inferiority, happiness and contentment will not arise;
於上所證中無退屈；
 There is no retreat in the above realization;
善能遠離不應思處，時時修習止觀瑜伽，樂斷樂修，無間修習、殷重修習。
 Good people can stay away from places that should not be thought of, practice Samatha and Vipassana Yoga at all times, practice joyfully without interruption, and practice it continuously and diligently.
又於熱分極炎暑時，勇猛策勵，發勤精進，隨作一種所應作事，勞倦因緣，遂於非時發起惛睡。
 Also, when the heat is extremely hot, he will work hard, be diligent and diligent, and do whatever he is supposed to do. When he is tired of the causes and conditions, he will fall asleep at the wrong time.
為此義故，暫應寢息，欲令惛睡疾疾除遣，勿經久時，損減善品、障礙善品。
 For this reason, you should take a rest for the time being. If you want to cure sleepiness and illness, don't let it go on for a long time, which will damage or hinder the good deeds.
於寢息時，或關閉門，或令苾芻在傍看守，或毘奈耶隱密軌則，以衣蔽身，在深隱處須臾寢息，令諸勞睡皆悉除遣。
 When sleeping, one may close the door, or ask the cud to stand guard nearby, or one may secretly follow the rules of the Naiya, cover oneself with clothes, and sleep for a while in a deep and hidden place, so that all the fatigue and sleep are eliminated.
如是名為正知而住先後次第。
 This is called correct understanding and abides in sequence.
謂依行時及依住時。
 It refers to the time of dependence and the time of dependence.
又於善品先未趣入，心興加行如理作意俱行妙慧，說名正知。
 Moreover, before the good qualities have entered the mind, if the mind is motivated and behaves according to reason, the intention is followed and the wonderful wisdom is achieved, this is called correct knowledge.
即此正知，行時、住時，一切成辦無所減少，如是名為正知而住。
 That is to say, this clear understanding, when walking and staying, everything is accomplished without any reduction. This is called living with clear understanding.
當知此中，若往、若還、若覩、若瞻、若屈、若申、持僧伽胝及以衣鉢、若食、若飲、若噉、若甞正知而住，由是名為於村邑等如法行時正知而住。
 You should know that if you go, if you return, if you look down, if you look, if you bend, if if you bow, if you hold the Sangha calligraphy and the robe and bowl, if you eat, if you drink, if you eat, if if you eat, if you live with correct understanding, this is why it is called Live in the villages and towns according to the Dharma and live with clear understanding.
若行、若住、若坐、若臥、若習覺寤、若語、若默、若解勞睡正知而住，由是名為於其住處如法住時正知而住。
 If you are walking, standing, sitting, lying down, sleeping, speaking, silent, or sleeping after being tired, you will abide with clear understanding. This is called living with clear understanding in the place where you abide according to the Dharma.
如是應知已廣分別正知而住。
 In this way, you should know that you have abiding in wide discrimination and correct understanding.
復云何知此中略義？
 Fuyun, how do you know the brief meaning of this?
謂於行時有五種業，於其住時有五種業，行時、住時正知而住有四種業，如是名為正知而住所有略義。
 It is said that there are five kinds of karma when walking, and there are five kinds of karma when living. There are four kinds of karma when walking and dwelling, and there are four kinds of karma when abiding with clear understanding. This is called abiding with clear understanding and has a brief meaning.
云何行時有五種業？
 Why are there five types of karma when traveling?
一者、身業，二者、眼業，三者、一切支節業，四者、衣鉢業，五者、飲食業。
 The first is the body industry, the second is the eye industry, the third is the all branches and festivals industry, the fourth is the clothing and bowl industry, and the fifth is the food and drink industry.
如是名為行時五業。
 This is called the five karma of conduct.
謂若說言：
 Say if you say:
若往、若還。
 If you go, if you return.
此言顯示行時身業。
 This statement shows the actions and actions of the body.
若復說言：
 If you say it again:
若覩、若瞻。
 If you look at it, if you look at it.
此言顯示行時眼業。
 This statement shows the karma of the eyes during action.
若復說言：
 If you say it again:
若屈、若申。
 If you bend, if you apply.
此言顯示行時一切支節業。
 This statement shows all aspects of the work.
若復說言：
 If you say it again:
持僧伽胝及以衣鉢。
 Hold the Sangha calla and the robe and bowl.
此言顯示行時衣鉢業。
 This statement shows the karma of one's actions.
若復說言：
 If you say it again:
若食、若飲、若噉、若甞。
 If you eat, if you drink, if you eat, if you eat.
此言顯示行時飲食業。
 This statement shows that the food industry is in line with the times.
云何名為住時五業？
 What are the five karma of residence?
一者、身業，二者、語業，三者、意業，四者、晝業，五者、夜業。
 The first is physical karma, the second is verbal karma, the third is mental karma, the fourth is day karma, and the fifth is night karma.
謂若說言：
 Say if you say:
若行、若住、若坐。
 If you walk, if you stay, if you sit.
此言顯示住時身業。
 This statement shows the body's karma at the time of residence.
若復說言：
 If you say it again:
若語。
 Ruoyu.
此言顯示住時語業。
 This statement shows the karma of living speech.
若復說言：
 If you say it again:
若臥、若默、若解勞睡。
 If you lie down, if you are silent, if you are tired and sleep.
此言顯示住時意業。
 This statement shows the intention of living at the time.
若復說言：
 If you say it again:
若習覺寤。
 If you feel uncomfortable.
此言顯示住時晝業、夜業、身業、語業。
 This statement shows the day actions, night actions, body actions, and speech actions while living.
又若臥者，此言顯示住時夜業。
 Also, if one is lying down, this statement indicates the night action while staying.
當知是名住時五業。
 You should know that this is the name of the five karma of residence.
云何名為行時、住時正知而住所有四業？
 What are the four karma of walking and living with clear understanding?
謂初依彼行業、住業起如是業，即於彼業安守正念，不放逸住。
 It is said that if you start from such an industry and live in that industry, you should keep your mindfulness in that industry and not let it go.
當知此業，正念所攝、不放逸攝。
 You should know that this karma must be taken care of by righteous thoughts and should not be taken care of.
若於是事、是處、是時，如量、如理、如其品類所應作者，即於此事、此處、此時，如量、如理、如其品類正知而作。
 If this is the thing, at this place, at this time, as measured, as reasonable, and as its kind should be written, then at this thing, at this place, at this time, as measured, as reasonable, and as its kind should be written, it is done with a clear understanding.
彼由如是正知作故，於現法中無罪無犯，無有惡作，無變無悔；
 He who commits crimes with such clear understanding has no guilt or guilt in the present Dharma, no evil deeds, no changes and no regrets;
於當來世亦無有罪，身壞死後不墮惡趣，不生一切那落迦中。
 There will be no sin in the next life, and after the death of the body, he will not fall into the lower realms, and he will not be born in any Naluka.
為得未得，積習資糧。
 In order to gain something but not gain it, accumulate habits and resources.
如是名為正知而住所有略義。
 This is called clear understanding and abiding has a brief meaning.
前廣分別，今此略義，一切總名正知而住。
 The previous broad distinction, now this brief meaning, everything is called to live with correct knowledge.
瑜伽師地論卷第二十四
 Volume 24 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第二十五彌勒菩薩說
 Volume 25 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三初瑜伽處出離地第三之四
 The local division of the sravakas, the thirteenth primary yoga ground, the third and fourth ground of renunciation
云何名善友性？
 What is the name of good friendliness?
謂八因緣故，應知一切種圓滿善友性。
 It is said that due to the eight causes, one should know the nature of all kinds of perfect good friends.
何等為八？
 What is eight?
謂如有一，安住禁戒、具足多聞、能有所證、性多哀愍、心無厭倦、善能堪忍、無有怖畏、語具圓滿。
 It is said that there is a person who abides in abstinence, has sufficient knowledge, is able to realize, has a lot of sorrow in his nature, has no boredom in his heart, is good and tolerant, has no fear, and has perfect speech.
云何名為安住禁戒？
 What is the name of staying in the forbidden precepts?
謂安住具戒，善能守護別解律儀，如前廣說樂沙門性、樂婆羅門性、為自調伏、為自寂靜、為自涅槃，修行正行。
 It is said that one should abide in the precepts and be good at guarding the different laws and rituals. As mentioned before, the nature of joyful ascetics and the nature of joyful brahman is self-control, self-quietness, self-nirvana, and practicing righteous conduct.
如是名為安住禁戒。
 This is called abiding in the abstinence.
云何名為具足多聞？
 Why is it called having enough knowledge?
謂若有法宣說開示，初中後善，文義巧妙，獨一、圓滿、清白、梵行。
 It is said that if there is a Dharma that can be preached and enlightened, it will be good at first and later in life, it will be clever in its writing and meaning, it will be unique, perfect, pure and holy.
於如是類眾多妙法，能善受持，言善通利、意善尋思、見善通達。
 There are many wonderful Dharma like this that can be well received and upheld, spoken well and benefited, thoughts well contemplated, and views well understood.
如是名為具足多聞。
 This is called having sufficient knowledge.
云何名為能有所證？
 How can I prove it?
謂能證得勝無常想、無常苦想、苦無我想、厭逆食想、一切世間不可樂想、有過患想、斷想、離想、滅想、死想、不淨想、青瘀想、膿爛想、破壞想、膖脹想、噉食想、血塗想、離散想、骨鎖想、觀察空想。
 It means that one can realize and overcome the thoughts of impermanence, the thoughts of impermanence, the thoughts of suffering without self, the thoughts of anorexia, the thoughts of unhappiness in the world, the thoughts of faults, the thoughts of cessation, the thoughts of separation, the thoughts of cessation, the thoughts of death, the thoughts of impurity, and the thoughts of bruises. , thoughts of pus and rot, thoughts of destruction, thoughts of bloating, thoughts of eating food, thoughts of blood smearing, thoughts of separation, thoughts of bone locks, and fantasy of observation.
復能證得最初靜慮、第二靜慮、第三靜慮、第四靜慮、空無邊處、識無邊處、無所有處、最後非想非非想處。
 He will be able to attain the first meditation, the second meditation, the third meditation, the fourth meditation, the place of boundless emptiness, the place of boundless consciousness, the place of nothingness, and the last place of neither thinking nor non-thinking.
又能證得慈悲喜捨，或預流果、或一來果、或不還果、或神境通、或宿住通、或天耳通、或死生通、或心差別通、或阿羅漢。
 You can also achieve compassion, joy and equanimity, or the fruit of pre-streaming, or the fruit of one-time coming, or the fruit of non-return, or the ability to divine realm, or the ability to stay, or the ability of heavenly ears, or the ability to death and life, or the ability to differentiate between minds, or the Arahantship.
具八解脫靜慮等定，有大堪能，具大勢力，能善為他現三神變教授教誡。
 He possesses the eight kinds of liberation, meditation and concentration, has great ability and great power, and can teach others the three divine transformations.
三神變者，一、神力神變，二、記說神變，三、教導神變。
 The three types of divine transformation are: first, divine power and divine transformation, second, recording and describing divine transformation, and third, teaching divine transformation.
如是名為能有所證。
 Such a name can be proved.
云何名為為性哀愍？
 What is the name of mourning for sex?
謂於他所常起悲憐，樂與其義、樂與其利、樂與其樂、樂與猗觸、樂與安隱。
 It is said that he always arouses pity, happiness and its meaning, happiness and its benefit, happiness and its happiness, happiness and its touch, happiness and tranquility.
如是名為為性哀愍。
 This is called mourning for sex.
云何名為心無厭倦？
 What does it mean to have a heart that is not tired?
謂善能示現、善能教導、善能讚勵、善能慶慰，處於四眾宣說正法，不辭勞倦，翹勤無墮，起發圓滿，為性好樂，發勤精進。
 It is said that the good can manifest, the good can teach, the good can praise, the good can celebrate, and the four people can proclaim the righteous Dharma, tirelessly work hard, work hard without falling, start to perfection, be happy in nature, and work hard to make progress.
如是名為心無厭倦。
 This is called a mind that is not tired.
云何名為善能堪忍？
 How can one be said to be kind and tolerable?
謂罵不報罵、瞋不報瞋、打不報打、弄不報弄、堪耐椎杵。
 It means that scolding will not be retaliated, anger will not be retaliated, anger will not be retaliated, beatings will not be retaliated, and harassment will not be retaliated.
於諸逼迫、縛錄、禁閉、捶打、毀辱、迫愶、斫截眾苦事中，自推己過，以業異熟為所依趣，終不於他發生憤恚，亦不懷恨隨眠不捨。
 Amidst all the hardships of persecution, imprisonment, confinement, beatings, humiliation, torture, and cutting, one should blame oneself for one's own faults, relying on one's past experience and experience, and ultimately one will not be angry or bear any grudge against him. Reluctant to sleep.
如是雖遭輕陵毀辱，而其本性都無變改，唯常於彼思為義利。
 Even though he was destroyed and humiliated by Qingling, his nature has not changed, but he always thinks of righteousness and benefit.
又能堪忍寒熱、飢渴、蚊虻、風日、蛇蠍惡觸，他所干犯、磣毒語言，身內所生猛利、堅勁、辛楚、切心、奪命苦受，為性堪忍，能有容納。
 He can also endure cold and heat, hunger and thirst, mosquitoes, flies, wind and sun, the evil touches of snakes and scorpions, his infringements, poisonous words, violent sharpness, strong strength, pain, pain, heart-breaking, life-destroying suffering in the body. accommodate.
如是名為善能堪忍。
 This is called kindness and endurance.
云何名為無有怖畏？
 What does it mean to be without fear?
謂處大眾說正法時，心無怯劣、聲無戰掉、辯無誤失，終不由彼怯懼因緣，為諸怖畏之所逼切，腋不流汗、身毛不竪。
 It is said that when the Dharma is preached to the public, there is no timidity in the heart, no blunder in the voice, and no mistakes in the argument. In the end, there is no reason for fear and fear, and there is no fear and fear. The armpits do not sweat, and the hair on the body does not stand up.
如是名為無有怖畏。
 This is called the absence of fear.
云何名為語具圓滿？
 Why is the language tool perfect?
謂彼成就最上首語、極美妙語、甚顯了語、易悟解語、樂欲聞語、無違逆語、無所依語、無邊際語。
 It is said that he has achieved the most supreme words, the most beautiful words, the most obvious words, the words that are easy to understand and understand, the words that are pleasant to hear, the words that have no objection, the words that have no basis, and the words that are boundless.
如是名為語具圓滿，言詞巧妙。
 This is called perfect language and clever words.
成就如是八種因緣，善能諫舉、善作憶念、善能教授、善能教誡、善說正法。
 To achieve these eight kinds of causes and conditions, one can be good at admonishing, good at remembering, good at teaching, good at admonishing, and good at expounding the righteous Dharma.
云何名為善能諫舉？
 What is the name of a good person who can give advice?
謂若有餘，於增上戒毀犯尸羅，於增上軌毀犯軌則，由見聞疑能正諫舉，真實不以虛妄，應時不以非時，饒益不以衰損，柔軟不以麁獷，善友不以憎嫉。
 It is said that if there is more, to increase the precepts and destroy the transgressions of Sheila, to increase the upper track and destroy the wrong rules, to correct admonitions based on seeing, hearing and doubting, to be true and not to be false, to be in time and not to be inappropriate, to be beneficial and not to diminish, to be soft. Don't be arrogant, and be a good friend don't be jealous.
如是名為善能諫舉。
 This is called good advice.
云何名為善作憶念？
 What does it mean to be good at remembering?
謂令憶念先所犯罪，或法、或義。
 It is said that the crime committed in the past is recalled, whether it is law or righteousness.
云何名為令其憶念先所犯罪？
 What is the purpose of making him remember the crime he committed before?
謂若有餘，先起毀犯而不能憶，善作方便，令彼憶念。
 It is said that if there are more than one, and he has committed a crime first and cannot remember it, he should be good at doing expedients to make him remember it.
告言：
 Announcement:
長老！曾於某處、某事、某時，毀犯如是如是色類。
 Elder! Have you ever committed such and such a crime somewhere, something, or at a certain time?
如是名為令其憶念先所犯罪。
 This is called to make him remember his previous crimes.
云何名為令憶念法？
 Why is it called Ling Yi Nian Dharma?
謂若有餘，於先所聞、所受正法，獨處思念。
 It is said that if you have more than enough, you should be alone and think about the Dharma you have heard and received before.
所謂契經、應頌、記別，廣說如前。
 The so-called Qi Jing, Ying Psalm, and Notes are widely explained as before.
彼若不憶，令其憶念，或復稱述、授與令憶，或興請問、詰難令憶。
 If he does not remember, ask him to remember, or repeat the description, teach him to remember, or ask questions or challenge him to recall.
如是名為令憶念法。
 This is called remembering the Dharma.
云何名為令憶念義？
 What is the meaning of Ling Yi Nian?
謂若有餘，於先所聞、所受正義，有所忘失，為作憶念，宣說開示，令新令顯。
 It is said that if there is more than enough, and some of the righteousness that has been heard and received before has been forgotten, it is necessary to remember it, preach and teach, and make new orders appear.
又若有善能引義利、能引梵行，久時所作、久時所說，彼若忘失，亦令憶念。
 Moreover, if there is something good that can lead to righteousness and benefit, and can lead to the holy life, if it is done and said over a long period of time, if it is forgotten, it will also be recalled.
如是名為善作憶念。
 This is called good remembrance.
云何名為善能教授？
 Why is Professor Shanneng called Professor?
謂於遠離、寂靜瑜伽作意止觀，時時隨順教授而轉，時時宣說與彼相應無倒言論。
 It is said that in the yoga of distance and tranquility, one should practice concentration and meditation, always follow the teachings, and always preach the infallible words that correspond to them.
所謂能趣心離障蓋甚可愛樂尸羅言論、等持言論、聖慧言論、解脫言論、解脫智見言論。
 The so-called words that enable the mind to be freed from obstacles are the words of Lovely Sheila, the words of Etc., the words of holy wisdom, the words of liberation, and the words of the wisdom and view of liberation.
少欲言論、喜足言論。
 Less desire for speech, more joy for speech.
永斷言論、離欲言論、寂滅言論。
 The words of eternal cessation, the words of dispassion, the words of cessation.
損減言論、無雜言論、隨順緣性緣起言論。
 Speeches of impairment, speech of no miscellaneous speech, speech of following the fate and dependent origination.
如是名為善能教授。
 This is called Professor Shanneng.
云何名為善能教誡？
 What is the name of Shanneng’s teachings?
謂於大師所說聖教，能以正法、以毘奈耶平等教誨。
 It is said that the holy teachings taught by the master can be taught with righteous Dharma and Vinaya equality.
或軌範師，或親教師，或同法者，或餘尊重、等尊重者，如實知彼隨於一處違越毀犯，便於時時如法呵責、治罰、驅擯，令其調伏。
 Whether it is a standard teacher, a personal teacher, someone who shares the law, or someone who respects others, or someone who respects others, they will know truthfully that they will be more and more destructive when they violate one place, so that they can rebuke, punish, expel, and tame them according to the law at all times.
既調伏已，如法平等受諸利養，和同、曉悟、收斂、攝受。
 Once it has been tamed, it will receive all benefits and nourishment equally according to the Dharma, harmonize, understand, converge, and accept.
於所應作及不應作，為令現行不現行故。
 What should be done and what should not be done is to prevent the current situation from happening.
於其積習及不積習，教導教誨。
 Teach and educate on the accumulated habits and non-accustomed habits.
如是名為善能教誡。
 This is called good ability to teach.
云何名為善說正法？
 What does it mean to be good at preaching the righteous Dharma?
謂於時時能善宣說初時所作無倒言論。
 It means being able to speak well at all times without any incomprehensibility.
所謂施論、戒論、生天之論。
 The so-called theory of giving, the theory of precepts, and the theory of birth.
於諸欲中，能廣開示過患出離清淨品法。
 In all desires, it can widely reveal the pure Dharma of freedom and suffering.
又於時時宣說超勝四種聖諦相應言論。
 He also preached the corresponding speeches on the four transcendent noble truths at all times.
所謂苦論、集論、滅論、道論。
 The so-called theory of suffering, theory of collection, theory of cessation, and theory of Tao.
為諸有情得成熟故，為諸有情得清淨故，為令正法得久住故，宣說相應、助伴、隨順、清亮、有用、相稱、應順名句文身所有言論。
 In order for all sentient beings to mature, for all sentient beings to be purified, and for the sake of the righteous Dharma to last for a long time, all the words and expressions of the famous sayings and tattoos are proclaimed to be corresponding, supportive, obedient, clear, useful, commensurate, and compliant.
又此言論應時而發、殷重、漸次、相續、俱有。
 Moreover, these remarks should be made in a timely manner, earnestly, gradually, and continuously.
令其欣慶、令其愛樂、令其歡喜、令其勇悍、無所訶擯、相應、助伴、無亂、如法、稱順眾會。
 Make them celebrate, make them love music, make them rejoice, make them brave, have no resistance, be responsive, help companions, have no confusion, follow the Dharma, and be obedient to the assembly.
有慈憐心，有利益心，有哀愍心，不依利養、恭敬、讚頌，不自高舉、不陵蔑他。
 Have a heart of compassion, have a heart of benefit, have a heart of pity, do not rely on profit, respect, praise, do not exalt yourself, do not look down on others.
如是名為善說正法。
 This is called good preaching of the righteous Dharma.
由彼成就如是八支，於時時間善能諫舉、善作憶念、善能教授、善能教誡、善說正法，是故說彼名為善友。
 Since he has achieved these eight factors, he is good at admonishing, reminiscing, teaching, admonishing, and expounding the righteous Dharma at all times. Therefore, he is called a good friend.
如是廣辯善友性已。
 In this way, the nature of good friends has been widely discussed.
復云何知此中略義？
 Fuyun, how do you know the brief meaning of this?
謂若善友心善稠密，為性哀愍，最初於彼樂為利益、樂為安樂。
 It is said that if a good friend has a kind heart and is compassionate by nature, he will initially take pleasure in that friend as benefit and happiness as happiness.
又即於此利益安樂，如實了知，無有顛倒，離顛倒見。
 In addition, this benefit, peace and happiness can be understood as it really is, without any confusion, and it is free from confusion.
又即於此利益安樂，有大勢力、方便善巧，能令積集、能令引發。
 In addition, this benefit and happiness has great power and skillful means, which can be accumulated and triggered.
又即於此利益安樂，翹勤無墮，起發圓滿，為性好樂，發勤精進。
 In addition, this is the benefit of peace and happiness, diligent work without failure, aroused to perfection, good nature and happiness, and diligent and diligent progress.
當知由此四因緣故，攝一切種總、略圓滿善知識性。
 You should know that due to these four causes, all kinds of things are summed up and completely perfected by the nature of good knowledge.
如是名為此善友性所有略義。
 This is the brief meaning of the nature of good friends.
若前所說廣分別義，若此所說所有略義，一切總說為善友性。
 If the broad meaning mentioned above is used, and if the brief meaning mentioned here is used, everything can be said to be the nature of good friends.
云何名為聞思正法？
 What is the name of "hearing and thinking about the dharma"?
謂正法者，若佛世尊、若佛弟子、正士、正至、正善丈夫，宣說開顯分別照了。
 The one who calls the true Dharma, the Buddha, the World Honored One, the Buddha’s disciples, the righteous men, the righteous ones, the righteous husbands, preach it, reveal it, and illuminate it.
此復云何？
 What does this mean?
所謂契經、應頌、記別，廣說如前十二分教。
 The so-called Qijing, Yingsong, and Jibie are widely expounded as the previous twelve points of teaching.
是名正法。
 This is called Dharma.
云何契經？
 What is the scripture?
謂薄伽梵，於彼彼方所，為彼彼所化有情，依彼彼所化諸行差別，宣說無量蘊相應語、處相應語、緣起相應語、食相應語、諦相應語、界相應語、聲聞乘相應語、獨覺乘相應語、如來乘相應語、念住正斷神足根力覺支道支等相應語、不淨息念諸學證淨等相應語。
 It is said that Bhagavan, in that place, for the beings he has transformed, and according to the differences of the actions he has transformed, he preaches the language corresponding to the infinite aggregates, the language corresponding to the place, the language corresponding to the dependent origination, the language corresponding to the food, the language corresponding to the truth, and the language corresponding to the world. , the corresponding words of the Shravakayana, the corresponding words of the Practicing Vehicle, the corresponding words of the Tathagata Vehicle, the corresponding words of the Path Factors of Mindfulness, Right Cutting of God's Foot Roots, Strength, Awakening, etc., and the corresponding words of the Pure Breath Mindfulness, etc.
結集如來正法藏者，攝聚如是種種聖語，為令聖教久住世故。
 Those who gather together the Tathagata's true Dharma storehouse collect all kinds of holy words such as this, in order to make the holy teachings stay in the world for a long time.
以諸美妙名句文身，如其所應次第安布、次第結集。
 Tattoos of beautiful and famous sentences are arranged and assembled in the order they should be.
謂能貫穿縫綴種種能引義利、能引梵行真善妙義。
 It is said that it can pierce through and stitch together all kinds of things that can lead to righteousness and benefit, and can lead to the true, good and wonderful meaning of Brahma.
是名契經。
 It's called the Deed.
云何應頌？
 Why should I praise it?
謂於中間、或於最後宣說伽他，或復宣說未了義經。
 It is said that in the middle, or at the end, the Katha is proclaimed, or the unfinished meaning sutra is proclaimed again.
是名應頌。
 This is the name Yingsong.
云何記別？
 Why do you remember farewell?
謂於是中，記別弟子命過已後當生等事，或復宣說已了義經。
 It is said that in the middle of this period, it is noted that the disciples have passed their lives and will be born in the future, etc., or the sutra has been recited.
是名記別。
 It's a name.
云何諷頌？
 Why is this a satire?
謂非直說，是結句說。
 It's not a direct statement, it's a conclusion.
或作二句、或作三句、或作四句、或作五句、或作六句等。
 Or make two sentences, or three sentences, or four sentences, or five sentences, or six sentences, etc.
是名諷頌。
 It's called a satire.
云何自說？
 Why do you say that?
謂於是中，不顯能請補特伽羅名字、種姓，為令當來正法久住、聖教久住，不請而說。
 It is said that in this situation, it is not possible to ask for Tegara's name and caste. In order to make the righteous Dharma and the holy teachings stay for a long time, he said it without asking.
是名自說。
 The name speaks for itself.
云何因緣？
 Why?
謂於是中，顯示能請補特伽羅名字、種姓，因請而說；
 It is said that it is in the middle, showing that it can ask for Tegara's name and caste, and it can be said because of the request;
及諸所有毘奈耶相應，有因有緣別解脫經。
 And all the corresponding Vinayas, there are causes and conditions, different liberation sutras.
是名因緣。
 It's called karma.
云何譬喻？
 What an analogy?
謂於是中，有譬喻說。
 There is an analogy to say that this is what it is.
由譬喻故，本義明淨。
 Because of the metaphor, the original meaning is clear.
是名譬喻。
 It's a metaphor.
云何本事？
 What's the point?
謂諸所有宿世相應事義言教。
 Explain the meaning and teachings of all the corresponding things in past lives.
是名本事。
 It's a skill.
云何本生？
 Yunhe Bensheng?
謂於是中，宣說世尊在過去世彼彼方分，若死、若生，行菩薩行、行難行行。
 In this way, he declares that the World Honored One was in that place in the past life, whether he died or was born, and he performed the Bodhisattva's conduct, and it was difficult to conduct it.
是名本生。
 It's a native.
云何方廣？
 Where is the cloud?
謂於是中，廣說一切諸菩薩道，為令修證阿耨多羅三藐三菩提、十力、無畏、無障智等一切功德。
 It is said that now and then, he will widely preach the path of all Bodhisattvas, so that they can practice and realize Anuttarasamyaksambodhi, ten powers, fearlessness, unobstructed wisdom and other merits.
是名方廣。
 His name is Fang Guang.
云何希法？
 Why do you think of Fa?
謂於是中，宣說諸佛、諸佛弟子、比丘比丘尼、式叉摩那、勞策男、勞策女、近事男、近事女等，若共不共，勝於其餘、勝諸世間，同意所許，甚奇希有最勝功德。
 It is said that if all Buddhas, disciples of Buddhas, bhikkhus and nuns, Shishamanas, Lao Ce men, Lao Ce women, Jin Shi men, Jin Shi women, etc. are not the same, they are superior to the rest and superior to all the worlds. Agreeing to the promise, I am very surprised to have the greatest merit.
是名希法。
 His name is Shifa.
云何論議？
 What to discuss?
所謂一切摩呾履迦、阿毘達磨，研究甚深素呾纜義，宣暢一切契經宗要。
 The so-called all Maharajas and Abhidhammas have studied the meanings of all the scriptures and principles in depth, and proclaimed the essentials of all scriptures and scriptures.
是名論議。
 It's called discussion.
如是所說十二分教，三藏所攝。
 This is the Twelve Points of the Teaching, as captured by Tripitaka.
謂或有素怛纜藏攝，或有毘奈耶藏攝，或有阿毘達磨藏攝。
 It is said that there may be Sudala Tibetan Buddhism, there may be Vinaya Tibetan Buddhism, or there may be Abhidharma Tibetan Buddhism.
當知此中，若說契經、應頌、記別、諷頌、自說、譬喻、本事、本生、方廣、希法，是名素怛纜藏。
 You should know that among these, if you talk about Qi Sutra, echoing verses, remembering farewells, satirical verses, self-talk, metaphors, skills, original life, fangguang, and Xifa, this is called Su Ta Lian Zang.
若說因緣，是名毘奈耶藏。
 If we talk about causes and conditions, it is called Vinayagarbha.
若說論議，是名阿毘達磨藏。
 If we talk about discussion, it is called Abhidhamma Pitaka.
是故如是十二分教，三藏所攝。
 This is why the Twelve Points of Teaching were photographed by Tripitaka.
如是一切，正士、正至、正善丈夫共所宣說，故名正法。
 All these things are proclaimed by the righteous men, the righteous ones, and the righteous husbands, so they are called the righteous Dharma.
聽聞此故，名聞正法。
 Hearing this, he is famous for hearing the true Dharma.
此復云何？
 What does this mean?
謂如有一，或受持素呾纜，或受持毘奈耶，或受持阿毘達磨，或受持素怛纜及毘奈耶，或受持素怛纜及阿毘達磨，或受持毘奈耶及阿毘達磨，或具受持素怛纜、毘奈耶、阿毘達磨。
 It is said that if there is one, one may accept Suyulan, or may accept Vinaya, or may accept Abhidhamma, or may accept Sutralan and Vinaya, or may accept Sutralan and Abhidhamma, or Accept and uphold Vinaya and Abhidhamma, or have the ability to accept and uphold Sudala, Vinaya and Abhidhamma.
如是一切，名聞正法。
 Everything like this is known as the Dharma.
此聞正法復有二種。
 There are two kinds of true Dharma.
一、聞其文，二、聞其義。
 First, hear its text, and second, hear its meaning.
云何思正法？
 Why do you think about Dharma rectification?
謂如有一，即如所聞、所信正法，獨處空閑，遠離六種不應思處。
 It is said that there is one thing, that is, the true Dharma as heard and believed, being alone and free, and staying away from the six kinds of places that should not be thought of.
謂思議我、思議有情、思議世間、思議有情業、果異熟、思議靜慮者靜慮境界、思議諸佛諸佛境界。
 It means thinking about myself, thinking about sentient beings, thinking about the world, thinking about the karma of sentient beings, the fruits of ripening, thinking about the realm of meditation and meditation, and thinking about the realm of all Buddhas.
但正思惟所有諸法自相、共相。
 But just think about the inherent and universal nature of all dharmas.
如是思惟，復有二種。
 If you think about it this way, there are two kinds.
一者、以算數行相，善巧方便算計諸法；
 First, use the method of counting to calculate all dharmas skillfully and expediently;
二者、以稱量行相，依正道理觀察諸法功德過失。
 The second is to weigh the behavior and observe the merits and demerits of all dharma according to the correct principles.
謂若思惟諸蘊相應所有言教，若復思惟如前所說所餘隨一所有言教，皆由如是二種行相方便思惟。
 It is said that if you think about all the teachings that correspond to the aggregates, and if you think about the remaining teachings as mentioned before, they are all based on these two kinds of methods.
此復云何？
 What does this mean?
謂言色者，即十色處，及墮法處所攝眾色，是名色蘊。
 The name and form refers to the ten colors and the falling dharmas. This is the name and form aggregate.
所言受者，即三種受，是名受蘊。
 The ones mentioned are three kinds of feelings, which are called feeling aggregates.
所言想者，即六想身，是名想蘊。
 The thought mentioned is the six thought bodies, which is called the thought aggregate.
所言行者，即六思身等，是名行蘊。
 What is said and done is the six thoughts, body, etc., which is called the aggregate of actions.
所言識者，即六識身等，是名識蘊。
 The consciousness mentioned is the six consciousness bodies, etc., which is called the consciousness aggregate.
如是名為以算數行相，思惟諸蘊相應言教。
 This is called counting, practicing, and meditating on the corresponding teachings of all aggregates.
或復由此算數行相，別別思惟展轉差別，當知即有無量差別。
 Or you can count the physical appearance from this, and if you think about the differences, you should know that there are immeasurable differences.
云何以稱量行相，依正道理思惟諸蘊相應言教？
 Why should we measure the physical appearance and meditate on the corresponding teachings of all aggregates according to the correct principles?
謂依四道理無倒觀察。
 It means observing without inversion according to the four principles.
何等為四？
 What is four?
一、觀待道理，二、作用道理，三、證成道理，四、法爾道理。
 1. The principle of observation, 2. The principle of action, 3. The principle of justification, and 4. The principle of Fal.
云何名為觀待道理？
 What is the meaning of observing the truth?
謂略說有二種觀待。
 There are two ways of looking at it.
一、生起觀待，二、施設觀待。
 1. Generate contemplation, 2. Facilitate contemplation.
生起觀待者，謂由諸因、諸緣勢力生起諸蘊，此蘊生起要當觀待諸因、諸緣。
 The arising of observation means that all aggregates arise from the forces of various causes and conditions. When these aggregates arise, one must observe the various causes and conditions.
施設觀待者，謂由名身、句身、文身施設諸蘊，此蘊施設要當觀待名句文身。
 The person who observes and observes the application means that all the aggregates are provided by the name body, sentence body and tattoo body. The application of this aggregate should be done by observing the famous sentence and tattoo.
是名於蘊生起觀待、施設觀待。
 This is called the generation of contemplation in the aggregates and the establishment of contemplation.
即此生起觀待、施設觀待，生起諸蘊、施設諸蘊，說名道理瑜伽方便，是故說為觀待道理。
 That is to say, this arises contemplation, applies contemplation, generates all aggregates, and applies all aggregates. It is called the principle of yoga and expedient, so it is called the principle of contemplation.
云何名為作用道理？
 What is the principle of function?
謂諸蘊生已，由自緣故，有自作用，各各差別。
 It is said that all aggregates have arisen due to their own reasons, have their own effects, and have their own differences.
謂眼能見色，耳能聞聲，鼻能嗅香，舌能甞味，身能覺觸，意能了法。
 It means that the eyes can see colors, the ears can hear sounds, the nose can smell fragrances, the tongue can smell tastes, the body can feel touch, and the mind can know the Dharma.
色為眼境，為眼所行；
 Form is the state of the eye and what the eye does;
乃至法為意境，為意所行。
 Even the law is the artistic conception and the action of the mind.
或復所餘如是等類，於彼彼法別別作用，當知亦爾。
 Or there may be other such and similar ones, which have different effects on that law, you should know that.
即此諸法各別作用所有道理瑜伽方便，皆說名為作用道理。
 That is to say, all the methods and methods of teaching and yoga function separately, and they are all called the principle of action.
云何名為證成道理？
 What is the meaning of proving the truth?
謂一切蘊皆是無常，眾緣所生，苦、空、無我。
 It is said that all aggregates are impermanent, arising from all conditions, suffering, emptiness, and selflessness.
由三量故，如實觀察。
 Based on the three measurements, observe truthfully.
謂由至教量故，由現量故，由比量故。
 It is said that it is due to the ultimate teaching of measurement, it is due to present measurement, and it is due to comparison.
由此三量證驗道理。
 From this three quantities verify the truth.
諸有智者，心正執受、安置、成立。
 All wise people have a right mind to receive, place and establish.
謂一切蘊皆無常性、眾緣生性、苦性、空性，及無我性。
 It is said that all aggregates are impermanent, conditioned, suffering, emptiness, and selfless.
如是等名證成道理。
 Such names prove the truth.
云何名為法爾道理？
 Why is it called Fal's principle?
謂何因緣故，即彼諸蘊如是種類，諸器世間如是安布？
 What is the reason why the aggregates are of such a kind and the utensils are so arranged in the world?
何因緣故，地堅為相、水濕為相、火煖為相、風用輕動以為其相？
 What is the reason why the solid earth is the phase, the water is the moist phase, the fire is the warm phase, and the wind is the gentle movement?
何因緣故，諸蘊無常、諸法無我、涅槃寂靜？
 What is the reason why all aggregates are impermanent, all dharmas are selfless, and Nirvana is silent?
何因緣故，色變壞相、受領納相、想等了相、行造作相、識了別相？
 What is the reason for the appearance of change and destruction, the appearance of acceptance, the appearance of thinking, the appearance of creation, the appearance of recognition?
由彼諸法本性應爾、自性應爾、法性應爾，即此法爾，說名道理瑜伽方便。
 According to the nature of all dharmas, the self-nature should be ok, and the dharma-nature should be ok, that is, this dharma is called the principle of yoga.
或即如是、或異如是、或非如是，一切皆以法爾為依，一切皆歸法爾道理，令心安住、令心曉了。
 Either it is like this, or it is different from it, or it is not like this. Everything is based on Dharma, and everything belongs to Dharma principle, which makes the mind rest and understand.
如是名為法爾道理。
 This is called Fal's principle.
如是名為依四道理，觀察諸蘊相應言教。
 This is called teaching based on the four principles, observing the correspondence of all aggregates.
如由算數行相及稱量行相，觀察諸蘊相應言教，如是即由二種行相，觀察其餘所有言教。
 Just as one observes the corresponding teachings of all aggregates based on the appearance of counting and weighing, so one observes all the other teachings based on the two kinds of actions.
如是總名審正觀察思惟一切所說正法。
 This is the general name of reviewing, observing and contemplating all the righteous Dharma.
如是名為聞思正法。
 This is called listening and contemplating the righteous Dharma.
云何無障？
 Why is there no problem?
謂此無障略有二種。
 There are two ways to say that there are no obstacles.
一者、依內，二者、依外。
 One depends on the inside, the other depends on the outside.
我當先說依內外障，與彼相違，當知即是二種無障。
 I should first say that relying on internal and external obstacles is contrary to that. You should know that there are two kinds of non-obstacles.
云何名依內障？
 What is the name of Yunyi Cataract?
謂如有一，於其先世不曾修福；
 It is said that there is a person who has never cultivated blessings in his previous life;
不修福故，不能時時獲得隨順資生眾具，所謂衣、食、諸坐臥具、病緣醫藥、及餘什具。
 If you do not cultivate blessings, you will not always be able to obtain all the things that are suitable for you, such as clothing, food, all kinds of sitting and bedding equipment, disease-related medicine, and other miscellaneous utensils.
有猛利貪及長時貪，有猛利瞋及長時瞋，有猛利癡及長時癡。
 There is strong greed and long-lasting greed, there is strong hatred and long-lasting hatred, there is strong greed and long-lasting delusion.
或於先世積集造作多疾病業。
 Or you may have accumulated many disease karma in your past lives.
由彼為因，多諸疾病。
 Due to this, there are many diseases.
或由現在行不平等。
 Or by the current line of inequality.
由是因緣，風熱痰癊、數數發動。
 Due to this cause and effect, wind-heat, phlegm, and phlegm are activated.
或有宿食住在身中。
 Or there may be food and lodging in the body.
或食麁重，多事、多業、多有所作、多與眾會。
 Or he may have a heavy diet, be busy with many things, have many careers, do a lot of things, and hang out with many people.
樂著事業、樂著語言、樂著睡眠、樂著諠眾、樂相雜住、樂著戲論。
 He is happy with his career, happy with language, happy with sleep, happy with the noise of the crowd, happy with living among others, and happy with drama discussions.
樂自舉恃、掉亂、放逸、居止非處。
 He enjoys being self-reliant, disordered, carefree, and living in wrong places.
如是等類，應知一切名依內障。
 If this is the case, you should know all the names of internal obstructions.
云何名依外障？
 What is the name of the external barrier?
謂如有一，依不善士；
 It is said that there is a person who relies on bad people;
由彼因緣，不能時時獲得隨順教授教誡。
 Due to this reason, I cannot always receive the teachings from Professor Suishun.
或居惡處。
 Or live in a bad place.
於此住處，若晝日分，多有種種諠雜、眾集、諸變異事；
 In this residence, if day and night separate, there will be many kinds of noises, gatherings of people, and various strange things;
若於夜分，多有種種高聲、大聲、大眾諠雜；
 If at night, there are many kinds of loud, loud, and noisy crowds;
復有種種猛利辛楚風日惡觸；
 Again, there are all kinds of violent, harsh, wind and sun;
或有種種人及非人怖畏驚恐。
 Or there are all kinds of human and non-human fears and fears.
如是等類，應知一切名依外障。
 In this case, you should know that all names depend on external obstacles.
如是廣辯內外障已。
 In this way, the internal and external obstacles have been widely defended.
復云何知此中略義？
 Fuyun, how do you know the brief meaning of this?
謂於此中略有三障。
 It is said that there are three obstacles in this.
一、加行障，二、遠離障，三、寂靜障。
 1. Obstacles to action, 2. Obstacles to stay away from, 3. Obstacles to silence.
云何加行障？
 Why add obstacles?
謂若此障會遇現前，於諸善品所有加行皆無堪能，亦無勢力。
 It is said that if this obstacle appears, all the meritorious deeds will be incompetent and have no power.
此復云何？
 What does this mean?
謂常疹疾、困苦、重病，風熱痰癊數數發動，或有宿食住在身中，或被蛇蠍、百足、蚰蜒之所䖧螫，或人非人之所逼惱，又不能得衣、食、臥具、病緣醫藥及餘什具。
 It refers to frequent rashes, hardships, serious illnesses, frequent outbreaks of wind-heat and phlegm, or food lodged in the body, or being stung by snakes, scorpions, centipedes, or centipedes, or being intimidated by non-human beings, and being unable to obtain clothing, Food, bedding, disease-related medicine and other utensils.
如是等類，應知一切名加行障。
 If this is the case, you should know all the names and obstacles.
云何遠離障？
 How can you stay away from obstacles?
謂食麁重。
 It is said that food is heavy.
多事、多業、多有所作。
 Many things, many careers, many accomplishments.
或樂事業。
 Or happy career.
由此因緣，愛樂種種所作事業，彼彼事中其心流散。
 Due to this cause and condition, love, pleasure, and various undertakings are carried out, and his mind is scattered in these and other things.
或樂語言。
 Or happy language.
由此因緣，雖於遠離斷寂靜修，有所堪能、有大勢力，然唯讀誦便生喜足。
 Due to this reason, although I practice far away from silence, I am capable and have great power, I will be happy and satisfied just by reading and reciting it.
或樂睡眠。
 Or happy sleep.
由此因緣，惛沈睡眠常所纏繞，為性懈怠，執睡為樂、執倚為樂、執臥為樂。
 Due to this cause and condition, sleepiness is often entangled, and the nature is lazy. Sleeping is pleasure, leaning is pleasure, and lying down is pleasure.
或樂諠眾。
 Or enjoy the crowd.
由此因緣，樂與在家及出家眾、談說種種王論、賊論、食論、飲論、妙衣服論、婬女巷論、諸國土論、大人傳論、世間傳論、大海傳論。
 Due to this reason, Yue talked with lay people and monks about various theories about kings, theories about thieves, theories about food, drinks, theories about wonderful clothes, theories about prostitutes' alleys, theories about various lands, theories about great people, theories about the world, and theories about the sea.
如是等類能引無義虛綺論中，樂共談說，抂度時日。
 Such things can lead to meaningless and empty discussions, and we can enjoy talking together and spend time together.
又多愛樂數與眾會。
 There are many more love music gatherings with the public.
彼彼事中令心散動、令心擾亂。
 Those and other things make the mind wander and disturb the mind.
或樂雜住。
 Or live happily.
由此因緣，諸在家眾及出家眾，若未會遇，思慕欲見；
 Due to this reason, all lay people and monastics, if they have not met each other yet, long for it and wish to see it;
若已會遇，不欲別離。
 If we have met, we don’t want to leave.
或樂戲論。
 Or the theory of music and drama.
由此因緣，樂著世間種種戲論。
 Due to this reason, I enjoy all kinds of drama in the world.
於應趣向好樂前行，於遠離中喜捨善軛。
 Move forward towards good happiness in response to interests, rejoice in giving up the good yoke in staying away.
如是等類眾多障法，應知一切名遠離障。
 If there are many obstacles like this, you should know how to stay away from them.
若有此障會遇現前，難可捨離阿練若處、山林、曠野、邊際臥具所有貪著，亦不能居阿練若處、塚間、樹下、空閑靜室。
 If such obstacles appear before us, it will be difficult to abandon all attachments to Alianruo, mountains, forests, wilderness, and bedding on the margins. Nor can we live in Alianruo, among tombs, under trees, or in free quiet rooms.
云何寂靜障？
 Why is there such a barrier to silence?
謂寂靜者，即奢摩他、毘鉢舍那。
 Those who call silence are Samatha and Vipassana.
有奢摩他障、有毘鉢舍那障。
 There is the obstacle of samatha and there is the obstacle of vipasana.
云何奢摩他障？
 Why should I care about his obstacles?
謂諸放逸及住非處。
 It is said that people are free and living in wrong places.
由放逸故，或惛沈睡眠纏繞其心，或唯得奢摩他便生愛味，或於下劣性心樂趣入，或於闇昧性其心樂著。
 As a result of being lethargic, his mind may be entangled in a deep sleep, or he may feel love only when he gets samatha, or his mind may be interested in the inferior nature, or his mind may be happy in the dark nature.
由住如是非處所故，人或非人諠雜擾亂，他所逼惱，心外馳散。
 Because he lives in such a wrong place, people or non-people are noisy and disturbed, and he is annoyed and distracted, and his mind is distracted.
如是名為奢摩他障。
 This is called Samatha Obstacle.
當知此障能障寂靜。
 You should know that this obstacle can hinder silence.
云何毘鉢舍那障？
 Why is there a barrier to the almshouse?
謂樂自恃舉及以掉亂。
 It is said that happiness is self-reliant and leads to confusion.
樂自恃舉者，謂如有一，作是思惟：
 Those who are happy and self-reliant, say that there is such a thing, and think like this:
我生高族，淨信出家，非為下劣，諸餘比丘，則不如是。
 I was born into a noble family and became a monk with pure faith. I am not inferior to others. Other monks are not as good as me.
由此因緣，自高自舉，陵蔑於他。
 Due to this reason, he exalted himself and looked down upon him.
如是我生富族，淨信出家，非為貧匱，我具妙色，喜見端嚴，多聞、聞持、其聞積集，善巧言詞，語具圓滿，諸餘比丘則不如是。
 So I was born into a wealthy family and became a monk with pure faith, not because of poverty. I have a wonderful appearance, a good view, a lot of knowledge, a lot of knowledge, a accumulation of knowledge, a skillful speech, and perfect language. The other bhikkhus are not like this. .
由此因緣，自高自舉，陵蔑於他。
 Due to this reason, he exalted himself and looked down upon him.
彼由如是自高舉故，諸有比丘耆年多智、積修梵行，不能時時恭敬請問。
 Because he has exalted himself in this way, there are monks who are old and wise and have accumulated a lot of experience in the holy life, and cannot always ask respectful questions.
彼諸比丘亦不時時為其開發未開發處，為其顯了未顯了處，亦不為其殷到精懇、以慧通達甚深句義方便開示，乃至令其智見清淨。
 Those bhikkhus also do not always exploit the unexplored areas for them, reveal the unexposed areas for them, and do not teach them diligently, carefully, and with wisdom to understand the profound meaning of sentences, so as to make their wisdom and vision pure.
如是名為樂自恃舉毘鉢舍那障。
 This is called happiness, self-reliance, and lifting up the obstacles in the bowl.
又如有一，唯得少分下劣智見安隱而住。
 Another example is that there is only a small number of people who are inferior and wise and live in peace and tranquility.
彼由如是少分下劣智見安住便自高舉；
 Because of such a small number of inferior wisdom, he abides and exalts himself;
自高舉故，便生喜足，更不上求。
 Since you are exalted, you will be happy and contented, let alone seeking.
是名樂自恃舉所住毘鉢舍那障。
 This is the name of the person who is happy and self-reliant on the obstacle that is adjacent to the bowl house where he lives.
言掉亂者：
 Those who speak nonsense:
謂如有一，根不寂靜，諸根掉亂，諸根囂舉。
 It is said that if there is one thing, the roots are not quiet, the roots are disordered, and the roots are raging.
於一切時，惡思所思、惡說所說、惡作所作。
 At all times, think evil thoughts, speak evil words, and do evil things.
不能安住思惟諸法，不能堅固思惟諸法。
 It is impossible to dwell on all dharmas, and it is impossible to firmly contemplate all dharmas.
由此因緣，毘鉢舍那不能圓滿、不得清淨。
 Due to this cause and condition, Vipasana cannot be perfected or pure.
是名掉亂毘鉢舍那障。
 This is the name of losing the barrier of Luanbibosha.
如是二法障奢摩他，謂多放逸，及住非處；
 Such two dharmas hinder samatha, which means that one is too careless and lives in a wrong place;
二法能障毘鉢舍那，謂樂自恃舉及以掉亂。
 The two dharmas can hinder the vipasana, which means that the joy of self-reliance will lead to confusion.
如是若奢摩他障、若毘鉢舍那障，總名寂靜障。
 Such obstacles as Samatha and Bibashana are collectively called tranquility obstacles.
如是名為障之略義。
 This is the brief meaning of the name barrier.
即此略義及前廣辨，總略為一，說名為障。
 That is to say, this brief meaning and the previous broad definition are summarized into one, and they are called obstacles.
此障相違，當知無障。
 If this obstacle is in conflict, you should know that there is no obstacle.
謂即此障無性、遠離、不合、不會，說名無障。
 It is said that this obstacle has no nature, is far away, does not match, and does not know how to do it. It is said that it is called no obstacle.
云何惠捨？
 How can I help you?
謂若布施，其性無罪，為莊嚴心、為助伴心、為資瑜伽、為得上義而修布施。
 It is said that if you give alms, your nature is sinless, and you practice alms for the solemn mind, the supportive mind, the yoga, and the supreme meaning.
是名惠捨。
 It's called Huishe.
問：
 ask:
誰能施？
 Who can give?
誰所施？
 Who gave it?
用何施？
 What to use?
何相施？
 Why give to each other?
云何施？
 What can I do?
何故施？
 Why?
由此因緣，施性無罪。
 Due to this cause and condition, charity is guiltless.
答：
 answer:
誰能施者，謂施者、施主，是名能施。
 Anyone who can give is called a giver or a donor. This is called being able to give.
云何施者？
 Where can I give it?
云何施主？
 Who is the donor?
謂若自手施，名為施者；
 It is said that if you give something with your own hands, it is called giving;
若自物施、若欣樂施、非不樂施，名為施主。
 If you give from your own things, if you are happy to give, if you are not unwilling to give, you are called a donor.
誰所施者，謂四種所施。
 Whoever gives it is called four kinds of giving.
一、有苦者，二、有恩者，三、親愛者，四、尊勝者。
 1. Those who suffer, 2. Those who are kind, 3. Those who are dear, and 4. Those who respect the victors.
云何有苦者？
 Why is there such a thing as suffering?
謂貧窮者、或乞匃者、或行路者、或悕求者、或盲瞽者、或聾騃者、或無依者、或無趣者、匱乏種種資生具者。
 It refers to a poor person, a beggar, a traveler, a beggar, a blind person, a deaf person, a helpless person, a boring person, or a person who lacks all kinds of resources.
復有所餘如是等類，名有苦者。
 Those who have more than this and so on are called suffering people.
云何有恩者？
 How could there be such a benevolent person?
謂或父母、或乳飲者、或養育者、或成長者、或於曠野沙磧等中能濟度者、或飢儉時能賑恤者、或怖怨敵而救援者、或被執縛而能解者、或遭疾病而救療者、教利益者、教安樂者、引利益者、引安樂者、隨所生起諸事務中為助伴者、同歡喜者、同憂愁者、遭厄難時不相棄者。
 It means one who is a parent, someone who drinks milk, someone who raises someone, someone who grows up, someone who is able to help others in the wilderness, someone who can provide relief when hungry, someone who is afraid of enemies and rescues them, someone who is tied up and tied up Those who can understand, or those who cure diseases, those who teach benefits, those who teach happiness, those who bring benefits, those who bring happiness, those who help each other in all things that arise, those who share joy, those who share sorrow, and those who are not afraid of adversity. Those who abandon each other.
復有所餘如是等類，名有恩者。
 Those who have something like this are called those who are kind.
云何親愛者？
 Why are you dear?
謂諸親友，或於其處有愛有敬、或信順語、或數語言談論交往、或有親昵。
 It means that relatives and friends may have love and respect in their place, or they may believe in obedient words, or they may talk and interact with each other in several languages, or they may have intimacy.
復有所餘如是等類，說名親愛。
 If there is more than enough, I will say my name is dear.
云何尊勝？
 Yunhe Zunsheng?
謂若沙門、若婆羅門，世間同許為賢善者、離損害者、極離害者、離貪欲者、為調伏貪而修行者、離瞋恚者、為調伏瞋而修行者、離愚癡者、為調伏癡而修行者。
 It is said that if you are a recluse or a brahmin, you are a virtuous person in the world, a person who is free from harm, a person who is extremely free from harm, a person who is free from greed, a person who practices to tame greed, a person who is free from anger, a person who practices to tame anger, and a person who is free from ignorance. , Those who practice to tame delusion.
復有所餘如是等類，名尊勝者。
 If there are more than one like this, he will be named the winner.
用何施者，謂若略說，或用有情數物而行惠施，或用無情數物而行惠施。
 What should be used to give? To put it briefly, one can count things with feelings and do charity, or one can count things without feelings and do charity.
云何有情數物持用惠施？
 Why do you have the affection to count things, hold them, and give them to others?
謂或妻子、奴婢、作使，或象、馬猪牛、羊、雞、鴨、駝、騾等類，或有諸餘大男、大女、小男、小女，或復所餘如是等類所用施物。
 It means wives, slaves, envoys, elephants, horses, pigs, oxen, sheep, chickens, ducks, camels, mules, etc., or there may be many older men, older women, younger men, younger women, or there may be many more such things as gifts. .
或復內身頭、目、手、足、血、肉、骨、髓隨願施與，此亦名為有情數物持用布施。
 Or you can return your body, head, eyes, hands, feet, blood, flesh, bones, and marrow and give them as you wish. This is also called a sentient being holding and giving with several objects.
是諸菩薩所現行事，非此義中意所許施。
 The deeds performed by these bodhisattvas are not what this meaning means.
若有於彼諸有情類，或得自在，或有勢力，或能制伏。
 If there are sentient beings among them, they may be at ease, may have power, and may be able to subdue them.
若應持彼惠施於他；
 If you should hold on to that favor and extend it to him;
若惠施時自無有罪；
 If you give charity, you will not be guilty;
若不由彼惠施因緣，他心嫌恨；
 If the favor is not given by him, his heart will be filled with resentment;
若施於他，知彼有情不為損惱；
 If you give it to him, you will know that he is a sentient being and will not be harmed;
是名無罪有情數物持用惠施。
 This is the name of a sinless sentient being who holds things in his hands and gives them to him.
云何無情數物持用惠施？
 Why don't you keep countless things and use them to benefit others?
謂略說有三種物。
 It is said that there are three kinds of things.
一者、財物，二者、穀物，三者、處物。
 The first one is property, the second one is grain, and the third one is living things.
言財物者，謂末尼、真珠、琉璃、螺貝、璧玉、珊瑚、馬瑙彩石、生色可染、赤珠右旋。
 When talking about wealth, it refers to moni, pearls, glass, conch shells, jade, coral, agate colored stones, raw colors that can be dyed, and red pearls.
復有所餘如是等類，或諸珍寶、或金、或銀、或諸衣服、或諸什物、或香、或鬘。
 There are also more such things as treasures, gold, silver, clothes, other things, incense, or garlands.
是名財物。
 It's a property.
云何穀物？
 Where is the grain?
謂諸所有可食可飲，大麥、小麥、稻穀、粟穀、糜黍、胡麻、大小豆等，甘蔗、蒲桃、乳酪、果汁、種種漿飲。
 It refers to all things that are edible and drinkable, including barley, wheat, rice, millet, millet, flax, small and large beans, etc., sugar cane, rose apples, cheese, fruit juice, and various pulp drinks.
復有所餘如是等類，是名穀物。
 If there is something left over and so on, it is called grain.
云何處物？
 Where is the cloud?
謂諸田宅、邸店、鄽肆，建立福舍及寺館等。
 It refers to various fields, residences, restaurants, and restaurants, and the establishment of blessing houses and temples, etc.
復有所餘如是等類，是名處物。
 There are more things like this and so on, this is called a place of things.
是名無罪無情數物持用惠施。
 This is the name of a person who is innocent and ruthless, holding on to all things and giving benefits.
當知此中，有情數物、無情數物，一切總說名所用施。
 You should know that there are many things with feelings and many things with no feelings. Everything is named and used.
何相施者，謂無貪俱行思造作心意業，及此所起身業、語業，捨所施物。
 How to give to others is to do without greed, think about, create, and perform mental and mental actions, as well as the actions and speech actions that are initiated, and the things that are given to others.
或自相續，或他相續。
 Either self-continuity or other continuity.
是名施相。
 It's called Shixiang.
云何施者，謂由淨信而行惠施；
 As for giving, it is said that charity is done out of pure faith;
由正教見而行惠施；
 See the orthodox teachings and practice charity;
由有果見而行惠施；
 Act on the basis of seeing the fruit and perform charity;
由極殷重而行惠施；
 Be generous and generous;
由恭敬心自手行施，而不輕慢；
 Give with your own hands with respect, without being arrogant;
應時而施，濟他要用；
 Give according to the time and help others when they need it;
不損惱他而行惠施。
 Do not harm or offend him, but do good things.
如法平等，不以兇暴積集財物而行惠施，以鮮潔物而行惠施，以精妙物而行惠施，以清淨物而行惠施。
 If the Dharma is equal, do not use violence to accumulate wealth and give charity, use fresh and clean things to practice charity, use exquisite things to practice charity, and use pure things to practice charity.
由此自他俱無有罪，數數惠施制伏慳垢，積集勢力而行惠施。
 From this, he and others are blameless. Countless benevolences subjugate evildoers, accumulate power and perform benevolences.
先心歡喜而行惠施，於正施時其心清淨，施已無悔。
 At first, the heart is happy and charity is given. When the time comes, the heart is pure and there is no regret in giving.
如是而施。
 Give it like this.
何故施者，或慈悲故而行惠施，謂於有苦。
 Why do you give, or do charity because of compassion, saying that there is suffering.
或知恩故而行惠施，謂於有恩。
 Or if you know you are kind and do it, you are said to be kind.
或愛、或敬、或信順故而行惠施，謂於親愛。
 Be it love, respect, or trust and obedience, it is said that one is loved by others.
或為悕求世出世間殊勝功德而行惠施，謂於尊勝。
 Or if you perform charity for the purpose of seeking extraordinary merits in the world, it is said that you are victorious.
由是因緣，故修惠施。
 Because of this cause and condition, I practice charity.
由是行相，或在家者、或出家者修行布施，為莊嚴心、為助伴心、為資瑜伽、為得上義而行布施。
 Based on this behavior, whether a lay person or a monk practices giving, it is for the solemnity of the mind, the support of the mind, the yoga, and the attainment of the highest meaning.
由此因緣，施性無罪，是名惠捨。
 Due to this reason, giving is guiltless in nature and is called charity.
云何名為沙門莊嚴？
 Why is it called the solemnity of the Samana?
嗢拕南曰：
 Fu Gaonan said:
正信、而無諂、　　少病、精進、慧、
 Right faith, no flattery, few illnesses, diligence, wisdom,
具少欲、喜足、　　易養、及易滿、
 With few desires, contented happiness, easy to maintain, and easy to satisfy,
杜多德、端嚴、　　知量、善士法、
 Du Duode, Duan Yan, Zhiliang, Shanshifa,
具聰慧者相、　　忍、柔和、賢善。
 Those with intelligence are compassionate, tolerant, gentle and virtuous.
謂如有一，具足正信、無有諂曲、少諸疾病、性勤精進、成就妙慧、少欲、喜足、易養、易滿、具足成就杜多功德、端嚴、知量、具足成就賢善士法、具足成就聰慧者相、堪忍、柔和、為性賢善。
 It is said that there is a person who has correct faith, has no flattery, has few diseases, is diligent in nature, has achieved wonderful wisdom, has few desires, is happy enough, is easy to nourish, is easy to be satisfied, has achieved many merits, is strict, has knowledge, and has achieved virtuousness. A good person has the appearance of a wise person, is tolerant, gentle, and has a virtuous nature.
云何名為具足正信？
 What does it mean to have righteous faith?
謂多淨信、多正敬順、多生勝解、多善欲樂。
 It means having more pure faith, more upright respect and obedience, more rebirths and understanding, and more wholesome pleasures.
於諸善法及大師所深生淨信，無惑無疑；
 He has deep and pure faith in all good Dharma and masters, and has no doubts;
於大師所恭敬尊重承奉供養；
 Respect, respect, serve, and make offerings to the Master;
既修如是恭敬尊重承奉供養，專心親附，依止而住。
 Once you have cultivated in this way, you should respect, respect, support, and make offerings, focus on being close to you, and live in reliance.
如於大師，如是於法同梵行者、於諸所學教授教誡、於修供養、於無放逸、於三摩地，當知亦爾。
 Just like the master, you should be aware of the Dharma and the holy practice, the teachings and precepts learned, the cultivation and offerings, the lack of relaxation, and the samadhi.
如是名為具足正信。
 This is called having righteous faith.
云何名為無有諂曲？
 Why is it called Wuyou flattering song?
謂有純質，為性正直，於其大師及諸有智同梵行所，如實自顯。
 It is said that it has pure nature and is upright in nature, and it manifests itself as it really is to its masters and all the wise people who follow the holy life.
如是名為無有諂曲。
 This is called Wuyou flattery song.
云何名為少諸疾病？
 Why is it called Shao Zhu disease?
謂性無病、順時變熟、平等執受、不極溫熱、不極寒冷、無所損害，隨時安樂。
 It means that one's nature is disease-free, matures according to time, holds feelings equally, is neither extremely warm nor extremely cold, does not cause harm, and is happy at all times.
由是因緣，所食、所飲、所噉、所甞、易正變熟。
 Due to these causes and conditions, what you eat, drink, eat, and eat will easily become ripe.
如是名為少諸疾病。
 This is called Shao Zhu disease.
云何名為性勤精進？
 What does it mean to be diligent and diligent?
謂能安住有勢、有勤、有勇、堅猛，於善法中能不捨軛，翹勤無惰，起發圓滿，能有所作，於諸有智同梵行者躬自承奉。
 It means to be able to stay strong, diligent, courageous, and strong, to be able to not give up the yoke in the good Dharma, to be diligent and not lazy, to be fully motivated, to be able to make a difference, and to be respectful to all those who are wise and follow the holy practice.
如是名為性勤精進。
 This is called diligence and diligence.
云何名為成就妙慧？
 What is the name of achieving wonderful wisdom?
謂聰、念、覺、皆悉圓滿。
 It means that intelligence, thought, and awareness are all perfect.
根不闇鈍、根不頑愚、亦不瘖瘂，非手代言，有力能了善說、惡說所有法義，具足成就俱生覺慧，具足成就加行覺慧。
 The root is not dark and dull, the root is not stubborn and stupid, and it is not sore. It does not speak for itself with the hands. It has the power to understand all the meanings of the good and bad teachings. It has the wisdom of universal enlightenment and the wisdom of advanced actions.
如是名為成就妙慧。
 This is called achieving wonderful wisdom.
云何少欲？
 Why do you want so little?
謂雖成就善少欲等所有功德，而不於此欲求他知。
 It means that although you have achieved all the merits such as good deeds and few desires, you don’t want to seek knowledge from others.
謂他知我具足少欲，成就功德。
 It is said that he knows that I have few desires and achieve merit.
是名少欲。
 It is called less desire.
云何喜足？
 Why are you so happy?
謂於隨一衣服、飲食、臥具等事，便生歡喜，生正知足。
 It is said that if you take care of clothes, food, bedding, etc., you will be happy and contented.
於所未得所有衣服，或麁或妙，更無悕望、更無思慮；
 As for all the clothes that I have not yet obtained, whether they are simple or wonderful, I have no hope or worry;
於所已得不染不愛，如前廣說而受用之。
 Don’t be tainted or love what you have got, just use it as widely said before.
如於衣服，於其飲食、臥具等事，當知亦爾。
 Just like clothing, you should know this about food, drink, bedding, etc.
是名喜足。
 It's called Xizu.
云何易養？
 Why is it so easy to raise?
謂能獨一自得怡養，不待於他，或諸僮僕、或餘人眾。
 It is said that one can be contented by oneself without waiting for others, children, servants, or other people.
又不追求餘長財寶，令他施者、施主等類謂為難養。
 He also does not pursue the remaining wealth, making it difficult for other donors and benefactors to support him.
是名易養。
 It is called Yiyang.
云何易滿？
 Yunhe Yiman?
謂得微少，便自支持；
 If you say you get a little, you will support yourself;
若得麁弊，亦自支持。
 If you get into trouble, support yourself.
是名易滿。
 His name is Yiman.
云何成就杜多功德？
 How can Duduo achieve many merits?
謂常期乞食、次第乞食、但一坐食、先止後食、但持三衣、但持毳衣、持糞掃衣、住阿練若、常居樹下、常居逈露、常住塚間、常期端坐、處如常坐。
 It means begging for food regularly, begging for food successively, but only sitting down to eat, first stopping before eating, but holding three clothes, but holding velvet clothes, holding dung-sweeping clothes, living in Alianruo, always living under a tree, always living in the dew, and always living in a tomb. Sit upright at all times and sit as usual.
如是依止若食、若衣、若諸敷具杜多功德，或十二種，或十三種。
 Such reliance is like food, clothing, and dressings. There are many merits and virtues, maybe twelve kinds, or thirteen kinds.
於乞食中分為二種。
 There are two types of begging.
一者、隨得乞食，二者、次第乞食。
 One is to beg for food as you get, the other is to beg for food sequentially.
隨得乞食者，謂隨往還家，隨獲隨得而便受食。
 Those who beg for food as they find it are said to go back home as they please, and receive food as they find it.
次第乞食者，謂入里巷，巡家而乞，隨得隨現而便受食。
 Those who beg for food one after another are those who go into alleys and patrol homes to beg, and receive food as soon as they find it.
不高舉手越趣餘家，願我當獲精妙飲食，乃至期願多有所得。
 If I don’t raise my hand high, I will be more interested in my family. May I have exquisite food and drink, and may I even gain more.
當知此中，若依乞食無差別性，唯有十二；
 You should know that among these, if there is no difference in begging, there are only twelve;
若依乞食有差別性，便有十三。
 If there are differences in begging, there will be thirteen.
云何名為但一坐食？
 Why is it called sitting down to eat?
謂坐一座，乃至應食悉皆受食，從此座起必不重食。
 It is said that if you sit on a seat and receive all the food you need, you will not eat again from this seat onwards.
如是名為但一坐食。
 This is called sitting down to eat.
云何名為先止後食？
 Why does it mean to stop first and eat later?
謂為食故，坐如應座，乃至未食先應具受諸所應食。
 It is said that for the sake of eating, one should sit as if he should be seated, and even before eating, he should be able to receive all the food he should eat.
應正了知：
 It should be understood correctly:
我今唯受爾所飲食，當自支持。
 Now I only accept what you eat and drink, and I should support myself.
又正了知：
 And I understand correctly:
我過於此，定不當食。
 If I go beyond this, I will definitely not eat.
如是受已，然後方食。
 If you feel like this, then eat.
如是名為先止後食。
 This is called stopping first and then eating.
云何名為但持三衣？
 Why is it called Danchi Sanyi?
謂但三衣而自支持。
 It is said that there are only three clothes but one is self-supporting.
何者三衣？
 What three clothes?
一、僧伽胝，二、嗢怛囉僧伽，三、安怛婆參。
 1. Sangha Callus, 2. Sangha Sangha, and 3. Anta Poshen.
除此三衣，終不貯畜過此長衣。
 Apart from these three robes, I will never store livestock more than this long robe.
如是名為但持三衣。
 This is called holding the three robes.
云何名為但持毳衣？
 What's the name of Danzhi's clothes?
謂所持衣或三衣數、或是長衣，一切皆用毛毳而作，終不貯畜餘所作衣。
 It is said that the clothes he carries, whether they are three clothes or long clothes, are all made of woolen silk, and they do not store animal remnants to make clothes.
如是名為但持毳衣。
 This is called holding lavender clothes.
云何名為持糞掃衣？
 Why is it called holding dung and sweeping clothes?
謂所有衣，他捨棄擲或街、或巷、或市、或鄽、或道非道，或雜便穢，或為便穢、膿血、洟唾之所塗染。
 It means that all the clothes he throws away may be in the streets, alleys, markets, or dumplings, if they are not in the right way, if they are dirty with feces, or if they are stained with feces, pus, blood, or saliva.
取如是等不淨衣物，除去麁穢，堅執洗浣，縫染受持。
 Take such unclean clothes, remove the filth, wash them firmly, sew them, dye them, and uphold them.
如是名為持糞掃衣。
 This is called holding dung and sweeping clothes.
云何名為住阿練若？
 Why is it called Zhu A Lian Ruo?
謂住空閑山林坰野，受用邊際所有臥具，遠離一切村邑聚落。
 It means living in the open fields of mountains and forests, using all the bedding around, and staying away from all villages, towns and settlements.
如是名為住阿練若。
 This is called living in A Lian Ruo.
云何名為常居樹下？
 Why does Yun mean to always live under a tree?
謂常期願住於樹下，依止樹根。
 It means that I am always willing to live under the tree and rely on its roots.
如是名為常居樹下。
 This is called always living under a tree.
云何名為常居逈露？
 Why is it called Chang Ju Bulu?
謂常期願住於逈露，無覆障處。
 It means that I would like to live in a dew-free place for a long time.
如是名為常居逈露。
 This is called permanent residence.
云何名為常住塚間？
 Why is it called the permanent tomb?
謂常期願住塚墓間，諸有命過送尸骸處。
 It is said that I would always like to live in the tomb, where all those who are destined to pass by send their corpses.
如是名為常住塚間。
 This is called permanent residence in the tomb.
云何名為常期端坐？
 What does it mean to sit upright all the time?
謂於大床、或小繩床、或草葉座端身而坐，推度時日，終不以背或以其脇，依倚大床、或小繩床、或壁、或樹、草葉座等。
 It means sitting upright on a big bed, or a small rope bed, or a grass base, and passing the time, never leaning on the big bed, or a small rope bed, or a wall, or a tree or grass, without leaning on one's back or side. Ye Zuo et al.
如是名為常期端坐。
 This is called sitting upright regularly.
云何名為處如常座？
 Why is it called "everything is like a normal seat"?
謂所坐臥或諸草座、或諸葉座，如舊敷設草座、葉座而常坐臥，一敷設後，終不數數翻舉修理。
 The so-called sitting or lying on straw seats or leaf seats is like the old straw seats and leaf seats, and people often sit and lie on them. Once they are laid, they are not counted, lifted or repaired.
如是名為處如常座。
 This is called sitting as usual.
問：
 ask:
何故名為杜多功德？
 Why is it called Duduo Gongde?
答：
 answer:
譬如世間或毛或㲲，未鞭、未彈、未紛、未擘，爾時相著，不軟不輕，不任造作縷綫氈褥。
 For example, in the world, there is hair or fur, which has not been whipped, elasticized, scattered, or broken. It is still attached to each other, neither soft nor light, and cannot be made into a felt mattress with threads.
若鞭、若彈、若紛、若擘，爾時分散，柔軟輕妙，堪任造作縷綫氈褥。
 If it is whipped, flicked, mixed, or smashed, it will be dispersed in time, soft and light, and can be used to make a thread felt mattress.
如是行者，由飲食貪，於諸飲食令心染著；
 Those who do this will have their minds stained by greed for food and drink;
由衣服貪，於諸衣服令心染著；
 Greed for clothes stains the mind with clothes;
由敷具貪，於諸敷具令心染著。
 Due to greed for dressing, the mind is stained by all dressings.
彼由如是杜多功德，能淨修治，令其純直，柔軟輕妙，有所堪任，隨順依止，能修梵行。
 With such many merits and virtues, he can be purified and cultivated, making him pure, straight, soft, light and sublime, worthy of his duties, obedient and dependent, and able to practice the holy life.
是故名為杜多功德。
 That’s why it’s called Duduo Gongde.
於飲食中，有美食貪及多食貪，能障修善。
 In the diet, there is greed for food and greed for too much food, which can hinder the cultivation of good deeds.
為欲斷除美食貪故，常期乞食、次第乞食。
 In order to get rid of food craving, he often begs for food and begs for food one after another.
為欲斷除多食貪故，但一坐食、先止後食。
 In order to get rid of gluttony over eating, as soon as you sit down to eat, stop first and then eat.
於衣服中，有三種貪，能障修善。
 There are three kinds of greed in clothes, which can hinder the practice of good deeds.
一、多衣貪，二、軟觸貪，三、上妙貪。
 1. Greed for many clothes, 2. Greed for soft touch, 3. Greed for superior excellence.
為欲斷除多衣貪故，但持三衣。
 In order to get rid of the greed for many clothes, I only hold on to three clothes.
為欲斷除於諸衣服軟觸貪故，但持毳衣。
 In order to get rid of the soft touch of all kinds of clothes, I just hold on to the velvet clothes.
為欲斷除於諸衣服上妙貪故，持糞掃衣。
 In order to eliminate the wonderful greed on all clothes, I sweep the clothes with feces.
於諸敷具有四種貪，能障修善。
 There are four kinds of greed in all things, which can hinder the cultivation of good deeds.
一、諠雜貪，二、屋宇貪，三、倚樂臥樂貪，四、敷具貪。
 1. Greed for noise and miscellaneous things, 2. Greed for houses, 3. Greed for sleeping and sleeping, 4. Greed for dressing up.
為欲斷除諠雜貪故，住阿練若。
 In order to get rid of noise and greed, I stayed in Alianruo.
為欲斷除屋宇貪故，常居樹下、逈露、塚間。
 In order to eliminate greed in the house, he often lives under trees, dews, and graves.
又為斷除婬佚貪故，常住塚間。
 In order to eliminate sexual immorality and greed, he always lives in the tomb.
為欲斷除倚樂臥樂貪故，常期端坐。
 In order to eliminate the craving for pleasure and pleasure, sit upright all the time.
為欲斷除敷具貪故，處如常座。
 In order to get rid of the greed for dressing, I sit as usual.
是名成就杜多功德。
 This is called achieving Duduo meritorious deeds.
云何端嚴？
 Why is it so strict?
謂能成就若往、若還、若覩、若瞻、若屈、若伸、持僧伽胝持衣持鉢，端嚴形相。
 It is said to be able to achieve such things as going, returning, looking forward, bending, and stretching, holding the Sangha, holding the robe, holding the alms bowl, and maintaining a strict appearance.
是名端嚴。
 It's called Duan Yan.
云何知量？
 How can I know how to measure it?
謂於淨信諸婆羅門、長者、居士，極恣衣服、飲食、敷具、病緣醫藥諸什物中，知量而聚。
 It is said that Brahmans, elders, and lay people with pure faith should collect clothing, food, clothing, dressings, medicines and other things related to illness and disease, and gather them knowingly.
是名知量。
 It is famous for knowing quantity.
云何成就賢善士法？
 How can we achieve the Dharma of a virtuous person?
謂生高族淨信出家，或生富族淨信出家，顏容殊妙，喜見端嚴，具足多聞，語具圓滿，或隨獲得少智、少見、少安樂住。
 It is said that one is born into a noble family and becomes a monk with pure faith, or is born into a wealthy family with pure faith and becomes a monk. He has a wonderful appearance, looks dignified, has a lot of knowledge, and has a perfect speech. He may acquire little wisdom, rareness, and little peace and happiness.
由是因緣，不自高舉，不陵蔑他；
 Because of the causes and conditions, do not exalt yourself or despise others;
能知唯有法隨法行，是其諦實。
 It is the truth to know that only the Dharma follows the Dharma.
既了知已，精進修行法隨法行。
 Now that you know it, practice it diligently and follow the Dharma.
是名成就賢善士法。
 This is called the Dharma of becoming a virtuous and good person.
云何成就聰慧者相？
 How can one achieve the appearance of a wise person?
謂由作業相表知愚夫，由作業相表知聰慧。
 It is said that a fool can be known by his work, and he can be smart by his work.
其事云何？
 What's the matter?
謂諸愚夫，惡思所思、惡說所說、惡作所作；
 It is said that you are fools who think evil, say evil things, and do evil things;
諸聰慧者，善思所思、善說所說、善作所作。
 Those who are wise are good at thinking, good at speaking, and good at doing.
是名成就聰慧者相。
 This is the appearance of a wise person.
云何堪忍？
 How can I bear it?
謂如有一，罵不報罵、瞋不報瞋、打不報打、弄不報弄。
 It is said that if there is one thing, scolding will not be retaliated, anger will not be retaliated, anger will not be retaliated, hitting will not be retaliated, and harassment will not be retaliated.
又彼尊者，堪能忍受寒熱、飢渴、蚊虻、風日、蛇蠍毒觸，又能忍受他所干犯、麁惡語言，又能忍受身中所有猛利、堅勁、辛楚、切心、奪命苦受。
 And that venerable person can endure cold and heat, hunger and thirst, mosquitoes, flies, wind and sun, and the poison of snakes and scorpions. He can also endure his offenses and harsh words. He can also endure all the violence, strength, pain, and heartache in his body. Life-threatening suffering.
為性堪忍，有所容受。
 To be tolerant and tolerant.
是名堪忍。
 It's called Kanren.
云何柔和？
 How soft is it?
謂如有一，於大師等具足成就慈愍身業，具足成就慈愍語業，具足成就慈愍意業。
 It is said that there is a master who has accomplished the physical karma of loving-kindness and compassion, has accomplished the karma of loving-kindness and compassion’s speech, and has accomplished the karma of loving-kindness and compassion’s mind.
與諸有智同梵行者和同受用應所受用；
 Be with all the wise people who are practicing the holy life and should be used accordingly;
凡所飲食無有私密；
 There is no privacy in what you eat or drink;
如法所獲、如法所得，墮在鉢中，為鉢所攝而為受用。
 What is obtained according to the Dharma, what is obtained according to the Dharma, falls into the alms bowl, is captured by the alms bowl, and is used.
同戒、同見。
 Same precepts, same views.
成就如是六種可樂、可愛、可重、無違諍法，易可共住，性不惱他。
 Those who have achieved the six kinds of happiness, loveability, respectability, and no violation of the law can easily live together and their nature will not offend others.
與諸有智同梵行者共住一處，常令歡喜。
 Living in the same place with all the wise ones who share the holy life always brings joy.
是名柔和。
 It's called gentleness.
云何賢善？
 How can you be so virtuous?
謂如有一，遠離顰蹙，舒顏平視，含笑先言，常為愛語，性多攝受善法同侶，身心澄淨。
 It is said that there is a person who stays away from frowning, looks calmly, speaks with a smile, always talks of love, has a lot of nature, accepts good companions, and is pure in body and mind.
是名賢善。
 He is a virtuous person.
若有成就如是諸法，愛樂正法、愛樂功德；
 If there is such a thing as Dharma, the Dharma of loving music, and the merits of loving music;
不樂利養恭敬稱譽。
 Not happy to benefit, respect and praise.
亦不成就增益、損減二種邪見。
 It also does not achieve the two wrong views of gain and loss.
於非有法未甞增益，於實有法未甞損減。
 If there is no law, there will be no gain; if there is the law, there will be no loss.
於諸世間事文綺者，所造順世種種字相綺飾文句相應詩論，能正了知無義無利，遠避、棄捨、不習、不愛，亦不流傳。
 Those who are literate in the world, create all kinds of words to match the world, decorate sentences with corresponding poems, and understand clearly that it is meaningless and unprofitable. They avoid it, abandon it, don't get used to it, don't love it, and don't spread it.
不樂貯畜餘長衣鉢。
 I am not happy to store livestock and grow my mantle.
遠離在家共諠雜住，增煩惱故。
 Staying away from the noise and clutter at home will increase worries.
樂與聖眾和合居止，淨修智故。
 It is joyful to live in harmony with the saints, so as to cultivate pure wisdom.
不樂攝受親里朋友。
 Unwilling to accept relatives and friends.
勿我由此親友因緣，當招無量擾亂事務；
 Don't let me cause immeasurable disturbance to my relatives and friends;
彼或變壞，當生種種愁慼、傷歎、悲苦、憂惱。
 He may become bad, and he will have all kinds of sadness, sadness, sorrow, and anguish.
隨所生起本隨二惑，不堅執著，尋即棄捨、除遣、變吐。
 There are two kinds of confusions that arise as they arise. If you don’t hold on to them, you will give them up, get rid of them, and become vomiting.
勿我由此二惑因緣，當生現法後法眾苦。
 Don't let me confuse the causes and conditions due to these two things, and I will suffer from the suffering of the Dharma after the Dharma appears.
終不虛損所有信施，終不毀犯清淨禁戒受用信施，終不毀呰他人信施。
 Never lose all your faith and charity, never violate the pure and forbidden precepts, never use your faith and charity, and never destroy the faith and charity of others.
終不棄捨所受學處。
 Never give up what you have learned.
常樂省察己之過失，不喜伺求他所愆犯。
 He is always willing to reflect on his own faults and does not like to serve others' mistakes.
隱覆自善，發露己惡。
 Hiding one's own good and revealing one's own evil.
命難因緣，亦不故思毀犯眾罪；
 Destiny is not determined by causes and conditions, and there is no reason to think about ruin and commit many sins;
設由忘念，少有所犯，即便速疾如法悔除。
 If it is due to forgetfulness, it is rare to commit a crime, even if it is done quickly and regretfully.
於應作事翹勤無墮，凡百所為自能成辦，終不求他為己給使。
 He works diligently and without fail, and he is able to accomplish everything by himself, and he never asks for help from others.
於佛世尊及佛弟子不可思議威德神力、甚深法教深生信解，終不毀謗；
 I have deep faith and understanding of the inconceivable majesty, divine power, and profound teachings of the Buddha, the World Honored One, and his disciples, and I will never slander them;
能正了知唯是如來所知所見，非我境界。
 Being able to understand correctly is only what the Tathagata knows and sees, and it is not my realm.
終不樂住自妄見取、非理僻執、惡見所生言論呪術。
 In the end, you will not be happy to live in the words and tricks born from your own false views, irrational attachments, and evil views.
若與如是功德相應，如是安住、如是修學，以正沙門諸莊嚴具而自莊嚴，甚為微妙。
 If it corresponds to such merits, such abiding, and such training, it is very subtle to decorate oneself with all the adornments of the ascetics.
譬如有人，盛壯端正，好自莊嚴，樂受諸欲，沐浴身首，塗以妙香，服鮮白衣，飾以種種妙莊嚴具。
 For example, there is a person who is strong and upright, loves to decorate himself, enjoys all kinds of desires, bathes his body and head, anoints his body with wonderful fragrances, wears bright white clothes, and is decorated with all kinds of wonderful and solemn utensils.
所謂瓔珞、耳環、指環、腕釧、臂釧、諸妙寶印，并金銀等種種華鬘。
 The so-called necklaces, earrings, finger rings, wrist bracelets, arm bracelets, various wonderful treasure seals, and various kinds of garlands of gold and silver.
如是莊嚴極為奇妙。
 It is so solemn and wonderful.
如是行者，以正沙門種種功德妙莊嚴具而自莊嚴，其德熾然，威光遍照，是故說為沙門莊嚴。
 Those who practice in this way are adorned with the various merits and virtues of the ascetics and are adorned with them. Their virtues are blazing and their majesty shines everywhere, so they are called as the ascetics are adorned.
是名沙門莊嚴具義。
 This name is solemn and meaningful.
瑜伽師地論卷第二十五
 Volume 25 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第二十六彌勒菩薩說
 Volume 26 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第二瑜伽處之一
 One of the 13th and 2nd yoga places in the local sravaka region
問：
 ask:
於如前所舉、所開示出離地中，有幾品類補特伽羅能證出離？
 In the ground of renunciation as exemplified and taught before, how many types of pacitakaras can realize renunciation?
云何建立補特伽羅？
 Why build Putegara?
云何所緣？
 What's the reason for this?
云何教授？
 Professor Yunhe?
云何學？
 How to learn?
云何隨順學法？
 Why study the Dharma with Suishun?
云何瑜伽壞？
 Why is yoga bad?
云何瑜伽？
 What about yoga?
云何作意？
 What's your intention?
云何瑜伽師所作幾種瑜伽師？
 What kind of yogis are there by Yunhe Yogi?
云何瑜伽修？
 Why do you practice yoga?
云何修果？
 Why cultivate fruit?
幾種補特伽羅異門？
 How many types of Butegala are there?
幾種補特伽羅？
 How many types of supplements are there?
幾種建立補特伽羅因緣？
 How many ways to establish karma and karma?
有幾種魔？
 How many kinds of demons are there?
幾種魔事？
 What kind of magic?
云何發趣空無有果？
 Why is it that all interest is fruitless?
嗢柁南曰：
 Fu Jiannan said:
諸補特伽羅　　建立、所緣、教、
 The establishment, objects, and teachings of various Putegaras,
學、隨順學法、　　壞、瑜伽、作意、
 Study, follow the law, bad, yoga, intention,
瑜伽師、作、修、　　果、門、數取趣、
 Yogi, practice, practice, fruit, door, number and interest,
因、魔事、無果，　　是皆當廣說。
 Causes, evil deeds, and fruitlessness should all be explained widely.
補特伽羅品類差別有二十八種。
 There are twenty-eight types of Butegara.
云何二十八？
 Why is it twenty-eight?
謂鈍根者、利根者、貪增上者、瞋增上者、癡增上者、慢增上者、尋思增上者、得平等者、薄塵性者、行向者、住果者、隨信行者、隨法行者、信勝解者、見至者、身證者、極七返有者、家家者、一間者、中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流者、時解脫者、不動法者、慧解脫者、俱分解脫者。
 It is called those with blunt roots, those with sharp roots, those with increased greed, those with increased hatred, those with increased ignorance, those with increased contemplation, those with increased thinking, those who have achieved equality, those with thin earthly nature, those who have the direction of action, and those who live in the fruit. Those who follow the faith, those who follow the Dharma, those who have faith in the ultimate understanding, those who have seen it, those who have experienced it, those who have experienced the seven ultimate rebirths, those who live in every family, those who live in one room, those who have attained nirvana in the middle, those who have experienced nirvana in life, and those who have attained nirvana without actions. , there are those who achieve parinirvana, those who are superior, those who are liberated by time, those who do not move, those who are liberated by wisdom, and those who are liberated by separation.
云何鈍根補特伽羅？
 How can a dull root make up for Tegala?
謂有補特伽羅，成就鈍根，於所知事遲鈍運轉，微劣運轉，如前已說。
 It is said that there is a Bu Te Jia Luo, which has a dull root and operates slowly and poorly in the things we know, as mentioned before.
此復二種，應知其相。
 There are two types of these, and you should know their characteristics.
一者、本來鈍根種姓，二者、未善修習諸根。
 First, he is originally a caste with dull roots, and second, he has not cultivated the roots well.
云何利根補特伽羅？
 How can Ligenbute Jia Luo?
謂有補特伽羅，成就利根，於所知事不遲鈍運轉，不微劣運轉，如前已說。
 It is said that there is a bu Te Jialuo, which achieves sharp roots and does not operate slowly or poorly in the things that are known, as mentioned before.
此亦二種，應知其相。
 These are two types, and you should know their characteristics.
一者、本來利根種姓，二者、已善修習諸根。
 First, he is originally a strong-rooted caste, and second, he has been good at cultivating all roots.
云何貪增上補特伽羅？
 Why do you want to increase the number of Tegala?
謂有補特伽羅，先餘生中，於貪煩惱已修、已習、已多修習；
 It is said that there is a Bu Te Jialuo, who has practiced, practiced, and practiced a lot about the troubles of greed for the rest of his life;
由是因緣，今此生中，於所愛事，有猛利貪、有長時貪。
 Due to this cause and condition, in this life, there is intense greed and long-term greed for the things you love.
是名貪增上補特伽羅。
 This is called greedy increase and supplement Tejia Luo.
云何瞋增上補特伽羅？
 How can anger be added to Bu Te Jia Luo?
謂有補特伽羅，先餘生中，於瞋煩惱已修、已習、已多修習；
 It is said that there is a bu Te Jialuo, who has practiced, practiced, and practiced a lot of anger and troubles for the rest of his life;
由是因緣，今此生中，於所憎事，有猛利瞋、有長時瞋。
 Due to this cause and condition, in this life, there is strong and long-lasting anger towards the things that one hates.
是名瞋增上補特伽羅。
 This is the name of anger added to Bu Te Jia Luo.
云何癡增上補特伽羅？
 Why are you so crazy about adding Bu Te Jia Luo?
謂有補特伽羅，先餘生中，於癡煩惱已修、已習、已多修習；
 It is said that there is a Bu Te Jia Luo, who has practiced, practiced, and practiced a lot in the delusion and defilement for the rest of his life;
由是因緣，今此生中，於所愚事，有猛利癡、有長時癡。
 Due to this cause and condition, in this life, in regard to foolish things, there is sharp delusion and long-term delusion.
是名癡增上補特伽羅。
 This is the name of the madman Zeng Shang Bu Te Jia Luo.
云何慢增上補特伽羅？
 Why is it so slow to add Tegala?
謂有補特伽羅，先餘生中，於慢煩惱已修、已習、已多修習；
 It is said that there is a bu Te Jialuo. In the rest of my life, I have practiced, practiced, and practiced a lot about the worry of pride;
由是因緣，今此生中，於所慢事，有猛利慢、有長時慢。
 Due to this cause and condition, in this life, when it comes to things that you are slow to do, you may be quick and slow, or you may be slow for a long time.
是名慢增上補特伽羅。
 This is the name of Slowly Increasing Shangbu Tejia Luo.
云何尋思增上補特伽羅？
 How can I think of adding a supplementary Tejiala?
謂有補特伽羅，先餘生中，於其尋思已修、已習、已多修習；
 It is said that there is a Putegara, and for the rest of my life, I have practiced it, practiced it, and practiced it a lot;
由是因緣，今此生中，於所尋思事，有猛利尋思、有長時尋思。
 Due to this reason, in this life, when it comes to the things I think about, I think about them vigorously and for a long time.
是名尋思增上補特伽羅。
 This is called Xun Si Zeng Shang Bu Te Jia Luo.
云何得平等補特伽羅？
 How can we be equal to Tegal?
謂有補特伽羅，先餘生中，雖於貪、瞋、癡、慢、尋思，不修、不習、不多修習，而於彼法未見過患、未能厭壞、未善推求。
 It is said that there is a Putegara. For the rest of his life, although he was greedy, angry, ignorant, arrogant, and thoughtful, he did not practice, did not practice, and did not practice much, he never saw any harm, did not hate the bad, and did not do good in that Dharma. Infer.
由是因緣，於所愛、所憎、所愚、所慢、所尋思事，無猛利貪、無長時貪，然如彼事，貪得現行。
 Due to these causes and conditions, there is no violent greed, no long-term greed for what you love, what you hate, what you are foolish about, what you are arrogant about, and what you pursue. However, just like those things, greed manifests itself.
如貪、瞋、癡、慢、尋思亦爾。
 Such as greed, anger, ignorance, arrogance, and thinking.
是名得平等補特伽羅。
 It is called Equal Putegaro.
云何薄塵性補特伽羅？
 How can the thin nature of dust make up Te Jialuo?
謂有補特伽羅，先餘生中，於貪煩惱不修、不習、不多修習，已能於彼多見過患，已能厭壞、已善推求。
 It is said that there is Pute Jia Luo, who has not cultivated, practiced, or practiced much in the trouble of greed for the rest of his life. He has seen many troubles, has been able to dislike bad things, and has pursued good things.
由是因緣，今此生中，於所愛事會遇現前，眾多美妙上品境中，起微劣貪；
 Due to this reason, in this life, before the things you love appear, in the many wonderful and high-quality situations, you will have petty greed;
於其中品、下品境中，貪全不起。
 In the realm of high-grade and low-grade things, one cannot afford to be greedy.
如貪、瞋、癡、慢、尋思應知亦爾。
 Such as greed, anger, ignorance, arrogance, and longing, you should know the same.
是名薄塵性補特伽羅。
 This is called Bo Te Jia Luo.
云何行向補特伽羅？
 How can I go to Putegaro?
謂行四向補特伽羅。
 It is said that walking in four directions complements Tejia Luo.
何等為四？
 What is four?
一、預流果向，二、一來果向，三、不還果向，四、阿羅漢果向。
 1. The direction of pre-streaming fruition, 2. The direction of first coming fruition, 3. The direction of non-returning fruition, 4. The direction of Arahat fruition.
是名行向補特伽羅。
 This is the name of Xing Xiangpote Jialuo.
云何住果補特伽羅？
 Where can I live in Guoputejiala?
謂住四果補特伽羅。
 It is said that the four fruits of living are supplemented by Tejia Luo.
何等為四？
 What is four?
一、預流果，二、一來果，三、不還果，四、阿羅漢果。
 1. Pre-streaming fruit, 2. First-returning fruit, 3. Non-returning fruit, 4. Arahat fruit.
是名住果補特伽羅。
 His name is Zhu Guoputegara.
云何隨信行補特伽羅？
 Why should I follow the letter and follow the instructions of Tejiala?
謂有補特伽羅，從他求請教授教誡，由此力故，修證果行。
 It is said that there is Putegara, and I ask for his teachings and instructions, so that I can practice fruitful practices.
非如所聞、所受、所究竟、所思、所量、所觀察法，自有功能、自有勢力隨法修行；
 It is not the Dharma that is heard, felt, finalized, thought about, measured, or observed, it has its own function and power to practice according to the Dharma;
唯由隨他補特伽羅，信而修行。
 You can only follow him and practice Buddhism with faith.
是名隨信行補特伽羅。
 This is called Follow the Faith and Pray for Tegara.
云何隨法行補特伽羅？
 Why do you follow the Dharma to make up for the Tejara?
謂有補特伽羅，如其所聞、所受、所究竟、所思、所量、所觀察法，自有功能、自有勢力隨法修行；
 It is said that there is a Putegara, just like what he hears, feels, knows, thinks about, measures, and observes the Dharma, he has his own function and power to practice according to the Dharma;
不從他求教授教誡，修證果行。
 Don’t seek advice from him and practice fruitful practices.
是名隨法行補特伽羅。
 This is called following the Dharma and practicing Bu Te Jia Luo.
云何信勝解補特伽羅？
 Why do you believe that Sheng Jie Bu Te Jia Luo?
謂即隨信行補特伽羅，因他教授教誡，於沙門果得觸證時，名信勝解補特伽羅。
 It is said that he follows the faith and performs the Potegara, because he teaches and teaches, and when the recluse attains attainment of enlightenment, he is called the “Savior of Faith”.
云何見至補特伽羅？
 How can I see Zhibutejiala?
謂即隨法行補特伽羅，於沙門果得觸證時，說名見至補特伽羅。
 It is said that he will immediately follow the Dharma and practice Putegara. When the recluse fruition is achieved, he will say the name of seeing Potegara.
云何身證補特伽羅？
 How can I prove Bu Te Jia Luo?
謂有補特伽羅，於八解脫順逆入出身作證，多安住，而未能得諸漏永盡。
 It is said that there is a Putegara who has witnessed the birth and birth in the eight liberations and has stayed in it for many times, but he has not been able to achieve the eternal end of all outflows.
是名身證補特伽羅。
 This is the name of Shen Zheng Bu Te Jia Luo.
云何名為極七返有補特伽羅？
 Why is it called Ji Qi Huan Bu Te Jia Luo?
謂有補特伽羅，已能永斷薩迦耶見、戒禁取、疑三種結故，得預流果，成無墮法，定趣菩提。
 It is said that Putegara has been able to permanently cut off the three attachments of Sakya's views, precepts, abstentions, and doubts. Therefore, he has obtained the fruit of pre-streaming, achieved the non-falling Dharma, and attained Bodhi.
極七返有天人往來。
 In the seventh cycle, there will be interactions between gods and humans.
極至七返，證苦邊際。
 It reaches the seventh level and realizes the edge of suffering.
如是名為極七返有補特伽羅。
 This is called the Seven Returns of the Seventh Return.
云何家家補特伽羅？
 Yun He Jia Jialuo?
謂有二種家家。
 It is said that there are two kinds of families.
一、天家家，二、人家家。
 One, Tianjiajia, and two, Renjiajia.
天家家者，謂於天上，從家至家，若往、若來，證苦邊際。
 The heavenly home is said to be in heaven. From home to home, if you go or come, you will experience the edge of suffering.
人家家者，謂於人間，從家至家，若往、若來，證苦邊際。
 People's homes are said to be in the human world. From home to home, if you go or come, you will experience the edge of suffering.
當知此二，俱是預流補特伽羅。
 You should know that these two are both pre-flowing Tegara.
云何一間補特伽羅？
 Why can't a room be enough for Te Jialuo?
謂即一來補特伽羅，行不還果向，已能永斷欲界煩惱上品、中品，唯餘下品。
 It is said that as soon as you come to Bu Te Jialuo, you can achieve the goal of not returning the result, and you can permanently eliminate the high and middle grades of the troubles in the desire world, leaving only the bottom grade.
唯更受一欲界天有，即於彼處得般涅槃，不復還來生此世間。
 Only by receiving the heavenly existence of a desire realm, can one attain parinirvana there and never return to this world again.
是名一間補特伽羅。
 It's called Jianbute Jialuo.
云何中般涅槃補特伽羅？
 How can Parinirvana and Ptegara be achieved?
謂有三種中般涅槃補特伽羅。
 It is said that there are three types of Parinirvana and Putegara.
一、有一種中般涅槃補特伽羅，從此沒已，中有續生；
 1. There is a kind of parinirvana, Putegara, from which there is no end, and there is continuous rebirth;
中有生已，便般涅槃。
 When you are born, you will reach nirvana.
如小札火，微星纔舉，即便謝滅。
 Like a small fire, only a small star rises, even if it fades away, it will be extinguished.
二、有一種中般涅槃補特伽羅，從此沒已，中有續生；
 2. There is a kind of parinirvana, Ptegara, which will never end from now on, and there will be continuous rebirth;
中有生已，少時經停，未趣生有，便般涅槃。
 The existence in the middle has already been born, and the menstruation has stopped for a while. Before the birth, it will reach nirvana.
如鐵摶鋌，炎熾赫然，鎚鍛星流，未下便滅。
 Like an iron hammer, the flames are blazing, and the stars are hammered, and they are extinguished before they fall.
三、有一種中般涅槃補特伽羅，從此沒已，中有續生；
 3. There is a kind of parinirvana, Ptegara, which will never end from now on, and there will be continuous rebirth;
中有生已，往趣生有，未得生有，便般涅槃。
 There is already rebirth in the middle, and there is rebirth in the past. Before rebirth, there is Nirvana.
如彼熱鐵，椎鍛星流，下未至地，即便謝滅。
 Like that hot iron, the vertebrae forges the star stream, even if it does not reach the ground, it will be destroyed.
如是三種中般涅槃補特伽羅，總說為一中般涅槃補特伽羅。
 Such three types of Parinirvana and Ptegara can be collectively said to be one Prajnaparinirvana and Ptegara.
云何生般涅槃補特伽羅？
 How can Parinirvana and Putegara be born?
謂纔生彼已，便般涅槃。
 It is said that he has attained nirvana.
是名生般涅槃補特伽羅。
 This is the birth of Parinirvana Putegara.
云何無行般涅槃補特伽羅？
 How can there be no attainment of parinirvana to complement Tegara?
謂生彼已，不起加行、不作功用、不由勞倦，道現在前而般涅槃。
 It is said that after being born, there is no further practice, no function, no help from fatigue, and the path is now present and leads to nirvana.
是名無行般涅槃補特伽羅。
 This is called the non-conducting parinirvana Putegara.
云何有行般涅槃補特伽羅？
 How can there be such a thing as achieving parinirvana and filling Tegara?
謂彼生已，發起加行、作大功用、由極勞倦，道現在前而般涅槃。
 It is said that he has already been born, started to perform preliminaries, performed great functions, and was exhausted from extreme fatigue. The path has now appeared and attained nirvana.
是名有行般涅槃補特伽羅。
 This is called Parinirvana Putegara.
云何上流補特伽羅？
 Why is it so high-ranking to pay Te Jia Luo?
謂有不還補特伽羅，從此上生初靜慮已，住於彼處，不般涅槃。
 It is said that there is a non-returning Bu Te Jialuo, and from then on, he has been meditating for the first time, living there, and not achieving nirvana.
從彼沒已，展轉上生諸所生處，乃至或到色究竟天，或到非想非非想處。
 From that point onward, it will go on to all the places of birth, even to the ultimate heaven of form, or to the place of non-perception and non-perception.
是名上流補特伽羅。
 He is a high-class Putegaro.
云何時解脫補特伽羅？
 When will Yun be freed from Putegara?
謂有補特伽羅，鈍根種姓，於諸世間現法樂住容有退失，或思自害、或守解脫，勵力勤修不放逸行。
 It is said that there are Putegara, a caste with dull roots, who have lost sight of Dharma, happiness, and abode in the world. They may think of harming themselves or hold on to liberation, and they must work hard to cultivate without letting go.
謂防退失增上力故，或唯安住自分善品；
 It is said that to prevent retreat and increase one's strength, one can only settle down and distribute good deeds;
或經彼彼日夜、剎那、瞚息、須臾，勵力勝進，乃至未證最極猛利。
 Or through that day and night, in an instant, in a breath, in a moment, you may exert all your strength to advance, but you may not even realize the most powerful power.
是名時解脫補特伽羅。
 This is called Time Liberation Putegara.
云何不動法補特伽羅？
 Why don't you use Dharma to supplement Te Jialuo?
謂有補特伽羅，與上相違，當知是名不動法補特伽羅。
 It is said that there is Putegara, which is contrary to the above. It should be understood that this is called the Immovable Dharma Putegara.
云何慧解脫補特伽羅？
 Why is Hui Hui liberating Pute Jia Luo?
謂有補特伽羅，已能證得諸漏永盡，於八解脫未能身證具足安住。
 It is said that there is Putegara, who has been able to realize the permanent end of all outflows, but in the eight liberations, he has not been able to realize the full and peaceful abiding in the body.
是名慧解脫補特伽羅。
 This is the name and wisdom of Liberation Putegara.
云何俱分解脫補特伽羅？
 Why can't we separate the dhapuptegara?
謂有補特伽羅，已能證得諸漏永盡，於八解脫身已作證具足安住，於煩惱障分及解脫障分心俱解脫。
 It is said that there is a Putegara who has been able to realize that all outflows are eternally eliminated, that he has witnessed the eight liberating bodies and is fully settled, and that he is liberated from both the troubles and obstacles and the obstacles to liberation.
是名俱分解脫補特伽羅。
 This is the name of all the disintegration of Buddhism.
云何建立補特伽羅？
 Why build Putegara?
謂由十一差別道理。
 It is called the principle of eleven differences.
應知建立補特伽羅。
 It should be known that the establishment of Bu Te Jia Luo.
云何十一差別道理？
 What is the reason for the eleven differences?
一、根差別故；
 1. Root differences;
二、眾差別故；
 2. Reasons for differences;
三、行差別故；
 3. Differences in behavior;
四、願差別故；
 4. I wish to make a difference;
五、行迹差別故；
 5. Due to differences in deeds;
六、道果差別故；
 6. Because of the difference in path and fruit;
七、加行差別故；
 7. Because of the difference in addition;
八、定差別故；
 8. Determine the difference;
九、生差別故；
 9. Due to differences in life;
十、退不退差別故；
 10. It makes a difference whether to retreat or not;
十一、障差別故。
 11. Failures vary.
云何由根差別建立補特伽羅？
 How can Putegara be established from differences in roots?
謂根差別故，建立二種補特伽羅。
 Because of the difference in roots, two types of Putegara are established.
一者、鈍根，二者、利根。
 One has a blunt root, the other has a sharp root.
云何由眾差別建立補特伽羅？
 Why was Putegara created from so many differences?
謂眾差別故，建立七種補特伽羅。
 Because of the differences among people, seven types of Putegara are established.
謂比丘、比丘尼、式叉摩那、勞策男、勞策女、近事男、近事女。
 They are called bhikkhu, bhikshuni, Shikshamana, Laoce male, Laoce female, Jinshi male, Jinshi female.
云何由行差別建立補特伽羅？
 Why is Putegara established by the difference of conduct?
謂行差別故，建立七種補特伽羅。
 Because of the difference in behavior, seven types of Putegara are established.
謂若貪增上補特伽羅，名貪行者。
 It is said that if greed increases and supplements Tejiala, it is called a greedy person.
若瞋增上補特伽羅，名瞋行者。
 If anger is added to the body, it is called a person who practices anger.
若癡增上補特伽羅，名癡行者。
 If one's delusion increases and adds Tegala, one is called a delusional practitioner.
若慢增上補特伽羅，名慢行者。
 If one slowly adds Tegala, he is called a slow walker.
若尋思增上補特伽羅，名尋思行者。
 If Xunsi is supplemented by Tejia Luo, he is called a Xunsi practitioner.
若得平等補特伽羅，名等分行者。
 If you get the equal complement of Tegara, you will be called the one who practices equally.
若薄塵性補特伽羅，名薄塵行者。
 If the thin-dust nature complements Tejiala, he is called a thin-dust practitioner.
問：
 ask:
貪行補特伽羅應知何相？
 What should you know about the greedy behavior of Tegara?
答：
 answer:
貪行補特伽羅，於諸微劣所愛事中，尚能生起最極、厚重、上品貪纏，何況中品、上品境界。
 Greedy actions can lead to the most extreme, heavy, and top-grade greed in all the humble and inferior things you love, let alone the middle-grade and top-grade realms.
又此貪纏住在身中，經久相續，長時隨縛。
 Moreover, this greed is entangled in the body, persists for a long time, and is bound to it for a long time.
由貪纏故，為可愛法之所制伏，不能制伏彼可愛法。
 Because of greed and entanglement, he is subdued by the lovely dharma and cannot subdue that lovely dharma.
諸根悅懌、諸根不強、諸根不澀、諸根不麁，為性不好以惡身語損惱於他，難使遠離、難使厭患，下劣勝解，事業堅牢、事業久固，禁戒堅牢、禁戒久固，能忍能受。
 All the roots are happy, all the roots are not strong, all the roots are not astringent, all the roots are not flat, the nature is not good, the bad body and speech harm and annoy others, it is difficult to stay away, it is difficult to get tired of suffering, the inferior is the best solution, the career is strong, If your career is long-lasting, your abstinence will be firm, if your abstinence is firm for a long time, you will be able to endure it.
於資生具為性耽染，深生愛重，多喜多悅，遠離顰蹙，舒顏平視，含笑先言。
 Yu Zi is born with a tainted nature, deep love, many joys and joys, far away from frowns, a calm face, a straight look, and a smile before speaking.
如是等類，應知是名貪行者相。
 If this is the case, you should know that this is the sign of a greedy person.
問：
 ask:
瞋行補特伽羅應知何相？
 What should we know about the symptoms of anger that affects Tegara?
答：
 answer:
瞋行補特伽羅，於諸微劣所憎事中，尚能生起最極、厚重、上品瞋纏，何況中品、上品境界。
 The behavior of anger can lead to the most extreme, heavy, and high-grade anger among all the low-grade hateful things, let alone the middle-grade and high-grade realms.
又此瞋纏住在身中，經久相續，長時隨縛。
 Moreover, this hatred is entangled in the body, persisting for a long time, and is bound to it for a long time.
由此瞋纏，為可憎法之所制伏，不能制伏彼可憎法。
 Thus entangled in anger, one is subdued by the abominable dharma, and cannot subdue the abominable dharma.
諸根枯槁、諸根剛強、諸根疎澀、諸根麁燥，為性好樂以惡身語損惱於他，易令遠離、易令厭患，兇暴強口、形相稜層，無多勝解，事業不堅、事業不固，禁戒不堅、禁戒不固，不忍不受，多憂多惱，性好違背，所取不順，性多愁慼，性好麁言，多懷嫌恨，意樂慘烈，悖惡尤䖧，好相拒對，得少語言多恚多憤，憔悴而住，喜生忿怒，眉面顰蹙，恒不舒顏，邪精下視，於他榮利多憎多嫉。
 All the roots are withered, all the roots are strong, all the roots are astringent, all the roots are dry, the nature is fond of happiness, and the evil body and speech harm and annoy others, it is easy to make people stay away, it is easy to make people feel disgusted, they are violent and strong, their appearance is angular, and there are not many The winning solution is that the career is not solid, the career is not solid, the prohibitions are not firm, the prohibitions are not strong, cannot bear it, have many worries and annoyances, have a tendency to disobey, do not get what you want, have a lot of worries, have a tendency to speak too much, and have a lot of worries. Hateful, violent, disobedient and rebellious, like to reject others, speak less and be more resentful and angry, live haggard, like to be angry, have frowns on their brows, always look unhappy, look down with evil spirit, He hates and envies him for his glory and wealth.
如是等類，應知是名瞋行者相。
 If this is the case, you should know that this is the sign of those who practice anger.
問：
 ask:
癡行補特伽羅應知何相？
 What signs should we know about the foolish behavior of Putegara?
答：
 answer:
癡行補特伽羅，於諸微劣所愚事中，尚能生起最極、厚重、上品癡纏，何況中品、上品境界。
 The most extreme, heavy, and top-grade delusion can arise even among all the inferior and stupid things, let alone the middle-grade and top-grade realms.
又此癡纏住在身中，經久相續，長時隨縛。
 Moreover, this delusion is entangled in the body, persisting for a long time, and is bound to it for a long time.
由此癡纏，為可癡法之所制伏，不能制伏彼可癡法。
 As a result, one is entangled in delusion and is subdued by the delusional Dharma, but cannot subdue the delusional Dharma.
諸根闇鈍、諸根愚昧、諸根羸劣，身業慢緩、語業慢緩，惡思所思、惡說所說、惡作所作，嬾墮懈怠，起不圓滿，詞辯薄弱，性不聰敏，念多忘失，不正知住，所取左僻，難使遠離、難使厭患，下劣勝解，頑騃、瘖瘂，以手代言，無有力能領解善說、惡說法義，緣所牽纏，他所引奪，他所策使。
 All the faculties are dull and dull, all the faculties are ignorant, all the faculties are weak, slow in body and speech, bad thoughts, bad words and bad deeds, laziness and slackness, incomplete speech, weak rhetoric, Not intelligent by nature, have many thoughts and forgetfulness, do not dwell in the right knowledge, are far away from things, are hard to stay away from, are hard to avoid troubles, are inferior to explanations, are stubborn, have ulcers, use their hands to speak, and have no ability to understand good and bad sermons. Righteousness is entangled by fate, led and taken away by him, and guided by his guidance.
如是等類，應知是名癡行者相。
 If this is the case, you should know that this is the sign of a person who practices delusion.
問：
 ask:
慢行補特伽羅應知何相？
 What should you know about slow-moving Bu Te Jia Luo?
答：
 answer:
慢行補特伽羅，於諸微劣所慢事中，尚能生起最極、厚重、上品慢纏，何況中品、上品境界。
 The most extreme, heavy, and top-grade slowness can still arise in all the humble and slow things, let alone the middle-grade and top-grade realms.
又此慢纏住在身中，經久相續，長時隨縛。
 Moreover, this conceit is entangled in the body, lasting for a long time, and it is bound to it for a long time.
由慢纏故，為可慢法之所制伏，不能制伏彼可慢法。
 Because of the entanglement of slowness, it is subdued by the slow-moving method and cannot subdue the slow-moving method.
諸根掉動、諸根高舉、諸根散亂，勤樂嚴身，言語高大，不樂謙下，於其父母、眷屬、師長不能時時如法承事，多懷憍傲，不能以身禮敬、問訊、合掌、迎逆、修和敬業，自高自舉，陵蔑他人。
 All the roots are disturbed, all the roots are elevated, all the roots are scattered, the body is diligent and strict, the speech is arrogant, and the person is not willing to be humble, cannot always act in accordance with the Dharma to his parents, family members, and teachers, is too arrogant and arrogant, and cannot show respect with his body. , ask questions, put palms together, welcome adversity, cultivate harmony and work hard, be self-promoting and look down on others.
樂著利養、樂著恭敬、樂著世間稱譽聲頌，所為輕舉，喜作嘲調，難使遠離、難使厭患，廣大勝解，微劣慈悲，計我有情、命者、養者、補特伽羅、生者等見，多分上品，多怨、多恨。
 Happy to benefit, happy to be respected, happy to be praised and praised in the world, what he does is light, happy to make ridicule, hard to avoid, hard to be disgusted with, vast understanding, humble compassion, those who care about my sentient beings and destiny, support Those who see him, such as Pote Jialuo and living people, tend to be of higher quality, more resentful and more hateful.
如是等類，應知是名慢行者相。
 If this is the case, you should know that this is the sign of a slow walker.
問：
 ask:
尋思行補特伽羅應知何相？
 What signs should we know when searching for and practicing Bu Te Jia Luo?
答：
 answer:
尋思行補特伽羅，於諸微劣所尋思事，尚能發起最極厚重、上品、尋思纏，何況中品、上品境界。
 The practice of searching and thinking is supplemented by Tejiala, and even the most profound, high-grade, and entangled thoughts and thoughts can be triggered in the humble and inferior things, let alone the middle-grade and high-grade realms.
此尋思纏住在身中，經久相續，長時隨縛。
 This thought is entangled in the body, lasting for a long time, and it is bound to it for a long time.
由此纏故，為可尋思法之所制伏，不能制伏可尋思法。
 Because of this entanglement, it is subdued by the conceivable dharmas, but cannot be tamed by the conceivable dharmas.
諸根不住、諸根飄舉、諸根掉動、諸根散亂，身業誤失、語業誤失，難使遠離、難使厭患，喜為戲論、樂著戲論，多惑、多疑、多懷樂欲，禁戒不堅、禁戒不定，事業不堅、事業不定，多懷恐慮，念多忘失，不樂遠離，多樂散動，於諸世間種種妙事貪欲隨流，翹勤無惰，起發圓滿。
 All the roots are not stable, all the roots are floating, all the roots are disturbed, all the roots are scattered, all the body and speech actions are lost, it is difficult to stay away, it is difficult to get tired of troubles, I like to talk about dramas, enjoy dramas and debates, and I have many confusions. , Suspicion, too many pleasures and desires, weak and unstable abstinence, unstable and unstable career, many fears and worries, many forgetful thoughts, unwillingness to stay away from happiness, many distractions from happiness, and greed for all kinds of wonderful things in the world. Follow the flow, be diligent and not lazy, and set off to perfection.
如是等類，應知是名尋思行者相。
 Such as this and so on, you should know that this is called seeking the appearance of a person who thinks about it.
如是名為由行差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of conduct.
云何由願差別建立補特伽羅？
 Why should we establish Putegara differently?
謂或有補特伽羅於聲聞乘已發正願，或有補特伽羅於獨覺乘已發正願，或有補特伽羅於其大乘已發正願。
 It is said that there may be Putegara who has made the right vows in the Sravaka Vehicle, or there may be Putegara who has made the right vows in the Parabuddha Vehicle, or there may be Putegara who has made the right vows in the Mahayana.
當知此中，若補特伽羅於聲聞乘已發正願，彼或聲聞種姓，或獨覺種姓，或大乘種姓；
 It should be understood that if Putekara has made the right vows in the Sravakayana, he may be of the Sravaka caste, the Pacyoka caste, or the Mahayana caste;
若補特伽羅於獨覺菩提已發正願，彼或獨覺種姓，或聲聞種姓，或大乘種姓；
 If Putegara has made the right vows for Pacceka Bodhi, he may be of the Pacceka caste, the Sravaka caste, or the Mahayana caste;
若補特伽羅於其大乘已發正願，彼或大乘種姓，或獨覺種姓，或聲聞種姓。
 If Putekara has made the right vows in his Mahayana, he may be of the Mahayana caste, the Pakyoka caste, or the Sravaka caste.
若聲聞種姓補特伽羅，於獨覺菩提、或於無上正等菩提已發正願，彼是聲聞種姓故，後時決定還捨彼願，必唯安住聲聞乘願。
 If a Sravaka caste Putegara has made the right vows for Paccekabuddhi or for the Supreme Enlightenment, he is of the Sravaka caste and later decides to give up those vows, and he will only abide by the Sravakayana vows.
獨覺乘種姓、大乘種姓補特伽羅，應知亦爾。
 Those of the Pacceka and Mahayana castes should be aware of this.
此中所有補特伽羅，願可移轉、願可捨離，決定不可移轉種姓、捨離種姓。
 All Putegara in it can be transferred and abandoned, but caste cannot be transferred or abandoned.
今此義中，當知唯說聲聞乘願、聲聞種姓補特伽羅。
 Now in this meaning, you should know that it only talks about the vows of the sravaka vehicle and the sravaka caste Potegara.
如是名為由願差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of wishes.
云何由行迹差別建立補特伽羅？
 How can Putegara be established due to differences in deeds?
謂如所舉、如所開示補特伽羅，依四行迹而得出離。
 It is said that it is as mentioned and taught as Potegara, and it can be liberated according to the traces of the four elements.
何等為四？
 What is four?
謂或有行迹是苦遲通，或有行迹是苦速通，或有行迹是樂遲通，或有行迹是樂速通。
 It is said that some deeds may lead to suffering and delayed access, some may lead to suffering and quick access, some may lead to happy and delayed access, and some deeds may lead to happy and quick access.
當知此中，若鈍根性補特伽羅，未得根本靜慮，所有行迹，名苦遲通。
 It should be understood that if the blunt nature of the person is supplemented by Tegara and the root of meditation is not obtained, all the deeds will be called suffering and delayed enlightenment.
若利根性補特伽羅，未得根本靜慮，所有行迹，名苦速通。
 If the sharpness of the root is supplemented by Tegara, and the root of meditation is not obtained, all the deeds will be called suffering and quick passage.
若鈍根性補特伽羅，已得根本靜慮，所有行迹，名樂遲通。
 If the blunt root nature is supplemented by Tejialuo, and the root of meditation has been obtained, all the deeds will be named happy and delayed.
若利根性補特伽羅，已得根本靜慮，所有行迹，名樂速通。
 If the sharp root nature is supplemented by Tegara, one has obtained the fundamental meditation, and all the deeds will be completed quickly.
如是名為由行迹差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of deeds.
云何由道果差別建立補特伽羅？
 How can Putegara be established based on the difference between path and fruit?
謂行四向及住四果。
 It means walking in the four directions and living in the four fruits.
行四向者，一、預流果向補特伽羅，二、一來果向補特伽羅，三、不還果向補特伽羅，四、阿羅漢果向補特伽羅。
 Those who move in the four directions are: 1. The fruit of pre-flow goes to Potekara; 2) the fruit of first return goes to Potekara; 3) the fruit of non-return goes to Potekara; 4) the fruit of Arahant goes to Potekara.
住四果者，一、預流果，二、一來果，三、不還果，四、阿羅漢果。
 Those who abide in the four fruits are: first, the fruit of pre-streaming, second, the fruit of first return, third, the fruit of non-return, and fourth, the fruit of Arahantship.
若於向道轉，彼名行向者。
 If he turns to the right direction, he is called the one who walks in the right direction.
由向道故，建立四種補特伽羅。
 From the direction of the Tao, four kinds of Putegara are established.
若得沙門果，彼名住果者。
 If one obtains the fruit of recluseship, he is called a person who has attained the fruit of recluseship.
由道果故，建立四種補特伽羅。
 Due to the path and fruition, four kinds of Putegara are established.
如是名為由道果差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of path and fruit.
云何由加行差別建立補特伽羅？
 How come the difference between preliminaries and practices is used to establish Putegara?
謂隨信行及隨法行補特伽羅。
 It means following the faith and following the Dharma.
若隨補特伽羅信，勤修正行，名隨信行補特伽羅。
 If you follow the letter of Bu Te Jia Luo and diligently correct your practice, it is called follow the faith and practice Bu Te Jia Luo.
若於諸法不待他緣，隨毘柰耶勤修正行，名隨法行補特伽羅。
 If you do not wait for other conditions for all dharmas, but follow Vinaiya diligently to correct your behavior, it is called Bu Tegara.
如是名為由加行差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of preliminary practices.
云何由定差別建立補特伽羅？
 How can we establish Putegara based on certain differences?
謂身證補特伽羅，於八解脫身已作證具足安住，而未獲得諸漏永盡。
 It is said that the body has realized the Putegara, and the body has proved to be fully settled in the eight liberated bodies, but has not obtained the permanent cessation of all outflows.
當知如是補特伽羅，於有色觀諸色解脫、內無色想觀外諸色解脫、淨解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、想受滅解脫，已能順逆入出自在。
 You should know that such a Putegara is the liberation of contemplating all forms in the form, the liberation of the inner and non-form contemplation of all external forms, the liberation of the pure and liberated body with sufficient evidence, the liberation of the infinite place of emptiness, the liberation of the infinite place of consciousness, the liberation of the place where there is nothing, the liberation of neither thinking nor anything. Liberation from the place of thought, liberation from the cessation of perception and feeling, and the ability to enter and exit smoothly.
如是名為由定差別建立補特伽羅。
 This is called the establishment of Putegara by definite differences.
云何由生差別建立補特伽羅？
 How could there be a difference in establishing Putegara?
謂極七返有、家家、一間、中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、及以上流補特伽羅。
 It refers to the existence of the seven extremes, the family, the one, the intermediate parinirvana, the birth parinirvana, the non-conducting parinirvana, the conditioned parinirvana, and the above-mentioned upstream Parinirvana.
如是名為由生差別建立補特伽羅。
 This is called the creation of Putegara from differences.
云何由退不退差別建立補特伽羅？
 Why does the difference between retreat and non-retreat establish Putegara?
謂由退故，建立時解脫阿羅漢，彼於現法樂住容有退失。
 It is said that due to retreat, when the liberated Arahant is established, he has retreated from the appearance of the present Dharma and happiness.
由不退故，建立不動法阿羅漢，彼於現法樂住定無退失。
 Because of non-regression, he establishes the Immovable Dharma Arahant, who abides in the present Dharma and enjoys concentration without any retreat.
如是名為由退不退差別建立補特伽羅。
 This is called the establishment of Putegara by the difference between retreat and non-retreat.
云何由障差別建立補特伽羅？
 How can Putegara be established based on the difference in obstacles?
謂慧解脫及俱分解脫阿羅漢。
 It is called the Arahant who is liberated by wisdom and liberated by both.
慧解脫阿羅漢者，謂已解脫煩惱障，未解脫定障。
 A Wisdom-liberated Arahant means that he has been freed from the obstacles of troubles but has not yet been freed from the obstacles of concentration.
俱分解脫阿羅漢者，謂已解脫煩惱障及已解脫定障，是故說名俱分解脫。
 An Arahant who is freed from all obstacles is said to have been freed from the obstacles of troubles and has been freed from the obstacles of concentration. Therefore, it is called "freedom from all parts of the world".
如是名為由障差別建立補特伽羅。
 This is called the establishment of Putegara by the difference of obstacles.
由此所舉及所開示差別道理，如其次第，應知建立補特伽羅。
 Based on the different principles cited and taught in this way, as follows, one should know how to establish Putegara.
云何所緣？
 What's the reason for this?
謂有四種所緣境事。
 It is said that there are four kinds of objects.
何等為四？
 What is four?
一者、遍滿所緣境事，二者、淨行所緣境事，三者、善巧所緣境事，四者、淨惑所緣境事。
 The first is to pervade the objects and things; the second is to purify the objects to perform; the third is to be skillful in the objects; and the fourth is to purify the objects of confusion.
云何遍滿所緣境事？
 Why is it so full of everything?
謂復四種。
 It means four kinds.
一、有分別影像，二、無分別影像，三、事邊際性，四、所作成辦。
 1. There is an image of distinction; 2. There is no image of distinction; 3. The marginality of the matter; 4. What is done is accomplished.
云何有分別影像？
 Why do clouds have different images?
謂如有一，或聽聞正法、或教授教誡為所依止，或見、或聞、或分別故，於所知事同分影像、由三摩呬多地毘鉢舍那行觀察簡擇、極簡擇、遍尋思、遍伺察。
 It is said that if there is one person who has listened to the Dharma, or taught the teachings to rely on, or seen, or heard, or distinguished, then all the things he knows are divided into images, and he can observe them briefly from the Samadhi Vibashāṇāṇāṭṭhāna. Simply select, think over, and observe.
所知事者，謂或不淨、或慈愍，或緣性緣起，或界差別，或阿那波那念，或蘊善巧，或界善巧，或處善巧，或緣起善巧，或處非處善巧，或下地麁性、上地靜性，或苦諦、集諦、滅諦、道諦。
 Those who know things are said to be either impure, compassionate, conditioned and dependent, or different in worlds, or anabana thoughts, or skillful in accumulation, or skillful in world, or skillful in place, or skillful in dependent origination, or in fault. The place that is skillful may be the nature of the earth below, the nature of tranquility above, or the truth of suffering, the truth of gathering, the truth of cessation, or the truth of the path.
是名所知事。
 It is a name that knows things.
此所知事，或依教授教誡、或聽聞正法為所依止，令三摩呬多地作意現前，即於彼法而起勝解，即於彼所知事而起勝解。
 This knowledge may be based on teachings and instructions, or listening to the true Dharma. If the mind is present in samadhi for many times, a superior understanding will arise in that Dharma, and a superior understanding will arise in that matter.
彼於爾時，於所知事，如現領受勝解而轉。
 At that time, he would turn around as if he had now received the ultimate solution to what he knew.
雖彼所知事，非現領受和合現前，亦非所餘彼種類物。
 Although he knows things, they are not present, received and combined, nor are they the remaining things of that kind.
然由三摩呬多地勝解，領受相似作意、領受彼所知事相似顯現。
 However, from the superior understanding of Samadhi, one can receive similar intentions and similar manifestations of what he knows.
由此道理，名所知事同分影像。
 From this principle, names and things are equally divided into images.
修觀行者，推求此故，於彼本性所知事中，觀察審定功德過失。
 Those who practice contemplation should deduce this reason, observe and judge the merits and demerits in the things known by their nature.
是名有分別影像。
 It is called having differentiated images.
云何無分別影像？
 How come there are no different images?
謂修觀行者，受取如是影像相已，不復觀察簡擇、極簡擇、遍尋思、遍伺察。
 It is said that those who practice observation and practice have received such images and no longer observe simple selection, minimal selection, searching and thinking, and observing.
然即於此所緣影像，以奢摩他行寂靜其心，即是九種行相令心安住。
 However, in this object image, the mind is stilled by samatha practices, that is, the nine types of practices make the mind peaceful.
謂令心內住、等住、安住、近住、調伏、寂靜、最極寂靜、一趣、等持。
 It means to make the mind dwell inwardly, to dwell in peace, to dwell peacefully, to dwell in close proximity, to tame, to be still, to be most still, to be in one interest, and to hold on to it.
彼於爾時，成無分別影像所緣。
 At that time, it became the object of undifferentiated images.
即於如是所緣影像，一向一趣安住其念，不復觀察簡擇、極簡擇、遍尋思、遍伺察。
 That is to say, for such an object image, he should always keep his mind in the same interest, and no longer observe simple selections, extremely simple selections, search all over, and observe all over.
是名無分別影像。
 It is called undifferentiated image.
即此影像，亦名影像。
 That is, this image is also called an image.
亦名三摩地相，亦名三摩地所行境界，亦名三摩地口，亦名三摩地門，亦名作意處，亦名內分別體，亦名光影。
 It is also called the phase of samadhi, the realm of samadhi, the mouth of samadhi, the door of samadhi, the place where the mind is made, the inner separate body, and the light and shadow.
如是等類，當知名為所知事同分影像諸名差別。
 Such as this, etc., should be known as the differences between the names of knowing things and dividing images.
云何事邊際性？
 What's the point of marginality?
謂若所緣盡所有性、如所有性。
 It is said that if the object has all its properties, it is like all its properties.
云何名為盡所有性？
 What does it mean to do everything possible?
謂色蘊外更無餘色，受想行識蘊外更無有餘受想行識；
 It is said that there is no more color outside the aggregate of form, and there is no more feeling, thought, awareness, and consciousness outside the aggregate.
一切有為事，皆五法所攝；
 All conditioned things are captured by the five dharmas;
一切諸法，界處所攝；
 All dharmas are captured by the realm;
一切所知事，四聖諦攝。
 Everything we know is captured by the Four Noble Truths.
如是名為盡所有性。
 This is called exhausting all one's nature.
云何名為如所有性？
 What is the name of the cloud?
謂若所緣是真實性、是真如性，由四道理，具道理性。
 It is said that if the object is real and true, it is rational based on four principles.
謂觀待道理、作用道理、證成道理、法爾道理。
 It refers to the principle of observation, the principle of action, the principle of justification, and the principle of Dharma.
如是若所緣境盡所有性、如所有性，總說為一事邊際性。
 In this way, if the object has all the properties, such as all properties, it can always be said to be the marginality of one thing.
云何所作成辦？
 How can Yun make it happen?
謂修觀行者，於奢摩他、毘鉢舍那，若修、若習、若多修習為因緣故，諸緣影像所有作意皆得圓滿。
 It is said that for those who practice contemplation, in Samatha and Vipassana, if they practice, if they practice, if they practice more and more, all the thoughts and images of all conditions will be perfected.
此圓滿故，便得轉依，一切麁重悉皆息滅。
 Because of this perfection, you can turn around, and all the heaviness will be eliminated.
得轉依故，超過影像，即於所知事，有無分別現量智見生。
 Having obtained the refuge, transcending the image, that is, the knowledge of non-discrimination arises in what is known.
入初靜慮者，得初靜慮時，於初靜慮所行境界；
 Those who have entered the initial stage of meditation will be in the state of initial stage of meditation when they achieve it;
入第二第三第四靜慮者，得第二第三第四靜慮時，於第二第三第四靜慮所行境界；
 Those who enter the second, third, and fourth meditation, when they reach the second, third, and fourth meditation, they will reach the state of the second, third, and fourth meditation;
入空無邊處、識無邊處、無所有處、非想非非想處者，得彼定時，即於彼定所行境界。
 When you enter the boundless place of emptiness, the boundless consciousness, the place of nothing, the place of neither thought nor non-thought, you will reach the state of concentration.
如是名為所作成辦。
 This is called success.
如是四種所緣境事，遍行一切，隨入一切所緣境中，去來今世正等覺者共所宣說。
 Such four kinds of objects and situations pervade everything and enter into all objects and situations. They have been preached by the enlightened beings who have come and gone in this life.
是故說名遍滿所緣。
 This is why it is said that the name pervades the object.
又此所緣，遍毘鉢舍那品、遍奢摩他品、遍一切事、遍真實事、遍因果相屬事，故名遍滿。
 In addition, this object pervades the almshouse, the samatha, all things, the real things, the causes and effects, so it is called pervasive.
謂若說有分別影像，即是此中毘鉢舍那品。
 It is said that if there is a differentiated image, it is the product of Vipasana.
若說無分別影像，即是此中奢摩他品。
 If there is no distinction between images, this is the quality of samatha.
若說事邊際性，即是此中一切事、真實事。
 If we talk about the marginality of things, it means all things and real things in it.
若說所作成辦，即是此中因果相屬事。
 If it is said that what is done is accomplished, it means that there is a correlation between cause and effect.
如佛世尊曾為長老頡隸伐多說如是義。
 For example, the Buddha and the World-Honored One once spoke this meaning to the elder Jie Lifaduo.
曾聞長老頡隸伐多問世尊言：
 I once heard the elder Jie Lifaduo ask the World Honored One and say:
大德！諸有比丘勤修觀行，是瑜伽師，能於所緣安住其心。
 Great virtue! All monks who diligently practice vipassana practice are yogis who can calm their minds in the objects.
為何於緣安住其心？
 Why should Yuan settle his mind?
云何於緣安住其心？
 How can Yun Yuan settle down in his heart?
齊何名為心善安住？
 What is the name of Qi, who has a good mind and lives peacefully?
佛告長老頡隸伐多：
 The Buddha told the elder Jieli Faduo:
善哉！善哉！汝今善能問如是義。
 How good! How good! Now you are good enough to inquire about the meaning of this.
汝今諦聽，極善思惟，吾當為汝宣說開示。
 If you listen carefully now and think deeply, I will preach to you.
頡隸伐多！諸有比丘勤修觀行，是瑜伽師，能於所緣安住其心。
 Jie Lifaduo! All monks who diligently practice vipassana practice are yogis who can calm their minds in the objects.
或樂淨行、或樂善巧、或樂令心解脫諸漏，於相稱緣安住其心，於相似緣安住其心，於緣無倒安住其心，能於其中不捨靜慮。
 Either he enjoys pure conduct, or he enjoys being skillful, or he enjoys liberating the mind from outflows. He can rest in his mind on compatible conditions, rest on similar conditions, and rest on non-inverted conditions. He can remain calm and thoughtful in them.
云何比丘勤修觀行，是瑜伽師，於相稱緣安住其心？
 Why is it that a bhikkhu who diligently practices vipassanā practice and is a yogi keeps his mind calm in the conditions of commensuration?
謂彼比丘若唯有貪行，應於不淨緣安住於心，如是名為於相稱緣安住其心。
 It is said that if that bhikkhu only engages in greedy conduct, he should settle in his mind on impure conditions. This is called settling on his mind on commensurate conditions.
若唯有瞋行，應於慈愍安住其心；
 If there is only anger, one should settle his mind in compassion and compassion;
若唯有癡行，應於緣性緣起安住其心；
 If there is only delusion, one should rest his mind on conditional origin;
若唯有慢行，應於界差別安住其心；
 If you can only walk slowly, you should calm your mind in the differences between worlds;
若唯有尋思行，應於阿那波那念安住其心。
 If you can only think about it and act on it, you should rest your mind on Anabana thought.
如是名為於相稱緣安住其心。
 This is called settling one's mind in the right conditions.
頡隸伐多！又彼比丘若愚諸行自相，愚我、有情、命者、生者、能養育者、補特伽羅事，應於蘊善巧安住其心。
 Jie Lifaduo! Furthermore, if that bhikkhu is ignorant of his own conduct, of himself, of sentient beings, of destiny, of living beings, of those who can nourish him, and of the things that are done with him, he should settle his mind skillfully in the aggregates.
若愚其因，應於界善巧安住其心。
 If you are ignorant of the cause, you should be skillful in the world and calm your mind.
若愚其緣，應於處善巧安住其心。
 If you are ignorant of the situation, you should stay in your mind skillfully.
若愚無常、苦、空、無我，應於緣起、處非處善巧安住其心。
 If you are ignorant of impermanence, suffering, emptiness, and selflessness, you should skillfully stay in your mind regarding dependent origination and non-being.
若樂離欲界欲，應於諸欲麁性、諸色靜性安住其心；
 If you are happy to be free from desires in the world of desire, you should rest your mind in the restless nature of desires and the tranquil nature of all forms;
若樂離色界欲，應於諸色麁性、無色靜性安住其心。
 If you are happy to be free from desires in the form realm, you should rest your mind in the subtle nature of all forms and the colorless and still nature.
若樂通達及樂解脫遍一切處薩迦耶事，應於苦諦、集諦、滅諦、道諦安住其心。
 If the attainment of happiness and the liberation of happiness pervade all Sakya events, one should abide in the truth of suffering, the truth of origin, the truth of cessation, and the truth of path.
是名比丘勤修觀行，是瑜伽師，於相稱緣安住其心。
 This is a bhikkhu who practices vipassanā practice diligently and is a yogi who rests his mind in harmony.
頡隸伐多！云何比丘勤修觀行，是瑜伽師，於相似緣安住其心？
 Jie Lifaduo! Why is it that a bhikkhu who diligently practices vipassanā practice and is a yogi can rest his mind in similar conditions?
謂彼比丘，於彼彼所知事，為欲簡擇、極簡擇、遍尋思、遍伺察故，於先所見、所聞、所覺、所知事，由見聞覺知增上力故，以三摩呬多地作意，思惟分別而起勝解。
 It is said that this bhikkhu wants to make a simple selection, a very simple selection, a thorough consideration, and a thorough observation of the things that he knows, and because of the things he has seen, heard, felt, and known before, because he has increased his power through seeing, hearing, and awareness, Focus on samadhi in many places, think about the differences, and gain the ultimate understanding.
彼雖於其本所知事不能和合現前觀察，然與本事相似而生，於彼所緣有彼相似唯智、唯見、唯正憶念。
 Although the things he originally knew cannot be observed in the present, they are similar to the original things. They are similar to the things he knows, only wisdom, only seeing, and only correct remembrance.
又彼比丘，於時時間令心寂靜，於時時間依增上慧法毘鉢舍那勤修觀行。
 Also, that bhikkhu, from time to time, calm his mind, and from time to time, he will diligently practice contemplation and practice in accordance with the superior wisdom Dharma Vipasana.
是名比丘勤修觀行，是瑜伽師，於相似緣安住其心。
 This is a bhikkhu who practices vipassanā practice diligently and is a yogi who rests his mind on similar conditions.
頡隸伐多！云何比丘勤修觀行，是瑜伽師，於緣無倒安住其心？
 Jie Lifaduo! Why is it that a bhikkhu diligently practices vipassanā and is a yogi who keeps his mind at peace in the unfailing conditions?
謂若比丘勤修觀行，是瑜伽師，於所緣境安住其心，隨應解了所知境界，如實無倒能遍了知。
 It is said that if a bhikkhu diligently practices contemplation, he is a yogi who can abide in his mind in the object state, understand the state accordingly, and know everything as it really is.
是名比丘勤修觀行，是瑜伽師，於緣無倒安住其心。
 This is a bhikkhu who practices vipassanā practice diligently and is a yogi who keeps his mind at peace in the unfailing conditions.
頡隸伐多！云何比丘勤修觀行，是瑜伽師，能於其中不捨靜慮？
 Jie Lifaduo! How can a bhikkhu practice meditation diligently and be a yogi, and be able to remain calm and meditative in it?
謂若比丘勤修觀行，是瑜伽師，如是於緣正修行時，無間加行、殷重加行，於時時間修習止相、舉相、捨相。
 It is said that if a bhikkhu diligently practices vipassana practice, this yogi will practice it continuously and diligently during the practice of right conditions, and practice the signs of tranquility, movement, and equanimity from time to time.
由修、由習、由多修習為因緣故，一切麁重悉皆息滅，隨得觸證所依清淨。
 Due to practice, practice, and practice, all the heaviness will be eliminated, and the purity of the basis for touch and realization will be achieved.
於所知事，由現見故，隨得觸證所緣清淨。
 As for what we know, we can see it now and realize that the object is pure.
由離貪故，隨得觸證心遍清淨。
 As a result of being free from greed, one can easily realize that the mind is completely pure.
離無明故，隨得觸證智遍清淨。
 Abandoning ignorance, one can attain the universal purity of wisdom through contact.
是名比丘勤修觀行，是瑜伽師，能於其中不捨靜慮。
 This is a bhikkhu who practices vipassanā practice diligently and is a yogi who can remain calm and meditative in it.
頡隸伐多！為此比丘於所緣境安住其心，如是於緣安住其心，如是於緣安住心已，名善安住。
 Jie Lifaduo! For this reason, a bhikkhu keeps his mind at ease in the object. If he keeps his mind in the condition, and in this way he keeps his mind in the condition, it is called good abiding.
世尊此中重說頌曰：
 The World-Honored One reiterated this verse and said:
行者行諸相，　　知一切實義，
 Practitioners who practice various signs know the true meaning of everything,
常於影靜慮，　　得證遍清淨。
 Constantly meditate in the shadow, and realize the universal purity.
此中說言「行者行諸相」者，由此宣說修觀行者，於止、舉、捨相，無間修行、殷重修行。
 It is said here that "the practitioner performs all the characteristics", which means that the practitioner who practices contemplation should practice non-stop and diligently in the characteristics of stopping, moving and giving up.
若復說言：
 If you say it again:
知一切實義者。
 He who knows the true meaning of everything.
由此宣說事邊際性。
 This declares the marginality of things.
若復說言：
 If you say it again:
常於影靜慮者。
 Those who often meditate in the shadows.
由此宣說有分別影像、無分別影像。
 From this it is said that there are differentiated images and non-differentiated images.
若復說言：
 If you say it again:
得證遍清淨者。
 Those who have attained universal purity.
由此宣說所作成辦。
 From this, it is announced that what has been done has been accomplished.
此中世尊復說頌曰：
 Here the World-Honored One spoke again and said:
於心相遍知，　　能受遠離味。
 Knowing everything in the mind, one can feel far away from taste.
靜慮常委念，　　受喜樂離染。
 Meditate and meditate often, receive joy and be free from contamination.
此中說言「於心相遍知」者，謂有分別影像、無分別影像，以心相名說；
 Here it is said that "the mind is omniscient" means that there are differentiated images and non-differentiated images, and it is said by the name of the mind;
事邊際性，以遍知名說。
 The marginality of things is explained by universality.
若復說言：
 If you say it again:
能受遠離味者。
 Those who can tolerate taste far away.
由此宣說於其所緣正修行者樂斷樂修。
 From this, it is declared that those who practice rightly in their environment will be happy to stop and enjoy practicing.
若復說言：
 If you say it again:
靜慮常委念者。
 Those who meditate on their common thoughts.
由此宣說於奢摩他、毘鉢舍那，常勤修習、委練修習。
 From this he proclaimed it in Samatha and Vipassana, and practiced it diligently and committedly.
若復說言：
 If you say it again:
受喜樂離染者。
 Those who are free from contamination by joy.
由此宣說所作成辦。
 From this, it is announced that what has been done has been accomplished.
當知如是遍滿所緣，隨順淨教，契合正理。
 You should know that such things are all over the place, follow the pure teachings, and are in line with the right principles.
如是名為遍滿所緣。
 This is called pervading the object.
云何名為淨行所緣？
 What is the name of the object of pure conduct?
謂不淨、慈愍、緣性緣起、界差別、阿那波那念等所緣差別。
 It refers to differences in objects such as impurity, compassion, dependent origination of conditioned nature, differences in worlds, and thoughts of anabana.
云何不淨所緣？
 Why not purify the object?
謂略說有六種不淨。
 It is said briefly that there are six kinds of impurities.
一、朽穢不淨，二、苦惱不淨，三、下劣不淨，四、觀待不淨，五、煩惱不淨，六、速壞不淨。
 1. Impureness of decay, 2. Impureness of suffering, 3. Impureness of inferiority, 4. Impureness of outlook, 5. Impureness of troubles, 6. Impureness of rapid deterioration.
云何名為朽穢不淨？
 Why is it called rotten and unclean?
謂此不淨，略依二種。
 To say that this is impure can be roughly divided into two categories.
一者、依內，二者、依外。
 One depends on the inside, the other depends on the outside.
云何依內朽穢不淨？
 How can it be said that there is internal decay and impurity?
謂內身中，髮、毛、爪、齒、塵、垢、皮、肉、骸、骨、筋、脈、心、膽、肝、肺、大腸、小腸、生藏、熟藏、肚、胃、脾、腎、膿、血、熱痰、肪、膏、肌、髓、腦、膜、洟、唾、淚、汗、屎、尿。
 It means that in the inner body, hair, hair, claws, teeth, dust, dirt, skin, flesh, bones, bones, tendons, pulse, heart, gallbladder, liver, lungs, large intestine, small intestine, raw storage, cooked storage, belly, stomach , spleen, kidney, pus, blood, hot phlegm, fat, ointment, muscle, marrow, brain, membrane, saliva, saliva, tears, sweat, feces, urine.
如是等類，名為依內朽穢不淨。
 Such and other categories are called internal decay and impurity.
云何依外朽穢不淨？
 Why should we rely on external decay and impurity?
謂或青瘀、或復膿爛、或復變壞、或復膖脹、或復食噉、或復變赤、或復散壞、或骨、或鎖、或復骨鎖、或屎所作、或尿所作、或唾所作、或洟所作、或血所塗、或膿所塗、或便穢處。
 It means either blue blood stasis, recurrence of abscess, recurrence of deterioration, recurrence of swelling of the buttocks, recurrence of food intake, recurrence of redness, recurrence of disintegration, restoration of bones, locks, restoration of bone locks, or feces, Either with urine, saliva, smears, blood, pus, or feces.
如是等類，名為依外朽穢不淨。
 Such and other categories are called external decay and impurity.
如是依內朽穢不淨及依外朽穢不淨，總說為一朽穢不淨。
 If it is based on internal decay and impurity and external decay and impurity, it can always be said to be one kind of decay and impurity.
云何名為苦惱不淨？
 Why is it called suffering and impurity?
謂順苦受觸為緣所生，若身、若心不平等受，受所攝。
 It is said that the painful feeling is caused by conditions. If the body and the mind are not equal to each other, they will be affected by it.
如是名為苦惱不淨。
 This is called suffering and impurity.
云何名為下劣不淨？
 Why is it called inferior and impure?
謂最下劣事、最下劣界，所謂欲界。
 It is called the lowest evil thing, the lowest evil realm, the so-called desire realm.
除此更無極下、極劣、最極鄙穢餘界可得。
 Apart from this, there are no other realms that can be found that are extremely inferior, extremely inferior, and extremely despicable.
如是名為下劣不淨。
 This is called inferior and unclean.
云何名為觀待不淨？
 What is the meaning of observing impurity?
謂如有一劣清淨事，觀待其餘勝清淨事，便似不淨。
 It is said that if there is one inferior pure thing, when looking at the other superior and pure things, they will seem impure.
如待無色勝清淨事，色界諸法便似不淨；
 If we treat the formless to be pure, all the dharmas in the form realm will appear to be impure;
待薩迦耶寂滅涅槃，乃至有頂皆似不淨。
 When Sakaya reaches Nirvana, even the top of his head will seem impure.
如是等類，一切名為觀待不淨。
 Such and other categories are all called observing impurity.
云何名為煩惱不淨？
 What is the name of trouble and impurity?
謂三界中，所有一切結、縛、隨眠、隨煩惱、纏，一切名為煩惱不淨。
 It is said that in the three realms, all knots, bindings, sleeping, troubles, and entanglements are called troubles and impurities.
云何名為速壞不淨？
 Why is it called quick destruction and impurity?
謂五取蘊，無常、無恒、不可保信、變壞法性。
 It is said that the five clinging aggregates are impermanent, unpermanent, untrustworthy, and corrupt in nature.
如是名為速壞不淨。
 This is called quick destruction and impurity.
如是不淨，是能清淨貪行所緣？
 If it is impure, how can it purify the object of greed?
貪有五種。
 There are five kinds of greed.
一、於內身欲欲欲貪，二、於外身婬欲婬貪，三、境欲境貪，四、色欲色貪，五、薩迦耶欲薩迦耶貪。
 1. Greed for the inner body, 2. Greed for the outer body, 3. Greed for the surroundings, 4. Greed for lust, 5. Greed for sakya.
是名五貪。
 This is called the five greeds.
為欲令此五種欲貪斷滅、除遣、不現行故，建立六種不淨所緣。
 In order to eliminate these five kinds of desires, eliminate them, and stop them from manifesting, six kinds of impure objects are established.
謂由依內朽穢不淨所緣故，令於內身欲欲欲貪，心得清淨。
 It is said that due to the internal decay and impurity, the desire and greed in the inner body lead to a pure mind.
由依外朽穢不淨所緣故，令於外身婬欲婬貪，心得清淨。
 Due to the external rottenness and impurity, the external body is lustful and greedy, and the mind becomes pure.
婬相應貪復有四種。
 There are four types of lust associated with greed.
一、顯色貪，二、形色貪，三、妙觸貪，四、承事貪。
 1. Greed for appearance, 2. Greed for form, 3. Greed for wonderful touch, 4. Greed for things.
由依四外不淨所緣，於此四種相應婬貪，心得清淨。
 By relying on the four external impure objects and corresponding to these four kinds of lust and greed, the mind becomes pure.
若於青瘀、或於膿爛、或於變壞、或於膖脹、或於食噉作意思惟，於顯色貪令心清淨。
 If there is blood stasis, or abscess, or deterioration, or swelling of the stomach, or when eating and thinking, the mind will be purified due to lustful appearance.
若於變赤作意思惟，於形色貪令心清淨。
 If you are concerned about turning red, you will make your mind pure.
若於其骨、若於其鎖、若於骨鎖作意思惟，於妙觸貪令心清淨。
 If you make thoughts on the bones, on the locks, on the locks of the bones, greed for wonderful contact will make the mind pure.
若於散壞作意思惟，於承事貪令心清淨。
 If you are distracted by distractions and greedy, your mind will be pure.
如是四種，名於婬貪令心清淨。
 Such four kinds are called lust and greed, which make the mind pure.
是故世尊乃至所有依外朽穢不淨差別，皆依四種憺怕路而正建立。
 Therefore, the World Honored One and all the differences based on external corruption and impurity are all established correctly based on the four paths of fear.
謂若說言：
 Say if you say:
由憺怕路見彼彼屍，死經一日，或經二日，或經七日，烏鵲、餓狗、鵄鷲、狐狼、野干、禽獸之所食噉，便取其相，以譬彼身亦如是性，亦如是類，不能超過如是法性。
 When I was afraid of seeing corpses on the road, one day, two days, or seven days after death, black magpies, hungry dogs, vultures, foxes, wolves, wild animals, and wild animals ate them, and took their identities. For example, the body has the same nature and the same kind, and cannot exceed the nature of the law.
此即顯示始從青瘀乃至食噉。
 This shows that it starts from bruises and even food.
若復說言：
 If you say it again:
由憺怕路見彼彼屍，離皮肉血，筋脈纏裹。
 I was afraid of seeing corpses on the road, with skin, flesh and blood peeling off, and tendons and veins wrapped around them.
此即顯示所有變赤。
 This shows everything turning red.
若復說言：
 If you say it again:
由憺怕路見彼彼骨，或骨、或鎖。
 From the fearful road, I saw bones, bones, or locks.
此即顯示或骨、或鎖、或復骨鎖。
 This shows or bone, or lock, or complex bone lock.
若復說言：
 If you say it again:
由憺怕路見彼彼骨，手骨異處，足骨異處，臗骨異處，膝骨異處，臂骨異處，肘骨異處，脊骨異處，髆骨異處，肋骨異處，頷輪、齒鬘、頂髑髏等各各分散，或經一年、或二，或三，乃至七年，其色鮮白，猶如螺貝，或如鴿色。
 From the fearful road, I saw bones in different places, hand bones in different places, foot bones in different places, calf bones in different places, knee bones in different places, arm bones in different places, elbow bones in different places, spine in different places, pelvic bones in different places, ribs In different places, the mandibles, garnets, skulls, etc. are scattered separately, and after one year, two, three, or even seven years, their color is bright white, like a conch shell, or like a dove.
或見彼骨和雜塵土。
 Or see the bones and mixed dust.
此即顯示所有散壞。
 This shows all the damage.
如是依外所有朽穢不淨所緣，令於四種婬相應貪，心得清淨。
 In this way, relying on all the rotten and impure objects outside, the four kinds of lust are associated with greed, and the mind is pure.
由苦惱不淨所緣，及下劣不淨所緣故，令於境相應若欲若貪，心得清淨。
 Due to the impure objects of suffering and inferior impure objects, if the environment corresponds to desire or greed, the mind will be pure.
由觀待不淨所緣故，令於色相應若欲若貪，心得清淨。
 By contemplating the impurity, if the color corresponds to desire or greed, the mind will be pure.
由煩惱不淨所緣，及速壞不淨所緣故，令於從欲界乃至有頂諸薩迦耶若欲若貪，心得清淨。
 Due to the impure objects of troubles and the impure objects that are rapidly deteriorating, the desire and greed of the Sakya from the desire realm to the top will be pure.
是名貪行淨行所緣。
 This is called the object of pure conduct.
如是且約能淨貪行，總說一切通治所攝不淨所緣。
 In this way, it can be said that greed can be purified, and all impure objects can be cured.
今此義中，本意唯取朽穢不淨，所餘不淨亦是其餘淨行所緣。
 Now in this meaning, the original intention is only to take away the rotten, filthy and impure, and the remaining impurity is also the object of other pure conduct.
云何慈愍所緣？
 How can you be so kind and compassionate?
謂或於親品、或於怨品、或於中品，平等安住利益意樂，能引下中上品快樂定地勝解。
 It is said that whether in the family, in the resentment, or in the middle level, the interests and pleasures can be settled equally, which can lead to the ultimate understanding of happiness and concentration in the middle and upper levels.
當知此中，親品、怨品，及以中品是為所緣；
 You should know that among these, the dear ones, the resentful ones, and the middle ones are the objects;
利益意樂、能引快樂定地勝解，是為能緣。
 Benefiting one's will and bringing happiness to a certain place are considered capable conditions.
所緣、能緣總略為一，說名慈愍所緣。
 The object and the energy condition are roughly the same, which is called the object of compassion.
若經說言：
 If the sutra says:
慈俱心者。
 A compassionate person.
此即顯示於親怨中三品所緣利益意樂。
 This is shown in the interests and pleasures of the third level in relatives and resentments.
若復說言：
 If you say it again:
無怨、無敵、無損害者。
 One who has no resentment, no invincibility, and no harm.
此則顯示利益意樂有三種相。
 This shows that there are three aspects of benefit and pleasure.
由無怨故，名為增上利益意樂。
 Since there is no resentment, it is called increasing interests and happiness.
此無怨性二句所顯，謂無敵對故、無損惱故。
 These two sentences of non-resentment show that there is no hostility and no harm or annoyance.
不欲相違諍義，是無敵對。
 There is no hostility if you don't want to violate the righteousness.
不欲不饒益義，是無損害。
 Not wanting and not benefiting from righteousness means no harm.
若復說言：
 If you say it again:
廣大無量。
 Vast and immeasurable.
此則顯示能引下中上品快樂。
 This shows that it can induce middle-to-high-grade happiness.
欲界快樂名廣，初二靜慮地快樂名大，第三靜慮地快樂名無量。
 The happiness in the desire realm is famous for its vastness, the happiness in the second level of meditation is great, and the happiness in the third level of meditation is infinite.
若復說言：
 If you say it again:
勝解遍滿具足住者。
 The one who has the perfect solution and is fully satisfied.
此則顯示能引快樂定地勝解。
 This shows that it can lead to the ultimate solution to happiness and concentration.
又此勝解，即是能引快樂利益增上意樂所攝勝解作意俱行。
 Furthermore, this superior understanding is one that can lead to happiness and benefit, and is captured by the joy of mind and body.
若於無苦無樂親怨中三品有情，平等欲與其樂，當知是慈。
 If there are sentient beings of the third grade who have no suffering, no happiness, no relatives or resentments, and want to be happy with them equally, you should know that this is kindness.
若於有苦、或於有樂親怨中三品有情，平等欲拔其苦，欲慶其樂，當知是悲、是喜。
 If there are sentient beings of the third grade who are experiencing suffering or happiness, relatives or resentments, and want to relieve their suffering equally and want to celebrate their happiness, you should know that this is sadness and joy.
有苦有情是悲所緣，有樂有情是喜所緣，是名慈愍所緣。
 The presence of suffering and sentient beings is the object of compassion, and the presence of joy and sentient beings is the object of joy, which is called the object of compassion.
若有瞋行補特伽羅，於諸有情修習慈愍，令瞋微薄，名於瞋恚心得清淨。
 If there is anger in the body, practice compassion towards all sentient beings, so that the anger will be reduced, and the mind of anger and hatred will be purified.
瑜伽師地論卷第二十六
 Volume 26 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第二十七彌勒菩薩說
 Volume 27 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第二瑜伽處之二
 The 13th and 2nd Yoga Department of the Local Distinguished Sravakas
云何緣性緣起所緣？
 What is the origin of conditioned nature?
謂於三世唯行、唯法、唯事、唯因、唯果，墮正道理。
 It is said that in the three lifetimes, only actions, only Dharma, only things, only causes, and only effects have fallen into the right principles.
謂觀待道理、作用道理、證成道理、法爾道理。
 It refers to the principle of observation, the principle of action, the principle of justification, and the principle of Dharma.
唯有諸法能引諸法，無有作者及以受者，是名緣性緣起所緣。
 Only all dharmas can lead to all dharmas. There is no author or recipient. This is called dependent origination and object.
於此所緣作意思惟，癡行增上補特伽羅所有癡行皆得微薄，於諸癡行，心得清淨。
 When thinking about this object, the delusions will increase and complement Tegara, and all the delusions will be reduced. In all delusions, the mind will be pure.
是名緣性緣起所緣。
 This is the object of dependent origination.
云何界差別所緣？
 Where are the different destinations?
謂六界差別。
 It is called the difference between the six realms.
一、地界，二、水界，三、火界，四、風界，五、空界，六、識界。
 1. Earth Realm, 2. Water Realm, 3. Fire Realm, 4. Wind Realm, 5. Space Realm, and 6. Consciousness Realm.
云何地界？
 Where is the boundary?
地界有二。
 There are two realms.
一、內，二、外。
 One, inside, two, outside.
內地界者，謂此身中內別堅性，堅鞕所攝、地地所攝，親附、執受。
 The inner realm refers to the inner and outer solid nature of this body, which is captured by the firm pole, captured by the earth, attached to, and grasped.
外地界者，謂外堅性，堅鞕所攝、地地所攝，非親附、非執受。
 The external boundary is called the external solid nature. It is captured by the solid body and the earth. It is not attached to or accepted by attachment.
又內地界其事云何？
 And what's going on in the mainland?
謂髮、毛、爪、齒、塵垢、皮、肉、骸骨、筋、脈、肝、膽、心、肺、脾、腎、肚、胃、大腸、小腸、生藏、熟藏，及糞穢等，名內地界。
 It refers to hair, hair, claws, teeth, dirt, skin, meat, bones, tendons, veins, liver, gallbladder, heart, lungs, spleen, kidneys, belly, stomach, large intestine, small intestine, raw and cooked storage, and feces. Wait, name the inner realm.
又外地界其事云何？
 What's going on in the outside world?
謂瓦、木、塊、礫、樹、石、山、巖，如是等類，名外地界。
 It refers to tiles, wood, blocks, gravel, trees, stones, mountains, rocks, and the like, and is called the outer boundary.
云何水界？
 Where is the water realm?
水界有二。
 There are two water realms.
一、內，二、外。
 One, inside, two, outside.
內水界者，謂此身中內別濕性，濕潤所攝、水水所攝，親附、執受。
 The inner water realm refers to the internal moisture nature of the body, which is captured by moisture, captured by water, attached to, and grasped.
其事云何？
 What's the matter?
謂淚、汗、洟、唾、肪、膏、脂、髓、熱痰、膿血、腦、膜、尿等，名內水界。
 It refers to tears, sweat, saliva, saliva, fat, ointment, grease, marrow, hot phlegm, pus and blood, brain, membranes, urine, etc. It is called the inner water realm.
外水界者，謂外濕性，濕潤所攝、水水所攝，非親附，非執受。
 The external water realm is called external moisture. It is captured by moisture and water. It is neither attached to nor attached to.
其事云何？
 What's the matter?
謂井、泉、池、沼、陂、湖、河、海，如是等類，名外水界。
 It refers to wells, springs, ponds, marshes, pits, lakes, rivers, seas, and the like, and is called the outer water realm.
云何火界？
 Where is the fire world?
火界有二。
 There are two fire realms.
一、內，二、外。
 One, inside, two, outside.
內火界者，謂此身中內別溫性，溫熱所攝、煖煖所攝，親附、執受。
 The inner fire realm refers to the internal warmth in this body, which is captured by warmth, captured by warmth, attached to, and grasped.
其事云何？
 What's the matter?
謂於身中所有溫煖，能令身熱、等熱、遍熱。
 It means that all the warmth in the body can make the body hot, evenly hot, and warm all over.
由是因緣，所食、所飲、所噉、所甞，易正消變。
 Due to these causes and conditions, what you eat, drink, eat, and eat will easily change.
彼增盛故，墮蒸熱數。
 As it becomes more prosperous, it falls into the heat of evaporation.
如是等類，名內火界。
 Such and other categories are called the inner fire realm.
外火界者，謂外溫性，溫熱所攝、煖煖所攝，非親附、非執受。
 The outer fire realm is called the outer warm nature, which is captured by warmth and warmth, and is neither attached nor attached to.
其事云何？
 What's the matter?
謂於人間依鑽燧等、牛糞末等，以求其火。
 It is said that in the human world, people rely on drilling flint, powdered cow dung, etc. to obtain fire.
火既生已，能燒牛糞、或草、或薪、或榛、或野、或山、或渚、或村、村分、或城、城分、或國、國分。
 Once the fire is started, it can burn cow dung, grass, firewood, hazelnuts, fields, mountains, rivers, villages, villages, cities, or countries.
或復所餘如是等類，名外火界。
 Or the remaining ones are like this and so on, which are called the outer fire realm.
云何風界？
 Where is the wind world?
風界有二。
 There are two wind realms.
一、內，二、外。
 One, inside, two, outside.
內風界者，謂此身中內別風性，風飄所攝，輕性、動性，親附、執受。
 The inner wind realm refers to the inner wind nature in this body, which is taken by the wind, light nature, dynamic nature, close attachment, and attachment.
其事云何？
 What's the matter?
謂內身中，有上行風、有下行風、有脇臥風、有脊臥風、有腰間風、有臗間風、有小刀風、有大刀風、有針刺風、有畢鉢羅風、有入出息風、有隨支節風。
 It means that in the inner body, there is upward wind, there is downward wind, there is lying wind on the side, there is wind on the spine, there is wind on the waist, there is wind on the forehead, there is small knife wind, there is big knife wind, there is acupuncture wind, and there is complete wind. Bolo wind, there is the in-and-out breathing wind, and there is the following branch wind.
如是等類，名內風界。
 Such and other categories are called the inner wind realm.
外風界者，謂外風性，風飄所攝，輕性、動性，非親附、非執受。
 Those in the external wind realm are called external wind nature, taken by the wind, light and dynamic, non-affiliated and non-grasping.
其事云何？
 What's the matter?
謂在身外，有東來風、有西來風、有南來風、有北來風、有有塵風、有無塵風、有狹小風、有廣大風、有毘濕婆風、有吠藍婆風、有風輪風。
 It means that outside the body, there are winds from the east, winds from the west, winds from the south, winds from the north, dusty winds, dustless winds, narrow winds, vast winds, Visva winds, and There is a wind and a wind wheel in the wind.
有時大風卒起積集，折樹、頹牆、崩山、蕩海；
 Sometimes strong winds rise and accumulate, breaking trees, collapsing walls, collapsing mountains, and shaking the sea;
既飄鼓已，無所依憑，自然靜息。
 Now that the drum is floating, there is nothing to rely on, and it naturally rests.
若諸有情欲求風者，動衣、搖扇、及多羅掌。
 If there are sentient beings who desire the wind, they should move their clothes, swing their fans, and hold their palms.
如是等類，名外風界。
 Such and other categories are famous outside the wind world.
云何空界？
 Where is the sky?
謂眼、耳、鼻、口、咽喉等所有孔穴。
 It refers to all the apertures such as eyes, ears, nose, mouth, and throat.
由此吞咽、於此吞咽，既吞咽已，由此孔穴便下漏泄。
 Swallow here, swallow here, after swallowing, there will be leakage from this hole.
如是等類，說名空界。
 Such and other categories are called the realm of space.
云何識界？
 How can I know the world?
謂眼、耳、鼻、舌、身、意識。
 It refers to the eyes, ears, nose, tongue, body, and consciousness.
又心、意、識三種差別。
 There are also three differences between heart, mind and consciousness.
是名識界。
 It is the world of consciousness.
若諸慢行補特伽羅，於界差別作意思惟，便於身中離一合想，得不淨想。
 If all the slow actions and thoughts are different in different worlds, it will be easy for the body to separate and combine thoughts, resulting in impure thoughts.
無復高舉，憍慢微薄，於諸慢行，心得清淨。
 There is no more exaltation, no arrogance and meagerness. In all the arrogance, the mind will be pure.
是名慢行補特伽羅由界差別淨行所緣。
 This is the object of the pure movement of slow movement and the difference between the worlds.
云何阿那波那念所緣？
 Why is Anabhana thinking about the object?
謂緣入息、出息念，是名阿那波那念。
 It refers to the thought of in-breath and out-breath, which is called Anabana thought.
此念所緣入出息等，名阿那波那念所緣。
 The object of this thought is the incoming and outgoing breath, etc., which is called the object of Anabana thought.
當知此中，入息有二。
 You should know that there are two kinds of inhalation.
何等為二？
 How is it two?
一者、入息，二者、中間入息。
 One is the inhalation, the other is the inhalation in the middle.
出息亦二。
 There are two ways to make a living.
何等為二？
 How is it two?
一者、出息，二者、中間出息。
 One, breathing out, the other, breathing out in the middle.
入息者，謂出息無間，內門風轉，乃至臍處。
 When breathing in, it is said that the out-breathing is continuous, and the wind turns at the inner door, even to the navel.
中間入息者，謂入息滅已，乃至出息未生，於其中間在停息處，暫時相似微細風起，是名中間入息。
 The in-breath in the middle means that the in-breath has ceased and the out-breath has not yet occurred. In the middle of the breath, at the place of rest, it temporarily resembles a subtle wind. This is called the in-breath in the middle.
如入息、中間入息，出息、中間出息，當知亦爾。
 For example, when breathing in, the breath is in the middle, and when the breath is out, the breath is out in the middle. You should know this.
此中差別者，謂入息無間，外門風轉，始從臍處，乃至面門、或至鼻端、或復出外。
 The difference here is that the inhalation is continuous, and the outer door wind turns, starting from the navel, and even reaching the facial door, or to the tip of the nose, or returning to the outside.
入息、出息有二因緣。
 Inhalation and out-breathing have two causes and conditions.
何等為二？
 How is it two?
一、牽引業；
 1. Traction industry;
二、臍處孔穴，或上身分所有孔穴。
 2. The hole in the navel, or all the holes in the upper body.
入息、出息有二所依。
 There are two bases for the in-breath and the out-breath.
何等為二？
 How is it two?
一、身，二、心。
 One, body, two, mind.
所以者何？
 So what?
要依身心，入出息轉，如其所應。
 According to the body and mind, the breathing in and out should be done as it should.
若唯依身而息轉者，入無想定、入滅盡定、生無想天諸有情類，彼息應轉。
 If the breath turns only depending on the body, and enters the concentration of no thought, enters the concentration of cessation, and gives birth to sentient beings in the non-thought world, then the breath should turn.
若唯依心而息轉者，入無色定、生無色界，彼息應轉。
 If the breath turns only according to the mind, it will enter the formless concentration and arise in the formless realm, and the breath should turn.
若唯依身心而轉，非如其所應者，入第四靜慮，若生於彼諸有情類，及羯羅藍、頞部曇、閉尸等位諸有情類，彼息應轉。
 If it turns only according to the body and mind and does not respond as it should, enter the fourth meditation. If it is born in that kind of sentient beings, as well as beings in the positions of Kala Lan, Yanbu Tan, Guan Shi, etc., then the breath should turn.
然彼不轉。
 But he didn't turn around.
是故當知，要依身心，入出息轉，如其所應。
 Therefore, you should know that you must rely on your body and mind, and move your breath in and out as it should.
入息、出息有二種行。
 There are two types of behaviors: breathing in and breathing out.
何等為二？
 How is it two?
一者、入息向下而行；
 First, the inhalation goes downward;
二者、出息向上而行。
 Second, exhale and move upward.
入息、出息有二種地。
 There are two types of breathing in and breathing out.
何等為二？
 How is it two?
一、麁孔穴，二、細孔穴。
 1. Small pores, 2. Fine pores.
云何麁孔穴？
 Where is the hole?
謂從臍處孔穴乃至面門、鼻門，復從面門、鼻門乃至臍處孔穴。
 It means from the umbilicus hole to the facial gate and nose gate, and then from the facial gate, nose gate to the umbilicus hole.
云何細孔穴？
 Why are there so many tiny holes?
謂於身中一切毛孔。
 It refers to all the pores in the body.
入息、出息有四異名。
 In-breath and out-breath have four different names.
何等為四？
 What is four?
一名風，二名阿那波那，三名入息出息，四名身行。
 One is wind, two is Anabhana, three are in-breath and out-breath, and four are body movements.
風名一種，是風共名；
 There is a kind of wind name, which is the common name of wind;
餘之三種，是不共名。
 The remaining three have different names.
修入出息者有二過患。
 Those who practice in-breath and out-breath have two faults.
何等為二？
 How is it two?
一、太緩方便，二、太急方便。
 First, it is too slow and convenient; second, it is too urgent and convenient.
由太緩方便故，生起懈怠，或為惛沈睡眠纏擾其心，或令其心於外散亂。
 Due to too slow expediency, laziness arises, or sleepiness disturbs the mind, or causes the mind to become distracted externally.
由太急方便故，或令其身生不平等，或令其心生不平等。
 Being too impatient for convenience may cause inequality in one's body or in one's mind.
云何令身生不平等？
 How can one be born unequal?
謂強用力持入出息。
 It means holding the breath in and out with force.
由入出息被執持故，便令身中不平風轉。
 Because the in-and-out breath is held tightly, uneven winds will turn in the body.
由此最初於諸支節皆生戰掉，名能戰掉。
 From this, in the beginning, all the branches will be defeated, and the name can be defeated.
此戰掉風若增長時，能生疾病。
 If the wind fails in this battle and increases, diseases can occur.
由是因緣，於諸支節生諸疾病。
 Due to this cause and condition, various diseases arise in various branches and joints.
是名令身生不平等。
 It is the name that makes people born unequal.
云何令心生不平等？
 Why does it make people feel unequal?
謂或令心生諸散亂，或為極重憂惱逼切。
 It means that it may cause confusion in the mind, or it may cause severe worries and anxieties.
是名令心生不平等。
 This is a name that makes people feel unequal.
又此阿那波那念，應知略有五種修習。
 Furthermore, there are five types of practices that should be known for this Anabana mindfulness.
何等為五？
 What is five?
一、算數修習，二、悟入諸蘊修習，三、悟入緣起修習，四、悟入聖諦修習，五、十六勝行修習。
 1. The practice of arithmetic, 2. The practice of realizing the aggregates, 3. The practice of realizing dependent origination, 4. The practice of realizing the noble truth, 5. The practice of the sixteen supreme actions.
云何名為算數修習？
 What is the name of arithmetic practice?
謂略有四種算數修習。
 It is said that there are four kinds of arithmetic practice.
何等為四？
 What is four?
一者、以一為一算數，二者、以二為一算數，三者、順算數，四者、逆算數。
 The first one counts as one, the second one counts two as one, the third one counts forward, and the fourth one counts backwards.
云何以一為一算數？
 Why does one count as one?
謂若入息入時，由緣入出息住念，數以為一。
 It is said that if the breath comes in and the breath comes in, the number of breaths in and out will be counted as one.
若入息滅，出息生，出向外時，數為第二。
 If the in-breath ceases and the out-breath arises, and when it goes outward, it is the second in number.
如是展轉數至其十。
 Count to ten in this way.
由此算數非略非廣，故唯至十。
 From this the calculation is neither sketchy nor extensive, so it only reaches ten.
是名以一為一算數。
 This is called counting as one.
云何以二為一算數？
 Why does two equal one count?
謂若入息入而已滅，出息生而已出，爾時總合數以為一。
 It is said that if the in-breath comes in and disappears, and the out-breath arises and goes out, then the total number is considered to be one.
即由如是算數道理，數至其十，是名以二為一算數。
 That is to say, based on this principle of arithmetic, counting to ten is called counting two as one.
入息、出息說名為二，總合二種數之為一，故名以二為一算數。
 The in-breath and out-breath are said to be two, and the sum of the two numbers is one, so the name counts two as one.
云何順算數？
 Yun Heshun counts?
謂或由以一為一算數，或由以二為一算數，順次展轉數至其十，名順算數。
 It means either counting one as one, or counting two as one, and then counting to ten in sequence, which is called sequential counting.
云何逆算數？
 How can it be reversed?
謂即由前二種算數，逆次展轉從第十數，次九、次八、次七、次六、次五、次四、次三、次二、次數其一，名逆算數。
 That is to say, from the first two kinds of arithmetic, the reverse progression is from the tenth, the ninth, the eighth, the seventh, the sixth, the fifth, the fourth, the third, the second and the first number, which is called reverse arithmetic.
若時行者，或以一為一算數為依，或以二為一算數為依，於順算數及逆算數已串修習，於其中間心無散亂。
 If you practice at this time, you may rely on counting one as one, or counting two as one, and you have practiced both forward counting and reverse counting, and your mind will not be distracted in between.
無散亂心善算數已，復應為說勝進算數。
 If you have no distractions and your good intentions are calculated, you should also be talking about winning and advancing.
云何名為勝進算數？
 Why is it called winning and advancing?
謂或依以一為一算數，或依以二為一算數，合二為一而算數之。
 It means that one can be counted as one, or two can be counted as one, or two can be combined into one.
若依以一為一而算數者，即入息、出息二合為一。
 If one counts as one, the in-breath and the out-breath become one.
若依以二為一而算數者，即入息、出息四合為一。
 If two are counted as one, then the in-breath and the out-breath are four combined into one.
如是展轉數乃至十。
 In this way, the number turns to ten.
如是後後漸增，乃至以百為一而算數之。
 In this way, it gradually increases, and even counts as one hundred.
由此以百為一算數，漸次數之乃至其十。
 From this, count one hundred as one, and gradually count up to ten.
如是勤修數息念者，乃至十十數以為一，漸次數之乃至滿十。
 In this way, those who diligently practice counting and reciting will even count ten to one, and gradually the number will reach ten.
由此以十為一算數，於其中間心無散亂，齊此名為已串修習。
 From this, counting ten as one, with no distraction in the middle, this is called continuous practice.
又此勤修數息念者，若於中間其心散亂，復應退還從初數起，或順、或逆。
 Furthermore, if a person who diligently practices counting breaths and his mind becomes distracted in the middle, he should return to counting from the beginning, either in a smooth or reverse manner.
若時算數極串習故，其心自然乘任運道，安住入息、出息所緣，無斷無間相續而轉。
 If you have a good habit of counting, your mind will naturally take advantage of the destiny path, stay in the in-breath and out-breath objects, and turn around without interruption.
先於入息有能取轉，入息滅已，於息空位有能取轉；
 There is energy to take and turn before the incoming breath, and after the incoming breath has ceased, there is energy to take and turn in the vacancy of the breath;
次於出息有能取轉，出息滅已，於息空位有能取轉。
 Next to the out-breathing, there is the ability to take and turn. When the out-breath has ceased, there is the ability to turn around in the vacancy of the breath.
如是展轉相續流注，無動無搖，無散亂行，有愛樂轉。
 In this way, there is a continuous flow of continuous flow, without any movement or wavering, without wandering, and there is love and joy.
齊此名為過算數地，不應復數。
 This name should not be pluralized.
唯於入息、出息所緣，令心安住。
 Only the objects of the in-breath and out-breath can make the mind rest peacefully.
於入出息應正隨行、應審了達。
 The incoming and outgoing breath should be carried out correctly and accurately.
於入出息及二中間，若轉、若還分位差別，皆善覺了。
 In the in-breath and out-breath and between the two, if it turns and if there is still a difference in position, you will be well aware of it.
如是名為算數修習。
 This is called the practice of arithmetic.
又鈍根者，應為宣說如是息念算數修習。
 Those who have blunt faculties should practice the arithmetic and calculation of calmness and calmness in this way.
彼由此故，於散亂處，令心安住、令心愛樂。
 Because of this, he makes the mind rest in peace and makes the mind happy in scattered places.
若異算數入出息念，彼心應為惛沈睡眠之所纏擾，或應彼心於外馳散。
 If the mind is different from the in-and-out breath, the mind should be entangled in a deep sleep, or the mind should be distracted outside.
由正勤修數息念故，彼皆無有。
 Because of the diligent practice of counting breaths, there will be no such thing.
若有利根，覺慧聰俊，不好乘此算數加行。
 If you have strong roots and feel smart and handsome, it is not easy to take advantage of this arithmetic to advance your career.
若為宣說算數加行，亦能速疾無倒了達，然不愛樂。
 If you add practice to preaching and counting, you can achieve it quickly and without fail, but you don't love music.
彼復於此入出息緣安住念已，若是處轉、若乃至轉、若如所轉、若時而轉，於此一切，由安住念，能正隨行，能正了達如是加行有如是相。
 If he continues to be mindful of the conditions of in-and-out breathing, if it turns here and there, if it turns around at all, if it turns like this, and if it turns from time to time, all of this, by staying mindful, he can follow it correctly, and he can correctly achieve such preliminaries and have such characteristics. .
於此加行若修、若習、若多修習為因緣故，起身輕安及心輕安，證一境性，於其所緣愛樂趣入。
 If you practice, if you practice, if you practice more here, for the reason, you will stand up calmly and your heart will be calm, you will realize the nature of one state, and you will enjoy the pleasure of loving the object.
如是彼於算數息念善修習已，復於所取、能取二事，作意思惟，悟入諸蘊。
 In this way, he has practiced well in counting, resting, and reciting, and then he can take in the two things he has taken, and he can only think about them, and understand the aggregates.
云何悟入？
 How can I understand this?
謂於入息、出息及息所依身，作意思惟，悟入色蘊。
 It is said that regarding the in-breath, out-breath and the body on which the breath rests, we should think about it and realize the form aggregate.
於彼入息、出息能取念相應領納，作意思惟，悟入受蘊。
 The in-breath and out-breath can be taken in and received correspondingly, and the mind can be comprehended and entered into the feeling aggregate.
即於彼念相應等了，作意思惟，悟入想蘊。
 That is to say, when the thought corresponds to it, I think about it and realize it into the aggregate of thoughts.
即於彼念，若念相應思及慧等，作意思惟，悟入行蘊。
 That is to say, in that thought, if the thought corresponds to the wisdom and wisdom, etc., the thought will be realized and entered into the aggregate of formations.
若於彼念相應諸心、意、識，作意思惟，悟入識蘊。
 If the thought corresponds to the mind, mind, and consciousness, and the thought is realized, it will enter the aggregate of consciousness.
如是行者，於諸蘊中乃至多住，名已悟入。
 Those who practice this way will abide many times in all the aggregates, which is called enlightenment.
是名悟入諸蘊修習。
 This is called the practice of understanding and entering into the aggregates.
若時無倒，能見能知唯有諸蘊、唯有諸行、唯事、唯法。
 If there is no inversion, the only things that can be seen and known are the aggregates, only the actions, only things, and only the Dharma.
彼於爾時，能於諸行悟入緣起。
 At that time, he will be able to realize dependent origination in all actions.
云何悟入？
 How can I understand this?
謂觀行者，如是尋求：
 It is said that one who observes walking seeks in this way:
此入出息何依何緣？
 What is the basis for this in-and-out breath?
既尋求已，如實悟入：
 Now that I have sought it, I have realized it as it really is:
此入出息依身緣身、依心緣心。
 This in-and-out breath depends on the body, and depends on the mind.
復更尋求：
 Seeking for updates:
此身此心何依何緣？
 What does this body and mind depend on?
既尋求已，如實悟入：
 Now that I have sought it, I have realized it as it really is:
此身此心依緣命根。
 This body and mind depend on the life root.
復更尋求：
 Seeking for updates:
如是命根何依何緣？
 If this is the case, why does life depend on it?
既尋求已，如實悟入：
 Now that I have sought it, I have realized it as it really is:
如是命根依緣先行。
 In this way, the life root depends on the conditions first.
復更尋求：
 Seeking for updates:
如是先行何依何緣？
 If so, what is the reason for proceeding first?
既尋求已，如實悟入：
 Now that I have sought it, I have realized it as it really is:
如是先行依緣無明。
 In this way, the first step is to rely on ignorance.
如是了知無明依緣先行，先行依緣命根，命根依緣身心，身心依緣入息、出息。
 In this way, we understand that ignorance depends on conditions first, and first depends on the life root. The life root depends on the body and mind, and the body and mind inhale and exhale depending on the conditions.
又能了知無明滅故行滅，行滅故命根滅，命根滅故身心滅，身心滅故入出息滅。
 We can also understand that when ignorance disappears, action ceases; when action ceases, life faculties cease; when life faculties disappear, body and mind cease; when body and mind cease, ingress and egress cease.
如是名為悟入緣起。
 This is called realizing dependent origination.
彼於緣起悟入多住，名善習修。
 He realizes and abides in Dependent Origination, which is called good practice and cultivation.
是名悟入緣起修習。
 This is called the practice of realizing dependent origination.
如是彼於緣起悟入善修習已，復於諸行如實了知從眾緣生，悟入無常。
 In this way, he has realized the condition of dependent origination and practiced it well, and then he understands all actions as they really are, and realizes impermanence.
謂悟入諸行是無常故，本無而有，有已散滅。
 It is said that we realize that all behaviors are impermanent. They originally existed from non-existence, and the existence has been dispersed and destroyed.
若是本無而有，有已散滅，即是生法、老法、病法、死法。
 If it exists from nothing and has dissipated, it is the law of life, old age, illness and death.
若是生法、老法、病法、死法，即是其苦。
 If it is the way of life, the way of old age, the way of illness, or the way of death, it is suffering.
若是其苦，即是無我，不得自在，遠離宰主。
 If it is suffering, it means that there is no self, one cannot be at ease, and one is far away from the Lord.
如是名為由無常、苦、空、無我行，悟入苦諦。
 This is called the realization of the truth of suffering from impermanence, suffering, emptiness, and selflessness.
又彼如是能正悟入諸所有行眾緣生起，其性是苦，如病、如癰，一切皆以貪愛為緣。
 Furthermore, he who is able to understand correctly that all conditioned things arise, their nature is suffering, such as diseases and carbuncles, and everything is conditioned by craving.
又正悟入即此能生眾苦貪愛若無餘斷，即是畢竟寂靜微妙。
 Also, if you have a true understanding that this can give rise to suffering and craving in all sentient beings, if there is no end to it, it is ultimately quiet and subtle.
我若於此如是了知、如是觀見、如是多住，當於貪愛能無餘斷。
 If I understand this in this way, see it in this way, and abide in it in this way, I will be able to stop craving without any residue.
如是名能悟入集諦、滅諦、道諦。
 Such a name can realize the truth of gathering, the truth of cessation and the truth of path.
於此悟入能多住已，於諸諦中證得現觀。
 Once you realize this, you can abide for many times and realize the present vision among all truths.
是名悟入聖諦修習。
 This is called the practice of realizing the noble truth.
如是於聖諦中善修習已，於見道所斷一切煩惱皆悉永斷，唯餘修道所斷煩惱。
 In this way, by practicing well in the Noble Truth, all the troubles that are eliminated by seeing the Tao will be permanently eliminated, except for the troubles that are eliminated by cultivating the Tao.
為斷彼故，復進修習十六勝行。
 To put an end to this, resume practicing the sixteen victorious practices.
云何名為十六勝行？
 Why are the sixteen victorious practices called?
謂於念入息，我今能學念於入息；
 It is said to be mindful of the in-breath, now I can learn to be mindful of the in-breath;
於念出息，我今能學念於出息。
 Mindfulness of breathing out, I can now learn to mindfulness of breathing out.
若長、若短。
 If it's long, if it's short.
於覺了遍身入息，我今能學覺了遍身入息；
 Now that I am aware of breathing in throughout my body, I can now learn to be aware of breathing in throughout my body;
於覺了遍身出息，我今能學覺了遍身出息。
 Now that I have realized the breathing and breathing throughout my body, I can now learn to realize the breathing and breathing throughout my body.
於息除身行入息，我今能學息除身行入息；
 Now I can learn how to remove the body and inhale the breath.
於息除身行出息，我今能學息除身行出息。
 Now I can learn to eliminate the body and practice breathing out.
於覺了喜入息，我今能學覺了喜入息；
 Having awakened to the joyful in-breath, I can now learn to awaken to the joyful in-breath;
於覺了喜出息，我今能學覺了喜出息。
 Having awakened to the joyful breathing, I can now learn to awaken to the joyful breathing.
於覺了樂入息，我今能學覺了樂入息；
 Having realized the joyful in-breath, I can now learn to realize the joyful in-breath;
於覺了樂出息，我今能學覺了樂出息。
 Having realized the joyful breathing, I can now learn to realize the joyful breathing.
於覺了心行入息，我今能學覺了心行入息；
 Having become aware of the in-breath of the mind-form, I can now learn to be aware of the in-breath of the mind-form;
於覺了心行出息，我今能學覺了心行出息。
 Now that I have become aware of the movement of the mind and the out-breathing, I can now learn to become aware of the movement of the mind and the movement of the breath.
於息除心行入息，我今能學息除心行入息；
 Now I can learn to breathe in without the mental formation;
於息除心行出息，我今能學息除心行出息。
 Now I can learn to breathe out without letting the mind go out.
於覺了心入息，我今能學覺了心入息；
 Having become aware of the in-breath of the mind, I can now learn to be aware of the in-breath of the mind;
於覺了心出息，我今能學覺了心出息。
 Having become aware of the out-breathing of the mind, I can now learn to become aware of the out-breathing of the mind.
於喜悅心入息，我今能學喜悅心入息；
 Breathing in with a joyful mind, I can now learn to breathe in with a joyful mind;
於喜悅心出息，我今能學喜悅心出息。
 Breathing out with a joyful mind, I can now learn to breathe out with a joyful mind.
於制持心入息，我今能學制持心入息；
 Regarding controlling the inhalation with the mind, I can now learn to control the inhalation with the mind;
於制持心出息，我今能學制持心出息。
 In terms of controlling the mind and breathing out, I can now learn to control the mind and breathing out.
於解脫心入息，我今能學解脫心入息；
 Breathing in with a liberated mind, I can now learn to breathe in with a liberated mind;
於解脫心出息，我今能學解脫心出息。
 Breathing out with a liberated mind, I can now learn to breathe out with a liberated mind.
於無常隨觀入息，我今能學無常隨觀入息；
 In breathing in contemplation of impermanence, I can now learn to breathe in contemplation of impermanence;
於無常隨觀出息，我今能學無常隨觀出息。
 Breathing out the breath with contemplation of impermanence. Now I can learn to breathe out with contemplation of impermanence.
於斷隨觀入息，我今能學斷隨觀入息；
 Now I can learn to observe the inhalation with interruption;
於斷隨觀出息，我今能學斷隨觀出息。
 Now I can learn to observe the out-breathing after breaking it off.
於離欲隨觀入息，我今能學離欲隨觀入息；
 Now I can learn to breathe out without desire and with contemplation;
於離欲隨觀出息，我今能學離欲隨觀出息。
 Now I can learn to be free from desire and observe the out-breath.
於滅隨觀入息，我今能學滅隨觀入息；
 Now I can learn to breathe in with the contemplation of cessation;
於滅隨觀出息，我今能學滅隨觀出息。
 Now I can learn to observe the out-breath following the cessation of cessation.
問：
 ask:
如是十六差別云何？
 If so, what's the difference?
答：
 answer:
有學見迹已得四念住等，於入出息所緣作意復更進修，為斷餘結。
 There are students who have learned that they have achieved the four kinds of mindfulness, etc., and they have made further progress in concentrating on the objects of in-and-out breathing, and they have broken down the remaining knots.
是故念言：
 This is why I say:
於念入息，我今能學念於入息；
 Mindfulness of the in-breath, I can now learn to be mindful of the in-breath;
於念出息，我今能學念於出息。
 Mindfulness of breathing out, I can now learn to mindfulness of breathing out.
若緣入息、出息境時，便作念言：
 If you are in the state of in-breathing or out-breathing, recite:
我今能學念長入息、念長出息。
 Now I can learn to read the in-breath and the out-breath.
若緣中間入息、中間出息境時，便作念言：
 If there is a state of in-breathing or out-breathing in the middle, recite:
我今能學念短入息、念短出息。
 Now I can learn to think of the short in-breath and the short out-breath.
如入息出息長轉，及中間入息、中間出息短轉，即如是了知。
 If the in-breath and out-breath turn for a long time, and the in-breath and out-breath in the middle turn for a short time, this is how it is understood.
如是名為若長、若短。
 This is called Ruo Long or Ruo Short.
若緣身中微細孔穴，入息、出息周遍隨入諸毛孔中，緣此為境，起勝解時，便作念言：
 If you observe the tiny holes in your body, and the incoming and outgoing breaths flow into the pores all over the place, and this is your state, and when you have the ultimate understanding, you should recite:
我於覺了遍身入息出息，我今能學覺了遍身入息出息。
 I have become aware of the in-breath and out-breath throughout my body. Now I can learn to be aware of the in-breath and out-breath throughout my body.
若於是時，或入息、中間入息已滅，出息、中間出息未生，緣入息出息空無位、入息出息遠離位為境；
 If at this time, the in-breath and the in-breath in the middle have disappeared, the out-breath and the out-breath in the middle have not arisen, the in-breath and the out-breath are empty, and the in-breath and the out-breath are far away from the position.
或出息、中間出息已滅，入息、中間入息未生，緣出息入息空無位、出息入息遠離位為境。
 Or the out-breath and the middle out-breath have disappeared, the in-breath and the middle in-breath have not arisen, the out-breath and the in-breath are empty, and the out-breath and the in-breath are far away from the position.
即於此時便作念言：
 At this moment, he recited:
於息除身行入息，我今能學息除身行入息；
 Now I can learn how to remove the body and inhale the breath.
於息除身行出息，我今能學息除身行出息。
 Now I can learn to eliminate the body and practice breathing out.
又即於此若修、若習、若多修習為因緣故，先未串習入出息時，所有剛強苦觸隨轉，今已串習入出息故，皆得息除，有餘柔軟樂觸隨轉。
 Also, if you practice, if you practice, if you practice a lot, it is because of the reason that when you were not accustomed to breathing in and out, all the strong and painful touches will turn around. Now that you have been accustomed to breathing in and out, they are all eliminated, and there are still soft and pleasant touches. Follow the turn.
便作念言：
 Then he recited:
於息除身行入息，我今能學息除身行入息；
 Now I can learn how to remove the body and inhale the breath.
於息除身行出息，我今能學息除身行出息。
 Now I can learn to eliminate the body and practice breathing out.
又於如是阿那波那念勤修行者，若得初靜慮，或得第二靜慮時，便作念言：
 Furthermore, if a person who diligently practices Anabana mindfulness achieves the first moment of meditation or the second moment of meditation, he will recite:
於覺了喜入息出息，我今能學覺了喜入息出息。
 Having awakened to the in-breath and out-breath of joy, I can now learn to awaken the in-breath and out-breath of joy.
若得離喜第三靜慮時，便作念言：
 If you get the third moment of meditation, you will recite:
於覺了樂入息出息，我今能學覺了樂入息出息。
 Now that I have learned to breathe in and out with joy, I can now learn to breathe in and out with joy.
第三靜慮已上，於阿那波那念無有更修加行道理，是故乃至第三靜慮，宣說息念加行所攝。
 The third meditation has already been completed, and there is no further practice and practice of the thought of Anabāna. Therefore, even in the third meditation, it is taken by proclaiming the practice of the thought of rest.
又即如是覺了喜者、覺了樂者，或有暫時生起忘念。
 In addition, those who feel joy and joy in this way may temporarily forget about it.
或謂有我我所，或發我慢，或謂我當有，或謂我當無，或謂我當有色，或謂我當無色，或謂我當有想，或謂我當無想，或謂我當非有想非無想。
 Some say that I have my place, some make me conceited, some say that I should be, some say that I should be non-existent, some say that I should have form, some say that I should be colorless, some say that I should have thoughts, some say that I should have no thoughts, In other words, I should have neither thoughts nor no thoughts.
生起如是愚癡想思俱行種種動慢、戲論、造作、貪愛；
 When such foolish thoughts arise, all kinds of actions, arrogance, drama, artificiality, and craving will occur;
纔生起已，便能速疾以慧通達，不深染著，方便斷滅、除遣、變吐。
 As soon as it has arisen, it can be quickly understood with wisdom, without deep contamination, and it can be easily eliminated, eliminated, and vomited.
由是加行，便作念言：
 From this, he added the following and recited:
於覺了心行入息出息，我今能學覺了心行入息出息；
 Having become aware of the in-breathing and out-breathing of the mind's conduct, I can now learn to be aware of the in-breath and out-breath of the mind's conduct;
於息除心行入息出息，我今能學息除心行入息出息。
 Now I can learn to breathe in and out without losing the mind.
又若得根本第一、第二、第三靜慮，彼定已得初靜慮近分未至依定，依此觀察所生起心。
 Furthermore, if you obtain the first, second, and third fundamental meditation, then you have already obtained the initial concentration of meditation and the recent concentration, but have not yet reached the dependent concentration, and observe the mind that arises based on this.
謂如實知、如實覺了，或有貪心、或離貪心、或有瞋心、或離瞋心、或有癡心、或離癡心、略心、散心、下心、舉心、有掉動心、無掉動心、有寂靜心、無寂靜心、有等引心、無等引心、善修習心、不善修習心、善解脫心、不善解脫心。
 It means that one knows and realizes the truth, and one may have greed, or be free from greed, or have hatred, or be free from hatred, or have infatuation, or be free from infatuation, to be careless, to be distracted, to be low-minded, to be ambitious, to have a distracted mind, and not to be distracted. The moving mind, the peaceful mind, the non-quiet mind, the equal-inducing mind, the non-equal-inducing mind, the good practice mind, the unwholesome practice mind, the good liberating mind, and the unwholesome liberating mind.
於如是心皆如實知、如實覺了，是故念言：
 Since such a mind knows and realizes the reality as it is, I think:
於覺了心入息出息，我今能學覺了心入息出息。
 Having become aware of the in-breath and out-breath of the mind, I can now learn to become aware of the in-breath and out-breath of the mind.
彼若有時，見為惛沈睡眠蓋覆障其心，由極於內住寂止故，爾時於外隨緣一種淨妙境界，示現、教導、讚勵、慶喜，策發其心。
 If he sometimes sees that his mind is covered by a deep sleep, which is due to the inner stillness, then he will follow a pure and wonderful state from outside to show, teach, praise, celebrate, and inspire his mind. .
是故念言：
 This is why I say:
於喜悅心入息出息，我今能學喜悅心入息出息。
 Breathing in and out with a joyful mind, I can now learn to breathe in and out with a joyful mind.
彼若有時，見為掉舉惡作蓋覆障其心，由極於外住囂舉故，爾時於內安住寂靜，制持其心。
 If sometimes he sees that his mind is blocked by restlessness and evil deeds, because he dwells in noisy things externally, then he should settle down in silence and control his mind.
是故念言：
 This is why I say:
於制持心入息出息，我今能學制持心入息出息。
 In controlling the in-breath and out-breath of the mind, I can now learn to control the in-breath and out-breath of the mind.
若時於心善修、善習、善多修習為因緣故，令現行蓋皆得遠離，於諸蓋中心得清淨。
 If the mind is well cultivated, practiced well, and practiced frequently as a cause, all current hindrances will be far away, and the center of all hindrances will be pure.
是故念言：
 This is why I say:
於解脫心入息出息，我今能學解脫心入息出息。
 In breathing in and out of the liberated mind, I can now learn to breathe in and out of the liberated mind.
彼於諸蓋障修道者心已解脫，餘有隨眠，復應當斷。
 The mind of those who practice the Way has been liberated from all obstacles, and if there is any remaining sleep, they should be cut off.
為斷彼故，起道現前。
 In order to cut him off, the Tao appeared before him.
謂於諸行無常法性，極善精懇，如理觀察。
 It is said that the impermanent nature of all actions must be observed with utmost perfection and sincerity.
是故念言：
 This is why I say:
於無常隨觀入息出息，我今能學無常隨觀入息出息。
 Now I can learn to observe the in-breath and out-breath according to the impermanence.
又彼先時，或依下三靜慮，或依未至依定，已於奢摩他修瑜伽行。
 In addition, he had previously practiced yoga in Samatha, either by following the three meditations or before reaching concentration.
今依無常隨觀，復於毘鉢舍那修瑜伽行。
 Now, relying on the contemplation of impermanence, I resume my yoga practice at Vipassana.
如是以奢摩他、毘鉢舍那熏修心已，於諸界中，從彼隨眠而求解脫。
 In this way, having cultivated your mind with samatha and vipassana, you can seek liberation from sleeping in all realms.
云何諸界？
 Where are the realms?
所謂三界。
 The so-called three realms.
一者、斷界，二者、離欲界，三者、滅界。
 The first is the realm of cessation, the second is the realm of separation from desires, and the third is the realm of annihilation.
見道所斷一切行斷，名為斷界；
 Seeing that the path is cut off, all actions are cut off, which is called the cut off boundary;
修道所斷一切行斷，名離欲界；
 The cessation of all deeds in cultivating the Tao is called separation from the realm of desire;
一切依滅，名為滅界。
 The annihilation of everything is called the realm of annihilation.
思惟如是三界寂靜、安隱、無患，修奢摩他、毘鉢舍那。
 Think about how the three realms are peaceful, peaceful, and free from troubles, and practice samatha and vipassana.
彼由修習、多修習故，從餘修道所斷煩惱，心得解脫。
 As a result of practicing and practicing more, he was able to get rid of the troubles caused by remaining on the path, and his mind was liberated.
是故念言：
 This is why I say:
於斷隨觀、離欲隨觀、滅隨觀入息出息，我今能學斷隨觀、離欲隨觀、滅隨觀入息出息。
 Now I can learn to observe the in-breath and out-breath following the cessation of desire, the contemplation of cessation of desire, and the in-breath and out-breath cessation.
如是彼於見、修所斷一切煩惱皆永斷故，成阿羅漢，諸漏永盡。
 In this way, all the troubles that he has eliminated through seeing and cultivating will be forever eliminated, and he will become an Arhat, and all the outflows will be eliminated forever.
此後更無所應作事，於所決擇已得究竟。
 From now on, there is nothing to do, and the decision has been finalized.
是名十六勝行。
 This is called the Sixteen Victorious Actions.
修習如是，名為五種修習阿那波那念。
 Practicing in this way is called the five kinds of practicing anabana mindfulness.
多尋思行補特伽羅，應於是中正勤修學，愛樂乘御。
 Seek more thoughts and actions to replenish Tejiala. You should study diligently and uprightly, and take advantage of joy and happiness.
若於所緣有思遽務、有散亂者，於內各別應當親近如是觀行。
 If there is any thought or distraction in the object, you should get close to each other and observe and act like this.
若於此中勤修習者，尋思散動皆無所有，心於所緣速疾安住，深生愛樂。
 If one practices diligently in this, all thoughts and distractions will be lost, the mind will quickly settle in the object, and deep love and happiness will be born.
是名第五多尋思行補特伽羅淨行所緣。
 This is called the fifth object of multi-seeking, contemplation, and purification.
如是總名淨行所緣。
 Such a total name is the object of pure conduct.
云何名為善巧所緣？
 What is the name of a skillful object?
謂此所緣略有五種。
 It is said that there are five kinds of objects.
一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。
 1. The accumulation is skillful, 2. The realm is skillful, 3. The place is skillful, 4. Dependent origination is skillful, and 5. The non-place is skillful.
蘊善巧者，云何蘊？
 What is the meaning of those who are skillful?
云何蘊善巧？
 Why is it so skillful?
謂蘊有五。
 It is said that there are five aggregates.
則色蘊、受蘊、想蘊、行蘊、識蘊。
 Then there are the form aggregate, the feeling aggregate, the perception aggregate, the formation aggregate, and the consciousness aggregate.
云何色蘊？
 What is the cloud of color?
謂諸所有色，一切皆是四大種及四大種所造。
 It is said that all forms are created by the four major species and the four major species.
此復若過去、若未來、若現在、若內、若外、若麁、若細、若劣、若勝、若遠、若近。
 This is like the past, the future, the present, inside, outside, short, subtle, inferior, superior, far, or near.
總名色蘊。
 The total name and form aggregate.
云何受蘊？
 Why is Yun suffering from the aggregate?
謂或順樂觸為緣諸受，或順苦觸為緣諸受，或順不苦不樂觸為緣諸受。
 It is said that either the pleasant contact is the condition for all feelings, or the painful contact is the condition for the feeling, or the non-painful or non-pleasant contact is the condition for the feeling.
復有六受身。
 There are six more bodies.
則眼觸所生受，耳、鼻、舌、身、意觸所生受。
 Then there are feelings arising from contact with the eyes, feelings arising from contact with the ears, nose, tongue, body, and mind.
總名受蘊。
 The general name is feeling aggregate.
云何想蘊？
 Why do you think about Yun?
謂有相想、無相想、狹小想、廣大想、無量想、無諸所有無所有處想。
 It means the thought of having a form, the thought of having no form, the thought of being narrow, the thought of being vast, the thought of being immeasurable, and the thought of having nothing and nothing.
復有六想身。
 There are six thought bodies again.
則眼觸所生想，耳、鼻、舌、身、意觸所生想。
 Then thoughts arise from contact with the eyes, thoughts arise from contact with the ears, nose, tongue, body, and mind.
總名想蘊。
 The general name is Xiangyun.
云何行蘊？
 Yunhexingyun?
謂六思身。
 It is called six thoughts body.
則眼觸所生思，耳、鼻、舌、身、意觸所生思。
 Then thoughts arise from contact with the eyes, thoughts arise from contact with the ears, nose, tongue, body, and mind.
復有所餘，除受及想諸心法等。
 There is nothing left, except for feelings and thoughts.
總名行蘊。
 The general name is Xingyun.
云何識蘊？
 Where is the consciousness?
謂心、意、識。
 It means heart, mind and consciousness.
復有六識身。
 There is a body of six consciousnesses again.
則眼識，耳、鼻、舌、身、意識。
 Then the eyes, ears, nose, tongue, body and consciousness.
總名識蘊。
 The total name and consciousness.
前受、想、行蘊及此識蘊，皆有過去、未來、現在、內、外等差別，如前廣說。
 The previous feelings, thoughts, formations, and consciousness all have differences in the past, future, present, internal, and external, as mentioned before.
是名為蘊。
 It is called Yun.
云何蘊善巧？
 Why is it so skillful?
謂善了知如所說蘊種種差別性、非一眾多性，除此法外，更無所得、無所分別，是名略說蘊善巧義。
 What is said to be a good understanding is that there are various differences in the aggregates as mentioned, and they are not one and many. Apart from this method, there is no gain or distinction. This is a brief explanation of the skillful meaning of the aggregates.
云何名蘊種種差別性？
 Why does the name contain all kinds of differences?
謂色蘊異、受蘊異，乃至識蘊異，是名種種差別性。
 It is said that the aggregates of form are different, the aggregates of feeling are different, and even the aggregates of consciousness are different. These are the various differences.
云何名蘊非一眾多性？
 Why is Yun non-many?
謂色蘊非一眾多品類。
 It is said that the form aggregate is not one of many categories.
大種所造差別故，去來今等品類差別故。
 This is due to the differences created by the big species, due to the differences in categories such as past and present.
是名色蘊非一眾多性。
 It is the name and form aggregates that are not one in many natures.
如是餘蘊，隨其所應皆當了知。
 Such remaining aggregates should be understood as they should be.
云何除此法外，更無所得、無所分別？
 How can there be no gain or distinction other than this Dharma?
謂唯蘊可得、唯事可得。
 It is said that only aggregates can be obtained and only things can be obtained.
非離蘊外有我可得，有常恒住無變易法是可得者。
 There is a self that can be obtained outside the non-separate aggregates, and there is an everlasting and unchangeable Dharma that can be obtained.
亦無少法是我所有。
 There is no small amount of Dharma that I own.
故除此外，更無所得、無所分別。
 Therefore, apart from this, there is no gain or distinction.
云何界？
 Where is the cloud?
云何界善巧？
 Where is the realm of skillfulness?
謂界有十八。
 It is said that there are eighteen realms.
則眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。
 Then the eye world, the color world, the eye-consciousness world, the ear world, the sound world, the ear-consciousness world, the nose world, the fragrance world, the nose-consciousness world, the tongue world, the taste world, the tongue-consciousness world, the body world, the touch world, and the body-consciousness world, The realm of mind, the realm of Dharma, and the realm of consciousness.
是名為界。
 It is called the world.
若復於彼十八種法，從別別界、別別種子、別別種姓生起出現，如實了知、忍可、審察，名界善巧。
 If these eighteen kinds of dharmas arise from different realms, different seeds, and different castes, they are known to be skillful in the realm, to understand them as they really are, to endure them, and to scrutinize them.
如實了知十八種法，從別別界別別而轉，即於因緣而得善巧，是故說此名界善巧。
 Comprehend the eighteen kinds of dharmas as they really are, and turn from the different realms to distinguish them, that is, you will be skillful due to causes and conditions, so it is said that this realm is skillful.
云何處？
 Where is the cloud?
云何處善巧？
 Where is the skill?
謂處有十二。
 It is said that there are twelve places.
則眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。
 Then it is the eye, color, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma.
是名為處。
 It's called place.
處善巧者，謂眼為增上緣，色為所緣緣，等無間滅意為等無間緣，生起眼識，及相應法。
 Those who are skillful in this regard say that the eye is the upper condition, the form is the object condition, and the mind is the continuous condition, and eye consciousness and the corresponding method arise.
耳為增上緣，聲為所緣緣，等無間滅意為等無間緣，生起耳識及相應法。
 The ear is the upper condition, the sound is the object condition, and the continuous cessation of mind is the continuous condition, and the ear consciousness and the corresponding method arise.
如是乃至意為等無間緣，此生作意為增上緣，法為所緣緣，生起意識及相應法。
 In this way, even the intention and other uninterrupted conditions, the intention in this life is to increase the upper condition, the dharma is the object condition, and the consciousness and the corresponding dharma arise.
如是六識身及相應法，皆由三緣而得流轉。
 In this way, the six consciousness bodies and corresponding laws are all circulated by the three conditions.
謂增上緣、所緣緣、等無間緣。
 It is said to increase the upper condition, the object condition, and other uninterrupted conditions.
若於如是諸內外處緣得善巧，名處善巧。
 If such internal and external conditions are obtained skillfully, the place is called skillful.
云何緣起？
 Where did the cloud come from?
云何緣起善巧？
 How does it originate from being skillful?
謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，乃至招集如是純大苦蘊。
 It is said that ignorance is conditioned by formations, formations are conditioned by consciousness, consciousness is conditioned by name and form, name and form are conditioned by the six bases, contact is conditioned by the six bases, contact is conditioned by feeling, feeling is conditioned by love, love is conditioned by taking, taking is conditioned by existence, conditioned birth, birth is conditioned by old age and death, and even Gather such pure great aggregates of suffering.
是名緣起。
 It’s the origin of the name.
若復了知唯有諸法滋潤諸法，唯有諸法等潤諸法，唯有諸行引發諸行；
 If you understand that only all dharmas nourish all dharmas, only all dharmas nourish all dharmas, and only all actions cause all actions;
而彼諸行因所生故、緣所生故，本無而有，有已散滅，體是無常。
 However, those actions arise due to causes and conditions. They originally existed from nothing. Their existence has been dissipated, and their nature is impermanent.
是無常故，即是生法，老法，病法，死法，愁、悴、悲、嘆、憂、苦、惱法；
 This is the reason for impermanence, that is, the way of life, the way of old age, the way of illness, the way of death, the way of sorrow, haggardness, sorrow, sigh, worry, suffering, and annoyance;
是生法故，乃至是惱法故，則名為苦。
 Because it arises from the Dharma, or even because it upsets the Dharma, it is called suffering.
由是苦故，不得自在，其力羸劣，由是因緣，定無有我。
 Because of this suffering, it cannot be at ease, and its power is weak and weak. Due to these causes and conditions, there must be no self.
若於如是緣生法中，由如是等種種行相，善巧了達，或無常智、或苦智、或無我智，是名緣起善巧。
 If in such a dharma of dependent origination, due to such various behaviors and phenomena, it can be skillfully understood, it may be the wisdom of impermanence, the wisdom of suffering, or the wisdom of no-self, this is called the skillful wisdom of dependent origination.
又處非處善巧，當知即是緣起善巧差別。
 And if everything is not skillful, you should know that it is the skillful difference of dependent origination.
此中差別者，謂由處非處善巧故，能正了知非不平等因果道理。
 The difference lies in the fact that one is able to correctly understand the principle of non-unequal cause and effect because he is skillful in everything that is wrong.
則善不善法有果異熟。
 Then the wholesome and unwholesome dharmas will bear fruit and mature.
若諸善法能感可愛果異熟法，諸不善法能感非愛果異熟法。
 If all good dharmas can induce the ripening of the fruit of love, all unwholesome dharmas can induce the ripening of the unloved fruit.
若能如是如實了知，名處非處善巧。
 If you can understand it as it really is, you will be skillful in the name and in the wrong place.
此五善巧略則為二。
 These five skills are summarized in two.
一、自相善巧，二、共相善巧。
 1. Being skilful in oneself, and 2. being skilful in all others.
由蘊善巧顯自相善巧；
 The skillfulness of the aggregate reveals the skillfulness of the self;
由餘善巧顯共相善巧。
 The skillfulness of the whole thing appears from the skillfulness of Yu.
如是總名善巧所緣。
 This is generally called a skillful object.
云何淨惑所緣？
 How can you purify the object of confusion?
謂觀下地麁性、上地靜性。
 It means observing the sharp nature of the earth below and the tranquility of the earth above.
如欲界對初靜慮，乃至無所有處對非想非非想處。
 For example, the realm of desire is the place of initial meditation, and even the place of nothingness is the place of neither thinking nor non-thinking.
云何麁性？
 Why do you want to change your nature?
謂麁性有二。
 It is said that there are two kinds of nature.
一、體麁性，二、數麁性。
 1. The nature of body and body, 2. The nature of numbers.
體麁性者，謂欲界望初靜慮，雖皆具五蘊，而欲界中過患深重，苦住增上，最為鄙劣，甚可厭惡，是故說彼為體麁性。
 The one with body and mind nature means that the desires in the desire realm are all composed of the five aggregates, but the faults in the realm of desire are profound and the suffering increases, which is the most despicable and even disgusting. Therefore, it is said to be the body and body nature.
初靜慮中則不如是，極靜、極妙，是故說彼為體靜性。
 In the initial stage of meditation, it is not as good as this, extremely quiet and wonderful, so it is said to be body tranquility.
數麁性者，謂欲界色蘊有多品類，應知應斷，如是乃至識蘊亦爾，是故說彼為數麁性。
 The one with the nature of "Shu-Ning" means that there are many categories of the form aggregates in the desire realm, which should be known and judged. This is true even for the consciousness-aggregate. Therefore, it is said to be the "Nature of "Shu-Ning".
如是上地展轉相望，若體麁性、若數麁性，隨其所應，當知亦爾。
 In this way, the ground is turned around and looking at each other. If the body has the nature of the body, if there are several natures, it should be understood.
如是麁性，於諸上地展轉相望，乃至極於無所有處，一切下地苦惱增多，壽量減少；
 Such a nature will turn around and look at each other in all the upper places, even to the point of nothingness. In all the lower places, the suffering will increase and the life span will be shortened.
一切上地苦惱減少，壽量增多。
 All sufferings on earth are reduced and life span is increased.
非想非非想處唯靜、唯妙，更無上地勝過此故。
 The place of neither thinking nor non-thinking is quiet and wonderful, and it is even more supreme than this.
以要言之，有過患義是麁性義。
 In a nutshell, the meaning of having faults is the meaning of 麁性.
若彼彼地中過患增多，即由如是過患增多性故，名為麁性。
 If there are more faults and troubles in that place, that is because the faults and troubles are increasing in this way, and it is called the nature of disgrace.
若彼彼地中過患減少，即由如是過患減少性故，名為靜性。
 If the faults in that place are reduced, that is because the faults are reduced in this way, it is called tranquility.
此是世間由世俗道淨惑所緣。
 This is the object of pure confusion in the world caused by the worldly way.
何以故？
 Why?
彼觀下地多諸過患，如病、如癰，猶如毒箭，不安隱性，以為麁性；
 He observed that there were many faults in the earth, such as diseases, carbuncles, and poisonous arrows, which were restless and hidden, and he thought they were irritable;
觀於上地與彼相違，以為靜性。
 Observing that the earth above is contrary to that, I think it is still.
斷除下地所有煩惱，始從欲界乃至上極無所有處。
 Cut off all the troubles on the lower ground, and then there will be no place from the realm of desire to the uppermost realm.
此是暫斷，非究竟斷。
 This is a temporary break, not an ultimate break.
以於後時、更相續故。
 It will be continued in the future.
出世間道淨惑所緣復有四種。
 There are four kinds of objects that purify confusion in the transcendent world.
一、苦聖諦，二、集聖諦，三、滅聖諦，四、道聖諦。
 1. The Noble Truth of Suffering, 2. The Noble Truth of Collection, 3. The Noble Truth of Cessation, and 4. The Noble Truth of Path.
云何苦聖諦？
 Why bother with the Holy Truth?
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦、略說一切五取蘊苦、名苦聖諦。
 It refers to the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of being separated from love, the suffering of not being able to seek what you want, and briefly mentions the suffering of all the five aggregates of clinging, which is called the Noble Truth of Suffering.
云何集聖諦？
 Where can I gather the holy truth?
謂若愛、若後有愛、若喜貪俱行愛、若彼彼喜樂愛等，名集聖諦。
 It is said that if there is love, if there is love later, if there is joy, greed, and love, if there is joy and love for that person, etc., this is the collection of noble truths.
云何滅聖諦？
 Why destroy the holy truth?
謂即此愛等無餘斷滅，名滅聖諦。
 It is said that this love will be destroyed without any residue, which is called the noble truth of annihilation.
云何道聖諦？
 What is the holy truth?
謂八支等聖道，名道聖諦。
 It is called the Eight Branches and other Noble Paths, and is called the Noble Truth.
當知此中，依黑品白品果因建立故，建立四聖諦。
 You should know that in this, the Four Noble Truths are established based on the establishment of cause and effect in the black and white categories.
謂苦諦是黑品果；
 It is said that the truth of suffering is a black fruit;
集諦是黑品因；
 Jidhi is the black cause;
滅諦是白品果；
 The truth of cessation is the white fruit;
道諦是白品因，能得、能證故。
 The truth of the Tao is a white-level cause that can be obtained and realized.
又苦諦如病，初應遍知；
 Also, the truth of suffering is like a disease, which should be fully understood at the beginning;
集諦如病因緣，次應遠離；
 The set of truths is like the cause and condition of a disease, and should be kept away from;
滅諦如無病，次應觸證；
 If there is no disease in the truth of cessation, then the symptoms should be touched;
道諦如良藥，復應修習及多修習。
 The truth is like good medicine, it should be practiced again and practiced more.
又苦諦苦義，乃至道諦道義，是如是實，非不如實；
 Furthermore, the truth of suffering, the meaning of suffering, and even the truth of Taoism and morality, are so real and not untrue;
是無顛倒，非是顛倒；
 Right and wrong are reversed; right and wrong are reversed;
故名為諦。
 Therefore it is called truth.
又彼自相無有虛誑，及見彼故無倒覺轉。
 Moreover, there is no falsehood in his appearance, and he has no inversion when he sees him.
是故名諦。
 That’s why it’s called truth.
問：
 ask:
何故諸諦唯名聖諦？
 Why are all truths called the Holy Truth?
答：
 answer:
唯諸聖者於是諸諦同謂為諦，如實了知、如實觀見；
 Only the sages call all truths the same truth, understand them as they really are, and see them as they really are;
一切愚夫不如實知、不如實見。
 All foolish people do not know or see as they really are.
是故諸諦唯名聖諦。
 Therefore, all truths are only called holy truths.
又於愚夫，唯由法爾說名為諦，不由覺悟。
 Also, for a foolish man, the truth is called truth only by Dharma, and cannot be enlightened by it.
於諸聖者俱由二種。
 There are two types of saints.
又生苦者，謂於生時發生種種身心苦受，非生自體即是其苦。
 Suffering at birth refers to the various physical and mental sufferings that occur during birth. It is suffering that does not arise from one's own body.
為苦因緣，故名為苦。
 Because of the cause and condition of suffering, it is called suffering.
廣說乃至求不得苦，謂由所求不得因緣發生種種身心苦受，非求不得體即是苦。
 It is widely said that suffering is caused by not being able to get what you want. It is said that all kinds of physical and mental suffering occur due to the causes and conditions of not being able to get what you want.
為苦因緣，故名為苦。
 Because of the cause and condition of suffering, it is called suffering.
如是當知略說一切五取蘊苦。
 Thus you should know briefly the suffering of all five clinging aggregates.
謂由生等異門，唯顯了苦苦；
 It is said that there are different doors such as birth, which only show suffering;
由此五取蘊苦，亦顯了所餘壞苦、行苦。
 From this, the suffering of the five clinging aggregates also manifests the remaining suffering of destruction and formation.
所以者何？
 So what?
如五取蘊具攝三受，如是能與如前所說苦苦為器；
 Just as the five clinging aggregates possess the three feelings, they can be used as tools for suffering as mentioned before;
當知此中，亦即具有前所未說壞苦、行苦。
 You should know that this involves the suffering of destruction and suffering that has never been described before.
問：
 ask:
何故世尊苦苦一種以自聲說，壞苦、行苦以異門說？
 Why does the World-Honored One speak of one kind of suffering in terms of his own voice, and the suffering of destruction and suffering in different ways?
答：
 answer:
於苦苦中，若凡、若聖，一切等有苦覺慧轉。
 In the midst of suffering, whether ordinary or holy, everything will be awakened by suffering and transformed by wisdom.
又苦苦性極可厭患。
 And the nature of suffering is extremely unpleasant.
又從先來未習慧者，纔為說時則便易入。
 Also, those who have not learned wisdom from the past will find it easy to enter when they are just talking about it.
又於諸諦，令所調伏可化有情易得入故。
 Furthermore, all truths make it easy for the sentient beings to be tamed and transformed to enter.
云何建立三種苦性？
 How to establish three kinds of suffering?
謂先所說生苦乃至求不得苦，即顯苦受及所依處為苦苦性，如是名為建立苦苦性。
 It is said that the pain of birth and the pain of not getting what you want means that the painful feeling and its dependence are the nature of suffering. This is called establishing the nature of suffering.
諸有是彼所對治法。
 All existence is the method to cure it.
謂少是老所治，無病是病所治，命是死所治，親愛合會是怨憎會所治，非愛別離是愛別離所治，所求稱遂是求不得所治。
 To say that being young is to be cured by old age, to be disease-free is to be cured by disease, to be healthy is to be cured by death, to love and be united is to be cured by resentment and hatred, to be separated by non-love is to be cured by love and separation, and to seek praise is to be cured by not being able to seek it.
復有苦受及所依處所起煩惱，復有無病等順樂受處等及彼所生受所起煩惱，如是總說為壞苦性。
 There are painful feelings and the troubles caused by the places they depend on. There are also pleasant and pleasant feelings without disease, and the troubles caused by the feelings they arise. This is always said to be the destruction of the suffering nature.
此中樂受及所依處，由無常故，若變若異，受彼增上所生眾苦。
 This pleasant feeling and its place of dependence are impermanent, and if it changes or is different, the feeling will increase the suffering of all beings.
若諸煩惱，於一切處正生起時，纏縛其心，令心變壞，即生眾苦。
 If all kinds of troubles arise in any place, they will bind their mind and cause it to become bad, which will cause suffering for all beings.
故名壞苦。
 Hence the name bad suffering.
如世尊言：
 As the World Honored One said:
入變壞心，執母邑手，乃至廣說。
 If you have a bad mind, you will hold on to your mother's city and even speak widely.
又如說言：
 Another example is saying:
住貪欲纏，領受貪欲纏緣所生身心憂苦；
 Live in the entanglement of greed, and accept the physical and mental pain caused by the entanglement of greed;
如是住瞋恚、惛沈睡眠、掉舉惡作、疑纏，領受彼纏緣所生身心憂苦。
 In this way, one dwells in anger, sleepiness, restlessness, evil deeds, and doubts, and suffers from the physical and mental distress caused by these entanglements.
由此至教第一至教，諸煩惱中苦義可得，壞義可得，故說煩惱為壞苦性。
 From this, the first supreme teaching, the meaning of suffering can be obtained in all afflictions, and the meaning of badness can be obtained, so it is said that afflictions have the nature of bad suffering.
如是名為建立壞苦性。
 This is called establishing the bad nature of suffering.
若行苦性，遍行一切五取蘊中。
 If you practice the nature of suffering, it will pervade all the five aggregates of clinging.
以要言之，除苦苦性，除煩惱攝變壞苦性，除樂受攝及所依處變壞苦性，諸餘不苦不樂受俱行，若彼所生、若生彼緣、若生住器所有諸蘊，名行苦性。
 In summary, eliminate the painful nature of suffering, eliminate the suffering nature of defilements and degenerate suffering, eliminate the suffering nature of pleasant feelings and their bases, and all other non-painful and non-pleasant feelings will occur. If there are all kinds of aggregates in the body, it is called the nature of suffering.
由彼諸蘊其性無常，生滅相應，有一切取，三受麁重之所隨逐，不安隱攝，不脫苦苦及以壞苦，不自在轉。
 Because of the impermanence of the aggregates, they correspond to birth and death, they have everything, they are driven by the weight of the three experiences, they are restless and hidden, they are not free from suffering and the suffering of destruction, and they cannot change freely.
由行苦故，說名為苦。
 Because the action is suffering, it is called suffering.
如是名為建立行苦性。
 This is called establishing the nature of suffering.
又即彼愛亦名希求，亦名欣欲，亦名喜樂。
 That is to say, this love is also called desire, it is also called desire, it is also called joy.
即此希求由三門轉。
 That is to say, this hope turns through the three doors.
謂希求後有，及希求境界。
 It means that there will be something after seeking, and that there will be a state of seeking.
若希求後有，名後有愛。
 If you wish for a queen, there will be love behind your name.
希求境界復有二種。
 There are two kinds of realms of hope.
謂於已得境界，有喜著俱行愛；
 It is said that in the realm that has been achieved, there is joy and love;
若於未得境界，有希求和合俱行愛。
 If you have not yet reached the realm, if you have hope and harmony, you can practice love.
當知此中，於已得境界喜著俱行愛，名喜貪俱行愛；
 You should know that in the state you have achieved, you should be happy and practice love, which is called joy, greed, and love;
於未得境界希求和合俱行愛，名彼彼喜樂愛。
 In the realm that has not yet been reached, we hope for harmony and practice love together, which is called the joy and love of others.
滅有二種。
 There are two kinds of destruction.
一、煩惱滅，二、所依滅。
 First, the cessation of worries, and second, the cessation of dependence.
道有二種。
 There are two kinds of Tao.
一、有學道，二、無學道。
 One, there is learning; two, there is no learning.
如是當知名出世道淨惑所緣。
 In this way, one should know that the transcendental path purifies the object of confusion.
如是已說四種所緣。
 Thus the four kinds of objects have been mentioned.
一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨惑所緣。
 1. A pervasive object, 2. A pure object of action, 3. A skillful object, 4. A pure object of confusion.
云何教授？
 Professor Yunhe?
謂四教授。
 Called the fourth professor.
一、無倒教授，二、漸次教授，三、教教授，四、證教授。
 1. Teaching without inversion, 2. Teaching gradually, 3. Teaching by teaching, and 4. Teaching by proving.
云何無倒教授？
 Why is there no professor?
謂無顛倒宣說法義，令其受持、讀誦、修學，如實出離，正盡眾苦，作苦邊際。
 It is said that there is no inversion in preaching the Dharma, so that it can be accepted, upheld, read, recited, and practiced, so as to renounce it as it really is, and to eliminate all suffering and avoid the edge of suffering.
如是名為無倒教授。
 This is called Professor Wudao.
云何漸次教授？
 Professor Yun He gradually?
謂稱時機宣說法義，先令受持讀誦淺近，後方令彼學深遠處。
 It is said that the time is right to declare the teachings. First, he is taught to accept, uphold, read, recite and understand in a simple way, and then he is taught to learn the profound things.
又為令入初諦現觀，先教苦諦，後集滅道。
 In order to lead to the realization of the first truth, we first teach the truth of suffering and then focus on the path of suffering.
又為令得靜慮等至，先教最初靜慮等至，後教其餘靜慮等至。
 Also, in order to make people meditate and meditate and wait for the time, I first teach the first person to meditate and wait for the time, and then teach the others to meditate and wait for the time.
如是等類，應知名為漸次教授。
 If so, they should be called gradually professors.
云何教教授？
 Yunhe teaches professor?
謂從尊重、若似尊重，達解瑜伽軌範、親教，或諸如來，或佛弟子所聞正教，即如其教不增不減教授於他，名教教授。
 It is said to be based on respect, if it is like respect, to understand the principles of yoga, to teach personally, or to Tathagata, or to the orthodox teachings heard by Buddhist disciples, that is, if the teachings are taught to others without increasing or decreasing, they are called professors.
云何證教授？
 Professor Yunhe Zheng?
謂如自己獨處空閑所得、所觸、所證諸法，為欲令他得、觸、證故，方便教授，名證教授。
 It is said that if you are alone, you can gain, touch, and realize all the Dharmas. In order to let others gain, touch, and realize, you can teach them conveniently, which is called the teaching of teachings.
復有諸相圓滿教授。
 There are all perfect teachings again.
其事云何？
 What's the matter?
謂由三種神變教授。
 It is said to be taught by three kinds of magic.
三神變者，一、神境神變，二、記說神變，三、教誡神變。
 The three types of divine transformation are: first, the divine transformation in the realm of gods, second, the description of the divine transformation, and third, the teaching of the divine transformation.
由神境神變，能現種種神通境界，令他於己生極尊重；
 From the divine realm, he can manifest various magical realms, which makes him highly respected in his own life;
由彼於己生尊重故，於屬耳聽瑜伽作意，極生恭敬。
 Because he respects himself, he listens to yoga and concentrates on it, and he is extremely respectful.
由記說神變，能尋求他心行差別。
 It is said that God has changed, and you can find the difference in his mind and behavior.
由教誡神變，如根、如行、如所悟入為說正法，於所修行能正教誡。
 From the teachings and precepts, spiritual changes can be made, such as roots, conduct, and understanding, to teach the correct Dharma, and the teachings and precepts can be corrected in the practice.
故三神變能攝諸相圓滿教授。
 Therefore, the three divine transformations can capture all aspects and teach them perfectly.
瑜伽師地論卷第二十七
 Volume 27 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第二十八彌勒菩薩說
 Volume 28 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第二瑜伽處之三
 The Thirteenth Second Yoga Department of the Local Distinguished Sravakas
云何為學？
 What is learning?
謂三勝學。
 It is called the Three Victories Study.
一、增上戒學，二、增上心學，三、增上慧學。
 First, increase the learning of precepts, second, increase the learning of mind, and third, increase the learning of wisdom.
云何增上戒學？
 Why do you want to learn more about discipline?
謂安住具戒等，如前廣說。
 It means to live peacefully, observe precepts, etc., as mentioned before.
是名增上戒學。
 It is called Zeng Shang Jie Xue.
云何增上心學？
 How can I increase my spiritual knowledge?
謂離欲惡不善法，有尋、有伺，離生喜樂，入初靜慮具足安住，乃至能入第四靜慮具足安住，是名增上心學。
 It means to be free from desires, evil and unwholesome dharmas, to seek and maintain them, to be free from rebirth and happiness, to enter the first stage of meditation and to be able to stay in peace, and even to be able to enter the fourth stage of meditation and to be able to stay in peace. This is called the study of increasing the mind.
又諸無色，及餘所有等持、等至，亦皆名為增上心學。
 In addition, all the formless things, as well as all the other upholdings and attainments, are also called the knowledge of increasing the mind.
然依靜慮，能最初入聖諦現觀，正性離生，非全遠離一切靜慮能成此事。
 However, by relying on meditation, one can first enter into the manifestation of the Noble Truth, and the righteous nature can be separated from birth. This cannot be achieved by completely staying away from all meditation.
是故靜慮最為殊勝，故偏說為增上心學。
 Therefore, meditation is the most extraordinary, so it is said to enhance mental learning.
云何增上慧學？
 How can I increase my knowledge of wisdom?
謂於四聖諦等所有如實智見。
 It is called the Four Noble Truths and all other true wisdom.
是名增上慧學。
 This is called Zeng Shang Hui Xue.
問：
 ask:
何緣唯有三學，非少非多？
 Why are there only three learnings, neither less nor more?
答：
 answer:
建立定義故，智所依義故，辨所作義故。
 To establish the definition, to understand the meaning, and to distinguish the meaning.
建立定義者，謂增上戒學。
 Those who establish a definition are called Zeng Shang Jie Xue.
所以者何？
 So what?
由戒建立心一境性，能令其心觸三摩地。
 Establishing the one-pointed nature of the mind through precepts can make the mind reach samadhi.
智所依義者，謂增上心學。
 The meaning of wisdom is to increase the knowledge of mind.
所以者何？
 So what?
由正定心念一境性，於所知事有如實智、如實見轉。
 From the one-pointed nature of one-pointed mind, one has the wisdom and understanding of things as they really are.
辨所作義者，謂增上慧學。
 Those who discern the meaning of what they say are called wise learning.
所以者何？
 So what?
由善清淨若智、若見，能證究竟諸煩惱斷。
 By being as pure as wisdom and seeing, one can realize the ultimate end of all troubles.
以煩惱斷是自義利，是勝所作，過此更無勝所作故。
 It is self-righteous and beneficial to put an end to troubles, which is the best thing to do. There is no better thing to do than this.
由是因緣，唯有三學。
 Due to causes and conditions, there are only three learnings.
問：
 ask:
何緣三學如是次第？
 Why are the three studies in such order?
答：
 answer:
先於尸羅善清淨故，便無憂悔；
 Since Sheila is good and pure, there will be no worries or regrets;
無憂悔故，歡喜安樂；
 No regrets, joy and peace;
由有樂故，心得正定；
 Because there is happiness, the mind is righteous;
心得定故，能如實知、能如實見；
 Because of the concentration of mind, one can know and see as it really is;
如實知見，故能起厭；
 Knowing and seeing things as they really are, can cause us to feel disgusted;
厭故離染；
 Disgusted, so stay away from defilement;
由離染故，便得解脫；
 By being free from defilement, one can achieve liberation;
得解脫故，證無所作究竟涅槃。
 To attain liberation, one can realize the ultimate nirvana of doing nothing.
如是最初修習淨戒，漸次進趣，後證無作究竟涅槃。
 In this way, you first practice pure precepts, gradually advance into the realm, and finally realize the ultimate nirvana without doing anything.
是故三學如是次第。
 Therefore, the three studies are in this order.
問：
 ask:
何緣三學名為增上戒、心、慧耶？
 Why are the three academic names Zeng Shang Jie, Xin, and Hui Ye?
答：
 answer:
所趣義故，最勝義故，名為增上。
 Because of its interesting meaning and the most supreme meaning, it is called Zengshang.
云何所趣義？
 What is the meaning of this cloud?
謂為趣增上心而修淨戒，名增上戒學。
 It is said that cultivating pure precepts for the sake of improving one's mind is called the study of increasing precepts.
為趣增上慧而修定心，名增上心學。
 To cultivate a calm mind for the sake of increasing wisdom is called the study of increasing the mind.
為趣煩惱斷而修智見，名增上慧學。
 To eliminate worries and troubles and cultivate wisdom and view, one will gain the reputation of gaining wisdom and knowledge.
如是名為所趣義故，名為增上。
 This is why it is called Zengshang.
云何最勝義？
 What is the most glorious thing?
謂若增上戒學、若增上心學、若增上慧學，唯於聖教獨有此三，不共外道。
 It is said that if you add to the study of precepts, if you add to the study of mind, if you add to the study of wisdom, these three are unique to the holy teachings and are not shared by outsiders.
如是名為最勝義故，名為增上。
 This is called the most supreme meaning, so it is called Zeng Shang.
又或有增上心學能引發增上慧學，或有增上慧學能引發增上心學。
 Or, there may be the study of increasing mind that can lead to the study of increasing wisdom, or there may be the study of increasing wisdom that can lead to the study of increasing mind.
謂聖弟子未得根本靜慮，先學見跡，後為進斷修道所斷一切煩惱，正勤加行，修念覺支，乃至修捨覺支，是名增上慧學引發增上心學。
 It is said that the disciples of the Holy Spirit, who have not yet attained fundamental meditation, first learn to see signs, and then, in order to advance in the path of cultivation, get rid of all worries, practice diligently, cultivate the enlightenment factor of mindfulness, and even cultivate the enlightenment factor of equanimity. This is called the knowledge of increasing wisdom, which leads to increasing the mind. study.
增上心學引發增上慧學者，如前已說。
 The study of increasing mind leads to scholars increasing wisdom, as mentioned before.
又或有增上戒學，無增上心、無增上慧；
 Or there may be an increase in precepts, but no improvement in mind or wisdom;
或有增上戒學，亦有增上心，唯無增上慧；
 There may be an increase in precepts and a higher mind, but there is no increase in wisdom;
非有增上慧學，而無增上戒及無增上心。
 There is no improvement in wisdom, no improvement in discipline, and no improvement in mind.
是故若有增上慧學，當知必定具足三學。
 Therefore, if you have the knowledge of increasing wisdom, you should know that you must have the three learnings.
於此建立三種學中，諸瑜伽師當勤修學。
 In the three studies established here, all yogis should practice diligently.
復有三種補特伽羅，依此三學入諦現觀。
 There are three more types of Putegara, and based on these three studies, one can enter into the realization of the truth.
何等為三？
 What is three?
一、未離欲，二、倍離欲，三、已離欲。
 1. Not yet freed from desire, 2. Double freed from desire, 3. Already freed from desire.
當知此中，於一切欲全未離者，勤修加行，入諦現觀；
 You should know that in this, if all desires are still intact, practice diligently and practice more, and enter into the realization of the truth;
既於諸諦得現觀已，證預流果。
 Now that all truths have been manifested and contemplated, the fruit of pre-streaming has been realized.
倍離欲者，當於爾時證一來果。
 Those who are free from desire will realize the fruit of the first coming at that time.
已離欲者，當於爾時證不還果。
 Those who have given up desire will then realize the fruit of non-return.
復有三根。
 There are three more roots.
一、未知欲知根，二、已知根，三、具知根。
 1. The root of unknown desire to know, 2. The root of known knowledge, and 3. The root of knowing.
云何建立如是三根？
 How can one establish such three roots?
謂於諸諦未現觀者，加行勤修諸諦現觀，依此建立未知欲知根。
 It is said that for those who have not yet seen the truths that have appeared, they should practice diligently and practice the knowledge of the truths that have appeared, and based on this, they can establish the root of the unknown desire to know.
若於諸諦已得現觀，而居有學，依此建立已知根。
 If you have gained the present insight into all truths and have learned it, then you can establish the root of knowing based on it.
若阿羅漢所作已辦，住無學位，依此建立具知根。
 If the Arahant has already done what he has done, he will live without a degree, and he will establish the root of knowledge based on it.
復有三解脫門。
 There are three more doors of liberation.
一、空解脫門，二、無願解脫門，三、無相解脫門。
 1. The door to liberation of emptiness, 2. The door to liberation without wishes, 3. The door to liberation without form.
云何建立三解脫門？
 How can we establish the three doors of liberation?
謂所知境略有二種。
 There are two kinds of knowledge.
有及非有。
 Being and non-being.
有有二種。
 There are two kinds.
一者、有為，二者、無為。
 One is action, the other is inaction.
於有為中，且說三界所繫五蘊；
 In doing, let’s talk about the five aggregates to which the three realms are connected;
於無為中，且說涅槃。
 In inaction, let’s talk about nirvana.
如是二種有為、無為，合說名有。
 Such two kinds of action and inaction are collectively called existence.
若說於我，或說有情、命者、生者等，是名非有。
 If you talk about it to me, or talk about beings, destiny, living beings, etc., this name is not existence.
於有為中見過失故、見過患故，無所祈願；
 In doing something, I have seen mistakes and disasters, and I have nothing to pray for;
無祈願故，依此建立無願解脫門。
 Since there is no wish to pray, the door to liberation without wish is established accordingly.
於有為中無祈願故，便於涅槃深生祈願，見極寂靜、見甚微妙、見永出離；
 Since there is no prayer in the action, it is convenient to pray for the deep realization of Nirvana, see the extreme tranquility, see the subtlety, and see the eternal renunciation;
由於中見永出離故，依此建立無相解脫門。
 Since the middle view is eternally liberated, the door to formless liberation is established based on this.
於其非有無所有中，非有祈願、非無祈願；
 In its non-existence, there is neither prayer nor absence of prayer;
如其非有，還則如是知為非有、見為非有，依此建立空解脫門。
 If it does not exist, then it is also known that it does not exist and sees that it does not exist. Based on this, the door to liberation of emptiness is established.
是名建立三解脫門。
 This is called establishing the three doors of liberation.
云何隨順學法？
 Why study the Dharma with Suishun?
謂有十種違逆學法，對治彼故，應知十種隨順學法。
 It is said that there are ten kinds of disobedient learning methods. To deal with them, you should know the ten kinds of obedient learning methods.
云何十種違逆學法？
 What are the ten kinds of violation of the study method?
一者、所有母邑少年、盛壯、可愛形色，是正修學善男子等上品障礙。
 First, all the young men in the mother city, who are strong, cute and beautiful, are obstacles to the high quality of good men who are practicing and studying.
二者、於薩迦耶所攝諸行生起愛著。
 Second, love arises in all the actions taken by Sakya.
三者、嬾墮懈怠。
 The third is laziness and laziness.
四者、薩迦耶見。
 Fourth, see Sagaya.
五者、依於段食貪著美味。
 Fifth, one is greedy for delicious food according to the period of food.
六者、於諸世聞種種戲論非一眾多別別品類所思念中，發欲貪愛。
 Sixth, when you hear all kinds of dramas in the world and think about them in many different categories, you develop desires and cravings.
七者、思惟諸法瑜伽作意所有過患。
 Seventh, think about all the faults and shortcomings of yoga and mindfulness.
此復云何？
 What does this mean?
謂十一種。
 Called eleven.
一、於諸諦寶蘊業果中猶預疑惑。
 1. There is still doubt in the karma and results of the treasures of truth.
二、樂修斷者，身諸麁重。
 2. Those who practice breaking music will have heavy body weight.
三、有慢緩者，於修止觀過患作意，惛沈睡眠映蔽其心，令心極略。
 3. For those who are slow and slow, they focus on their faults while practicing tranquility and contemplation, and their minds are obscured by sleep, making them extremely careless.
四、太猛精進者，身疲心惱。
 4. Those who work too hard will be exhausted physically and mentally.
五、太劣精進者，不得勝進，善品衰退。
 5. Those who are too diligent will not be able to advance and their good qualities will decline.
六、於少利養名譽稱讚隨一樂中，深生欣喜。
 6. In the pursuit of profit, fame, praise and joy, you will be deeply happy.
七、掉舉不靜踊躍躁擾。
 7. Restlessness, restlessness, excitement and restlessness.
八、於薩迦耶永滅涅槃而生驚恐。
 8. Fear of eternal annihilation of Nirvana in Sakya.
九、於諸言說非量加行，言論太過；
 9. When words are spoken and words are not measured, words are exaggerated;
雖說法論，而好折伏，起諍方便。
 Although he talks about the Dharma, he is prone to breaking down and making arguments.
十、於先所見、所聞、所受非一眾多別別品類諸境界中，心馳心散。
 10. In the realm where what you have seen, heard, and experienced before is not one of many different categories, your mind will be relaxed and your mind will be scattered.
十一、不應思處而強沈思。
 11. Don’t think about things but force yourself to meditate.
應知是名思惟諸法瑜伽作意所有過患。
 You should know that this is called contemplating all the shortcomings of yoga.
八者、於諸靜慮、等至樂中深生愛味。
 Eighth, deep love arises in all the quiet contemplation and bliss.
九者、樂欲證入無相定者，於諸行中隨順流散。
 Ninth, those who have achieved formless concentration will disperse along with the flow in all activities.
十者、觸身苦受乃至奪命苦受時，貪愛壽命，希望存活；
 Tenth, when experiencing painful or even life-threatening bodily contact, you will be greedy for life and hope to survive;
隨此希望，傷歎迷悶。
 Along with this hope, I feel sad and confused.
是名十種違逆學法。
 This is called the Ten Disobedient Learning Methods.
云何對治如是十種違逆學法隨順學法？
 How can we deal with these ten kinds of disobedient learning methods and follow the compliant learning methods?
謂有十種。
 It is said that there are ten kinds.
一、不淨想，二、無常想，三、無常苦想，四、苦無我想，五、厭逆食想，六、一切世間不可樂想，七、光明想，八、離欲想，九、滅想，十、死想。
 1. Thoughts of impurity, 2. Thoughts of impermanence, 3. Thoughts of impermanence and suffering, 4. Thoughts of suffering without self, 5. Thoughts of anorexia, 6. Thoughts of being unhappy in the world, 7. Thoughts of light, 8. Thoughts of freedom from desire, Nine, annihilation of thoughts, ten, death of thoughts.
如是十想，善修、善習、善多修習，能斷十種障礙學法、違逆學法。
 With these ten thoughts, if you practice well, practice well, and practice frequently, you can break away the ten obstacles and disobedience to learning the Dharma.
當知此中有四光明。
 You should know that there are four rays of light in this.
一、法光明，二、義光明，三、奢摩他光明，四、毘鉢舍那光明。
 1. The light of Dharma, 2. The light of righteousness, 3. The light of Samatha, 4. The light of Vipassana.
依此四種光明增上立光明想。
 According to these four kinds of light, the thought of increasing the light is established.
今此義中，意取能斷思惟諸法瑜伽作意障礙法者。
 In this sense, the mind can stop those who think about the dharma and yoga and do the mind to obstruct the dharma.
當知此中，復有十種隨順學法。
 You should know that there are ten ways to follow and learn in this way.
何等為十？
 What is ten?
一者、宿因，二者、隨順教，三者、如理加行，四者、無間殷重所作，五者、猛利樂欲，六者、持瑜伽力，七者、止息身心麁重，八者、數數觀察，九者、無有怯弱，十者、離增上慢。
 First, the old causes, second, follow the teachings, third, practice according to the principles, fourth, work with uninterrupted diligence, fifth, sharply pursue pleasure and desire, sixth, maintain the power of yoga, seventh, stop the heaviness of the body and mind, Eighth, count and observe, nineth, there is no timidity, tenth, there is no slowness in growth.
云何宿因？
 What's the reason?
謂先所習諸根成熟、諸根積集。
 It is said that all the roots learned first are mature and all the roots are accumulated.
云何隨順教？
 Why follow Shunjiao?
謂所說教無倒、漸次。
 It is said that the teachings are without inversion and gradual.
云何如理加行？
 Why do you need to be more disciplined?
謂如其教無倒修行，如是修行能生正見。
 It is said that if you practice without inversion as taught by him, such practice can lead to correct views.
云何無間、殷重所作？
 How can it be done without interruption and with great care?
謂由如是正加行故，於諸善品不虛捨命，速能積習所有善品。
 It is said that by practicing in this way, one will not waste one's life on all good qualities, and one can quickly accumulate all good qualities.
云何猛利樂欲？
 Why do you want so much profit and pleasure?
謂如有一，於上解脫發生希慕。
 It is said that if there is one, hope for liberation will arise.
謂我何時當於是處能具足住，如諸聖者於是處所具足而住。
 Tell me when I should be able to live in this place, just like the saints can live in this place.
云何持瑜伽力？
 How can you maintain the power of yoga?
謂二因緣能令獲得持瑜伽力。
 It is said that the two causes and conditions can enable one to gain the power of yoga.
一者、本性是利根故；
 First, the nature is sharp;
二者、長時串修習故。
 The second is due to long-term practice.
云何止息身心麁重？
 How can we stop the heaviness of body and mind?
謂如有一，或由身勞身乏，發身麁重，發心麁重；
 It is said that if there is one thing, maybe due to physical fatigue, the body becomes heavy and the mind becomes heavy;
此因易脫威儀而便止息。
 This will stop because it is easy to lose the majesty.
或由太尋太伺，發身麁重、發心麁重；
 Or from Taixun Taisi, the body becomes heavy and the mind becomes heavy;
此因內心寂止方便而便止息。
 This will cease due to the convenience of inner stillness.
或由心略心劣，惛沈睡眠之所纏遶、發身麁重、發心麁重；
 Or it may be caused by a bad mind, entangled in a deep sleep, causing the body to feel heavy and the mind to feel heavy;
此因增上慧法毘鉢舍那順淨作意而便止息。
 This will cease due to the addition of the superior wisdom Dharma Vibowana, the smooth and pure mind.
或由本性煩惱未斷，有煩惱品身心麁重未能捨離；
 Or it may be that the inherent worries have not been eliminated, and the body and mind are too heavy to let go of the worries;
此因相續勤修正道而便止息。
 This will cease due to continuous diligence in correcting the path.
云何數數觀察？
 How can you count and observe?
謂依尸羅，數數觀察惡作不作，數數觀察善作而作。
 It is said that according to Sheela, count and observe the evil deeds and do not do them; count and observe the good deeds and do them.
於其惡作不作不轉；
 He will not change his evil deeds;
於其善作不作不退。
 Never give up on his good deeds.
於其惡作作而棄捨，於其善作作而不捨。
 Do your bad deeds and give them up, and do your good deeds without giving up.
又於煩惱斷與未斷觀察作意增上力故，數數觀察。
 Also, in order to increase the power of observing the discontinued and uninterrupted worries, count the observations.
若知已斷，便生歡喜；
 If you know it is over, you will be happy;
若知未斷，則便數數勤修正道。
 If you know that it is not broken, then you will be diligent in correcting the path.
云何無有怯弱？
 Why is there no cowardice?
謂於後時應知、應見、應證得中，未知、未見、未證得故，發生怯弱，其心勞倦、其心匱損，彼既生已而不堅執，速能斷滅。
 It is said that in the later period, when something should be known, should be seen, and should be realized, it is unknown, unseen, and unapproved. Therefore, timidity will occur, the mind will be tired, and the mind will be damaged. Once it has been born, it will not be firm and will be eliminated quickly. .
云何離增上慢？
 Why is it so slow to grow?
謂於所得、所觸、所證，無增上慢，離顛倒執。
 It is said that in what is obtained, touched, and realized, there is no increase in conceit, and no perversion and attachment.
於真所得起於得想，於真所觸起於觸想，於真所證起於證想。
 What is true comes from thinking, what is touched comes from thinking, and what is true comes from thinking.
如是十法，於樂修學諸瑜伽師所應修學，初中後時恒常隨順，無有違逆，是故名為隨順學法。
 These ten methods should be practiced by all yogis who want to practice music. After junior high school and after high school, they should always follow them without any disobedience. Therefore, they are called the methods of following and following them.
云何瑜伽壞？
 Why is yoga bad?
謂壞瑜伽略有四種。
 There are four types of bad yoga.
何等為四？
 What is four?
一者、畢竟瑜伽壞，二者、暫時瑜伽壞，三者、退失所得瑜伽壞，四者、邪行所作瑜伽壞。
 First, the ultimate yoga is broken; second, the temporary yoga is broken; third, the yoga of retreat and loss is broken; fourth, the yoga of evil deeds is broken.
畢竟瑜伽壞者，謂無種姓補持伽羅。
 After all, those who are bad at yoga are said to have no caste.
何以故？
 Why?
由彼身中無能趣向涅槃法故，畢竟失壞出世瑜伽。
 Since there is no way to reach nirvana in his body, he will eventually lose the supramundane yoga.
暫時瑜伽壞者，謂有種姓補特伽羅。
 Those whose yoga is temporarily bad are said to have caste Putegara.
何以故？
 Why?
由彼身中有能趣向涅槃法故，雖闕外緣，時經久遠，定當緣會；
 Because there is a Dharma in his body that leads to Nirvana, even though there are no external conditions, over time, the conditions will definitely meet;
修習瑜伽，令其現起；
 Practice yoga to make it appear;
善修習已，當般涅槃。
 Once you have practiced well, you will reach parinirvana.
是故說彼所有瑜伽暫時失壞。
 Therefore, it is said that all his yoga is temporarily destroyed.
退失所得瑜伽壞者，謂如有一，退失所得、所觸、所證，若智、若見、若安樂住。
 Retreating and losing what is gained and what is bad in yoga, it is said that if there is one thing, regressing and losing what is gained, touched, realized, such as wisdom, seeing, and living in peace and happiness.
邪行所作瑜伽壞者，謂如有一，不如正理精勤修行，雖多用功，無所成辦，不能成辦一切瑜伽，亦非善法。
 The bad practices of yoga caused by evil practices are, for example, if one does not practice as diligently as rightly and diligently, even though he or she works hard, nothing can be accomplished, and all yoga cannot be accomplished, and it is not a good method.
又如有一，多諸煩惱，性多塵穢，而識聰銳，覺慧猛利，成俱生覺，善攝所聞；
 Another example is that there is a person who has many troubles and a nature full of dust and filth, but his consciousness is sharp and sharp, his wisdom is sharp, he has become enlightened, and he is good at absorbing what he hears;
於聞究竟，或少或多。
 In hearing the truth, it may be less or more.
或住空閑，有在家者及出家者，為性質直，來至其所，因為說法，令心歡喜。
 Or when you are free, there are lay people and monks who are of upright nature and come to the place where they are, because the Dharma makes their hearts happy.
又行矯詐，妄現種種身語相應調善所作。
 He also practices deception, falsely showing all kinds of body and speech to match his good deeds.
由是因緣，招集利養恭敬稱頌、大福德想，及得種種衣、食、臥具、病緣醫藥資身什物，為諸國王、大臣、居士乃至商主恭敬尊重，咸共謂之是阿羅漢。
 Due to these causes and conditions, he can gather blessings, praises, and thoughts of great merit, and he can obtain all kinds of clothing, food, bedding, and medical supplies for illnesses. He is respectfully respected by kings, ministers, lay people, and even business owners. He is called an Arahant by all parties. .
或於隨彼迴轉弟子，若諸出家、若在家眾，戀著親愛，隨順而轉。
 Or for the disciples who follow him and turn around, whether they are monks or lay people, they will fall in love with those who are dear to him and follow suit.
為多招引，復生是念：
 In order to attract more people, the thought of resurrection is:
此諸出家在家弟子，信順於我，咸共謂我是阿羅漢。
 All the monks and lay disciples who believe in and obey me collectively call me an Arhat.
彼若依於瑜伽作意止觀等處來請問我，我得彼問或不能對，彼因是事，當於我所捨信向心，不復謂我是阿羅漢，由斯退失利養恭敬。
 If he comes to ask me questions based on yoga, concentration, meditation, etc., I may not be able to answer his question. Because it is a matter, I should give up my faith and sincerely, and no longer call me an Arahant. In this way, I will lose my respect and be respectful. .
我於今者，應自思惟、籌量、觀察，安立瑜伽。
 Today, I should think, consider, observe, and establish yoga.
彼由是事增上力故，耽著利養恭敬名譽，獨處空閑，自諦思惟、籌量、觀察，安立瑜伽。
 Because this thing has increased his strength, he devotes himself to profit and respecting his reputation. He spends time alone, ponders, considers, and observes, and establishes yoga.
然此瑜伽，不順契經、不現戒律、違逆法性。
 However, this yoga does not conform to the scriptures, does not show the precepts, and is against the nature of the law.
若諸比丘善持三藏，彼於其所覆自瑜伽，不欲開示。
 If bhikkhus are good at upholding the Tripitaka, they will not want to explain the yoga they cover.
若諸在家、出家弟子，於此瑜伽私竊教示，不令彰顯。
 If lay or monastic disciples secretly teach this yoga, they will not be allowed to show it.
所以者何？
 So what?
恐有善持三藏教者，聞彼如是瑜伽處已，以經撿驗，不順契經；
 I am afraid that there are those who are good upholders of the Tripitaka teachings, and after hearing about such yoga, they may experience it through the sutras and find that they are not in compliance with the sutras;
以律顯照，不現戒律；
 It is revealed by the law, but not by the precepts;
以法觀察，違逆法性。
 Observe the law and violate the law.
由是因緣，便不信受，以不信言詰難於我，諍競舉發。
 Due to this cause and condition, I don’t believe in my feelings, and challenge me with words of disbelief, and I start to challenge myself.
由是國王、大臣、居士乃至饒財長者、商主，不復恭敬尊重於我，更不獲得衣、食、臥具、病緣醫藥資身什物。
 As a result, kings, ministers, lay people, and even wealthy elders and business owners no longer treat me with respect and respect, and they no longer receive clothing, food, bedding, disease-related medicine, and personal belongings.
彼由貪著利養恭敬增上力故，於非法中起於法想、起覆藏想、起惡欲樂，顯發開示非法為法。
 Because he is greedy for profit and respect, and increases his power, he arises in illegal thoughts of Dharma, hidden thoughts, evil desires, and reveals the illegal Dharma.
諸有忍許彼所見者，亦於非法起是法想，愚昧頑鈍。
 Those who have the patience to accept what they see are also ignorant and stubborn because they think about the Dharma illegally.
於非法中起法想故，雖如其教精進修行，當知一切皆是邪行。
 If you think of Dharma in an illegal way, even if you practice diligently as taught, you should know that everything is wrong.
如是名為邪行所作瑜伽失壞，像似正法，非真正法，能障正法。
 This is called the corruption of yoga performed by evil practices, which resembles the Dharma but is not the real Dharma and can hinder the Dharma.
諸有比丘勤修靜慮，是瑜伽師，於此四種瑜伽壞法，應正遍知，當遠捨離。
 All monks who practice meditation diligently and are yogis should fully understand these four bad practices of yoga and stay away from them.
云何瑜伽？
 What about yoga?
謂四瑜伽。
 It is called the Four Yogas.
何等為四？
 What is four?
一、信，二、欲，三、精進，四、方便。
 1. Faith, 2. Desire, 3. Diligence, 4. Convenience.
當知其信有二行相及二依處。
 You should know that there are two aspects and two bases for your faith.
二行相者，一、信順行相，二、清淨行相。
 The two types of conduct are: first, the sign of trust and obedience, and second, the sign of pure conduct.
二依處者，一、觀察諸法道理依處，二、信解補特伽羅神力依處。
 The two bases are: first, the base of observing all dharma principles, and second, the base of faith and understanding of the divine power of Tegara.
欲有四種。
 There are four kinds of desire.
何等為四？
 What is four?
一、為證得欲，二、為請問欲，三、為修集資糧欲，四、為隨順瑜伽欲。
 1. The desire to attain enlightenment, 2. the desire to ask questions, 3. the desire to cultivate and gather material, and 4. the desire to follow yoga.
為證得欲者，謂如有一，於上解脫發生希慕，如前廣說。
 For those who realize desire, it is said that if there is one, there will be hope for liberation, as has been said before.
為請問欲者，謂如有一，生希慕已，往僧伽藍，詣諸有識同修梵行成就瑜伽妙智者所，為聽未聞，為聞究竟。
 For those who wish to ask, I would like to say that if there is one thing, I have longed to go to the Sangha Blue and meet the wise fellow practitioners who have achieved the wonderful wisdom of yoga. I have not heard it, but I have heard it.
為修集資糧欲者，謂如有一，為戒律儀清淨、為根律儀清淨故，於食知量、減省睡眠、正知住中，展轉增勝，發生希慕。
 For those who want to cultivate and gather resources, it is said that if there is one thing, because the precepts and rituals are pure, and because the moral principles and rituals are pure, one should know the amount of food, reduce sleep, and abide with clear understanding, and develop and gain success, and desire will arise.
為隨順瑜伽欲者，謂於無間加行、殷重加行修習道中，發生希慕、發生欣樂，欲有所作。
 For those who follow the desires of yoga, it means that in the continuous practice and diligent practice of the path, hope, joy and desire will arise.
精進有四。
 There are four types of effort.
何等為四？
 What is four?
一、為聞精進，二、為思精進，三、為修精進，四、為障淨精進。
 1. Efforts for hearing, 2. Efforts for contemplation, 3. Efforts for cultivation, 4. Efforts for the purification of obstacles.
為聞精進者，謂為聽未聞，聞已究竟，勤心勇猛審決加行。
 Those who are diligent in listening are those who have not heard yet but heard to the end. They are diligent and courageous in judging and practicing.
為思精進者，謂如所聞法，獨處空閑，思惟其義，籌量、觀察。
 For those who are diligent in thinking, they mean to be alone and free to think about the meaning of the Dharma as they have heard it, to consider it, and to observe it.
為修精進者，謂入寂靜，於時時間勤修止觀。
 To cultivate diligently, one means entering into silence and diligently practicing Samatha and Vipassana from time to time.
為障淨精進者，謂於晝夜策勵精勤經行、宴坐，從諸障法淨修其心，勤心勇猛，審決精進。
 For those who have obstacles to purifying their energy, it is said that they should encourage them to meditate diligently and sit at banquets day and night, purify and cultivate their minds from all obstacles, be diligent and brave, and judge their energy.
方便有四。
 There are four conveniences.
謂尸羅律儀增上力故，善守其念；
 It is said that the rituals of Shiluo increase your power, so you should be good at keeping your thoughts;
善守念故，能無放逸，防護其心，修諸善法；
 Because he is good at keeping his thoughts, he can not let go, guard his mind, and practice all good Dharma;
無放逸故，心正於內修奢摩他、增上慧法毘鉢舍那。
 There is no letting go, so the mind is cultivating samatha internally and increasing the wisdom of Dharma vipassana.
此四瑜伽有十六種。
 There are sixteen types of these four yogas.
當知此中，初由信故，於應得義深生信解；
 You should know that in this, it is due to faith at first, and then to the deep understanding of what you deserve;
信應得已，於諸善法生起樂欲；
 Believe that you have earned what you deserve, and develop joy and desire in all good things;
由樂欲故，晝夜策勵，安住精勤、堅固、勇猛；
 Driven by joy and desire, work hard day and night, stay diligent, strong, and brave;
發精進已，攝受方便，能得未得、能觸未觸、能證未證，故此四法說名瑜伽。
 Once you have developed your energy and taken in the expedients, you can obtain but not obtain, touch but not touch, and realize but not realize, so these four methods are called yoga.
云何作意？
 What's your intention?
謂四作意。
 It means four thoughts.
何等為四？
 What is four?
一、力勵運轉作意，二、有間運轉作意，三、無間運轉作意，四、無功用運轉作意。
 1. Powerful movement of mind, 2. Movement of mind intermittently, 3. Movement of mind without interruption, 4. Movement of mind without function.
云何力勵運轉作意？
 How can you encourage your mind to work?
謂初修業者，令心於內安住等住，或於諸法無倒簡擇，乃至未得所修作意，爾時作意力勵運轉。
 It is said that for those who are new to cultivating, if the mind is calm and waiting in the heart, or if there is no easy choice among the dharmas, and even if the intention is not achieved, then the mind will work hard.
由倍勵力折挫其心，令住一境，故名力勵運轉作意。
 The force of the multiplied force breaks down the mind and makes it stay in one place, so the name force encourages the mind to work.
云何有間運轉作意？
 Why is there any time to move the mind?
謂得所修作意已後，世出世道漸次勝進了相作意，由三摩地思所間雜，未能一向純修行轉，故名有間運轉作意。
 It is said that after obtaining the cultivation intention, the transcendental path gradually progresses into the phase composition intention. It is mixed by the thoughts of samadhi and cannot be transferred to pure practice, so it is called the intermittent operation intention.
云何無間運轉作意？
 Why is your mind constantly moving?
謂從了相作意已後，乃至加行究竟作意，是名無間運轉作意。
 It is said that after the intention has been followed from the phase to the final step, this is called the continuous movement of intention.
云何無功用運轉作意？
 Why does it have no function to move the mind?
謂加行究竟果作意，是名無功用運轉作意。
 It is said that the ultimate result of preliminaries is the intention, which is called the intention to operate without any function.
復有所餘四種作意。
 There are four remaining thoughts.
一、隨順作意，二、對治作意，三、順清淨作意，四、順觀察作意。
 1. Follow the mind, 2. Treat the mind, 3. Follow the pure mind, 4. Follow the observation.
云何隨順作意？
 How can you follow your will?
謂於所緣深生厭壞，起正加行，而未斷惑。
 It is said that if you are deeply disgusted with the object, you should take up corrective actions without getting rid of the confusion.
云何對治作意？
 How to treat it?
謂能斷惑。
 It is said to be able to eliminate confusion.
云何順清淨作意？
 Yun He Shun pure intention?
謂心下蹙，取淨妙相策令歡悅。
 It is said that the heart is frowning, and the pure and wonderful features make it happy.
云何順觀察作意？
 Yun Heshun's observation and intention?
謂觀察作意。
 It's called observation.
由此作意增上力故，順觀煩惱斷與未斷。
 As a result of this, the power of concentration is increased, and one can observe whether the troubles have been resolved or not.
問：
 ask:
於所緣境正作意時，思惟幾相？
 When you are concentrating on the object, what aspects are you thinking about?
答：
 answer:
四。
 Four.
何等為四？
 What is four?
一、所緣相，二、因緣相，三、應遠離相，四、應修習相。
 1. The appearance of the object, 2. the appearance of the cause and condition, 3. the appearance of staying away from it, and 4. the appearance of the practice.
所緣相者，謂所知事同分影像明了顯現。
 The object-image refers to the thing that is known and clearly appears in the same image.
因緣相者，謂三摩地資糧積集，隨順教導，與修俱行猛利樂欲，於可厭法深生厭患，能審遍知亂與不亂，他不惱觸。
 The condition of cause and condition refers to the accumulation of samadhi merits, following the teachings, practicing intense benefits and pleasures along with cultivation, being deeply disgusted with the detestable dharmas, being able to discern chaos and non-chaos, and not being annoyed or touched.
或人所作，或非人作，或音聲作，或功用作。
 It may be made by people, or it may be made by non-human beings, or it may be made by sound, or it may be used by function.
若毘鉢舍那而為上首，內略其心，極猛盛觀後因緣相。
 If he is next to Pashina and is the top one, he will be careful about his mind and observe the causes and conditions behind him with great vigor.
若奢摩他而為上首，發起勝觀，極猛盛止後因緣相。
 If Samatha is the top one, the view of victory will be initiated, and it will be extremely strong and end in causes and conditions.
應遠離相復有四種。
 There are four types of complexities that should be avoided.
一者、沈相，二者、掉相，三者、著相，四者、亂相。
 The first one is the sinking phase, the second one is the loss of phase, the third one is the stuck phase, and the fourth one is the chaotic phase.
沈相者，謂由所緣相、因緣相故，令心下劣。
 The negative aspect means that the mind is in a bad state due to the condition of the object and the cause and condition.
掉相者，謂由所緣相、因緣相故，令心高舉。
 The loss of appearance means that the mind is lifted up due to the appearance of objects and causes.
著相者，謂由所緣相、因緣相故，令心於境起染、起著，作諸惱亂。
 The phenomenon of attachment means that due to the appearance of objects and causes, the mind is stained and aroused in the environment, causing all kinds of troubles and confusions.
亂相者，謂由所緣相、因緣相故，令心於外馳散擾動。
 Chaotic appearance means that the mind is distracted and disturbed due to the appearance of objects and causes.
如是諸相，如前等引地中已說。
 Such various aspects are as mentioned in the previous introduction.
問：
 ask:
如是作意於所緣境起勝解時，有幾勝解？
 When the intention arises in this way to achieve the ultimate solution to the object, how many ultimate solutions are there?
答：
 answer:
九。
 Nine.
何等為九？
 What is nine?
一、有光淨勝解，二、無光淨勝解，三、遲鈍勝解，四、捷利勝解，五、狹小勝解，六、廣大勝解，七、無量勝解，八、清淨勝解，九、不清淨勝解。
 1. The ultimate solution of light and purity, 2. The ultimate solution of lightless purity, 3. The victory of dullness, 4. The victory of sharpness, 5. The victory of narrowness, 6. The victory of vastness, 7. The victory of immeasurable solution, 8. The victory of purity Solution, 9. Impure and pure solution.
有光淨勝解者，謂於光明相澄心善取，與光明俱所有勝解。
 There is a person who has the pure and perfect solution of light, which means that he has a clear mind and good grasp of the light, and he has the perfect solution with the light.
無光淨勝解者，謂於光明相不能善取，與闇昧俱所有勝解。
 The pure and perfect solution of no light means that the light phase cannot be well grasped, and there is a perfect solution for both darkness and darkness.
遲鈍勝解者，謂鈍根身中所有勝解。
 The ultimate solution of dullness refers to all the solutions in the body with dull roots.
捷利勝解者，謂利根身中所有勝解。
 The one who is quick and victorious refers to all the victorious solutions in the sharp root body.
狹小勝解者，謂狹小信欲俱行勝解，及狹小所緣意解勝解。
 Those who are narrow and narrow are those who have the best understanding of belief and desire, and the narrow object is the best understanding.
如是作意狹小故，及所緣狹小故，名狹小勝解。
 Because the intention is narrow, and the object is narrow, it is called narrow and narrow.
廣大勝解者，謂廣大信欲俱行勝解，及廣大所緣意解勝解。
 The vast and superior understanding refers to the vast and superior understanding of belief and desire, and the vast and superior understanding of the intention of objects.
如是作意廣大故，及所緣廣大故，名廣大勝解。
 Because the intention is vast and the object is vast, it is called the vast and wonderful solution.
無量勝解者，謂無邊無際信欲俱行勝解，及無邊無際所緣意解勝解。
 The immeasurable and superior solution is the ultimate solution of boundless belief and desire, and the ultimate solution of boundless object and intention.
如是作意無量故，及所緣無量故，名無量勝解。
 Because the intention is immeasurable, and the object is immeasurable, it is called the immeasurable solution.
清淨勝解者，謂已善修、已成滿、已究竟俱行勝解。
 The pure and perfect solution means that one has practiced well, has reached perfection, and has achieved the ultimate solution.
不清淨勝解者，謂未善修、未成滿、未究竟俱行勝解。
 Those who do not have the pure and perfect solution mean that they have not practiced well, have not reached perfection, and have not yet fully practiced the perfect solution.
問：
 ask:
修瑜伽者凡有幾種瑜伽所作？
 What kind of yoga practices do yoga practitioners do?
答：
 answer:
四。
 Four.
何等為四？
 What is four?
一、所依滅，二、所依轉，三、遍知所緣，四、愛樂所緣。
 1. The object of dependence is destroyed; 2. The object of dependence is transformed; 3. The object of universal knowledge; 4. The object of loving pleasure.
所依滅及所依轉者，謂勤修習瑜伽作意故，所有麁重俱行所依漸次而滅，所有輕安俱行所依漸次而轉，是名所依滅及所依轉瑜伽所作。
 The cessation of the objects and the turning of the objects are called the cessation of the objects and the transformation of the objects. Because of the diligent practice of yoga, all the things that are both heavy and heavy are gradually eliminated, and all the things that are light and peaceful are gradually turned. This is called the cessation of the objects and the transformation of the objects. .
遍知所緣及愛樂所緣者，謂或有遍知所緣、愛樂所緣與所依滅轉而為上首；
 Those who know the object of omniscience and the object of pleasure, that is to say, there may be the object of omniscience, the object of pleasure, and the cessation of the object, which turn into the first;
由此遍知所緣、愛樂所緣增上力故，令所依滅及所依轉。
 From this, the omnipotent knowledge of the object and the object of love and pleasure are strengthened, so that the object of dependence can be destroyed and the object of dependence can be turned around.
或有遍知所緣、愛樂所緣用所依清淨而為上首；
 Perhaps there is an object of omniscience, an object of loving pleasure, and the object is pure, and is the first;
由此所依清淨增上力故，令遍知所緣得善清淨，及愛樂所緣得善清淨，於其所作成辦時轉。
 The purity of the dependence increases the power, so that the object of omniscience can be good and pure, and the object of loving pleasure can be good and pure, and turn around when it is done.
是名四種修瑜伽者瑜伽所作。
 This is called the four kinds of yoga practice by yoga practitioners.
問：
 ask:
修瑜伽師凡有幾種？
 How many types of yoga practitioners are there?
答：
 answer:
三。
 three.
何等為三？
 What is three?
一、初修業瑜伽師，二、已習行瑜伽師，三、已度作意瑜伽師。
 1. Beginner practicing yogi, 2. Beginner yogi, 3. Beginner yogi.
云何初修業瑜伽師？
 Why did you first become a yogi?
謂有二種初修業者。
 It is said that there are two types of novice practitioners.
一、於作意初修業者，二、淨煩惱初修業者。
 1. Those who are new to practicing mindfulness; 2. Those who are new to purifying worries.
云何於作意初修業者？
 Why does this apply to those who are just beginning to practice mindfulness?
謂初修業補特伽羅，安住一緣，勤修作意，乃至未得所修作意，未能觸證心一境性。
 It is said that the initial practice of karma Bu Te Jialuo, settling on one condition, diligently cultivating concentration, and even failed to achieve the cultivation of concentration, failed to touch the one-pointed nature of the mind.
云何淨煩惱初修業者？
 How can I purify myself of troubles and be a new practitioner?
謂已證得所修作意，於諸煩惱欲淨其心，發起攝受正勤修習了相作意，名淨煩惱初修業者。
 It is said that those who have achieved the practice of mindfulness, want to purify their minds from all the troubles, initiate acceptance, practice diligently and practice the mindfulness of the form, are called those who are new to the practice of purifying the troubles.
云何已習行瑜伽師？
 How can I become a yogi?
謂除了相作意，於餘乃至加行究竟五作意中已善修習。
 It means that in addition to the five aspects of mindfulness, you have already practiced well in the rest and even the five preliminaries.
云何已度作意瑜伽師？
 Why have you saved a mind yogi?
謂住加行究竟果作意位中，由此超過加行方便所修作意，安住修果，是故說名已度作意。
 It is said that the intention to dwell in the final fruition of the preliminaries is beyond the cultivation of the preliminaries and to abide in the cultivation of the fruit. This is why it is said to have been accomplished.
又始從修習善法欲已去，乃至未起順決擇分善根，於爾所時，名初修業。
 From the time when the desire to practice good Dharma has gone, and the roots of good deeds have not yet arisen, this is called the beginning of practice.
若已起順決擇分善根，所謂煖、頂、隨順諦忍、世第一法，名已習行。
 If the good roots of obedience and determination have arisen, then the so-called warmth, suppleness, obedience, truth and forbearance, the first dharma in the world, are said to have been practiced.
若已證入正性離生，得諦現觀，不由他緣，於佛聖教不為餘緣之所引奪。
 If you have realized that you have entered the right nature and separated from birth, and you have gained the insight into the truth, it will not be caused by other conditions, and you will not be attracted by the remaining conditions in the Buddhist teachings.
當於爾時，名度作意。
 When you are here, Mingdu will do your best.
由彼超過他緣作意，住非他緣所有作意，是故名為已度作意。
 Since it transcends other-conditioned thoughts and dwells in non-other-conditioned thoughts, it is called "already-conditioned consciousness".
云何瑜伽修？
 Why do you practice yoga?
謂有二種。
 It is said that there are two kinds.
一者、想修，二者、菩提分修。
 The first one is wanting to practice, and the second one is practicing Bodhi.
云何想修？
 Why do you want to practice it?
謂或修世間道時，於諸下地修過患想。
 It is said that when cultivating the worldly path, one should cultivate thoughts of past mistakes in various lower places.
或修涅槃道時，於斷界、離欲界、滅界觀見最勝寂靜功德，修習斷想、離欲想、滅想。
 Or when cultivating the path to Nirvana, you can observe the most sublime merits of silence in the realm of cessation, separation from desires, and realm of cessation, and practice the practice of cessation of thoughts, separation of desires, and cessation of thoughts.
或修奢摩他時，修習止品上下想。
 Or when practicing samatha, practice stopping and thinking up and down.
或修毘鉢舍那時，修習觀品前後想。
 Or when you are practicing Biboshe, you should practice contemplation of objects and think about them before and after.
上下想者，謂觀察此身如其所住、如其所願。
 Thinking up and down means observing this body as it lives and as it wishes.
上從頂上，下至足下，種種雜類不淨充滿。
 From the top of the head to the bottom of the body, it is full of all kinds of impurities.
謂此身中所有種種髮、毛、爪、齒，如前廣說。
 It refers to all kinds of hair, hair, claws, and teeth in this body, as mentioned before.
前後想者，謂如有一，於所觀相殷勤懇到，善取、善思、善了、善達。
 Those who think about it before and after say that there is a person who is diligent in observing the appearance, good in taking, good in thinking, good in understanding, and good in realizing.
謂住觀於坐，坐觀於臥，或在後行觀察前行。
 It means staying and observing while sitting, sitting and observing while lying down, or walking behind and observing going forward.
此則顯示以毘鉢舍那行，觀察三世緣生諸行。
 This shows that using the vipassanā practice, one can observe all the actions arising from the conditions of the three lifetimes.
謂若說言：
 Say if you say:
住觀於坐。
 Live and observe while sitting.
此則顯示以現在作意，觀察未來所知諸行。
 This shows that we are focusing on the present and observing the actions we will know in the future.
所以者何？
 So what?
現在作意位，已現生故，說名為住；
 Now the mind position has appeared, and it is said to be called dwelling;
未來所知位，未現生故，臨欲起故，說名為坐。
 The position known in the future, because it has not yet appeared in birth, and because the desire arises, is called sitting.
若復說言：
 If you say it again:
坐觀於臥。
 Sit and observe while lying down.
此則顯示以現在作意，觀察過去所知諸行。
 This means focusing on the present moment and observing the actions known in the past.
所以者何？
 So what?
現在作意位，臨欲滅故，說名為坐；
 Now, if you think about the position of mind, since the desire is about to disappear, it is called sitting;
過去所知位，已謝滅故，說名為臥。
 The place known in the past has been destroyed, so it is called lying.
若復說言：
 If you say it again:
或在後行觀察前行。
 Or walk behind and observe what’s ahead.
此則顯示以現在作意，觀無間滅現行作意。
 This shows that the intention is to focus on the present moment, and to observe the continuous disappearance of the present moment.
所以者何？
 So what?
若已生起無間謝滅所取作意，說名前行；
 If the intention to give up endless gratitude has arisen, say the name and move forward;
若此無間新新生起能取作意，取前無間已謝滅者，說名後行。
 If this endless new birth can capture the intention, if the previous endless has faded away, name it and then do it.
當知此中，為修止觀，修彼二品勝光明想，是名想修。
 You should know that in order to cultivate tranquility and vipassanā, you must cultivate the second level of transcendent light thinking, which is called thinking cultivation.
云何菩提分修？
 Why do you need to cultivate Bodhi?
謂於三十七菩提分法親近積集，若修、若習、若多修習，是名菩提分修。
 It is said that the thirty-seven methods of Bodhi are closely accumulated and practiced, if practiced, and if practiced more, this is called the practice of Bodhi.
何等名為三十七種菩提分法？
 What are the thirty-seven methods of enlightenment?
謂四念住、四正斷、四神足、五根、五力、七覺支、八聖道。
 It is called the Four Mindfulness, the Four Righteousness, the Four Divine Feet, the Five Faculties, the Five Powers, the Seven Awakening Factors, and the Eightfold Noble Path.
四念住者，一、身念住，二、受念住，三、心念住，四、法念住。
 The four kinds of mindfulness are: first, mindfulness of the body, second, mindfulness of feelings, third, mindfulness of the mind, and fourth, mindfulness of the Dharma.
四正斷者，一、於已生惡不善法為令斷故，生欲、策勵、發勤精進，策心、持心、正斷。
 The four correct resolutions are: 1. To resolve evil and unwholesome dharma that has already occurred, generate desire, encourage and exert diligence, cultivate the mind, persevere in the mind, and resolve correctly.
二、於未生惡不善法為不生故，生欲、策勵、發勤精進，策心、持心、正斷。
 2. Since evil and unwholesome dharmas have not yet arisen, because they have not arisen, generate desire, encourage and exert diligence, strengthen the mind, persevere in the mind, and make correct judgments.
三、於未生善法為令生故，生欲、策勵、發勤精進，策心、持心、正斷。
 3. In order to cause good deeds to arise before they arise, generate desire, motivate, work diligently, cultivate the mind, persevere, and make correct decisions.
四、於已生善法為欲令住、令不忘失、令修圓滿、令倍修習、令其增長、令其廣大，生欲、策勵、發勤精進，策心、持心、正斷。
 4. For the good deeds that have arisen, we should make them stay, not forget them, practice them perfectly, practice them twice, make them grow, make them vast, generate desire, encourage them, make diligent efforts, encourage their minds, persevere their minds, and make correct judgments. .
四神足者，一、欲三摩地斷行成就神足，二、勤三摩地斷行成就神足，三、心三摩地斷行成就神足，四、觀三摩地斷行成就神足。
 The four divine feet are: first, the discontinuation of samadhi of desire achieves divine feet; second, the discontinuation of samadhi of diligence attains divine feet; third, the discontinuation of samadhi of mind attains divine feet; fourth, the cessation of practice of contemplation samadhi attains divine feet.
五根者，一、信根，二、精進根，三、念根，四、定根，五、慧根。
 The five roots are: first, the root of faith, second, the root of energy, third, the root of mindfulness, fourth, the root of concentration, and fifth, the root of wisdom.
五力者，一、信力，二、精進力，三、念力，四、定力，五、慧力。
 The five powers are: first, the power of faith, second, the power of energy, third, the power of mindfulness, fourth, the power of concentration, and fifth, the power of wisdom.
七覺支者，一、念等覺支，二、擇法等覺支，三、精進等覺支，四、喜等覺支，五、安等覺支，六、定等覺支，七、捨等覺支。
 The seven factors of enlightenment are: 1. The enlightenment factor of mindfulness, etc., 2. The enlightenment factor of Dharma selection, etc., 3. The enlightenment factor of energy, etc., 4. The enlightenment factor of joy, etc., 5. The enlightenment factor of peace, etc., 6. The enlightenment factor of concentration, etc. Equanimity and other enlightenment factors.
八支聖道者，一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定。
 The Eight Branches of the Noble Path are: 1. Right View, 2. Right Thoughts, 3. Right Speech, 4. Right Action, 5. Right Livelihood, 6. Right Effort, 7. Right Mindfulness, and 8. Right Concentration.
今於此中，云何為身？
 Now in this situation, what is the body?
云何於身住循身觀？
 Why is it necessary to stay in the body and observe the body?
云何為念？
 Why do you think about it?
云何念住？
 Why should I be mindful?
略說身相有三十五。
 Briefly speaking, there are thirty-five physical features.
謂內身、外身、根所攝身、非根所攝身、有情數身、非有情數身、麁重俱行身、輕安俱行身、能造身、所造身、名身、色身、那落迦身、傍生身、祖父國身、人身、天身、有識身、無識身、中身、表身、變異身、不變異身、女身、男身、半擇迦身、親友身、非親友身、中庸身、劣身、中身、妙身、幼身、少身、老身。
 It is called the inner body, the outer body, the body taken by the roots, the body not taken by the roots, the number of sentient bodies, the number of non-sentient bodies, the body that moves together with weight and weight, the body that moves with lightness and tranquility, the body that can be created, the body that is created, the name body, Physical body, Naluka body, paranasal body, grandfather's body, human body, celestial body, conscious body, unconscious body, middle body, superficial body, mutated body, unchanging body, female body, male body, semi-transformed body , the body of relatives and friends, the body of non-relatives and friends, the mediocre body, the inferior body, the middle body, the wonderful body, the young body, the young body, and the old body.
如是名為身相差別。
 This is called physical difference.
住循身觀略有三種。
 There are three types of meditation on the body.
謂依身增上聞思修慧。
 It means relying on the body to increase listening, thinking and cultivating wisdom.
由此慧故，於一切身、一切相，正觀察、正推求、隨觀隨覺。
 Based on this wisdom, one should observe correctly, reason correctly, and be aware of all the bodies and appearances.
念，謂依身增上，受持正法，思惟法義，修習作證，於文、於義修作證中，心無忘失。
 Mindfulness means to rely on the body to increase, to accept and uphold the true Dharma, to ponder the meaning of the Dharma, to practice testifying, to practice the text and the meaning, and to not forget anything.
若審思惟：
 If you think about it:
我於正法為正受持，為不爾耶？
 I accept and uphold the righteous Dharma, why not?
於彼彼義慧善了達，為不爾耶？
 Is it wrong for him to realize his righteousness, wisdom and kindness?
善能觸證彼彼解脫，為不爾耶？
 If a good person can touch the liberation of that person, why not?
如是審諦安住其念，名為念住。
 This way of contemplating truth and settling down one's mind is called mindfulness.
又為守護念、為於境無染、為安住所緣，名為念住。
 It is also called mindfulness to protect the mind, to be untainted in the environment, and to settle down.
為守護念者，謂如說言：
 In order to protect the mind, it is said as follows:
先守護念，若常委念。
 Guard your thoughts first, if you always remember them.
為於境無染者，謂如說言：
 For those who are untainted in their surroundings, it is said as follows:
念守護心，行平等位，不取其相，不取隨好，廣說乃至守護意根，修意根律儀。
 Mindfulness protects the mind, conducts the same level, does not take its appearance, does not take it as it pleases, expound it widely and even protect the mind, and cultivate the laws and rituals of the mind.
為安住所緣者，謂如說言：
 As a condition for settling down, it is said as follows:
於四所緣安住其念。
 Rest your thoughts on the four objects.
謂於遍滿所緣、淨行所緣、善巧所緣、淨惑所緣。
 It is said to be an object of pervasiveness, an object of pure conduct, an object of skillfulness, and an object of pure confusion.
由此三相，善住其念，故名念住。
 Based on these three characteristics, one can keep his mind well, so it is called mindfulness.
云何為受？
 What is receiving?
謂樂受、苦受、不苦不樂受。
 It means pleasant feeling, painful feeling, neither painful nor pleasant feeling.
樂身受、苦身受、不苦不樂身受。
 The body feels pleasant, the body feels painful, and the body feels neither painful nor pleasant.
如說身受，心受亦爾。
 Just as the body feels it, the mind feels it too.
樂有愛味受、苦有愛味受、不苦不樂有愛味受。
 Pleasure has a feeling of loving taste, suffering has a feeling of loving taste, and neither pain nor pleasure has a feeling of loving taste.
無愛味受、依耽嗜受，當知亦爾。
 You should know that there is no feeling of love, and there is no feeling of dependence and indulgence.
樂依出離受、苦依出離受、不苦不樂依出離受。
 Pleasure depends on renunciation feeling, pain depends on renunciation feeling, and neither pain nor pleasure depends on renunciation feeling.
如是總有二十一受，或九種受。
 In this way there are always twenty-one feelings, or nine kinds of feelings.
云何為心？
 What is the heart?
謂有貪心、離貪心、有瞋心、離瞋心、有癡心、離癡心、略心、散心、下心、舉心、掉心、不掉心、寂靜心、不寂靜心、定心、不定心、善修心、不善修心、善解脫心、不善解脫心。
 It means having greed, being free from greed, having hatred, being free from hatred, being delusional, being free from delusion, being careless, being distracted, being unconcentrated, raising the mind, being lost, not being lost, being quiet, not being quiet, being centered, and being unfocused. , good at cultivating the mind, bad at cultivating the mind, good at liberating the mind, and bad at liberating the mind.
如是總有二十種心。
 In this way there are always twenty kinds of consciousness.
云何為法？
 What is law?
謂若貪、貪毘奈耶法，若瞋、瞋毘奈耶法，若癡、癡毘奈耶法，若略、若散法，若下、若舉法，若掉、不掉法，若寂靜、不寂靜法，若定、不定法，若善修、不善修法，若善解脫、不善解脫法。
 It is said that if you are greedy and greedy for the Vinaya Dharma, if you are angry or jealous of the Vinaya Dharma, if you are delusional or crazy about the Vinaya Dharma, if you omit or scatter the Dharma, if you lower the Dharma, if you lift the Dharma, if you drop or fail to drop the Dharma, if Silent and non-quiet Dharma, such as concentration and unsettled Dharma, good practice and bad practice, good liberation and bad liberation.
如是當知建立黑品、白品、染品、淨品二十種法。
 In this way, you should know the twenty ways to establish black products, white products, dyed products, and pure products.
又樂受者，謂順樂受觸為緣所生平等受，受所攝，是名樂受。
 In addition, those who are happy are called happy feelings, which are caused by conditions and conditions, and are taken by them. This is called happy feeling.
此若五識相應，名身受；
 If the five consciousnesses correspond, it is called body feeling;
若意識相應，名心受。
 If the consciousness corresponds, it is called mental feeling.
如順樂受觸，如是順苦受觸、順不苦不樂受觸為緣所生不平等受，受所攝，非平等非不平等受，受所攝，是名苦受、不苦不樂受。
 Such as pleasant and pleasant feelings, such as painful and non-pleasant feelings, and non-painful and non-pleasant feelings are caused by unequal feelings and are taken by the conditions. Feelings are neither equal nor unequal. Feeling happy.
此若五識相應，名身受；
 If the five consciousnesses correspond, it is called body feeling;
若意識相應，名心受。
 If the consciousness corresponds, it is called mental feeling.
如是諸受，若隨順涅槃、隨順決擇，畢竟出離、畢竟離垢、畢竟能令梵行圓滿，名無愛味受。
 Such feelings, if they follow Nirvana and make decisions, will eventually be freed from defilement, finally able to complete the holy life, they are called feelings without love.
若墮於界，名有愛味受。
 If you fall into the realm, it is called feeling of love.
若色無色界繫，若隨順離欲，名依出離受。
 If form has no form-boundary connection, and if it is subject to dispassionate desire, it is called renunciation-feeling.
若欲界繫，若不順離欲，名依耽嗜受。
 If the realm of desire is connected, and if you do not obey the desires of separation, it is called craving and feeling.
又有貪心者，謂於可愛所緣境事，貪纏所纏。
 There is also greed, which is said to be entangled in the lovely objects and situations.
離貪心者，謂即遠離如是貪纏。
 To be free from greed means to be far away from such entanglements.
有瞋心者，謂於可憎所緣境事，瞋纏所纏。
 Those who have an angry mind are those who are entangled in hateful situations and things.
離瞋心者，謂即遠離如是瞋纏。
 To be free from anger means to stay away from such entanglements of anger.
有癡心者，謂於可愚所緣境事，癡纏所纏。
 Those who have a foolish mind are said to be entangled in foolish things and situations.
離癡心者，謂即遠離如是癡纏。
 To be free from delusion means to stay away from such delusion.
如是六心，當知皆是行時所起三煩惱品，及此三品對治差別。
 If you have these six minds, you should know that they are all three types of troubles arising from actions, and these three types of remedies are different.
略心者，謂由正行，於內所緣繫縛其心。
 To be careful about one's mind is to bind one's mind with inner objects through right conduct.
散心者，謂於外五妙欲隨順流散。
 To relax one's mind is to say that the five wonderful desires are dispersed outwardly.
下心者，謂惛沈睡眠俱行。
 Those who are downhearted are said to be depressed and sleepy.
舉心者，謂於淨妙所緣明了顯現。
 When the mind is raised, it is said that the pure and wonderful object clearly appears.
掉心者，謂大舉故，掉纏所掉。
 Those who are careless are those who have lost their minds because of the big move.
不掉心者，謂於舉時及於略時得平等捨。
 Those who do not lose heart mean that they can give up equally when doing things and when doing things.
寂靜心者，謂從諸蓋已得解脫。
 One who has a calm mind is said to have been liberated from all hindrances.
不寂靜心者，謂從諸蓋未得解脫言。
 If the mind is not calm, it means that liberation has not been achieved from all hindrances.
定心者，謂從諸蓋得解脫已，復能證入根本靜慮。
 A calm mind means that one has been liberated from all hindrances and is able to achieve fundamental tranquility again.
不定心者，謂未能入。
 Those who are not sure are said to have failed to enter.
善修心者，謂於此定長時串習，得隨所欲、得無艱難、得無梗澁，速能證入。
 Those who are good at cultivating their minds will say that by practicing this for a long period of time, they can do whatever they want, without difficulties, without obstacles, and they can achieve it quickly.
不善修心者，與此相違，應知其相。
 Those who are not good at cultivating their minds are contrary to this and should be aware of this.
善解脫心者，謂從一切，究竟解脫。
 Those who are good at liberating the mind are those who are ultimately liberated from everything.
不善解脫心者，謂不從一切不究竟解脫。
 Those who are not good at liberating the mind mean that they are not liberated from everything.
如是十四種心，當知皆是住時所起。
 Such fourteen kinds of consciousness, you should know that they all arise when you are abiding.
依淨蓋地住時所起，有八種心。
 There are eight kinds of consciousness arising from the time when one lives in the pure and covered ground.
謂從略心、散心、乃至寂靜、不寂靜心。
 It refers to the careless mind, the relaxed mind, and even the quiet mind and the non-quiet mind.
依淨煩惱地住時所起，有六種心。
 There are six kinds of consciousness arising from the state of pure defilement.
謂定心、不定心、乃至善解脫、不善解脫心。
 It refers to the centered mind, the unfocused mind, and even the good liberation and the unwholesome liberation.
又於內有蓋，能自了知我有諸蓋；
 And there is a covering inside, so I can understand that I have all the coverings;
於內無蓋，能自了知我無諸蓋。
 There is no cover within, and one who can understand oneself knows that I have no cover.
如彼諸蓋未生而生，亦能了知；
 Even if those hindrances have not yet arisen, they can be understood;
如彼諸蓋生已散滅，亦能了知。
 It can also be understood as if all the hindrances have been dispersed and destroyed.
於眼有結乃至於意有結，能自了知我有眼結乃至我有意結；
 There are knots in my eyes and even knots in my mind. I can understand that I have knots in my eyes and even my mind;
於眼無結乃至於意無結，能自了知我眼無結乃至我意無結。
 There is no knot in the eyes and even in the mind, and one can know by oneself that there is no knot in the eyes and even in the mind.
如彼眼結乃至意結未生而生，亦能了知；
 Even if the knots of the eyes and even the mind are not yet born, they can be understood;
如彼諸結生已散滅，亦能了知。
 Even if those rebirths have been dissipated, they can be understood.
於內有念等覺支，能自了知我有念等覺支；
 There are enlightenment factors such as thoughts within me, and I can realize that I have enlightenment factors such as thoughts;
於內無念等覺支，能自了知我無念等覺支。
 There are no thoughts and other enlightenment factors within me, and I can realize that I have no thoughts and other enlightenment factors.
如念等覺支未生而生，亦能了知；
 Just as the factors of enlightenment such as thought have not yet arisen, they can also be understood;
如生已住，不忘修滿，倍復修習，增長廣大，亦能了知。
 If you have already lived in it, you will not forget to practice it to its fullest. If you practice it again and again, it will grow vast and you will be able to understand it.
如念等覺支，如是擇法、精進、喜、安、定、捨等覺支，當知亦爾。
 Such enlightenment factors as mindfulness, such as choice of dharma, energy, joy, peace, concentration, equanimity and other enlightenment factors should be known.
若能如是如實遍知諸雜染法自性、因緣、過患、對治，是為法念住體。
 If one can truly and fully understand the nature, causes, faults, and remedies of all defilements, this is the body of mindfulness of the Dharma.
如說於身住循身觀，念及念住。
 For example, it is said that one should stay in the body and observe the body, and be mindful of the mind.
如是於受、於心、於法，隨其所應，當知亦爾。
 This is what you should know about your feelings, your mind, and your dharma.
云何於內身等住循身等觀？
 How can you stay within the body, follow the body, and observe it?
云何於外身等住循身等觀？
 Why should we stay in the outer body, follow the body and observe it?
云何於內外身等住循身等觀？
 Why should we dwell on the internal and external bodies, follow the body, and observe them?
謂若緣內自有情數身色為境，住循身觀，是名於內身住循身觀。
 It is said that if there are emotions and colors in the body as the environment, then you should stay in the body-circulating meditation. This is called staying in the body-circulating meditation in the inner body.
若緣外非有情數色為境，住循身觀，是名於外身住循身觀。
 If there are several non-sentimental forms outside the environment, then you can abide in the body-circulating meditation. This is called dwelling on the body-circulating meditation in the external body.
若緣外他有情數身色為境，住循身觀，是名於內外身住循身觀。
 If there are other sentient beings outside the body and form as the object, abiding in body-circulating contemplation is called body-conducting contemplation on the internal and external bodies.
若緣依內自有情數身色所生受、心、法為境，住循三觀；
 If the condition is based on the feelings, mind, and dharmas arising from the body and color of the self-existing emotions, it will abide by the three views;
是名於內受、心、法住循受、心、法觀。
 This is called inner feeling, mind, and Dhamma.
若緣依外非有情數色所生受、心、法為境，住循三觀，是名於外受、心、法住循受心法觀。
 If the conditions depend on the external feelings, mind, and dharmas arising from the number of non-sentient objects, and the state is based on the three contemplations, it is called living in the external feelings, mind, and dharmas.
若緣依外他有情數身色所生受、心、法為境，住循三觀，是名於內外受、心、法住循受心法觀。
 If the conditions are dependent on the feelings, minds, and dharmas arising from the body and form of other sentient beings, and they abide in the three contemplations, it is called the inner and outer feelings, minds, and dharmas.
復有差別。
 There is a difference.
謂若緣根所攝、有執有受色為境，是名於內身住循身觀。
 It is said that if there is grasping, receiving and form as a state that is captured by the conditioned roots, this is called body-following contemplation of dwelling in the inner body.
若緣非根所攝、無執無受色為境，是名於外身住循身觀。
 If the condition is not taken by the roots, without attachment, without feeling or form, it is called body-following contemplation of dwelling in the external body.
若緣非根所攝、有執有受色為境，是名於內外身住循身觀。
 If the conditions are not captured by the roots, and there are attachments, feelings, and forms as objects, this is called body-following contemplation of dwelling in the inner and outer bodies.
如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
 In this way, if the conditions are based on the feelings, minds, and phenomena arising from the first three colors, and follow their corresponding conditions, you should know that you are living in accordance with the three concepts.
復有差別。
 There is a difference.
謂若緣自內定地輕安俱行色為境，是名於內身住循身觀。
 It is said that if the conditions arise from the inner concentration of light and tranquility, and the movement of color is the state, this is called body-following contemplation of dwelling in the inner body.
若緣自內不定地麁重俱行色為境，是名於外身住循身觀。
 If it is caused by the internal and undetermined ground, weight, movement, and form, it is called body-following contemplation of dwelling on the external body.
若緣他輕安俱行、麁重俱行色為境，是名於內外身住循身觀。
 If it is caused by his lightness and tranquility, and his heaviness and color, it is called body-following meditation, which is inside and outside the body.
如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
 In this way, if the conditions are based on the feelings, minds, and phenomena arising from the first three colors, and follow their corresponding conditions, you should know that you are living in accordance with the three concepts.
復有差別。
 There is a difference.
謂若緣內能造大種色為境，是名於內身住循身觀。
 It is said that if a large variety of colors can be created within the conditions, this is called body-following meditation.
若緣外能造大種色為境，是名於外身住循身觀。
 If external conditions can create large kinds of colors as objects, this is called contemplation of the body while dwelling on the external body.
若緣依能造大種色所生根境所攝造色為境，是名於內外身住循身觀。
 If conditional dependence can create the root environment of large kinds of color and the created color as the environment, this is called the body-following contemplation of dwelling inside and outside the body.
如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
 In this way, if the conditions are based on the feelings, minds, and phenomena arising from the first three colors, and follow their corresponding conditions, you should know that you are living in accordance with the three concepts.
復有差別。
 There is a difference.
謂若緣有識身內色為境，是名於內身住循身觀。
 It is said that if there is a condition within the conscious body, the form within the body is the object, which is called the body-contemporary contemplation of dwelling in the inner body.
若緣無識身有情數青瘀等位色為境，是名於外身住循身觀。
 If the unconscious body has emotions, blues, blood stasis, and other colors as objects, this is called body-following meditation while dwelling on the external body.
若緣無識身色於過去時有識性，有識身色於未來時無識性，相似法性、平等法性為境，是名於內外身住循身觀。
 If the unconscious body and form have a conscious nature in the past tense, and the conscious body and form have an unconscious nature in the future tense, if they are similar to the Dharma-nature and equal to the Dharma-nature, this is called body-following contemplation of the internal and external body.
如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
 In this way, if the conditions are based on the feelings, minds, and phenomena arising from the first three colors, and follow their corresponding conditions, you should know that you are living in accordance with the three concepts.
復有差別。
 There is a difference.
謂若緣自中身髮毛、爪、齒等相為境，是名於內身住循身觀。
 It is said that if the conditions arise from the appearance of hair, claws, teeth, etc. in the inner body, this is called body-following meditation.
若緣他中身髮、毛、爪、齒等相為境，是名於外身住循身觀。
 If the hair, hair, claws, teeth, etc. of the body are considered as objects in another body, this is called body-following meditation while dwelling on the outer body.
若緣內表身變異、不變異青瘀等相，及緣外表身變異、不變異青瘀等相、相似法性、平等法性為境，是名於內外身住循身觀。
 If the external appearance of the body is mutated and unchanged, such as blue and blood stasis, and the external appearance of the body is mutated and unchanged, such as bruises and bruises, and the similar and equal dharmas are the objects, this is called the body-centered view of the internal and external body.
如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
 In this way, if the conditions are based on the feelings, minds, and phenomena arising from the first three colors, and follow their corresponding conditions, you should know that you are living in accordance with the three concepts.
如是等類身、受、心、法諸差別門當知多種，今於此中，且顯少分諸門差別。
 There are many kinds of different doors of body, feeling, mind, and dharmas. Now among them, there are only a few different doors.
又為對治四顛倒故，世尊建立四種念住。
 In order to counteract the four perversions, the Blessed One established four kinds of mindfulness.
謂為對治於不淨中計淨顛倒，立身念住。
 It is said to be the antidote to the confusion in the impurity and the mindfulness of the body.
以佛世尊於循身念住中，宣說不淨相應四憺怕路。
 The Buddha, the World-Honored One, while abiding in mindfulness of the body, proclaimed the four corresponding paths of impurity and fear.
若能於此多分思惟，便於不淨斷淨顛倒。
 If you can think more about this, it will be easier to cut off the impurities and eliminate the pure confusion.
為欲對治於諸苦中計樂顛倒，立受念住。
 In order to counteract all kinds of suffering and enjoy the confusion, establish the mindfulness of feeling.
以於諸受住循受觀，如實了知諸所有受皆悉是苦，便於諸苦斷樂顛倒。
 By concentrating on all feelings, we can truly understand that all feelings are suffering, so that we can cut off the confusion of happiness and suffering.
為欲對治於無常中計常顛倒，立心念住。
 In order to deal with the constant confusion caused by impermanence, establish mindfulness.
以能了知有貪心等種種差別，經歷彼彼日夜、剎那、瞬息、須臾非一眾多種種品類心生滅性，便於無常斷常顛倒。
 By being able to understand the various differences such as greed and greed, and experiencing the birth and death of many types of minds, day and night, moment, fleeting, and even a moment are not the same, so that the impermanence can be broken and the permanence can be reversed.
為欲對治於無我中計我顛倒，立法念住。
 In order to counteract the confusion caused by the non-self and the trap of self, legislate mindfulness.
由彼先來有有我見等諸煩惱故，無無我見等諸善法故，於諸蘊中生起我見。
 Since there are all kinds of troubles such as the view of self, and the view of non-self and other good dharmas, the view of self arises in all the aggregates.
以於諸法住循法觀，如實了知所計諸蘊自相、共相，便於無我、斷我顛倒。
 By following the Dharma-contemplation of all dharmas, we can truly understand the self-identity and universal characteristics of all the aggregates we have calculated, so that we can avoid selflessness and eliminate the confusion of self.
復有差別。
 There is a difference.
謂諸世間，多於諸蘊唯有蘊性、唯有法性不如實知，橫計有我依止於身；
 It is said that in the world, there are more than all aggregates, only the aggregate nature, and only the dharma nature cannot be known as it is, and there is a self to rely on the body;
由依身故，受用苦樂；
 By relying on one's own body, one experiences pain and joy;
受苦樂者，由法非法，有染有淨。
 Those who suffer and enjoy are illegitimate and tainted by law.
為欲除遣我所依事愚故，立身念住。
 In order to eliminate the foolishness of what I relied on, I established my body and stayed mindful.
為欲除遣我所領受事愚故，立受念住。
 In order to get rid of the foolishness of what I have received, I must establish the mindfulness of receiving.
為欲除遣於心、意、識執我愚者我事愚故，立心念住。
 In order to get rid of the desire to cling to my heart, mind, and consciousness, I am a fool, and I am a fool. Therefore, I should establish mindfulness.
為欲除遣所執我心能染淨事愚故，立法念住。
 In order to get rid of the attachments, my mind can purify things of stupidity, and legislate mindfulness.
復有差別。
 There is a difference.
謂若依此造作諸業，若為此故造作諸業，若造業者，若由此故造作諸業。
 It is said that if you create all kinds of karma based on this, if you create all kinds of karma for this reason, if you create things, if you create all kinds of karma for this reason.
為總顯示如是一切，立四念住。
 In order to show everything like this, establish the four states of mindfulness.
當知此中，依止於身造作諸業，為求受故造作諸業，心能造業，由善不善法能造諸業。
 You should know that all kinds of karma are created by relying on the body, and all kinds of karma are created for the sake of receiving. The mind can create karma, and all kinds of karma can be created by good and unwholesome dharmas.
復有差別。
 There is a difference.
謂若依此有染有淨，若為此故起染起淨，若染淨者，若由此故成染成淨。
 It is said that if there is defilement and purification based on this, if defilement occurs due to this reason, purification will occur, and if defilement becomes pure due to this reason, defilement will become pure due to this reason.
總為顯示如是一切，立四念住。
 In order to show everything like this, establish the four states of mindfulness.
當知此中，依止於身有染有淨，為求受故起染起淨，心染淨者，由諸法故成染成淨。
 You should know that here, depending on the body, there is defilement and purity. In order to seek acceptance, defilement arises and purification occurs. When the mind is defiled and purified, it becomes defiled and becomes purified due to various dharmas.
問：
 ask:
念住何義？
 What is the meaning of mindfulness?
答：
 answer:
若於此住念、若由此住念，皆名念住。
 If you are mindful here, if you are mindful here, it is called mindfulness.
於此住念者，謂所緣念住。
 Those who are mindful of this are called mindful of the object.
由此住念者，謂若慧、若念攝持於定，是自性念住；
 The one who abides in mindfulness from this is said to have wisdom, if the mindfulness is held in concentration, it is the abiding of self-nature mindfulness;
所餘相應諸心心法，是相雜念住。
 The remaining corresponding mental and mental phenomena are mixed mindfulness.
又由身、受、心、法增上所生善有漏、無漏道，皆名念住。
 Moreover, the good things arising from the body, feelings, mind, and dharma are all called mindfulness.
此復三種。
 There are three types of this.
一、聞所成，二、思所成，三、修所成。
 First, it is accomplished by hearing, second, it is accomplished by thinking, and third, it is accomplished by practicing.
聞思所成，唯是有漏；
 What is accomplished by listening and thinking is only flawed;
修所成者，通漏無漏。
 What is accomplished through cultivation will lead to no leaks.
瑜伽師地論卷第二十八
 Volume 28 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第二十九彌勒菩薩說
 Volume 29 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第二瑜伽處之四
 The 13th and 2nd yoga base of the local division of the sravaka-4
如是於四念住串習行故，已能除遣麁麁顛倒，已能了達善不善法。
 In this way, by practicing the four kinds of mindfulness, you can get rid of confusion and realize the wholesome and unwholesome dharmas.
從此無間，於諸未生惡不善法，為不生故；
 From this time on, all evil and unwholesome dharmas that have not yet arisen are because they have not arisen;
於諸已生惡不善法，為令斷故；
 For the sake of ordering all evil and unwholesome dharmas that have arisen to be cut off;
於其未生一切善法，為令生故；
 Before all good dharma has arisen, it is for the sake of order;
於其已生一切善法，為欲令住、令不忘失，廣說如前；
 All the good dharma that has arisen in it, in order to make it stay and not be forgotten, explain it extensively as before;
乃至攝心、持心。
 Even capture the mind and hold the mind.
云何名為惡不善法？
 What is the name of evil and unwholesome dharma?
謂欲纏染污身語意業，是身語意惡行所攝，及能起彼所有煩惱。
 It is said that desires entangle and pollute the body, speech and mind, which are captured by the bad deeds of the body, speech and mind, and can cause all the troubles.
若未和合、未現在前，說名未生；
 If it is not combined and appears before it, it is said that the name has not been born;
若已和合、已現在前，說名已生。
 If it has been combined and appeared in front of you, it is said that the name has been born.
云何名為一切善法？
 What is the name of all good dharma?
謂若彼對治、若蓋對治、若結對治。
 It is said that Ruohe is the antidote, Ruoge is the antidote, and Ruojie is the antidote.
未生、已生，應知如前惡不善法。
 Before you are born, or already born, you should know the evil and unwholesome dharma as before.
若時未生惡不善法，先未和合，為令不生，發起希願：
 If evil and unwholesome dharmas have not arisen at that time, and have not been reconciled first, in order to prevent them from arising, make a wish:
我當令彼一切一切皆不復生。
 I should make everything about him no longer come back to life.
是名於諸未生惡不善法，為不生故生欲。
 This is called evil and unwholesome dharmas that have not yet arisen, and desire arises because they are not born.
若時已生惡不善法，先已和合，為令斷故，發起希願：
 If evil and unwholesome dharmas have arisen at that time, they have been reconciled first, and for the sake of their cessation, make a wish:
我當於彼一切一切皆不忍受，斷滅、除遣。
 I should not tolerate anything about that person, and I should cut it off and get rid of it.
是名於諸已生惡不善法，為令斷故生欲。
 This is called the desire to stop the evil and unwholesome dharmas that have arisen.
又彼一切惡不善法，或緣過去事生、或緣未來事生、或緣現在事生。
 Furthermore, all evil and unwholesome dharmas may arise due to past events, future events, or present events.
如是彼法，或緣不現見境、或緣現見境。
 Such a method may depend on the non-appearing state of sight, or may depend on the appearing state of seeing.
若緣過去、未來事境，是名緣不現見境；
 If it is caused by past or future events, it is called a state of non-appearance;
若緣現在事境，是名緣現見境。
 If the condition is the present situation, it is called the condition of the present situation.
當知此中，於緣不現見境惡不善法，其未生者欲令不生，其已生者欲令永斷，自策、自勵，是名策勵。
 You should know that here, due to the conditions that do not appear, there are evil and unwholesome dharmas. Those that have not yet been born will not be born, and those that have already been born will be stopped forever. Self-cultivation and self-motivation are called strategies and encouragement.
於緣現見境惡不善法，其未生者欲令不生，其已生者欲令永斷，勇猛正勤，是名發勤精進。
 If you see evil and unwholesome dharmas in your environment, those that are not yet born will not be born, and those that have already been born will be forever discontinued. Be brave and diligent. This is called diligence and diligence.
所以者何？
 So what?
要當堅固，自策、自勵，勇猛正勤，方能令彼或不復生、或永斷滅。
 You must be firm, self-directed, self-motivated, brave and diligent, so that you can either never resurrect or be destroyed forever.
又於下品、中品諸纏，其未生者欲令不生，其已生者欲令永斷，故自策勵。
 In addition, for the low-grade and medium-grade entanglements, those who have not yet been born want to stop them from being born, and those who have already been born want to stop them forever, so they encourage themselves.
於上品纏，其未生者欲令不生，其已生者欲令永斷，發勤精進。
 For those who are of the highest grade, those who have not yet been born will want to stop them from being born, and those who have already been born will want to stop them forever, so that they can work diligently and diligently.
又若行於過去境界，如是行時，不令煩惱緣彼生起；
 Also, if you practice in the past state, if you practice in this way, you will not let troubles arise due to that;
設復失念暫時生起，而不忍受，速能斷滅、除遣、變吐。
 If thoughts of loss arise temporarily and cannot be endured, they can be quickly eliminated, eliminated, and vomited.
如緣過去，若行未來，當知亦爾。
 Just like the past, if it happens in the future, you should know it.
如是未生惡不善法能令不生，生已能斷，是名策勵。
 In this way, evil and unwholesome dharma that has not yet arisen can prevent it from arising, and can stop the arising of it. This is called policy encouragement.
若行現在所緣境界，如是行時、不令煩惱緣彼生起；
 If you perform in the current state of the object, if you perform in this way, you will not cause troubles to arise due to that state;
設復失念暫時生起，而不忍受，速能斷滅、除遣、變吐。
 If thoughts of loss arise temporarily and cannot be endured, they can be quickly eliminated, eliminated, and vomited.
如是未生惡不善法能令不生，生已能斷，是名發勤精進。
 In this way, evil and unwholesome dharma that has not yet arisen can prevent it from arising, and already born can be stopped. This is called diligence and diligence.
又或有惡不善法，唯由分別力生，非境界力；
 Or there may be evil and unwholesome dharmas, which arise only from the power of discrimination and not from the power of realm;
或有惡不善法，由分別力生，亦境界力。
 There may be evil and unwholesome dharmas arising from the power of discrimination, which is also the power of realm.
唯由分別力生，非境界力者，謂於住時，思惟過去、未來境界而生於彼。
 It only arises from the power of discrimination, not the power of realm. It means that it arises from thinking about the past and future realm while living there.
由思惟力生，亦境界力者，謂於行時，緣現在境界而生於彼。
 What arises from the power of thinking is also the power of state. It is said that when it is performed, it arises from the current state of mind.
當於爾時，決定亦有非理分別。
 At this time, there are also irrational distinctions in decisions.
當知此中，惡不善法唯由分別力生，非境界力者，彼若未生能令不生，生已能斷，是名策勵。
 It should be understood that evil and unwholesome dharmas arise only from the power of discrimination and not from the power of realm. If they have not yet arisen, they can be prevented from arising, but their emergence can be stopped. This is called policy encouragement.
若由分別力生，亦境界力者，彼若未生能令不生，生已能斷，是名發勤精進。
 If it arises from the power of discrimination, it is also the power of realm. If it has not yet arisen, it can prevent it from arising, and if it has arisen, it can be stopped. This is called diligence and effort.
於其未生一切善法，為令生故生欲者，謂於未得、未現在前所有善法，為欲令得、令現在前，發心希願，發起猛利求獲得欲、求現前欲，而現在前，是名於其未生一切善法，為令生故生欲。
 For those who have desires for the sake of rebirth before all the good things have arisen, that is, for all the good things that have not yet been obtained or have not yet appeared, for the sake of making them obtain or have them appear now, they make wishes and desires, and initiate violent pursuits to obtain desires and desires. The present desire, and the present desire, is the name of the desire that arises before all the good deeds are born in it, in order to make it reborn.
於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲者，謂已獲得、已現在前所有善法，是名已生善法。
 All good dharma that has arisen in it, for the purpose of making it abiding, not forgetting, and cultivating to perfection, is said to have obtained and presented all the good dharma before it. This is called the good dharma that has arisen.
於此善法已得不失、已得不退，依是說言：
 This good dharma has been gained and cannot be lost, and has been gained and cannot be retreated. Accordingly, it is said:
為欲令住。
 For the sake of desire.
於此善法明了現前，無闇鈍性，依是說言：
 This virtuous dharma appears clearly and has no darkness or dullness. Accordingly, it is said:
令不忘失。
 Make sure not to forget.
於此善法已得現前，數數修習，成滿究竟，依是說言：
 Before this good Dharma has appeared, practice it several times until it reaches its ultimate perfection, and say this:
令修圓滿。
 Make the practice complete.
於此善法發心希願，發起猛利求堅住欲、求不忘欲、求修滿欲，而現在前，是名於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲。
 In this virtuous dharma, one makes aspiration and aspiration, vigorously seeking to hold on to desire, to not forget desire, and to cultivate and fulfill desire. Now, this is called all the virtuous dharma that has arisen in it, to make desire persist, not to forget, and to fulfill desire. Make the practice perfect and give birth to desire.
策勵者，為於已得令現前故。
 Those who encourage are motivated by the fact that they have already received orders.
發勤精進者，為於未得令其得故。
 Those who work diligently and diligently do so because they have not been able to achieve success.
又策勵者，於已生善為欲令住、令不忘故。
 Also encourage those who have done good deeds, and want to make them stick to them and not forget them.
發勤精進者，令修滿故。
 Those who are diligent and diligent will be able to complete their cultivation.
又於下品、中品善法，未生令生，生已令住、令不忘失，是名策勵。
 In addition, for the good Dharma of the lower and middle grades, it is commanded to be reborn before it is born, but it is commanded to live in it and not be forgotten after it is born. This is the famous strategy to encourage.
於上品善法，未生令生，生已乃至令修圓滿，是名發勤精進。
 For high-quality good Dharma, before it is born, it has already been cultivated and perfected. This is called diligence and diligence.
言策心者，謂若心於修奢摩他一境性中正勤方便，於諸未生惡不善法，為令不生；
 When talking about the policy of mind, it is said that if the mind is diligent and expedient in cultivating the nature of samatha, it will prevent evil and unwholesome dharmas from arising before they arise;
廣說乃至於其已生一切善法，為欲令住、令不忘失、令修圓滿。
 He spreads the word about all the good dharma that has arisen, so that he can keep them, not forget them, and practice them perfectly.
由是因緣，其心於內極略下劣、或恐下劣，觀見是已，爾時隨取一種淨妙舉相，慇懃策勵、慶悅其心。
 Due to this cause and condition, his mind is a little inferior in his heart, or he is afraid of inferiority. When he observes this, he will take a pure and wonderful action, diligently encourage him, and rejoice in his heart.
是名策心。
 It’s called Cexin.
云何持心？
 Why do you hold your heart?
謂修舉時，其心掉動、或恐掉動，觀見是已，爾時還復於內略攝其心，修奢摩他。
 It is said that when practicing the exercises, one's mind wanders, or is afraid of wandering. After observing this, one can then capture one's mind internally and practice samatha.
是名持心。
 It is called holding the heart.
如是四種，亦名正勝。
 Such four kinds are also called Zhengsheng.
謂於黑品諸法，其未生者為令不生，其已生者為令斷滅，生欲、策勵、發勤、精進、策心、持心，是二正勝。
 It is said that among the black-grade dharmas, those that have not yet arisen are the causes not to arise, and those that have arisen are the causes to be annihilated. Generating desire, encouraging oneself, exerting diligence, exerting energy, cultivating one's mind, and persevering one's mind are the two perfect victories.
於白品諸法、其未生者為欲令生，如前黑品廣說、應知是二正勝。
 Regarding the Dharma of Baipin, those that have not yet arisen are brought into being by desire. As previously said by Heipinguang, it should be known that these two are the most successful.
如是四種，亦名正斷。
 These four types are also called correct judgment.
一名律儀斷。
 A law judge.
謂於已生惡不善法，為令斷故，生欲、策勵，乃至廣說。
 It is said that when evil and unwholesome dharma has arisen, in order to stop it, desire arises, encouragement is given, and it is even expounded widely.
二名斷斷。
 The two names are broken.
謂於未生惡不善法，為不生故，生欲、策勵，乃至廣說。
 It is said that evil and unwholesome dharmas have not yet arisen. Because they have not arisen, desire arises, encouragement is given, and it is even widely expounded.
由於已生惡不善事，應修律儀，令其斷滅，不應忍受。
 Since evil and unwholesome deeds have already occurred, we should practice discipline and ritual to eliminate them and not endure them.
由是因緣，名律儀斷。
 Because of this, the name, law, and ritual are determined.
於其未生惡不善事，為欲令彼不現行斷，為欲令彼不現前斷，為斷故斷，故名斷斷。
 Before any evil or unwholesome deeds happen to him, I want to prevent him from doing it, and I want to prevent him from showing up. I just want to do it, so I do it, so it is called "duan".
三名修斷。
 Three repairs were made.
謂於未生一切善法，為令生故，廣說乃至策心、持心。
 It is said that all good dharma has not yet arisen, so that it can arise, and it can be widely expounded to guide and uphold the mind.
由於善法數修數習，先所未得能令現前，能有所斷，故名修斷。
 Because of the practice of cultivating the number of good dharma, what has not been obtained in advance can be made present and can be broken, so it is called repairing and breaking.
四名防護斷。
 Four defensive breaks.
謂於已生一切善法，為欲令住，廣說乃至策心，持心。
 It is said that all good dharma that has arisen should be kept in mind, expounded extensively, and even cultivated and maintained in the mind.
由於已得、已現在前諸善法中，遠離放逸，修不放逸，能令善法住不忘失，修習圓滿，防護已生所有善法，能有所斷故，名防護斷。
 Because we have already obtained and manifested all the good dharma in the past, we stay away from letting go and practice without letting go, so that we can keep the good dharmas and not forget them, practice them perfectly, protect all the good dharmas that have arisen, and be able to break them, so it is called protection and prevention.
如是廣辨四正斷已，復云何知此中略義？
 If you have widely discerned the four correct judgments, how can you know the brief meaning of this?
謂為顯示於黑白品捨取事中，增上意樂圓滿及加行圓滿，是故宣說四種正斷。
 It is said that it is manifested in black and white qualities, giving up and taking things, increasing the perfection of meaning and happiness and the perfection of preliminaries. Therefore, the four correct judgments are preached.
當知此中，由生欲故，增上意樂圓滿；
 You should know that in this, due to the birth of desire, the happiness of the mind is increased and perfected;
由自策勵、發勤精進、策心、持心故，加行圓滿。
 By self-motivation, diligence, determination, and perseverance, the practice will be complete.
修瑜伽師唯有爾所正應作事。
 A yogi can only do what you should do.
謂為斷滅所應斷事，及為獲得所應得事，先當生起希願樂欲；
 It is said that in order to eliminate the things that should be done, and in order to obtain the things that should be achieved, we should first generate hopes and desires;
為斷諸纏，復應時時正勤修習止、舉、捨相；
 In order to cut off all entanglements, we must diligently practice the principles of movement, movement, and equanimity at all times;
為斷諸纏及隨眠故，更應修集對治善法。
 In order to break all entanglements and accompanying sleepiness, we should practice the corrective methods.
為現如是一切所作，說四正勝及四正斷。
 In order to achieve this, everything is said to be the Four Right Victories and the Four Right Destructions.
是名略義。
 It's abbreviated name.
從此復修四三摩地。
 From then on, he restored the four samadhis.
謂欲三摩地、勤三摩地、心三摩地、觀三摩地。
 It is called desire samadhi, diligence samadhi, mind samadhi, and contemplation samadhi.
當知由欲增上力所得三摩地，名欲三摩地；
 You should know that the samadhi achieved by increasing the power of desire is called desire samadhi;
由勤增上力所得三摩地，名勤三摩地；
 The samadhi obtained by increasing one's strength through diligence is called the samadhi of diligence;
由心增上力所得三摩地，名心三摩地；
 The samadhi obtained by increasing the strength of the mind is called mind samadhi;
由觀增上力所得三摩地，名觀三摩地。
 The samadhi obtained by contemplating the increased power is called contemplation samadhi.
若於是時純生樂欲，生樂欲已，於諸所有惡不善法自性、因緣、過患、對治，正審思察，起一境念。
 If the desire for pleasure arises at this moment, and the desire for pleasure has arisen, then you should carefully consider and think about the nature, causes, conditions, faults, and remedies of all evil and unwholesome dharmas, and raise a thought.
於諸善法自性、因緣、功德、出離，正審思察，住一境念。
 Regarding the nature, causes and conditions, merits, and renunciation of all good dharmas, we should carefully consider and reflect on them, and stay in one state of mind.
即由如是多修習故，觸一境性。
 That is to say, due to such many practices, one can touch the nature of one state.
於諸所有惡不善法現行諸纏，能令遠離，而未永害煩惱隨眠。
 It can keep away all the entanglements of evil and unwholesome dharmas, so that the troubles and troubles will not fall asleep forever.
是名欲增上力所得三摩地。
 This is called samadhi achieved by wanting to increase your power.
若於過去、未來、現在所緣境界，能順所有惡不善法，能順所有下中上品煩惱纏中，其未生者為令不生，其已生者為令斷滅，自策、自勵、發勤精進，行彼所緣，於彼境界自性、因緣、過患、對治，正審思察，住一境念。
 If you can obey all evil and unwholesome dharmas in the past, future, and present states, and obey all the inferior, middle, and superior troubles entangled in you, then those things that have not yet arisen will be prevented from arising, and those that have already arisen will be eliminated. Encourage and work hard to achieve the destination, consider the nature, causes, faults, and remedies of that state, and think carefully and stay in one state of mind.
即由如是多安住故，能正生起心一境性。
 That is to say, by abiding in this way for many times, the one-pointed nature of the mind can arise.
於諸所有惡不善法現行諸纏，能令遠離，而未永害煩惱隨眠。
 It can keep away all the entanglements of evil and unwholesome dharmas, so that the troubles and troubles will not fall asleep forever.
是名勤增上力所得三摩地。
 This is called Samadhi achieved by diligently increasing one’s strength.
若復策發諸下劣心，或復制持諸掉舉心，又時時間修增上捨。
 If you revive bad thoughts, or duplicate and hold on to restless thoughts, you will need to cultivate and increase your equanimity over time.
由是因緣，於諸所有惡不善法，若能隨順惡不善法，及諸善法，若能隨順所有善法自性、因緣、過患、功德、對治、出離，正審思察，住一境念。
 Due to this cause and condition, if you can follow all evil and unwholesome dharmas, as well as all good dharmas, if you can follow the nature, causes, conditions, faults, merits, remedies, and renunciation of all good dharmas, and reflect correctly, Live in one place.
即由如是多安住故，能正生起心一境性，廣說乃至。
 That is to say, by abiding in this way for many times, the one-pointed nature of the mind can be arisen, and it can be explained widely and evenly.
是名心增上力所得三摩地。
 This is the samadhi achieved by increasing the power of the mind.
若於能順惡不善法，作意思惟為不如理；
 If you can obey evil and unwholesome dharma, your thoughts will only be unreasonable;
復於能順所有善法，作意思惟以為如理。
 In order to be able to obey all good laws, one can only think of them as reasonable.
如是遠離彼諸纏故，及能生起諸纏對治定為上首諸善法故，能令所有惡不善法皆不現行。
 By thus staying away from all entanglements, and being able to counteract them with all the good dharma of the first place, all evil and unwholesome dharmas can be prevented from occurring.
便自思惟：
 Then he thought to himself:
我今為有現有惡不善法不覺知耶？
 Why am I not aware of the existing evil and unwholesome dharma?
為無現無惡不善法不覺知耶？
 Why are you not aware of the non-present, non-evil and unwholesome dharma?
我令應當遍審觀察。
 I ordered that everything should be reviewed and observed.
彼由觀察作意增上力故，自正觀察斷與未斷，正審思察，住一境念。
 Because he has increased his power through observation, he can observe correctly whether there is a break or not, he can think carefully, and he can stay in one state of mind.
即由如是多安住故，能正觸證心一境性。
 That is to say, by abiding in this way for many times, one can directly touch and realize the one-pointed nature of the mind.
由是因緣，離增上慢，如實自知：
 Because of these causes and conditions, we are free from increasing conceit and know ourselves truthfully:
我唯於纏心得解脫，未於一切一切隨眠心得解脫。
 I can only be liberated from the entangled mind, but I have not been liberated from the sleeping mind.
我唯獲得及已修習諸纏對治定為上首所有善法，而未獲得及未修習隨眠對治。
 I have only obtained and practiced the antidote to entanglement as all the good dharma of the Supreme Being, but I have not obtained and practiced the antidote to sleep.
是名觀增上力所得三摩地。
 This is called the samadhi achieved by increasing the power of contemplation.
彼由如是四三摩地增上力故，已遠諸纏。
 Because of the increased strength in these four samadhis, he is far away from all entanglements.
復為永害一切一切惡不善法諸隨眠故，及為修集能對治彼諸善法故，便更生起樂欲、策勵，廣說如前修四正斷加行道理。
 Because all evil and unwholesome dharmas are permanently harmed, and because the good dharma can be counteracted through cultivation, he will arouse joy and desire, encourage him, and preach the principles of cultivating the four correct cessations and practicing them extensively as before.
彼於如是正修習時，有八斷行，為欲永害諸隨眠故，為三摩地得圓滿故，差別而轉。
 When he is practicing in this way, he has eight different actions, which are due to the desire to permanently harm the sleep, and to achieve the perfection of samadhi, which are different.
何等名為八種斷行？
 What are the eight types of broken lines?
一者、欲。
 One, desire.
謂起如是希望樂欲：
 Speaking of such hopes and desires:
我於何時修三摩地當得圓滿？
 When should I practice samadhi to perfection?
我於何時當能斷滅惡不善法所有隨眠？
 When will I be able to put an end to all evil and unwholesome dharmas?
二者、策勵。
 Both, encourage.
謂乃至修所有對治，不捨加行。
 It is said that all remedies should be cultivated and practiced without giving up.
三者、信。
 The third is faith.
謂不捨加行正安住故，於上所證，深生信解。
 It is said that he does not give up, practices, and abides in peace and tranquility. This is what he has demonstrated above, and he has deep faith and understanding.
四者、安。
 Fourth, peace.
謂清淨信而為上首，心生歡喜；
 It is said that pure faith is the first, and the heart is filled with joy;
心歡喜故，漸次息除諸惡不善法品麁重。
 Because the heart is happy, it gradually eliminates all evil and unwholesome dharmas.
五者、念。
 Fifth, read.
謂九種相。
 It's called nine kinds of appearance.
於九種相安住其心，奢摩他品能攝持故。
 His mind is at peace with the nine kinds of signs, so the samatha quality can hold him.
六者、正知。
 Sixth, right knowledge.
謂毘鉢舍那品慧。
 It is called Pibosha Napinhui.
七者、思。
 Seventh, thinking.
謂心造作。
 It is said that the mind is artificial.
於斷、未斷正觀察時，造作其心，發起能順止觀二品身業、語業。
 When observing rightly or without interruption, cultivate your mind and activate the ability to observe the second level of physical and verbal actions.
八者、捨。
 Eighth, giving up.
謂行過去、未來、現在隨順諸惡不善法中，心無染污、心平等性。
 It means that in the past, future, and present, one should follow all evil and unwholesome laws, and the mind should be untainted and equal.
由二因緣，於隨眠斷分別了知。
 Based on the two causes and conditions, Yu Suimianjian understands them.
謂由境界不現見思，及由境界現見捨故。
 It is said that thinking does not appear from the realm, and equanimity appears from the realm.
如是名為八種斷行，亦名勝行。
 These are called the eight kinds of interrupted conduct, and they are also called victorious conduct.
如是八種斷行、勝行，即是為害隨眠瑜伽。
 Such eight kinds of cessation and victory are harmful to the yoga of sleep.
此中欲者，即是彼欲；
 The desire in this is the other desire;
此中策勵，即彼精進；
 Encouragement in this means diligence;
此中信者，即是彼信；
 He who believes in this believes in the other;
此中安、念、正知、思、捨，即彼方便。
 Among them, peace, mindfulness, clear understanding, contemplation, and equanimity are the expedients.
如是此中，若先欲等四三摩地，若今所說八種斷行，於為永斷所有隨眠圓滿成辨三摩地時，一切總名欲三摩地斷行成就神足、勤三摩地斷行成就神足、心三摩地斷行成就神足、觀三摩地斷行成就神足。
 In this case, if we first wait for the four samadhis, if we have mentioned the eight kinds of discontinued practices, when we have completed the samadhi of discernment in order to permanently cut off all the sleepiness, all of them will be called the discontinued practices of desirous samadhi to achieve the divine foot, the diligent samadhi. The cessation of earthly samadhi will achieve divine feet, the cessation of mind samadhi will achieve divine feet, and the cessation of contemplation samadhi will achieve divine feet.
問：
 ask:
何因緣故說名神足？
 Why is it said that the name is sufficient?
答：
 answer:
如有足者，能往能還，騰躍勇健，能得能證世間所有殊勝之法。
 If you have enough, you can go and return, you can leap bravely and vigorously, and you can obtain and realize all the supreme Dharma in the world.
世殊勝法說名為神，彼能到此，故名神足。
 The most sublime Dharma in the world is called God. He can come here, so he is called Shenzu.
如是若有如是諸法，有三摩地圓滿成辨，彼心如是清淨鮮白，無諸瑕穢，離隨煩惱，安住正直，有所堪能，獲得不動，能往能還，騰躍勇健，能得能證出世間法。
 If there are such dharmas, if there is perfect samadhi, and if the mind is pure and white, without any blemishes, free from troubles, settled and upright, able to achieve, attained and immovable, able to go and return, leaping and strong, Able to obtain and realize the transcendental dharma.
由出世法最勝自在，是最勝神，彼能證此，故名神足。
 From the transcendental dharma, which is the most supreme freedom, it is the most supreme God. He can realize this, so he is called God Sufficient.
彼由如是勝三摩地為所依持，勝三摩地為所依止，能進修習增上心學、增上慧學所有瑜伽。
 With such superior samadhi as his support, and superior samadhi as his support, he can further practice all the yogas that increase the knowledge of mind and wisdom.
由進修習此瑜伽故，於他大師、弟子所證，深生勝解、深生淨信。
 As a result of practicing this yoga, his master and his disciples have proven that he has profound understanding and pure faith.
此清淨信增上義故，說名信根。
 This pure faith increases its meaning, so it is called the root of faith.
問：
 ask:
於何增上？
 Why add it?
答：
 answer:
於能生起出世間法而為上首，及於能起精進、念、定、慧為其增上。
 It is the first to be able to generate transcendental dharma, and it is the best to be able to generate energy, mindfulness, concentration, and wisdom.
餘精進等，於能生起出世間法，及於能起展轉乃至慧為其增上。
 With the further advancement and so on, it will be possible to generate transcendental dharma, and to be able to develop, transform, and even increase wisdom.
乃至其慧，唯於能起出世間法為其增上。
 As for his wisdom, it can only be enhanced by being able to generate transcendental dharma.
是故信等說名五根。
 This is why Xin et al. say it is called the five roots.
若復了知前後所證而有差別，隨此能於後後所證出世間法，深生勝解、深生淨信。
 If we understand again that there is a difference between what we have realized before and after, we will be able to realize the transcendental dharma in the subsequent ones, which will give rise to profound understanding and pure faith.
此清淨信難伏義故，說名信力。
 This pure faith is difficult to conceal, so it is called the power of faith.
問：
 ask:
誰不能伏？
 Who can't lie down?
答：
 answer:
此清淨信，若天、若魔、若諸沙門、若婆羅門、若餘世間，無有如法能引奪者，諸煩惱纏亦不能屈，故名難伏。
 This pure faith, like gods, demons, ascetics, Brahmins, or the rest of the world, there is nothing like the Dharma that can lure it away, and it cannot be overcome even if all the troubles are entangled, so it is called difficult to conquer.
此為上首、此為前行，餘精進等亦名為力。
 This is the first step, this is the forward movement, and the rest of the effort is also called power.
由此諸力具大威勢，摧伏一切魔軍勢力，能證一切諸漏永盡，是故名力。
 From this, all the powers have great power, destroying all the forces of the demonic army, and can prove that all the outflows are permanently eliminated. This is why it is famous.
當觀此中信根、信力，即四證淨中所有淨信。
 You should observe the root and power of faith in this, which is all the pure faith among the four pure attainments.
何以故？
 Why?
以其證入正性離生所有證淨，皆由此因、此緣、此序，由彼即是此增上果。
 All the realizations of purity that lead to the realization of the right nature and separation of birth are due to this cause, this condition, and this sequence. From that, it is the enhanced result.
是故世尊就其因果相屬道理，說言當觀即彼證淨，非即彼體、非即彼相。
 Therefore, the World-Honored One, based on the principle of cause and effect, said that one should observe that it is pure, not that body, not that form.
當觀此中精進根、力，即四正斷中所有精進。
 You should observe the root and power of energy in this, which is all the energy in the four right endings.
此何正斷？
 How can this be correct?
謂能永斷見道所斷一切煩惱方便正斷，此中意說如是正斷。
 It is said that all troubles and troubles can be permanently cut off by seeing the way. This means that it can be cut off in this way.
由此正斷，畢竟能斷所有諸惡不善法故。
 This is the reason why correct judgment can finally break all evil and unwholesome dharmas.
當觀此中念根、念力，即四念住中所有正念。
 You should observe the root and power of mindfulness here, that is, all the mindfulness in the four dwellings of mindfulness.
謂四念住能無餘斷一切顛倒。
 It is said that the four kinds of mindfulness can eliminate all confusion without leaving any residue.
當觀此中定根、定力，即四靜慮中所有正定。
 You should observe the root and power of concentration in this, that is, all the correct concentration in the four meditations.
謂諸靜慮能為方便，證不還果。
 It is said that all meditation can be convenient, and the result will not return.
當觀此中慧根、慧力，即四聖諦中所有正智。
 You should observe the root and power of wisdom in this, which is all the righteous wisdom in the Four Noble Truths.
謂聖諦智於四聖諦能證現觀，得沙門果。
 It is said that the wisdom of the Four Noble Truths can realize the present view and obtain the fruit of Samana.
即由如是諸根、諸力，漸修、漸習、漸多修習為因緣故，便能發起下中上品順決擇分四種善根。
 That is to say, due to such roots and powers, gradually practicing, gradually getting used to, and gradually practicing more and more, the four kinds of good roots of lower, middle and upper grades, smooth and decisive selection, can be initiated.
何等為四？
 What is four?
一、煗，二、頂，三、順諦忍，四、世第一法。
 1. Xun, 2. Ding, 3. Shundi Ren, 4. The First Dharma in the World.
譬如有人，欲以其火作火所作，為求火故，下安乾木，上施鑽燧，精勤、策勵、勇猛鑽求。
 For example, someone wants to use fire to make fire. In order to obtain fire, he places dry wood below and drills and flints above. He drills diligently, vigorously, and bravely.
彼於如是精勤、策勵、勇猛鑽時，於下木上最初生煗；
 When he was working so diligently, vigorously and bravely, he was first in trouble on the lower tree;
次煗增長，熱氣上衝；
 The secondary heat increases and the heat rushes upward;
次倍增盛，其煙遂發；
 The next time it multiplied, its smoke emitted;
次無焰火欻然流出；
 There is no flame flowing out;
火出無間發生猛焰；
 The fire bursts into flames;
猛焰生已，便能造作火之所作。
 Once the fierce flame is born, it can do what fire does.
如鑽火人精勤、策勵、勇猛鑽求，五根、五力，漸修、漸習、漸多修習，當知亦爾。
 Just like a person who drills fire diligently, energetically, and courageously drills and seeks, the five faculties and five powers gradually cultivate, gradually get used to, and gradually practice more, you should know this.
如下木上初所生煗，其煗善根，當知亦爾，燒諸煩惱無漏法火生前相故。
 For example, when the fire is first born on the lower tree, you should know that the fire has good roots. It burns all troubles without any leakage. This is why the Dharma fire was born before it was born.
如煗增長，熱氣上衝，其頂善根，當知亦爾。
 If the heat increases and the heat rushes up, you should know that it has a good root.
如次煙發，其順諦忍，當知亦爾。
 If the smoke comes out, you should be patient and patient, you should know this.
如無焰火欻然流出，世第一法，當知亦爾。
 Just like the flames flowing out without any flames, this is the first Dharma in the world, you should know it.
如火無間發生猛焰，世第一法所攝五根、五力，無間所生出世無漏聖法，當知亦爾。
 Just like the fierce flames of a fire, the five roots and five powers of the world's first dharma are captured by the five roots and five powers. You should know that the holy dharma without leakage in the world is born from the world.
此復云何？
 What does this mean?
謂七覺支。
 It is called the Seven Awakening Branches.
諸已證入正性離生補特伽羅如實覺慧用此為支，故名覺支。
 Those who have realized that they have entered the righteous nature, separated from life, and have the truthful enlightenment and wisdom of Bu Te Jialuo, use this as a branch, so it is called an awakening branch.
即此七種如實覺支，三品所攝。
 That is, these seven factors of truthful enlightenment are captured by the third level.
謂三覺支奢摩他品攝，三覺支毘鉢舍那品攝，一覺支通二品攝，是故說名七種覺支。
 It is said that the three factors of enlightenment are the samatha branch, the three branches of the enlightenment are the vipasana branch, and the one branch of enlightenment is connected to the second branch. Therefore, it is called the seven branches of enlightenment.
謂擇法覺支、精進覺支、喜覺支，此三觀品所攝；
 It is called Dharma-Selecting Enlightenment, Effort Enlightenment, and Joy Enlightenment, which are captured by these three contemplations;
安覺支、定覺支、捨覺支，此三止品所攝；
 The Awakening factors of peace, concentration, and equanimity are captured by these three qualities;
念覺支一種，俱品所攝，說名遍行。
 Mindfulness is a kind of enlightenment factor. It is captured by all kinds of things, and its name is spoken and practiced everywhere.
彼於爾時，最初獲得七覺支故，名初有學見聖諦迹。
 At that time, he first acquired the seven factors of enlightenment, so he was called the first to learn and see the traces of the Noble Truth.
已永斷滅見道所斷一切煩惱，唯餘修道所斷煩惱。
 All the worries that have been eradicated by seeing the way have been forever eliminated, leaving only the worries that have been eradicated by cultivating the way.
為斷彼故，修習三蘊所攝八支聖道。
 In order to eliminate this, practice the eight-branch noble path captured by the three aggregates.
此中正見、正思惟、正精進，慧蘊所攝；
 In this, right view, right thought, and right effort are captured by the aggregate of wisdom;
正語、正業、正命，戒蘊所攝；
 Right speech, right action, right livelihood are captured by the aggregate of morality;
正念、正定，定蘊所攝。
 Right mindfulness, right concentration, are captured by the concentration aggregate.
問：
 ask:
何因緣故名八支聖道？
 Why is it called the Eight-branched Path?
答：
 answer:
諸聖有學已見迹者，由八支攝行迹正道，能無餘斷一切煩惱，能於解脫究竟作證，是故名為八支聖道。
 There are saints who have learned and seen that they can walk on the right path based on the eight branches. They can eliminate all worries without any remaining troubles and can testify to the ultimate liberation. This is why it is called the Eight-branched Noble Path.
當知此中，若覺支時所得真覺；
 You should know that in this, if you get the true enlightenment when you awaken the factors;
若得彼已，以慧安立如證而覺，總略此二合名正見。
 If you have achieved this, and realize it with the wisdom and peace of mind, then these two together are called right view.
由此正見增上力故，所起出離、無恚、無害分別思惟，名正思惟。
 Therefore, due to the increased power of right view, the thought of renunciation, freedom from hatred, and harmless discrimination is called right thought.
若心趣入諸所尋思，彼唯尋思如是相狀所有尋思。
 If the mind is interested in all kinds of thoughts, it will only think about all the thoughts like this.
若心趣入諸所言論，即由正見增上力故，起善思惟，發起種種如法言論，是名正語。
 If the mind's interest enters the speech, it means that due to the increased power of right view, good thoughts will arise and all kinds of Dharma-compliant speech will be initiated. This is called right speech.
若如法求衣服、飲食、諸坐臥具、病緣醫藥供身什物。
 If you ask for clothes, food and drink, all kinds of sitting and bedding materials, medical supplies for illnesses, and other things for the body according to the law.
於追求時，若往、若還正知而住，若覩、若瞻、若屈、若伸、若持衣鉢及僧伽胝、若食、若飲、若噉、若甞正知而住；
 When pursuing, if you go and stay with clear understanding, if you look down, if you look, if you bend, if you stretch, if you hold the robe and bowl, if you eat, if you drink, if you eat, if if you eat, if you live with clear understanding;
或於住時，於已追求衣服等事，若行、若住、若坐、若臥，廣說乃至若解勞睡正知而住。
 Or when you are living, you have already pursued things such as clothing, whether you are walking, staying, sitting, or lying down.
是名正業。
 It’s called Zhengye.
如法追求衣服、飲食，乃至什物，遠離一切起邪命法，是名正命。
 Pursue clothing, food, and even other things in accordance with the Dharma, and stay away from all laws that give rise to evil livelihood. This is called righteous livelihood.
若遠離攝正語、業、命，彼於證得無漏作意諸覺支時，先已獲得。
 If one stays away from taking care of right speech, actions, and life, he will have already achieved it when he realizes the factors of enlightenment without leakage.
問：
 ask:
何故此名聖所愛戒？
 Why is it called the Sanctuary Love Precept?
答：
 answer:
以諸聖者、賢善、正至，長時愛樂、欣慕、悅意：
 To the saints, the virtuous, the upright, the long-lasting love, admiration, and joy:
我於何時當正獲得諸語惡行、諸身惡行、諸邪命事不作律儀？
 When should I acquire the evil deeds of speech, the evil deeds of the body, and the evil deeds of destiny?
由彼長夜於此尸羅深心愛樂、欣慕、悅意，故獲得時，名聖所愛。
 Since he spent a long night in this shila, his heart was filled with joy, admiration, and joy, so when he obtained it, he was known as the beloved of the saints.
獲得如是聖愛戒已，終不正知而說妄語，終不故思害眾生命，終不故思不與而取，終不故思行欲邪行，終不非法求衣服等。
 Once you have obtained such a precept of holy love, you will never tell lies without correct knowledge, never think about harming all living beings, never think about taking without giving, never think about evil desires, never ask for clothes illegally, etc.
即由如是聖所愛戒增上力故，於修道時，乃至所有語業、身業、養命事轉，亦得名為正語、業、命。
 That is to say, due to the increased power of loving and precepts in the holy place, when cultivating the Tao, all verbal karma, physical karma, and life-nurturing activities are also called right speech, karma, and life.
依止正見及正思惟、正語、業、命勤修行者，所有一切欲、勤、精進、出離勇猛、勢力發起、策勵其心，相續無間，名正精進。
 For those who practice diligently by relying on right views, right thoughts, right speech, actions, and destiny, all desires, diligence, energy, renunciation, courage, power, and encouragement of their minds will be continuous and continuous, which is called right effort.
成就如是正精進者，由四念住增上力故得無顛倒九種行相所攝正念，能攝九種行相心住。
 Those who have achieved such correct diligence will increase their power through the four kinds of mindfulness, so that they can achieve the mindfulness of the nine kinds of behavior without inversion, and can capture the nine kinds of behavior.
是名正念及與正定。
 This is called mindfulness and concentration.
如是一切八支聖道，總立二種。
 In this way, all eight branches of the holy path are of two kinds.
謂無所作及住所作。
 It means doing nothing and living in a place.
無所作者，謂正語、正業、正命。
 There is no author, it is called Right Speech, Right Action, and Right Livelihood.
住所作者，復有二種。
 There are two types of domicile authors.
謂奢摩他、毘鉢舍那。
 They are called Samatha and Vipassana.
正見、正思惟、正精進、是毘鉢舍那；
 Right view, right thought, right effort, this is Vipassana;
正念、正定、是奢摩他。
 Right mindfulness, right concentration, is samatha.
如是清淨正語、業、命為所依止，於時時間修習止觀，能斷諸結。
 In this way, pure and correct speech, karma, and life can be relied upon. If you practice Samatha and Vipassana from time to time, you can break all knots.
無餘永斷，能得最上阿羅漢果。
 If there is no remnant, you will be able to achieve the highest level of Arahantship.
長時相續，名為修道，多時串習斷煩惱故。
 Continuing for a long time is called cultivating the Tao. This is because practicing it over a long period of time eliminates worries.
率爾智生，名為見道，暫時智起，即能永斷諸煩惱故。
 The emergence of quick wisdom is called seeing the way. When wisdom arises temporarily, it can permanently put an end to all troubles.
由是因緣，正語、業、命，於修道中方始建立。
 Due to this cause and condition, right speech, karma, and destiny are first established in the practice of Taoism.
由如是等，漸次修習三十七種菩提分法加行方便，是名菩提分修。
 From this and so on, we gradually practice the thirty-seven kinds of Bodhisattva methods and practice expedients. This is called Bodhisattva practice.
云何修果？
 Why cultivate fruit?
謂四沙門果。
 It is called the Four Samana Fruits.
一、預流果，二、一來果，三、不還果，四、最上阿羅漢果。
 1. Pre-streaming fruit, 2. First-returning fruit, 3. Non-returning fruit, 4. The highest Arahant fruit.
此中云何名沙門？
 What is the name of Samana?
云何名果？
 What is the name of the fruit?
謂聖道名沙門，煩惱斷名果。
 It is said that the name of the Holy Path is Samana, and the name of the fruit of the eradication of troubles.
又後生道或中或上，是前生道所生之果。
 In addition, the path of subsequent life may be middle or higher, which is the result of the path of previous life.
問：
 ask:
何故建立如是四果？
 Why establish such four fruits?
答：
 answer:
對治四種諸煩惱故。
 It cures the four kinds of troubles.
謂諸無事能感惡趣、往惡趣因煩惱斷故，及能斷彼對治生故，立預流果。
 It is said that all those who have nothing to do can feel the bad destination, go to the bad destination because of the elimination of troubles, and can eliminate the corresponding birth, and establish the pre-streaming result.
而薄伽梵說永斷三結立此果者，謂依三品，有三種結，障礙聖道令不生故。
 And Bhagavan said that those who achieve this result by permanently breaking the three knots mean that there are three kinds of knots according to the three qualities, which hinder the holy path and prevent them from arising.
一、在家品，二、惡說法毘奈耶品，三、善說法毘奈耶品。
 1. The quality of being at home, 2. The quality of evil Dharma Vinaya, and 3. The quality of good Dharma Vinaya.
依在家品，有薩迦耶見。
 According to the family product, there is Sakaya to see.
由此見故，先生怖畏，最初不欲發趣聖道。
 Seeing this, the Master was frightened and initially did not want to pursue the holy path.
依惡說法毘奈耶品，有戒禁取。
 According to the evil teaching of Vinaya, there are precepts and prohibitions to take it.
由此取故，雖已發趣，而行邪僻。
 Based on this, even though one has developed interests, he still behaves in a deviant way.
由是不能生起聖道。
 Therefore, the holy path cannot arise.
依善說法毘奈耶品，有疑。
 There are doubts about the Vinaya product according to Shan Dharma.
由此疑故，雖已發趣，不行邪僻，而於正道未串習故，於如實見所知事中猶預疑惑，障礙聖道不令生起。
 Due to this doubt, even though one has developed interests and does not engage in deviant behavior, but has not followed the path of practice, he still has doubts about what he sees and knows as they really are, hindering the holy path and preventing it from arising.
由是因緣，唯說斷此，立預流果。
 Due to this cause and condition, it is only necessary to cut off this and establish the pre-streaming result.
此預流果極餘七有，由是因緣，多生相續。
 There are only seven remaining fruits of this pre-flow, and due to these causes and conditions, they continue to be born in many ways.
若斷再生相續煩惱，生無重續，立一來果。
 If the troubles are interrupted and reborn, there will be no recurrence and the result will be established.
謂若永斷天有所攝、人有所攝再生相續所有煩惱，極唯更受天有一生、人有一生，故於爾時立一來果。
 It is said that if there is an eternal end to the existence of heaven and the existence of human beings, all the troubles will be reborn and continued, but in the end, it will only be accepted that heaven has a lifetime and humans have a lifetime.
若已永斷能感還來生此煩惱，唯於天有當可受生，即於爾時立不還果。
 If you can never feel the trouble of rebirth in the next life, you can only be reborn in heaven if you have a chance to do so, which means that the fruit of non-return will be established at that time.
若已永斷一切能感生有煩惱，建立最上阿羅漢果。
 If you have permanently cut off all the troubles that can arise, you will establish the highest Arahantship.
而薄伽梵說：
 And Bhagavan said:
永斷三結，縛貪瞋癡，立一來果。
 Eternally break the three knots, bind greed, anger and delusion, and establish the ultimate result.
永斷能順五下分結，立不還果。
 Yongjuan can divide the knots according to the five points, and the result will not return.
永斷一切煩惱究竟，建立最上阿羅漢果。
 Eternally end all troubles and establish the supreme Arahantship.
是名修果。
 It is called cultivating fruit.
又於此中，貪、瞋、癡、慢尋思行者，彼先應於淨行所緣淨修其行，然後方證心正安住。
 Also among these, those who are greedy, angry, ignorant, and careless in their thoughts and actions should first practice pure conduct in the object of pure conduct, and then they can achieve a peaceful and peaceful mind.
彼於各別所緣境界，定由所緣差別勢力，勤修加行。
 In their respective realms, they must cultivate and practice diligently due to the different forces of the objects.
若等分行補特伽羅，隨所愛樂，攀緣彼境勤修加行。
 If you are able to practice and practice Tegara in equal parts, follow your favorite music and climb to that state to practice diligently.
如是勤修，唯令心住，非淨其行。
 Practicing diligently in this way only makes the mind dwell, but does not purify its conduct.
如等分行補特伽羅，薄塵行者，當知亦爾。
 You should know this if you are practicing in equal parts to make up the Tejaluo, or if you are walking in thin dust.
而彼諸行，有其差別。
 And there are differences between those actions.
謂貪等行者勤修行時，要經久遠，方證心住。
 It is said that when practitioners of greed and other practices practice diligently, it will take a long time to realize the abiding of the mind.
等分行者勤修行時，不甚久遠，能證心住。
 When practitioners practice diligently, they will be able to realize the state of mind within a short period of time.
薄塵行者勤修行時，最極速疾，能證心住。
 When a thin-dust practitioner practices diligently, he can attain the state of mind most quickly.
問：
 ask:
前已廣說有貪等行補特伽羅行相差別，其等分行及薄塵行補特伽羅，有何行相？
 It has been widely said before that there is a difference in the behavior of Tegara, which is supplemented by greed and other actions. What are the characteristics of Tekara and other actions that are divided and thin?
答：
 answer:
等分行者，如貪等行補特伽羅所有行相，一切具有；
 Those who have equal parts, such as greed and other actions, complement all the actions and characteristics of Tegara, and have everything;
然彼行相非上、非勝，如貪等行。
 However, his actions are neither superior nor superior, such as greed and other actions.
隨所遇緣，有其差別，施設此行與彼相似。
 Depending on the circumstances you encounter, there are differences. This practice of giving is similar to that.
其薄塵行補特伽羅行相差別者，謂無重障，最初清淨，資糧已具，多清淨信，成就聰慧，具諸福德，具諸功德。
 Those whose thin earthly conducts make up for the difference in Tekara conducts are said to have no heavy obstacles, are initially pure, have all the material resources, have more pure faith, achieve wisdom, have all kinds of blessings, and have all kinds of merits and virtues.
無重障者，謂無三障。
 Those who have no major obstacles are said to have no three obstacles.
何等為三？
 What is three?
一者、業障，二、煩惱障，三、異熟障。
 One is karma, two is affliction, and three is abnormality.
言業障者：
 People with speech impediment:
謂五無間業，及餘所有故思造業諸尤重業。
 It is called the five uninterrupted karma, and all the other karma caused by thought, especially the important karma.
彼異熟果若成就時，能障正道，令不生起。
 If this strangely ripe fruit is realized, it can obstruct the right path and prevent it from arising.
是名業障。
 It's called karma.
煩惱障者，謂猛利煩惱、長時煩惱。
 Those who have troubles and obstacles are those who have strong troubles and long-lasting troubles.
由此煩惱，於現法中，以其種種淨行所緣不能令淨，是名煩惱障。
 Due to these afflictions, in the present Dharma, the objects of various pure actions cannot be purified. This is called the obstacle of afflictions.
異熟障者，謂若生處，聖道依彼不生不長，於是生處異熟果生。
 The disorder of abnormal ripeness means that if it is born in a place, the holy path will not arise or grow according to it, so the strange ripe fruit will be born in the place of birth.
或有生處，聖道依彼雖得生長，而於其中異熟果生，聾騃愚鈍，盲瞽瘖瘂，以手代言，無有力能解了善說、惡說法義。
 Or there may be a place where the Holy Path grows according to it, but in it there are fruits that have not ripened yet. They are deaf, stupid, blind, and have ulcers. They use their hands to speak, and they have no power to understand the meaning of good and bad teachings.
是名異熟障。
 It's called abnormal maturity.
最初清淨者，謂善淨戒及正直見。
 The first thing that is pure is good, pure moral principles and upright views.
由十因緣，戒善清淨，如前應知。
 Based on the ten causes and conditions, the precepts are good and pure, as you should know before.
正直見者，謂若有見，淨信相應故、勝解相應故、遠離誑諂故、善思法義無惑無疑加行出離故，名為正直。
 A person with upright views means that if he has a view, it is because he has pure faith, he has superior understanding, he is far away from deceit, he is good at thinking about the meaning of the Dharma, he has no doubts, and he practices renunciation without any doubt, it is called uprightness.
如是正直見，淨信相應故，於佛正法及毘奈耶不可引奪。
 Such a right view and pure faith correspond to it, and cannot be deceived from the Buddha's true Dharma and Vinaya.
勝解相應故，於諸如來及聖弟子不可思議威德神力、不可思議生處差別、甚深法教、不可記事，深生勝解，無驚、無恐、無有怖畏。
 The superior understanding corresponds to the inconceivable majestic power of Tathagata and his saintly disciples, the inconceivable differences in birth places, the profound teachings, and the unmemorable events.
遠離誑諂故，其見正直，是正直類，如其聖教而正修行，如其真實而自現發。
 Because he is far away from deceit, his views are upright, he is an upright kind, he practices it correctly like the holy teaching, and he discovers it as true as it is.
善思法義無惑無疑加行出離故，於一切法無常、苦、空、無我等義，善正思惟、善正籌量、善正觀察。
 Be good at thinking about the meaning of the Dharma without any doubts, and practice renunciation. Therefore, regarding the meaning of all dharmas such as impermanence, suffering, emptiness, and selflessness, you should be good at thinking, good at considering, and good at observing.
由是為因，無惑無疑，遠離二路，逮得昇進。
 Because this is the cause, there is no doubt, no doubt, stay away from the two paths, and you can advance.
由此四相，先所說見，名正直見。
 From these four aspects, we first talk about seeing, which is called upright view.
資糧已具者，廣說資糧，如前應知。
 Those who already possess the qualifications should speak widely about the qualifications, as you should know before.
略有四種。
 There are slightly four kinds.
一、福德資糧，二、智慧資糧，三、先世資糧，四、現法資糧。
 1. Qualifications of merit, 2. Qualifications of wisdom, 3. Qualifications of past lives, 4. Qualifications of present Dharma.
福德資糧者，謂由此故，於今獲得隨順資具、豐饒財寶，遇真福田為善知識，離諸障礙，能勤修行。
 The term "merit and wealth" means that because of this, we now obtain obedient tools and abundant treasures. We encounter the field of true blessings and become a good teacher. We are free from all obstacles and can practice diligently.
智慧資糧者，謂由此故，成就聰慧，有力有能解了善說、惡說法義，獲得隨順法教、義教、教授教誡。
 Those with wisdom qualifications are said to have achieved wisdom through this, have the ability to understand the meanings of good and bad teachings, and obtain obedience to Dharma teachings, righteous teachings, and teachings.
先世資糧者，謂由宿世積集善根，於今獲得諸根成就。
 The merits of the past life are the good roots accumulated in the past life, and the achievements of all the roots are obtained in the present.
現法資糧者，謂於今世有善法欲、諸根成熟、具戒律儀及根律儀，如前廣說。
 Those who have the material of the present Dharma are those who have the desire for good Dharma in this life, have matured faculties, have moral disciplines and disciplines, as mentioned before.
多清淨信者，謂於大師所無惑無疑，深生淨信及以勝解。
 Many people with pure faith say that they have no doubts about the Master, have deep and pure faith, and have superior understanding.
如於大師，於法、於學亦復如是。
 Just like the master, so it is with the Dharma and learning.
其餘廣說，如前應知。
 The rest is explained as you should know before.
成就聰慧者，謂由此故，於法於義速能領受；
 Those who have achieved wisdom are said to be able to quickly understand the Dharma and righteousness because of this;
經久遠時，於法於義能無忘失，於法於義速能通達。
 Over a long period of time, one can never forget the Dharma and its meaning, and one can quickly understand the Dharma and its meaning.
具諸福德者，謂由此故，形色端嚴，眾所樂見，發清淨信，無病長壽，言辭敦肅，具大宗葉，眾所知識，成就大福，多獲衣等諸資生具，為諸國王及大臣等供養、恭敬、尊重、讚嘆。
 Those who have all kinds of merits are said to be those who, because of this, have a dignified appearance, are liked by everyone, have pure faith, have no disease and live a long life, have serious speech, have a lot of teachings, are well-known by everyone, achieve great blessings, and receive many possessions such as clothing. Give birth to the instrument and provide support, respect, respect and praise to the kings and ministers.
具諸功德者：
 Those with various merits:
謂本性成就極少欲等種種功德。
 It is said that one's nature achieves few desires and other merits.
如前所說沙門莊嚴、應知其相。
 As mentioned before, the recluse is solemn and one should know its appearance.
如是等類、應知是名諸薄塵行補特伽羅行相差別。
 Such and other categories, it should be known that the various thin dust formations make up for the difference in the special Jialuo formations.
云何補特伽羅異門？
 How can I make up for the strange sect of Tejiala?
謂有六種。
 It is said that there are six kinds.
何等為六？
 What is six?
一、沙門，二、婆羅門，三、梵行，四、苾芻，五、精勤，六、出家。
 1. Recluse, 2. Brahmin, 3. Brahmacharya, 4. Cud, 5. Diligence, 6. Monk.
第一沙門復有四種。
 There are four kinds of first Samanas.
何等為四？
 What is four?
一、勝道沙門，二、說道沙門，三、活道沙門，四、壞道沙門。
 1. The ascetics of the superior path, 2. the ascetics of the enlightened path, 3. the ascetics of the living path, and 4. the ascetics of the bad path.
當知諸善逝，名勝道沙門；
 You should know that all good things pass away, and the famous path is ascetic;
諸說正法者，名說道沙門；
 Those who preach the true Dharma are called Taoist ascetics;
諸修善行者，名活道沙門；
 Those who practice good deeds are called ascetics of the living path;
諸行邪行者，名壞道沙門。
 Those who practice evil are called ascetics of the bad path.
諸善逝者，謂已證得貪瞋癡等無餘永盡。
 Those who are good at passing away are said to have realized that greed, hatred, ignorance, etc. will never be left.
說正法者，謂為調伏貪瞋癡等，宣說正法。
 Those who preach the Dharma are said to tame greed, anger, ignorance, etc. and preach the Dharma.
修善行者，謂為調伏貪瞋癡等，勤修正行。
 Those who practice good deeds are said to be diligent in correcting their conduct in order to tame greed, anger, ignorance, etc.
行邪行者，謂犯尸羅，行諸惡法。
 Those who do evil deeds are said to have violated Sheila and practiced all kinds of evil laws.
又學無學名勝道沙門。
 He also learned the famous path of Shaman without learning.
以無漏道摧滅一切見、修所斷諸煩惱故。
 Destroy all views and eliminate all troubles through cultivation.
若無如來及諸菩薩，為菩提故勤修正行，諸聲聞眾持三藏者，名說道沙門。
 If there were no Tathagata and bodhisattvas who diligently correct their conduct for the sake of enlightenment, the voice-hearers who uphold the Tripitaka would be called Taoist ascetics.
任持世俗法毘奈耶，轉正法眼令不斷故。
 If you hold on to the worldly Dharma Vinaya, the command to turn your Dharma Eyes to Righteousness will continue.
若諸異生補特伽羅，其性調善，為自利益勤修正行，有羞有悔，愛樂正學，為得未得、為觸未觸、為證未證勤修加行，有力有能堪得未得、堪觸未觸、堪證未證，名活道沙門。
 If all the different living beings have good nature, practice diligently for self-interest, have shame and regret, love happiness and study correctly, and practice diligently because they have not gained, have not touched, and have not attained, Those who are powerful and capable cannot be grasped, touched but not touched, and can be realized but not realized. This is called the living Taoist Samana.
由彼現有諸善法煗，堪能生長聖慧命根，名活，非死，是故名為活道沙門。
 From the existing good dharma, the life root of holy wisdom can grow, which is called living, not dead. Therefore, it is called the living path recluse.
若諸犯戒補特伽羅，多行惡法，廣說乃至實非梵行自稱梵行，名壞道沙門。
 If those who violate the precepts and practice many evil dharma, and even say that they are not the Brahma Life and call themselves the Brahma Life, they will be called ascetics of the bad realm.
由彼破壞最初所有正道根本，無力無能，非生道器。
 This destroys all the original roots of the righteous path, making it powerless and incompetent, and it is not a tool for the birth of the path.
雖現前有說正道教，及現前有證正道者，而彼不得，是故名為壞道沙門。
 Although there are people who teach the right way and there are people who realize the right way, they are not able to do it, so they are called ascetics of the bad way.
世尊依彼作如是說：
 The World Honored One said thus:
此初沙門，廣說乃至第四沙門，於外沙門、婆羅門教空無所有。
 At this time, the first ascetics, it is widely said that even the fourth ascetics, there is nothing in the outer ascetics and Brahmanism.
若於是處，八支聖道安立可得；
 If this is the case, the Eight-branched Noble Path will be established and attainable;
即於是處有初沙門，廣說乃至第四沙門。
 That is to say, there are first ascetics everywhere, Guangshuo and even the fourth ascetics.
第二婆羅門復有三種。
 Secondly, there are three kinds of Brahmins.
一、種姓婆羅門，二、名想婆羅門，三、正行婆羅門。
 1. Brahmin by caste, 2. Brahmin by name, and 3. Brahmin by right conduct.
種姓婆羅門者，謂若生在婆羅門家，從母產門之所生出，父母圓備，名婆羅門。
 Caste Brahmin means that if one is born in a Brahmin family, is born from the birth gate of the mother, and has perfect parents, he is called a Brahmin.
名想婆羅門者，謂諸世間，由想等想，假立言說，名婆羅門。
 The person who is named Brahman is called Brahman.
正行婆羅門者，謂所作事決定究竟，已能驅擯惡不善法。
 Those who practice Brahman rightly say that what they do determines the outcome, and they can drive away evil and unwholesome dharmas.
如說：
 As said:
當知婆羅門，更無有所作；
 You should know that Brahman has nothing to do;
所作事已辨，是謂婆羅門。
 What he does is discerned, he is called Brahman.
第三梵行復有三種。
 There are three kinds of the third holy life.
一、受遠離梵行，二、暫時斷梵行，三、畢竟斷梵行。
 1. Feelings are far away from the holy life; 2. Temporary cessation of the holy life; 3. Ultimate cessation of the holy life.
受遠離梵行者，謂能受學遠離一切行非梵行習婬欲法。
 Those who learn to stay away from the holy life are said to be able to learn to stay away from all non-Brahma lives and practice sexual desire.
暫時斷梵行者，謂諸異生，由世間道離欲界欲。
 Those who temporarily cut off the holy life are called various alien lives, and they are separated from the desires of the world of desire from the worldly path.
畢竟斷梵行者，謂諸聖者得不還果，復得最上阿羅漢果。
 After all, those who cut off the holy life mean that all saints have achieved the fruit of non-return and have regained the supreme fruit of Arahantship.
第四苾芻復有五種。
 Fourthly, there are five kinds of 苾荍.
一、乞匃苾芻，二、自稱苾芻，三、名想苾芻，四、破壞煩惱苾芻，五、白四羯磨受具足戒苾芻。
 1. Begging for 豾豾荍, 2. Claiming to be 苾豾荍, 3. Named 苾豾豍, 4. Destroying troubles and tribulations, 5. White-four karma, receiving full precepts and practicing mortar.
第五精勤復有三種。
 Fifth, there are three types of diligence.
一、止息犯戒精勤，謂能遠離一切不善身業、語業。
 1. Stop violating precepts and be diligent and diligent, which means being able to stay away from all unwholesome physical and verbal karma.
二、止息境界精勤，謂密護根門，修防守念及常委念、如前廣說。
 2. Be diligent in the state of cessation, which is called protecting the root gate secretly, cultivating defensive thoughts and standing committee thoughts, as mentioned before.
三、止息煩惱精勤，謂能永斷見、修所斷一切煩惱，及於一切先所生起，或欲尋思、或恚尋思、或害尋思、或貪、或瞋、或諸邪見、或忿恨覆惱誑諂等，能往惡處那洛迦等諸險惡趣非沙門法，隨所生起能不忍受，尋即斷滅、除遣、變吐。
 3. Being diligent in cessation of afflictions means being able to permanently cut off views and practice all the afflictions that have arisen in the past, such as desire, anger, harm, greed, anger, wrong views, or anger. Hatred, annoyance, deceit, etc., which can lead to evil places such as Luojia and other dangerous places, are not the teachings of ascetics. They cannot be tolerated when they arise, and they are immediately eliminated, eliminated, and vomited.
當知此中，略有二種止息煩惱。
 You should know that there are two types of cessation of worries.
一、止息隨眠，二、止息諸纏。
 1. Cessation of sleep and cessation of sleep; 2. Ceasement of all entanglements.
第六出家復有二種。
 Sixth, there are two kinds of monks.
一、於善說法毘奈耶中而出家者，二、於惡說法毘奈耶中而出家者。
 1. Those who practice the good Dharma Vinaya and become a monk; 2. Those who practice the evil Dharma Vinaya and become a monk.
於善說法毘奈耶中而出家者，謂苾芻苾芻尼、式叉摩那、沙彌、沙彌尼。
 Those who are good at preaching the Dharma Vinaya and become monks are called Bicusu Ni, Shikshamana, novices, and novices.
又若自能出離身中所有一切惡不善法，當知是名真實出家。
 And if you can get rid of all the evil and unwholesome dharmas in your body, you should know that this is called true renunciation.
於惡說法毘奈耶中而出家者，謂諸外道。
 Those who become monks in the evil Dharma Vinaya are called heretics.
或全無衣、或壞色衣、或塗灰等增上外道。
 Some may have no clothes at all, some may wear dirty clothes, or some may be painted with dust, etc. to become heretics.
復有所餘如是等類眾多外道。
 There are many heretics like this.
是故說言：
 This is why it is said:
若諸沙門、若婆羅門、若修梵行、若諸苾芻、若精勤者、若出家者，如是一切，是數取趣所有異門。
 If you are a recluse, if you are a brahmin, if you are practicing the Brahma line, if you are a bastard, if you are diligent, if you are a monk, and so on, these are all the different schools of attainment.
補特伽羅略有八種。
 There are eight types of Putegala.
建立因緣略有四種。
 There are four ways to establish karma.
云何八種補特伽羅？
 Why are there eight types of supplements to the Jala?
一、有堪能者，二、無堪能者，三、善知方便者，四、不善知方便者，五、有無間修者，六、無無間修者，七、已串修習者，八、未串修習者。
 1. Those who are capable, 2. Those who are not capable, 3. Those who are good at knowing expedients, 4. Those who are not good at knowing expedients, 5. Those who practice continuous practice, 6. Those who practice continuous practice, 7. Those who have practiced continuously, 8. Not yet. String practitioners.
云何四種補特伽羅建立因緣？
 Why do the four kinds of Putegara establish karma?
謂由四種差別因緣，建立八種補特伽羅。
 It is said that eight types of Putegara are established based on four different causes and conditions.
一、由根差別故，有根已成熟及根未成熟。
 1. Due to the difference in roots, there are mature roots and immature roots.
二、由瑜伽差別故，有善知瑜伽及不善知瑜伽。
 2. Due to the difference in yoga, there are good yoga and non-good yoga.
三、由加行差別故，有有無間、慇重修，及無無間、慇重修。
 3. Due to the difference in preliminaries, there are those with no interludes and Yin Chongxiu, and those without intermittents and Yin Chongxiu.
四、由時差別故，有已長時修道及未長時修道。
 4. Due to the difference in time, there are those who have practiced Taoism for a long time and those who have not practiced Taoism for a long time.
云何如是四種差別能為前八補特伽羅建立因緣？
 How can these four kinds of differences establish the karmic connections for the first eight Putegaras?
謂根已成就即有堪能者，根未成就即無堪能者。
 It is said that those whose roots have been achieved are capable, and those whose roots have not been achieved are incompetent.
善知瑜伽即善知方便者，不善知瑜伽即不善知方便者。
 Good knowledge of yoga means good knowledge of convenience, and bad knowledge of yoga means not good knowledge of convenience.
有無間、慇重修即有無間修者，此亦名為有常委修；
 There are those who practice Wujian and Yin Zhongxiu, which are also called Youjianweixiu;
無無間、慇重修即無無間修者，此亦名為無常委修。
 Wu Wu Jian, Yin Zhong Xiu means Wu Wu Jian Xiu, which is also called Wu Chang Commission Xiu.
已長時修道即已串修習者，未長時修道即未串修習者。
 Those who have practiced the Tao for a long time have already practiced it; those who have not practiced the Tao for a long time have not practiced it.
如是名為由根差別、瑜伽差別、加行差別及時差別，建立八種補特伽羅。
 This is called the establishment of eight kinds of bu Tegara based on root differences, yoga differences, preliminaries differences and timely differences.
若諸所有補特伽羅根未成就，彼於所有善知方便、有無間修、已串修習，如理、如法、如其善巧，皆不能辨。
 If all the roots of Putegara are not achieved, he will not be able to distinguish all the skillful means of good knowledge, continuous practice, and continuous practice, such as principles, Dharma, and skill.
若諸所有補特伽羅根雖成熟，而未善知善巧方便，於諸所有亦不能辨。
 If the root of all things is mature but does not know the skillful means, it will not be able to distinguish between all things.
若諸所有補特伽羅根已成熟，善知方便，無無間修，即不能得速疾通慧。
 If all the roots of Bu Te Jia Luo have matured, good knowledge of expedients, and endless practice, you will not be able to achieve rapid wisdom.
若諸所有補特伽羅根已成熟，善知方便，有無間修，未串修習，即於所有自所作事未得成辨。
 If all the roots of Putegara are mature, good at knowing expedients, and there is continuous practice, but they are not practiced consistently, then all things done by oneself will not be discerned.
若諸所有補特伽羅根已成就，善知方便，有無間修，已串修習，彼於所有皆能成辨，亦能獲得速疾通慧，於其所有自所作事已得成辨。
 If all the roots of Putegara have been achieved, good knowledge of expedients, continuous practice, and continuous practice, he will be able to discern everything, he will also be able to gain rapid wisdom, and he will be able to discern everything he does.
當知諸魔略有四種。
 You should know that there are four types of demons.
魔所作事有無量種，勤修觀行諸瑜伽師，應善遍知，當正遠離。
 There are countless kinds of things done by demons. Yogis who diligently practice contemplation and practice should be well aware of them and stay away from them.
云何四魔？
 What are the four demons?
一、蘊魔，二、煩惱魔，三、死魔，四、天魔。
 1. The demon of accumulation, 2. the demon of affliction, 3. the demon of death, and 4. the demon of heaven.
蘊魔者，謂五取蘊。
 Those who accumulate demons are called the five aggregates of grasping.
煩惱魔者，謂三界中一切煩惱。
 The demon of trouble refers to all the troubles in the three realms.
死魔者，謂彼彼有情，從彼彼有情眾，殀喪殞歿。
 The dead demons say that there are sentient beings, and there are many sentient beings who died in infancy.
天魔者，謂於勤修勝善品者，求欲超越蘊、煩惱、死三種魔時，有生欲界最上天子，得大自在，為作障礙，發起種種擾亂事業，是名天魔。
 Heavenly demons refer to those who diligently practice good deeds and seek to transcend the three kinds of demons, khandsha, troubles, and death. The supreme emperor in the world of life and desire will gain great freedom and create all kinds of disruptive undertakings to create obstacles. This is called a heavenly demon.
當知此中，若死所依；
 You should know that this is where death depends;
若能令死；
 If you can cause death;
若正是死；
 If it is death;
若於其死作障礙事，不令超越。
 If anything hinders his death, he will not be allowed to surpass him.
依此四種建立四魔。
 Based on these four kinds, the four demons are established.
謂依已生、已入現在五取蘊故，方有其死。
 It is said that the dependence has already been born and has entered the present five aggregates of grasping, so it can die.
由煩惱故，感當來生，生已便有殀喪殞歿。
 Due to worries, I feel that in the next life, I will die young and die in this life.
諸有情類命根盡滅、殀喪殞歿，是死自性。
 The life roots of all sentient beings are completely destroyed and they die at an early age. This is the nature of death.
勤修善者，為超死故正加行時，彼天子魔得大自在，能為障礙。
 When those who diligently practice good deeds perform positive actions in order to transcend death, the emperor and demons will gain great freedom and be able to block obstacles.
由障礙故，或於死法令不能出；
 Due to obstacles, or death decree cannot be issued;
或經多時，極大艱難，方能超越。
 It may take a long time and great difficulty to overcome.
又魔於彼或有暫時不得自在。
 And the devil may be there temporarily unable to feel at ease.
謂世間道離欲異生，或在此間，或生於彼。
 It is said that the way of the world is separated from desires and arises in different places, either here or there.
或魔於彼得大自在。
 Maybe the devil is in Peter.
謂未離欲。
 It is said that desire is not separated.
若未離欲，在魔手中隨欲所作。
 If you are not free from desire, you will do whatever you want in the hands of the devil.
若世間道而離欲者，魔縛所縛，未脫魔罥，由必還來生此界故。
 If one is separated from desire by the way of the world, he will be bound by demons. If he is not freed from demons, he will be reborn in this world again.
云何魔事？
 What kind of magic is this?
謂諸所有能引出離善法欲生，耽著諸欲增上力故，尋還退捨。
 It is said that all things can lead away from the desire to live in good dharma, and because of clinging to all desires to increase the power, seek to return and give up.
當知此即是為魔事。
 You should know that this is a demonic thing.
若正安住密護根門，於諸所有可愛色聲香味觸法，由執取相、執取隨好，心樂趣入。
 If you are abiding in the secret protection root door, you will grasp all the lovely colors, sounds, smells, fragrances, and touches by grasping the appearance and grasping the good things, and the pleasure of the mind will enter.
當知此即是為魔事。
 You should know that this is a demonic thing.
若正安住於食知量，於諸美味不平等食，由貪愛欲，心樂趣入。
 If you are abiding in the awareness of food quantity, you will not eat equal amounts of delicious food, and your mind will be filled with pleasure due to greed and desire.
當知此即是為魔事。
 You should know that this is a demonic thing.
若正安住精勤修習初夜後夜覺寤瑜伽，於睡眠樂、於偃臥樂、於脇臥樂。
 If you abide peacefully and diligently practice the Yoga of Night Awakening after the first night, you will be happy in sleeping, lying down, and lying on the side.
由懈怠力，心樂趣入。
 From the power of laziness, the heart is filled with joy.
當知此即是為魔事。
 You should know that this is a demonic thing.
若正安住正知而住，於往來等諸事業時，若見幼少、盛年、美色諸母邑等，由不如理，執取相好，心樂趣入。
 If you are living peacefully and with clear understanding, during your travels and other activities, if you see young people, prime years, beautiful women, mother towns, etc., it will be unreasonable, clinging to good things, and your mind will be filled with pleasure.
或見世間諸妙好事，心樂趣入。
 Or seeing all the wonderful and good things in the world brings joy to your heart.
或於多事多所作中，心樂趣入。
 Or in the midst of many things and many things to do, the heart is filled with joy.
或見在家及出家眾歡娛雜處，或見惡友共相雜住，便生隨喜，心樂趣入。
 If you see people at home and monks having fun together, or if you see evil friends living together, you will feel happy and your heart will be full of joy.
當知一切皆是魔事。
 Know that everything is evil.
於佛法僧、苦集滅道、此世他世若生疑惑。
 In the Buddha, Dharma, and Sangha, in the path of suffering and suffering, doubts arise in this life and other lives.
當知一切皆是魔事。
 Know that everything is evil.
住阿練若、樹下、塚間、空閑靜室，若見廣大可怖畏事，驚恐毛竪；
 If you live in Alianruo, under a tree, in a tomb, or in a quiet room, if you see something vast and terrifying, your hair will stand up in fear;
或見沙門婆羅門像、人非人像欻爾而來，不如正理勸捨白品、勸取黑品。
 Or if you see an image of a recluse, a Brahmin, or a person who is not a human being, it is better to advise you to give up the white ones and to take the black ones.
當知一切皆是魔事。
 Know that everything is evil.
若於利養恭敬稱譽，心樂趣入；
 If you respect and praise people for profit, your heart will be filled with joy;
或於慳吝、廣大希欲、不知喜足、忿、恨、覆、惱及矯詐等沙門莊嚴所對治法，心樂趣入。
 Or the pleasures of the mind may enter into the solemn remedies of recluseism, such as stinginess, vast desires, ignorance of the content of joy, anger, hatred, subversion, annoyance, and deceit.
當知一切皆是魔事。
 Know that everything is evil.
如是等類無量無邊諸魔事業，一切皆是四魔所作。
 Such countless and boundless demonic undertakings are all done by the four demons.
隨其所應，當正了知。
 Follow its proper course and understand it correctly.
由三因緣，正修行者精勤發趣，空無有果。
 Due to the three causes and conditions, a righteous practitioner will work hard and develop interest, but there will be no results.
何等為三？
 What is three?
一、由諸根未積集故。
 1. Because the roots are not accumulated.
二、由教授不隨順故。
 2. Because the professor did not follow suit.
三、由等持力微劣故。
 3. Due to weak holding power.
若有諸根猶未積集，雖復獲得隨順教授，強盛等持；
 If there are faculties that have not been accumulated yet, although they have been followed and taught again, they will be strong and sustained;
精勤發趣，空無有果。
 Diligence and interest are fruitless.
若有諸根雖已積集，其等持力亦復強盛，而不獲得隨順教授；
 If all the roots have been accumulated, their holding power will be strong again, and they will not be able to obtain the following instructions;
精勤發趣，空無有果。
 Diligence and interest are fruitless.
若有諸根雖已積集，亦復獲得隨順教授，而等持力若不強盛；
 If all the faculties have been accumulated and have been taught by the obedience again, but if the holding power is not strong;
精勤發趣，空無有果。
 Diligence and interest are fruitless.
若有諸根已得積集，教授隨順，等持強盛；
 If all the faculties have been accumulated and taught, they will follow suit and become strong;
精勤發趣，決定有果。
 Diligence and interest make decisions bear fruit.
如是名為由三因緣，空無有果；
 Such a name is caused by three causes and conditions, and has no effect;
由三因緣，決定有果。
 There are consequences determined by three causes and conditions.
瑜伽師智論卷第二十九
 Yogi's Knowledge Volume 29
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
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瑜伽師地論卷第三十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 30 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第三瑜伽處之一
 One of the thirteenth and third yoga places in the local sravaka region
如是已說補特伽羅品類、建立及所緣等，乃至趣修有果、無果。
 In this way, it has been said that the category, establishment, and object of the supplementary karma can be fruitful or fruitless.
如應安立，我今當說。
 If it should be established, I will say it now.
總嗢柁南曰：
 General Manager Qi Nan said:
往慶問、尋求、　　方安立：
 Go to Qing to ask, seek, Fang Anli:
護養、
 care,
出離、一境性、　　障淨、修作意。
 Renunciation, one-pointedness, purification of obstacles, and cultivation of mind.
若有自愛補特伽羅初修業者，始修業時，為隨證得自義利故，先應四處安住正念，然後往詣善達瑜伽或軌範師、或親教師、或餘尊重、似尊重所。
 If there is a new practitioner of Self-Love Putegara, when he starts practicing, in order to gain self-righteousness and benefit along with the realization, he should first rest in mindfulness everywhere, and then go to Kashanda Yoga, a standard teacher, a close teacher, or I respect, or I respect. Place.
云何四處？
 Where is the cloud?
一、專求領悟，無難詰心處；
 1. Focus on understanding and questioning your heart without any difficulty;
二、深生恭敬，無憍慢心處；
 2. Deep respect and no arrogance;
三、唯求勝善，非顯己能處；
 3. Only seeking victory and good is not about showing off one’s abilities;
四、純為安立自他善根，非求利養恭敬名聞處。
 4. It is purely for the purpose of establishing good roots for oneself and others, not for seeking profit and respecting one’s reputation.
如是正念到師處已，先求開許請問時分，然後安詳躬申請問。
 If you have reached the teacher with your right thoughts, you should first ask for permission and time to ask questions, and then bow down calmly and ask for questions.
將請問時，偏覆左肩，右膝著地，或居下坐曲躬而坐，合掌恭敬，深生愧畏，低顏軟語請問瑜伽：
 When you are about to ask a question, turn your left shoulder to the side, put your right knee on the ground, or sit down with a bow, put your palms together in respect, feel deeply ashamed, and ask the question in a low voice:
我於如是瑜伽行中欲求受學，唯願慈悲，為我宣說。
 I wish to learn from such a yoga practice, and I only hope that compassion will explain it to me.
如是請已；
 If so, please;
善達瑜伽諸瑜伽師，為欲安立初修業者瑜伽作意，應以慈愍柔軟言詞讚勵慶慰，又應稱揚修斷功德。
 In order for all yogis of Sudha Yoga to establish their mind in yoga for beginners, they should use compassionate and soft words to praise and comfort them, and they should also praise the merits of practicing renunciation.
歎言：
 Sigh:
善哉！善哉！賢首。
 How good! How good! A wise leader.
汝今乃能於墮放逸、樂著放逸、沈沒境界、樂著境界眾生類中，獨不放逸，樂修出行。
 Now you can be among the beings in the state of being lethargic, the state of being happy, being in the state of sinking, and the state of being happy.
汝今乃能於久墮在種種憂苦險惡牢獄眾生類中，獨求解脫如是牢獄。
 You have been able to fall for a long time among all kinds of suffering, dangerous and dangerous prison beings, and only seek to be liberated from such a prison.
汝今乃能於被種種貪瞋癡等杻械枷鎖常所固縛眾生類中，獨求斷壞如是固縛。
 You are now able to seek to break the shackles of all sentient beings who are constantly bound by the yoke of all kinds of greed, hatred, ignorance and so on.
汝今乃能於入生死曠野險道眾生類中，獨求超度曠野險道。
 Now you are able to seek salvation alone among the sentient beings who have entered the dangerous wilderness of life and death.
汝今乃能於遭窮儉種種善根眾生類中，獨求獲得豐饒善根。
 You can now seek to obtain abundant good roots among all living beings who suffer from poverty and frugality.
汝今乃能於墮種種煩惱怨賊、廣大怖畏眾生類中，獨求證得究竟安隱常樂涅槃。
 You are now able to seek and realize the ultimate peace and ever-lasting happiness, Nirvana, among all kinds of troubles, resentments, thieves, and the vast number of fearful sentient beings.
汝今乃能於為煩惱重病吞食眾生類中，獨求證得第一無病常樂涅槃。
 You can now seek to achieve the first disease-free and ever-lasting happiness, Nirvana, among all living beings devoured by afflictions and serious illnesses.
汝今乃能於為四種瀑流漂溺眾生類中，獨求越度如是瀑流。
 Now you are able to survive among all the sentient beings drowning in the four kinds of waterfalls and seek to transcend such waterfalls alone.
汝今乃能於入廣大無明黑闇眾生類中，獨求獲得大智光明。
 Now you can enter into the vast darkness of ignorance and seek to gain the light of great wisdom alone.
長老當知，汝若定能如是精勤修瑜伽行，乃得名為不虛受用國人信施，真實奉行如來聖教，不捨靜慮，成就勝觀，增長樂居空閑法侶，精勤修學自義瑜伽。
 Elders, you should know that if you can practice yoga diligently in this way, you will be called worthy of receiving the faith and charity of the people of the country, truly practicing the Tathagata's holy teachings, not giving up meditation, achieving wonderful views, increasing the number of happy Dharma companions, and diligently practicing self-righteousness. Yoga.
不辱有智同梵行者。
 Do not disgrace those who are wise and follow the holy practice.
汝今為欲勤修自利利他正行。
 Now you want to diligently practice the right conduct of benefiting yourself and others.
汝今為欲利益安樂無量眾生，哀愍世間及諸天人阿素洛等，為令獲得義利安樂，故來問爾。
 Now you want to benefit countless sentient beings, feel sorry for the world and the gods, Asuluo, etc., and want to achieve righteousness, benefit, happiness, and so you come to ask you.
以如是等柔軟言詞讚勵慶慰，稱揚修斷諸功德已，復於四種審問處法，應審問之。
 After using such soft words to praise and comfort, and praising the merits of Xiu Juan, he should be interrogated according to the four interrogation methods.
告言：
 Announcement:
長老！汝已一向歸佛法僧，非外道師及彼邪法弟子眾不？
 Elder! You have always returned to the Buddha, Dharma, and Sangha, and are you not one of the heretic teachers and disciples of those evil dharma?
汝已最初淨修梵行、善淨尸羅、正直見不？
 You have first cultivated the holy life and have done well in purifying Sheila. Have you seen it upright?
汝已於其總摽、別辯諸聖諦法，若少、若多，聞受持不？
 You have summarized and distinguished all the noble truths, whether they are few or many, have you heard them, accepted them, and upheld them?
汝於涅槃深心信解，為證寂滅而出家不？
 You have deep faith in Nirvana. Have you become a monk in order to realize Nirvana?
如是問已，彼若云：
 If you ask me this question, he will say:
爾！次後復於四種處所，以四因緣應正尋求。
 you! Afterwards, he will return to the four kinds of places and seek for them according to the four causes and conditions.
何等名為四種處所？
 What are the four places called?
一、應尋求其願，二、應尋求種姓，三、應尋求其根，四、應尋求其行。
 First, one should seek one’s wishes, two, one should seek one’s caste, three, one should seek one’s roots, and four, one should seek one’s conduct.
云何名為四種因緣？
 What are the four kinds of causes and conditions?
一、應以審問而正尋求；
 1. We should seek truth through interrogation;
二、應以言論而正尋求；
 2. We should seek truth through speech;
三、應以所作而正尋求；
 3. We should pursue what we do rightly;
四、應以知他心差別智而正尋求。
 4. You should seek correctly by knowing that his heart is different from his wisdom.
云何名為應以審問尋求其願？
 Why should we ask for our wishes through interrogation?
謂如是問：
 It is said that:
長老！於何以發正願？
 Elder! Why make righteous aspirations?
聲聞乘耶？
 Sravakayana?
獨覺乘耶？
 Solitary Buddha?
無上正等菩提乘耶？
 The supreme and perfect Bodhi vehicle?
彼得此問，隨自所願，當如是答。
 Peter should answer this question as he wishes.
如是名為應以審問尋求其願。
 Such a name should seek its wishes through interrogation.
云何名為應以審問尋求種姓及以根行？
 Why should we search for caste through interrogation and conduct according to roots?
謂如是問：
 It is said that:
長老！於自種姓、根、行能審察不？
 Elder! Can you examine your caste, roots, and behavior?
謂我本來有何種姓？
 What is my original caste?
聲聞乘耶？
 Sravakayana?
獨覺乘耶？
 Solitary Buddha?
大乘等耶？
 Are you waiting for Mahayana?
有何等根？
 What kind of roots are there?
為鈍？
 Because of bluntness?
為中？
 For Zhong?
為利根耶？
 For Ligen?
有何等行？
 What kind of lines are there?
為貪行耶？
 Doing it for greed?
為瞋行耶？
 Acting out of anger?
廣說乃至尋思行耶？
 Talk widely and even think about it?
彼若黠慧，能自了知前後差別種姓、根、行，善取其相，如問而答。
 If he is shrewd and intelligent, he will be able to understand the differences in caste, roots, and behavior before and after, and he will be able to pick up their characteristics and answer questions as they are asked.
若性愚鈍，不能自知前後差別，乃至不能善取其相，由是不能如問而答。
 If you are dull in nature, you cannot know the difference between before and after, and you cannot even know the appearance of something well, so you cannot answer the question properly.
從此已後，應以言論尋求彼三。
 From now on, you should seek the other three with your words.
謂對其前，應以顯了正理相應眾雜美妙易解言詞，說聲聞乘相應言論。
 Before saying that, one should use words that show the correct principles and correspond to many complex, beautiful and easy-to-understand words, and the corresponding words of the Shravakayana should be said.
彼聞宣說此言論時，若身中有聲聞種姓，於此言論便發最極踴躍歡喜，深生信解。
 When he hears this statement, if he is a sravaka in his body, he will be most enthusiastic and joyful about this statement, and he will have deep faith and understanding.
若身中有獨覺種姓、大乘種姓，於此言論不發最極踊躍歡喜，不生信解。
 If there are any members of the Pacceka or Mahayana castes in the body, these remarks will not excite the utmost enthusiasm and joy, and will not generate faith and understanding.
次復為其說獨覺乘相應言論。
 The next time, he gave corresponding remarks about the Pacceka Vehicle.
彼聞宣說此言論時，若身中有獨覺種姓，於此言論便發最極踊躍歡喜，深生信解。
 When he hears this statement, if he has a pacifist caste in his body, he will be most enthusiastic and joyful about this statement, and will have deep faith and understanding.
若身中有聲聞種姓、大乘種姓，則不如是。
 If there are Sravaka castes or Mahayana castes in the body, it is not as good as this.
後復為其宣說大乘相應言論。
 Later, he preached corresponding Mahayana speeches to him.
彼聞宣說此言論時，若身中有大乘種姓，於此言論、便發最極踊躍歡喜，深生信解。
 When he hears this statement, if he has a Mahayana caste in his body, he will be extremely excited and happy about this statement, and will have deep faith and understanding.
若身中有聲聞種姓、獨覺種姓，則不如是。
 If there are sravakas and pacifikas in the body, it is not as good as this.
若有鈍根，雖聞宣說麁淺言論，而於法義勵力審思，方能領受解了通達。
 If you have a dull faculties, even if you hear shallow and superficial remarks, you will be able to understand and comprehend the Dharma only if you think hard about the meaning of the Dharma.
若有利根，雖聞宣說深細言論，而於法義速能領受解了通達。
 If you have the right faculties, you will be able to quickly understand and understand the meaning of the Dharma, even if you hear it preached in profound detail.
若有中根，則不如是。
 If there is a middle root, it is not as good as this.
若有貪行，彼聞為說淨妙言論，便發最極淨信愛樂，悟入其趣；
 If he has greedy behavior and hears the pure and wonderful words spoken, he will develop the most pure faith, love and happiness, and realize its meaning;
身毛皆竪，悲涕墮淚；
 The hair on the body stands on end, and weep with sorrow;
其身外現潤滑相狀，其心內懷柔軟怡悅。
 His body appears smooth on the outside, and his heart is soft and joyful on the inside.
若有瞋行，當知一切與上相違。
 If there is anger, you should know that everything is contrary to the above.
若有癡行，彼聞為說決定通達涅槃離染相應言論，便生最極驚恐怖畏。
 If there is any delusion, and he hears the words corresponding to the determination to attain nirvana and freedom from defilement, he will be extremely frightened and frightened.
如說鈍根，如是癡行，當知亦爾。
 If it is said that the root is blunt, it should be understood that it is such a delusion.
若有慢行，彼聞為說正法言論，不甚恭敬屬耳樂聞，不極安住求欲領解奉教行心。
 If one behaves slowly, he will not be respectful enough to listen to the words that are meant to preach the Dharma, and will not be extremely attentive to seek to understand and follow the teachings.
雖作方便引發其心，令受正化，而不分明發言稱善。
 Although he uses expedient methods to arouse his mind and make him feel righteous, he does not expressly express his praise for goodness.
若尋思行，彼聞為說正法言論，雖攝耳聽，而心散亂，惡受所受。
 If he thinks about it and performs it, if he hears the words of the Dharma, although his ears are attracted to listen, his mind will be distracted and he will suffer bad feelings.
凡所領受不堅不住，隨受隨失，數重請問。
 If what you receive is not firm and cannot be sustained, it will be lost as soon as you receive it. Please ask me a few questions.
如是名為應以言論尋求種姓及以根、行。
 Such a name should seek caste through speech and root and behavior.
云何名為應以所作尋求彼三？
 What does it mean to seek the other three by what you do?
謂如前說聲聞種姓，及貪等行補特伽羅所有相狀，是名所作。
 It is said that as mentioned before, the voice-hearing caste, greed and other actions complement all the characteristics of Tegara. This is what it is called.
由此所作，如其所應，當正尋求種、姓、根行。
 What you do from this should be done as you should, and you should properly seek your caste, surname, and roots.
云何名為應以知他心差別智尋求種姓及以根、行？
 What is the meaning of seeking caste, root and conduct by knowing the difference in mind and wisdom?
謂如有一善達瑜伽修瑜伽師，以得知他心差別智。
 It is said that there is a yogi who practices Shanda Yoga, and one can learn about the differences in his mind.
彼由如是他心智故，如實了知種性、根、行。
 Because of his mind like this, he understands the nature, roots, and formations as they really are.
於四種處，以四因緣正尋求已，復於五處如應安立。
 In the four places, seek the self correctly with the four causes and conditions, and then establish it as it should in the five places.
云何五處？
 Yun He Wu Chu?
一、護養定資糧處，二、遠離處，三、心一境性處，四、障清淨處，五、修作意處。
 1. Protect the place of concentration, 2. Stay away, 3. The place where the mind is one-pointed, 4. The place where obstacles are pure, 5. The place where mind is cultivated.
云何護養定資糧？
 How to maintain a certain amount of money?
謂若成就戒律儀者，即於是處為令不退，住不放逸；
 It is said that if one fulfills the precepts and rituals, he will follow the rules without retreating and live without letting go;
如佛所誡、如佛所許，圓滿戒蘊學處差別，精進修行，常無懈廢。
 As the Buddha instructs and promises, perfect the precepts and learn the difference, practice diligently, and always be flawless.
如是能於己所證得尸羅相應學道無退，亦能證得先所未證尸羅相應殊勝學道。
 In this way, one can realize the path of studying the correspondence of Shelu without retreating, and one can also attain the extraordinary path of studying that has not been realized before.
如說成就戒律儀，如是成就根律儀、於食知量、初夜後夜覺寤瑜伽、正知而住，如是乃至成就所有沙門莊嚴，隨所獲得資糧所攝善法差別，皆能防護令不退失。
 Just as it is said that the precepts are accomplished, the root discipline is accomplished, the amount of food is known, the first night and the night after the night are awakened in yoga, and living with clear understanding, and even the solemnity of all recluses is accomplished, all the different good dharma absorbed by the material obtained can protect the order. No loss.
於後勝進善法差別，為速圓滿，為如所說無增無減平等現行，發生樂欲，增上欣慕，恒常安住勇猛精進。
 In the future, the difference of the good Dharma will be advanced quickly and consummated, and it will be present equally without any increase or decrease as mentioned. It will generate pleasure and desire, increase in admiration, and always abide and make vigorous efforts.
是名護養定資糧。
 This is called the maintenance of fixed resources.
如是遠離順退分法，修習能順勝分法時，樂住遠離。
 In this way, you stay away from the division of submission and retreat, and when you practice the division of submission and victory, you will happily stay away from it.
云何遠離？
 Why are you so far away?
謂處所圓滿、威儀圓滿、遠離圓滿，是名遠離。
 It is said that the place is perfect, the majesty is perfect, and the distance is perfect. This is called distance.
云何處所圓滿？
 Where is the cloud and where is it perfect?
謂或阿練若、或林樹下、或空閑室。
 It's called Alianruo, under the forest trees, or in the spare room.
山谷、巖穴、稻秆積等，名空閑室。
 Valleys, caves, rice straw accumulations, etc. are named spare rooms.
大樹林中，名林樹下。
 In the big woods, under the famous trees.
空逈、塚間、邊際臥坐，名阿練若。
 Sitting in the empty room, between the tombs, and on the edge, his name is A Lian Ruo.
當知如是山谷、巖穴、稻秆積等，大樹林中，空逈、塚間、邊際臥坐，或阿練若、或林樹下、或空閑室，總名處所。
 You should know that places such as valleys, rock caves, rice straw piles, etc., in large woods, in empty spaces, between graves, and by the edges where you sit, or in a Lianruo, or under forest trees, or in spare rooms, are all called places.
處所圓滿復有五種。
 There are five kinds of perfect places.
謂若處所，從本已來形相端嚴，眾所憙見，清淨無穢；
 It is said that if a place has a dignified appearance from the beginning, it is pure and free of filth for all to see;
園林池沼悉皆具足，清虛可樂；
 Gardens, ponds, and swamps are all well-equipped, and pure and empty can make you happy;
地無高下，處無毒刺，亦無眾多甎石瓦礫；
 There is no height on the earth, no poisonous thorns anywhere, nor many rocks and rubbles;
能令見者心生清淨，樂住其中修斷加行；
 It can make those who see it feel pure in mind, and be happy to live there, practice and practice;
心悅、心喜，任持於斷。
 The heart is happy, the heart is happy, and the heart is full of joy.
是名第一處所圓滿。
 This is the first place of perfection.
又若處所，晝無憒鬧，夜少音聲，亦少蚊虻、風日、蛇蠍諸惡毒觸。
 Also, if the place is free from disturbances during the day, there are few noises at night, and there are also few harmful touches such as mosquitoes, flies, wind, sun, snakes and scorpions.
是名第二處所圓滿。
 This is called the second place of perfection.
又若處所，無惡師子、虎、豹、豺、狼、怨敵、盜賊、人非人等諸恐怖事；
 Also, if the place is free from evil masters, tigers, leopards, jackals, wolves, enemies, thieves, humans and other terrible things;
於是處所，身意泰然，都無疑慮，安樂而住。
 So wherever you are, your body and mind are calm, you have no doubts, and you live in peace and happiness.
是名第三處所圓滿。
 This is called the third place of perfection.
又若處所，隨順身命眾具易得，求衣服等不甚艱難，飲食支持無所匱乏。
 Moreover, if you are in a place where everything is easy to obtain according to your body and destiny, it is not difficult to find clothes, etc., and there is no shortage of food and support.
是名第四處所圓滿。
 This is called the fourth place of perfection.
又若處所，有善知識之所攝受，及諸有智同梵行者之所居止；
 Moreover, if the place is embraced by good teachers and the abode of those who are wise and follow the holy life;
未開曉處能正開曉，已開曉處更令明淨；
 The place where dawn has not yet dawned can be properly dawned, and the place where dawn has dawned can be made brighter and clearer;
甚深句義以慧通達，善巧方便殷勤開示，能令智見速得清淨。
 The profound meaning of sentences can be understood with wisdom, and the skillful and expedient instructions are diligently explained, which can quickly make the wisdom and vision pure.
是名第五處所圓滿。
 This is called the fifth place of perfection.
云何威儀圓滿？
 How can the majesty be perfect?
謂於晝分經行、宴坐；
 It is said that during the day, people meditate, walk, and sit at banquets;
於初夜分亦復如是；
 The same is true in the first part of the night;
於中夜分右脇而臥；
 In the middle of the night, he lies down on his right side;
於後夜分疾疾還起，經行、宴坐。
 In the latter part of the night, the illness returned, and I walked, meditated, and sat at banquets.
即於如是圓滿臥具，諸佛所許大小繩床、草葉座等結加趺坐，乃至廣說。
 Then he would sit on such a perfect bed, the big and small rope beds, the grass-leaf seats and other knots as promised by the Buddhas, and even spread his sermons.
何因緣故結加趺坐？
 Why do we sit down together for some reason?
謂正觀見五因緣故。
 It is called correct observation of the five causes.
一、由身攝斂速發輕安。
 1. Take it from the body to quickly release it and make it light and peaceful.
如是威儀順生輕安最為勝故。
 This is the best way to achieve peace and dignity.
二、由此宴坐能經久時。
 2. This way the banquet can last for a long time.
如是威儀不極令身速疲倦故。
 Such lack of majesty makes the body tired.
三、由此宴坐是不共法。
 3. Therefore, it is illegal to sit at a banquet.
如是威儀外道他論皆無有故。
 There is no reason for such majestic and heretical opinions.
四、由此宴坐形相端嚴。
 4. From this, the banquet sitting posture is dignified.
如是威儀令他見已極信敬故。
 Such a majestic appearance made him extremely trusting and respectful.
五、由此宴坐佛佛弟子共所開許。
 5. From this banquet, all the Buddha’s disciples have made a blessing.
如是威儀一切賢聖同稱讚故。
 Because of this majesty, all the sages and sages praise him.
正觀如是五種因緣，是故應當結加趺坐。
 Just observe these five causes and conditions, so you should sit in knots.
端身正願者，云何端身？
 How can a person who maintains a straight body and upright aspirations have a straight body?
謂策舉身令其端直。
 It is said that Ce raises his body to make him straight.
云何正願？
 What is your true wish?
謂令其心離諂離詐，調柔正直。
 It is said to make his heart turn away from flattery and deceit, and make him gentle and upright.
由策舉身令端直故，其心不為惛沈睡眠之所纏擾。
 Because he raises his body upright, his mind will not be disturbed by sleep.
離諂詐故，其心不為外境散動之所纏擾。
 Because he is free from flattery and deceit, his mind will not be disturbed by external disturbances.
安住背念者，云何名為安住背念？
 What is the name of a person who can calmly recite and recite his thoughts?
謂如理作意相應念，名為背念，棄背違逆一切黑品故。
 It is said that the corresponding thought of mind is called the thought of betrayal, because it abandons the thought of betrayal and goes against all black qualities.
又緣定相為境念，名為背念，棄背除遣一切不定地所緣境故。
 Also, the fixed appearance is the thought of the environment, which is called the thought of backing. The reason why abandoning the back is to eliminate all uncertain places and situations.
如是名為威儀圓滿。
 This is called the perfection of majesty.
云何遠離圓滿？
 Why are you so far away from perfection?
謂有二種。
 It is said that there are two kinds.
一、身遠離，二、心遠離。
 First, the body is far away, and second, the mind is far away.
身遠離者，謂不與在家及出家眾共相雜住，獨一無侶，是名身遠離。
 Being physically distant means that one does not live among lay people and monks, and is alone without companions. This is called being physically distant.
心遠離者，謂遠離一切染污、無記所有作意，修習一切其性是善能引義利定地作意，及定資糧加行作意，是名心遠離。
 To be far away from all defilements means to be far away from all defilements and forget all thoughts. To practice all the thoughts that are good in nature and can lead to righteousness, profit and concentration, and to be able to concentrate on the merits and practice. This is called the mind to be far away.
如是此中，若處所圓滿、若威儀圓滿、若身遠離、若心遠離，總攝為一，說名遠離。
 In this way, if the place is perfect, if the majesty is perfect, if the body is far away, if the mind is far away, they are all integrated into one, and it is called far away.
云何心一境性？
 Why is the mind in one state?
謂數數隨念同分所緣，流注、無罪適悅相應，令心相續，名三摩地，亦名為善心一境性。
 It means that countless thoughts follow the same objects, flow into them, and they are guilt-free and joyful, so that the mind continues. This is called samadhi, and it is also called the one-pointed nature of the wholesome mind.
何等名為數數隨念？
 What is called counting and reciting?
謂於正法聽聞受持，從師獲得教誡教授增上力故，令其定地諸相現前。
 It is said that after listening to the true Dharma, accepting and upholding it, and following the instructions and teachings from the teacher, it increases the power, so that all the characteristics of the samadhi will appear before you.
緣此為境，流注、無罪適悅相應，所有正念隨轉安住。
 This is the state of mind, flowing in, guilt-free and joyful, and all the mindfulness will be settled.
云何名為同分所緣？
 What is the name of the same object?
謂諸定地所緣境界，非一眾多種種品類，緣此為境，令心正行，說名為定，此即名為同分所緣。
 It is said that the states that are the objects of concentration are not one of many types. This is the state and the mind is guided to conduct it correctly. It is called concentration. This is called the object of the same part.
問：
 ask:
此所緣境是誰同分，說為同分？
 Who shares this object and state and says it is shared?
答：
 answer:
是所知事相似品類，故名同分。
 They are of similar categories, so they have the same names.
復由彼念，於所緣境無散亂行，無缺無間。
 Based on that thought again, there will be no distractions, no gaps and no gaps in the object.
無間、殷重加行適悅相應而轉，故名流注適悅相應。
 Wu Jian and Yin Zhongjia's actions are suitable and pleasant, so celebrities are noted to be suitable and happy.
又由彼念，於所緣境無有染污，極安隱住，熟道適悅相應而轉，故名無罪適悅相應。
 And based on this thought, there is no pollution in the object environment, and it stays in peace and tranquility. It is familiar with the path and is pleasant and corresponding, so it is called sin-free and pleasant.
是故說言：
 This is why it is said:
數數隨念同分所緣，流注、無罪適悅相應，令心相續，名三摩地，亦名為善心一境性。
 Counting the same thoughts and objects, flowing in, guilt-free and joyful responses, making the mind continuous, is called samadhi, and is also called the single-pointed nature of the wholesome mind.
復次，如是心一境性，或是奢摩他品，或是毘鉢舍那品。
 Again, such a single state of mind may be of Samatha quality or Vipassana quality.
若於九種心住中心一境性，是名奢摩他品；
 If there is one state of mind in the center of the nine kinds of mind, this is called Samatha;
若於四種慧行中心一境性，是名毘鉢舍那品。
 If there is one state of mind at the center of the four types of wisdom, it is called Vipasana.
云何名為九種心住？
 Why are the nine kinds of mental dwellings called?
謂有苾芻，令心內住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣，及以等持；
 It is said that there is 苾荍, which means to make the mind dwell inwardly, to dwell calmly, to dwell peacefully, to dwell closely, to be attuned, to be still, to be most still, to concentrate on one thing, and to maintain it;
如是名為九種心住。
 This is called the nine kinds of mental abode.
云何內住？
 Why does the cloud live inside?
謂從外一切所緣境界攝錄其心，繫在於內，令不散亂。
 It is said that the mind is captured from all the external realms and tied inside to prevent it from being scattered.
此則最初繫縛其心，令住於內，不外散亂，故名內住。
 This initially binds the mind, making it stay within and not scattered outside, hence the name "inner dwelling".
云何等住？
 How can the clouds live?
謂即最初所繫縛心，其性麁動，未能令其等住、遍住故。
 That is to say, the nature of the mind that was originally tied up was unstable and could not be made to stay and pervade.
次即於此所緣境界，以相續方便、澄淨方便，挫令微細，遍攝令住，故名等住。
 Next, in this object state, with continuous conveniences and clear conveniences, the subtle and subtle methods are used to catch and dwell, so it is called waiting to dwell.
云何安住？
 How can Yun live peacefully?
謂若此心雖復如是內住、等住，然由失念於外散亂，復還攝錄安置內境，故名安住。
 It is said that although the mind is dwelling and waiting in this way again, it will be scattered outside due to loss of thoughts, and it will record and place the inner environment again, so it is called peaceful dwelling.
云何近住？
 Yunhe lives nearby?
謂彼先應如是如是親近念住，由此念故，數數作意內住其心，不令此心遠住於外；
 It is said that he should first get close to the mind and dwell in this way, and from this mind, he should make a number of thoughts and keep them in his mind, and not let his mind dwell far away;
故名近住。
 Hence the name of living nearby.
云何調順？
 How can I reconcile it?
謂種種相令心散亂，所謂色、聲、香、味、觸相，及貪、瞋、癡、男、女等相故，彼先應取彼諸相為過患想。
 It is said that all kinds of phenomena make the mind confused, such as color, sound, smell, taste, touch, as well as greed, hatred, ignorance, male and female, etc. Therefore, we should first think of these phenomena as faults and troubles.
由如是想增上力故，於彼諸相折挫其心，不令流散，故名調順。
 Because he wants to increase his superior power, he will frustrate his mind in all aspects and prevent it from dispersing, so it is called harmonious.
云何寂靜？
 Why is it so quiet?
謂有種種欲恚害等諸惡尋思、貪欲蓋等諸隨煩惱，令心擾動，故彼先應取彼諸法為過患想。
 It is said that there are all kinds of desires, hatred, evil thoughts, greed, and other accompanying troubles that disturb the mind. Therefore, one should first think of those dharmas as faults and troubles.
由如是想增上力故，於諸尋思及隨煩惱，止息其心，不令流散，故名寂靜。
 Because of the increased power of thinking like this, it calms the mind from all thoughts and worries and does not let them wander away, so it is called silence.
云何名為最極寂靜？
 Why is it called the most extreme silence?
謂失念故，即彼二種暫現行時，隨所生起諸惡尋思及隨煩惱，能不忍受，尋即斷滅、除遣、變吐，是故名為最極寂靜。
 It is called loss of thought, that is, when these two kinds of temporary manifestations occur, all the evil thoughts and worries that arise can be unbearable, and the pursuit is immediately eliminated, eliminated, and vomited. This is why it is called the ultimate tranquility.
云何名為專注一趣？
 What is the meaning of concentration?
謂有加行、有功用、無缺無間三摩地相續而住，是故名為專注一趣。
 It is said that there are preliminaries, there are functions, and the samadhi continues without interruption, so it is called concentration.
云何等持？
 How does the cloud hold up?
謂數修、數習、數多修習為因緣故，得無加行、無功用任運轉道。
 It is said that practicing several practices, practicing many practices, and practicing many practices are caused by causes and conditions, and you can achieve the path of free movement without any preliminaries or functions.
由是因緣，不由加行、不由功用，心三摩地任運相續，無散亂轉，故名等持。
 Due to these causes and conditions, it is not dependent on preliminaries or functions, and the mind's samadhi is allowed to continue without any distractions, so it is called waiting and upholding.
當知此中，由六種力，方能成辦九種心住。
 You should know that only the six kinds of power can achieve the nine kinds of mental abiding.
一、聽聞力，二、思惟力，三、憶念力，四、正知力，五、精進力，六、串習力。
 1. The power of hearing, 2. The power of thinking, 3. The power of remembering, 4. The power of clear understanding, 5. The power of energy, and 6. The power of habit formation.
初由聽聞、思惟二力，數聞數思增上力故，最初令心於內境住，及即於此相續方便、澄淨方便，等遍安住。
 At the beginning, due to the two powers of hearing and thinking, listening and thinking more and more increases the power, initially the mind is allowed to dwell in the inner state, and then this continuous convenience, purification convenience, etc. abide.
如是於內繫縛心已，由憶念力、數數作意攝錄其心，令不散亂，安住、近住。
 In this way, the mind has been tied up within, and the mind is captured by the power of memory and counting, so that it will not be scattered, and it will stay calm and close.
從此已後，由正知力調息其心，於其諸相、諸惡尋思、諸隨煩惱，不令流散，調順、寂靜。
 From then on, with the power of clear understanding, he can control his mind and calm down its various features, evil thoughts, and incidental troubles.
由精進力，設彼二種暫現行時，能不忍受，尋即斷滅、除遣、變吐，最極寂靜、專注一趣。
 With the power of energy, assuming that these two kinds of temporary existence can't be endured, they will be found to be annihilated, eliminated, and vomited, and they will be most peaceful and focused on one thing.
由串習力，等持成滿。
 Through the combination of habitual power and persistence, it becomes full.
即於如是九種心住，當知復有四種作意。
 Even if there are nine types of mental dwellings, it should be understood that there are four types of concentration.
一、力勵運轉作意，二、有間缺運轉作意，三、無間缺運轉作意，四、無功用運轉作意。
 1. Powerful movement of mind, 2. Movement of mind with gaps, 3. Movement of mind without gaps, 4. Movement of mind without function.
於內住、等住中，有力勵運轉作意；
 In the inner abiding and waiting abiding, there is the motivation to move the mind;
於安住、近住、調順、寂靜、最極寂靜中，有有間缺運轉作意；
 In abiding, near dwelling, attuned, still, and in the most extreme stillness, there are gaps in the movement of mind;
於專注一趣中，有無間缺運轉作意；
 In concentrating on one interest, there is no gap in the movement of thoughts;
於等持中，有無功用運轉作意。
 In the process of holding on, there is no function in the movement of mind.
當知如是四種作意，於九種心住中，是奢摩他品。
 You should know that these four kinds of concentration, in the nine kinds of mental abode, are the qualities of samatha.
又即如是獲得內心奢摩他者，於毘鉢舍那勤修習時，復即由是四種作意，方能修習毘鉢舍那，故此亦是毘鉢舍那品。
 In addition, those who have obtained the inner samatha in this way, when practicing Vipassana diligently, can only practice Vipassana with these four kinds of intention, so this is also the quality of Vipassana.
云何四種毘鉢舍那？
 What are the four kinds of Vipasana?
謂有苾芻，依止內心奢摩他故，於諸法中能正思擇、最極思擇、周遍尋思、周遍伺察，是名四種毘鉢舍那。
 It is said that there are three kinds of dharma, relying on inner samatha, being able to think correctly, think most deeply, think about it all over, and observe it all over among all dharmas. This is called the four kinds of vipassana.
云何名為能正思擇？
 What does it mean to be able to make correct choices?
謂於淨行所緣境界、或於善巧所緣境界、或於淨惑所緣境界，能正思擇盡所有性。
 It is said that in the realm of pure conduct, or in the realm of skillful actions, or in the realm of pure confusion, one can think clearly and eliminate all natures.
云何名為最極思擇？
 Why is it called the most extreme choice?
謂即於彼所緣境界，最極思擇如所有性。
 It is said that in that state of being, the most extreme choice is like all nature.
云何名為周遍尋思？
 Why is it called Zhou Panxunsi?
謂即於彼所緣境界，由慧俱行有分別作意，取彼相狀，周遍尋思。
 That is to say, in that state of being, one has to make a distinction based on wisdom, take the appearance of that state, and think about it all over.
云何名為周遍伺察？
 Why is it called Zhoubian Sicha?
謂即於彼所緣境界，審諦推求，周遍伺察。
 That is to say, in the realm of that object, examine and infer the truth, and observe it all over.
又即如是毘鉢舍那，由三門、六事差別所緣，當知復有多種差別。
 Also, in this case, Vipasana has three different objects and six things. You should know that there are many kinds of differences.
云何三門毘鉢舍那？
 Why are there three gates adjacent to Pashena?
一、唯隨相行毘鉢舍那，二、隨尋思行毘鉢舍那，三、隨伺察行毘鉢舍那。
 1. Only perform Vipasana in accordance with the signs; 2. Perform Vipasana in accordance with investigation and reflection; 3. Perform Vipasana in accordance with observation.
云何名為唯隨相行毘鉢舍那？
 Why is it called Vipasana?
謂於所聞所受持法，或於教授教誡諸法，由等引地如理作意，暫爾思惟，未思、未量、未推、未察。
 It means to think about the Dharma that you have heard, received and upheld, or the Dharma that has been taught and taught, and so on.
如是名為唯隨相行毘鉢舍那。
 This is called only following the path of Vipasana.
若復於彼思量推察，爾時名為隨尋思行毘鉢舍那。
 If you think about it again, then it is called Vipasana.
若復於彼既推察已，如所安立復審觀察，如是名為隨伺察行毘鉢舍那。
 If, after inferring and observing the situation again, it is established to review and observe, this is called following the observation and conducting vipassana.
是名三門毘鉢舍那。
 This is called the three-door Vipassana.
云何六事差別所緣毘鉢舍那？
 Why are the six different things related to Vipasana?
謂尋思時，尋思六事。
 When it is said that you are thinking, you are thinking about six things.
一、義，二、事，三、相，四、品，五、時，六、理。
 1. Righteousness, 2. Matter, 3. Appearance, 4. Quality, 5. Time, 6. Reason.
既尋思已，復審伺察。
 Now that I have thought about it, I will review and observe.
云何名為尋思於義？
 What does it mean to think about meaning?
謂正尋思如是如是語，有如是如是義。
 It is said that it is such and such that it is such and such, and it has the meaning of such and such.
如是名為尋思於義。
 This is called thinking about meaning.
云何名為尋思於事？
 What is the name of thinking about things?
謂正尋思內外二事。
 It is said to be thinking about two things, internal and external.
如是名為尋思於事。
 This is called thinking about things.
云何名為尋思於相？
 What is the name of thinking about the appearance?
謂正尋思諸法二相。
 It is said to be thinking about the two characteristics of all dharmas.
一者、自相，二者、共相。
 One is the self-phase, the other is the universal phase.
如是名為尋思於相。
 This is called thinking about the appearance.
云何名為尋思於品？
 What is the name of thinking about goods?
謂正尋思諸法二品。
 It is said to be the second level of seeking and contemplating all dharmas.
一者、黑品，二者、白品。
 One is black, the other is white.
尋思黑品過失過患，尋思白品功德勝利。
 Think about the faults and shortcomings of black people, and think about the merits and successes of white people.
如是名為尋思於品。
 This is called thinking about goods.
云何名為尋思於時？
 What is the name of thinking about time?
謂正尋思過去、未來、現在三時。
 It means thinking about the past, future and present.
尋思如是事，曾在過去世；
 Think about how things like this have happened in past lives;
尋思如是事，當在未來世；
 If you think about such things, you should be in the future life;
尋思如是事，今在現在世。
 Thinking about such things, this is the present life.
如是名為尋思於時。
 This is called thinking about time.
云何名為尋思於理？
 Why is it called thinking about reason?
謂正尋思四種道理。
 It is said that there are four principles of correct thinking.
一、觀待道理，二、作用道理，三、證成道理，四、法爾道理。
 1. The principle of observation, 2. The principle of action, 3. The principle of justification, and 4. The principle of Fal.
當知此中，由觀待道理，尋思世俗以為世俗，尋思勝義以為勝義，尋思因緣以為因緣。
 You should know this by looking at the truth, thinking about the world and thinking about it, thinking about the ultimate meaning and thinking about it, thinking about the cause and condition, and thinking about the cause and condition.
由作用道理，尋思諸法所有作用。
 Based on the principles of action, consider the effects of all dharmas.
謂如是如是法，有如是如是作用。
 It is said that such and such a method has such and such effects.
由證成道理，尋思三量。
 From the proof to the truth, consider three measures.
一、至教量，二、比度量，三、現證量。
 1. The amount of the ultimate teaching, 2. the amount of comparison, and 3. the amount of actual realization.
謂正尋思如是如是義、為有至教不？
 It is said that if you are thinking about the meaning of this and this, do you have the ultimate teaching?
為現證可得不？
 Is it possible to obtain evidence now?
為應比度不？
 Is it for comparison?
由法爾道理，於如實諸法成立法性、難思法性、安住法性，應生信解，不應思議、不應分別。
 According to Dharma's principles, all laws that are as they really are should be established with the nature of law, the nature of law that is difficult to think about, and the nature of law that is difficult to think about, and should be settled in the nature of law. There should be no need to think about it or make distinctions.
如是名為尋思於理。
 This is called thinking about reason.
如是六事差別所緣毘鉢舍那，及前三門毘鉢舍那，略攝一切毘鉢舍那。
 In this way, the six different objects, Vipassana, and the first three gates, Vipassana, briefly capture all Vipassana.
問：
 ask:
何因緣故，建立如是六事差別毘鉢舍那？
 What is the reason for establishing such a six-matter distinction between Vipassana?
答：
 answer:
依三覺故，如是建立。
 Based on the three awakenings, it is established like this.
何等三覺？
 What three awakenings?
一、語義覺，二、事邊際覺，三、如實覺。
 1. Semantic awareness, 2. Marginal awareness, and 3. Reality awareness.
尋思義故，起語義覺；
 Thinking about meaning, arousing semantic awareness;
尋思其事及自相故，起事邊際覺；
 Thinking about what happened and how you relate to yourself, you will feel at the edge of things happening;
尋思共相、品時、理故，起如實覺。
 Look for common features, appreciate the time, reason, and awaken to the reality.
修瑜伽師唯有爾所所知境界。
 You are the only one who knows how to be a yogi.
所謂語義，及所知事盡所有性、如所有性。
 The so-called semantics refers to the nature of everything and everything one knows.
云何勤修不淨觀者，尋思六事差別所緣毘鉢舍那？
 How can a person who diligently cultivates impure contemplation think about Vipasana, the object of the six differences?
謂依不淨增上正法聽聞受持增上力故，由等引地如理作意，解了其義。
 It is said that relying on impurity increases the superior dharma, listening, accepting and upholding increases superior power, and the meaning can be understood by concentrating on the principles of etiquette.
知此不淨實為不淨，深可厭逆，其性朽穢，惡臭生臭。
 Know that this impurity is really impure, deeply repulsive and repulsive, its nature is rotten and filthy, and it produces a foul stench.
由如是等種種行相，於先所聞依諸不淨所說正法，解了其義。
 Based on the various behaviors and phenomena like this, I can understand the meaning of the Dharma that I have heard before and based on the impurities.
如是名為於諸不淨尋思其義。
 This is called thinking about the meaning of all impurities.
云何名為尋思彼事？
 What is the name of thinking about that?
謂彼如是解了義已，觀不淨物，建立二分，謂內及外。
 It is said that he has understood the meaning in this way, observes the impure things, and establishes two divisions, namely internal and external.
如是名為尋思彼事。
 This is called thinking about other things.
云何名為尋思自相？
 What is the name of thinking about oneself?
謂且於內身中所有穢朽不淨，發起勝解。
 It is said that for all the filth and impurity in the inner body, the ultimate solution is initiated.
了知身中有髮、毛等，廣說乃至腦膜、小便。
 It is understood that there are hair, hair, etc. in the body, and it is widely said that there are even meninges and urine.
復於如是身中所有多不淨物，攝為二界，發起勝解。
 Again, all the impure objects in the body are absorbed into the two realms, and the ultimate solution is initiated.
所謂地界及以水界。
 The so-called land boundary and water boundary.
始於髮、毛，乃至大便，起地勝解；
 Starting from the hair, hair, and even the stool, the origin is the ultimate solution;
始於淚、污乃至小便，起水勝解。
 It starts from tears, dirt and even urination, and water is the best solution.
如是名為依內不淨尋思自相。
 This is called thinking about oneself based on the inner impurity.
復於其外諸不淨物，由青瘀等種種行相，發起勝解。
 In addition, all the impurities outside it, caused by various behaviors such as blue and blood stasis, initiate the ultimate solution.
謂先發起青瘀勝解，或親自見、或從他聞、或由分別所有死屍。
 It means that the first thing to do is to remove the blood stasis, either by seeing it in person, hearing from others, or by identifying all the dead bodies.
如是死屍，或男、或女、或非男女，或親、或怨、或是中庸，或劣、或中、或復是勝，或是少年、或是中年、或是老年。
 Such corpses may be male, female, or neither male nor female, close, hostile, mediocre, inferior, average, or victorious, young, middle-aged, or old.
取彼相已，若此死屍死經一日，血流已盡，未至膿爛，於是發起青瘀勝解。
 After taking the picture, if the dead body has been dead for one day, the blood flow has been exhausted, and the pus has not yet turned into rot, so the blue and blood stasis will be resolved.
若此死屍死經二日，已至膿爛，未生蟲蛆，於是發起膿爛勝解。
 If the dead body has been dead for two days and has become pus-filled, but no maggots have grown, then the pus-filled rot will be resolved.
若此死屍死經七日，已生蟲蛆，身體已壞，於是發起爛壞勝解、\xED\xA1\xB8\xED\xBC\xA8脹勝解。
 If this dead body has been dead for seven days, maggots have grown on it, and its body has deteriorated, causing decay and swelling.
若此死屍為諸狐狼、鵄梟、鵰鷲、烏鵲、餓狗之所食噉，於是發起食噉勝解。
 If this dead body is eaten by foxes, wolves, owls, vultures, magpies, and hungry dogs, then eating will lead to relief.
即此死屍既被食已，皮肉血盡，唯筋纏骨，於是發起異赤勝解。
 That is to say, the dead body has been eaten, the skin, flesh and blood are gone, but the sinews are wrapped around the bones, so the abnormal red victory solution is initiated.
若此死屍或被食噉，支節分離，散在處處，或有其肉，或無其肉，或餘少肉，於是發起分散勝解。
 If the dead body has been eaten and its limbs have been separated and scattered everywhere, with or without flesh, or with little flesh left, then the solution to dispersion is initiated.
若此死屍骨節分散，手骨異處、足骨異處、膝骨異處、髀骨異處、髖骨異處、髆骨異處、臂骨異處、脊骨異處、頷輪異處、齒鬘異處、髑髏異處，見是事已，起骨勝解。
 If the bones of this dead body are scattered, the hand bones, foot bones, knee bones, patella bones, hip bones, patella bones, arm bones, spine and jaw bones are in different places. , the teeth are in different places, and the skull is in different places. Once you see this, you can solve it by lifting the bones.
若復思惟如是骸骨共相連接而不分散，唯取麁相，不委細取支節屈曲，如是爾時起鎖勝解。
 If you think again about how the bones are connected together without being scattered, and only take the shape of the bones without paying attention to the bending of the branches and joints, then the lock will be solved.
若委細取支節屈曲，爾時發起骨鎖勝勝。
 If the flexion of the limb joints is taken into consideration, it is recommended that the bone collar is broken.
又有二鎖。
 There are two more locks.
一、形骸鎖，二、支節鎖。
 One, shape lock, two, branch lock.
形骸鎖者，謂從血鑊脊骨，乃至髑髏所住。
 The shape of the skeleton is from the spine of the blood wok to where the skull lives.
支節鎖者，謂臂、髆等骨連鎖，及髀、膞等骨連鎖。
 Branch-joint lock refers to the interlocking of bones such as the arm and pelvis, and the interlocking of bones such as the patella and gallbladder.
此中形骸鎖，說名為鎖；
 The shape of this lock is said to be called a lock;
若支節鎖，說名骨鎖。
 If the branches are locked, it is called bone lock.
復有二種取骨鎖相。
 There are two types of bone locking.
一、取假名綵畫木石泥等所作骨鎖相。
 1. Use pseudonyms to paint wood, stone and mud to create a bone-locked phase.
二、取真實骨鎖相。
 2. Get the real bone locking phase.
若思惟假名骨鎖相時，爾時唯名起鎖勝解，不名骨鎖。
 If you think about the kana bone lock phase, then it is only called Qi Suo Sheng Jie, not the bone lock.
若思惟真實骨鎖相時，爾時名起骨鎖勝解。
 If you think about the true bone lock phase, then the name of the bone lock is the solution.
又即此外造色色相，三種變壞。
 In other words, there are three kinds of forms and forms, which become bad.
一、自然變壞，二、他所變壞，三、俱品變壞。
 1. Natural deterioration, 2. Deterioration caused by others, 3. Deterioration of both species.
始從青瘀乃至\xED\xA1\xB8\xED\xBC\xA8脹、是自然變壞。
 It starts from bruising and ends with swelling, which is a natural deterioration.
始從食噉乃至分散，是他所變壞。
 From eating it to being dispersed, it is his fault.
若骨、若鎖、及以骨鎖，是俱品變壞。
 If the bone, if the lock, and the bone lock, all deteriorate.
若能如是如實了知外不淨相，是名尋思外諸所有不淨自相。
 If you can truly understand the external impure characteristics in this way, this is called thinking about all external impure characteristics.
云何尋思不淨共相？
 Why do you think about the universal nature of impurity?
謂若內身，外淨色相未有變壞；
 It is said that if there is an inner body, the outer pure form has not deteriorated;
若在外身，不淨色相已有變壞。
 If it is in the outer body, the impure form has deteriorated.
由在內身不淨色相平等法性、相似法性，發起勝解，能自了知我淨色相亦有如是同彼法性；
 From the fact that the impure form in the inner body has the same dharma nature and similar dharma nature, we can initiate the ultimate understanding and realize that our pure form also has the same dharma nature.
若諸有情成就如是淨色相者，彼淨色相亦有如是同彼法性；
 If all sentient beings achieve such pure form, their pure form will also have the same dharma-nature;
譬如在外不淨色相。
 For example, the external appearance is impure.
是名尋思不淨共相。
 This is called thinking about the universal appearance of impurity.
云何名為尋思彼品？
 Why is it called searching for other products?
謂作是思：
 To say that one is thinking:
若我於彼諸淨色相不淨法性不如實知，於內、於外諸淨色相發起貪欲，便為顛倒，黑品所攝，是有諍法，有苦、有害、有諸災患、有遍燒惱。
 If I do not understand the impure nature of those pure and pure forms as they really are, and if I develop greed for those pure forms internally or externally, I will become upside down and attracted by black qualities. This will lead to disobedience, suffering, harm, and various disasters. Burning all over.
由是因緣，發起當來生老病死愁歎憂苦種種擾惱。
 Due to these causes and conditions, all kinds of worries and troubles will arise in the future, such as birth, old age, sickness and death.
若我於彼諸淨色相不淨法性如實隨觀，便無顛倒，白品所攝，是無諍法，無苦、無害，廣說乃至由此因緣，能滅當來生老病死，乃至擾惱。
 If I observe those pure forms and impure dharma natures as they really are, there will be no confusion. What I have captured by Bai Pin is that it is a non-objectionable dharma that is non-suffering and harmless. It is widely said that even with this cause and condition, it can eliminate future birth, old age, sickness, and death, and even disturb people. angry.
若諸黑品，我今於彼不應忍受，應斷、應遣。
 If there are any bad things, I should not tolerate them now, I should cut them off, and deal with them.
若諸白品我今於彼未生應生；
 If you are wrong, I am not born in that place now and should be born again;
生已令住，增長廣大。
 Life has been ordered to live, and the growth is vast.
如是名為尋思彼品。
 This is called searching for the product.
云何名為尋思彼時？
 What is the name of thinking about that time?
謂作是思：
 To say that one is thinking:
若內所有諸淨色相，在現在世；
 If all the pure forms within it are in the present world;
若外所有不淨色相，亦現在世。
 If there is any impure form outside, it will also appear in this world.
諸過去世曾淨色相，彼於過去雖有淨相，而今現在如是次第種種不淨。
 All past lives had pure forms. Although they had pure forms in the past, now they are all impure in this order.
諸現在世我之所有似淨色相，此淨色相於現在世雖有淨相，於未來世不當不淨如今現在外不淨色，無有是處。
 All that I have in the present world is like a pure form. Although this pure form has a pure form in the present world, it should not be impure and impure in the future. It has no merit.
我此色身，去來今世，曾如是相、當如是相、現如是相，不過如是不淨法性。
 This physical body of mine has always been like this, will be like this, and will appear like this in the past and present life, but it is just that it has an impure nature.
如是名為尋思彼時。
 This is called thinking about that time.
云何名為尋思彼理？
 Why is it called seeking the truth?
謂作是思：
 To say that one is thinking:
若內若外都無有我、有情可得，或說為淨、或說不淨；
 If there is no self or sentient beings inside or outside, it may be said to be pure or impure;
唯有色相、唯有身形，於中假想施設言論，謂之為淨、或為不淨。
 There is only form, only body shape, in which we can make assumptions and speak, calling it pure or impure.
又如說言：
 Another example is saying:
壽煖及與識，若棄捨身時，離執持而臥，無所思如木。
 Longevity, warmth and knowledge, if you abandon your body, lie down without attachment, thinking nothing like a tree.
既死沒已，漸次變壞分位可知。
 It can be seen that it is dead and gradually getting worse.
謂青瘀等，乃至骨鎖。
 It refers to bruises, etc., and even bone collarbones.
今我此身，先業煩惱之所引發，父母不淨和合所生，糜飯等食之所增長。
 My current body is caused by the troubles caused by previous karma, born from the impurity of my parents, and increased by food such as rice and rice.
此因、此緣、此由藉故，雖暫時有諸淨色相似可了知，而內身中若內若外，於常常時，種種不淨皆悉充滿。
 Because of this reason, this condition, and this reason, even though there are temporarily similar and understandable pure colors, the inner body, whether inside or outside, is always filled with all kinds of impurities.
如是名依世俗、勝義及以因緣觀待道理尋思彼理。
 Such a name is based on the secular and ultimate meaning, and looks at the truth based on causes and conditions to think about the truth.
復作是思：
 Replica is thinking:
於此不淨，若能如是善修、善習、善多修習，能斷欲貪。
 If you can practice this impurity well, practice it well, and practice it frequently, you can cut off desire and greed.
如是欲貪，定應當斷。
 If you are greedy, you must stop it.
如是名依作用道理尋思彼理。
 Such a name is based on the principle of action and the reason is explored.
復作是思：
 Replica is thinking:
如世尊說：
 As the Blessed One said:
若於不淨善修、善習、善多修習，能斷欲貪。
 If you practice good deeds, practice good practices, and practice many good things, you can cut off desire and greed.
是至教量。
 It is the ultimate teaching.
我亦於內自能現見於諸不淨；
 I can also see all the impurities within me;
如如作意思惟修習，如是如是令欲貪纏未生不生，生已除遣。
 If the intention is just to practice, if the entanglement of desire and greed does not arise, it will not arise, and the birth will be eliminated.
是現證量。
 It is the amount of evidence.
比度量法亦有可得。
 Comparative measurement methods are also available.
謂作是思：
 To say that one is thinking:
云何今者作意思惟能對治法，可於能治所緣境界煩惱當生？
 Why is it that today's thinking can only cure the dharma, but can the troubles arise in the state that can cure the object?
如是名依證成道理尋思彼理。
 Such a name is based on the principle of proof, and you should think about it.
復作是思：
 Replica is thinking:
如是之法成立法性，難思法性、安住法性。
 Such a law establishes the nature of law, and it is difficult to think about the nature of law and stay in the nature of law.
謂修不淨，能與欲貪作斷對治，不應思議、不應分別，唯應信解。
 It is said that if the practice is not pure, it can be eliminated and treated by desire and greed. We should not think about it or distinguish it, but we should understand it with faith.
如是名依法爾道理尋思彼理。
 This is called thinking about the truth according to the principles of Dharma.
是名勤修不淨觀者，尋思六事差別所緣毘鉢舍那。
 This is a person who diligently practices impurity contemplation and ponders on the difference in six things, Vipassana.
云何勤修慈愍觀者，尋思六事差別所緣毘鉢舍那？
 How can a person who diligently cultivates loving-kindness and contemplation ponder over the differences between the six things in Vipasana?
謂依慈愍增上正法聽聞受持增上力故，由欲利益安樂意樂，於諸有情作意與樂，發起勝解，是慈愍相。
 It is said that relying on loving-kindness and compassion to increase one's ability to listen to, accept, and uphold the true Dharma, and to seek benefits, peace, and joy, and to engage in mindfulness and joy for all sentient beings, leading to superior understanding, is the sign of loving-kindness and compassion.
若能如是解了其義，如是名為於諸慈愍尋思其義。
 If one can understand its meaning in this way, this is the name for searching for its meaning in the compassion of others.
彼既如是解了義已，復能思擇：
 Now that he has understood the meaning in this way, he can no longer think about the choice:
此為親品、此為怨品、此中庸品。
 This is the dear product, this is the resentful product, this is the mediocre product.
是一切品，皆他相續之所攝故，於中發起外事勝解。
 All these qualities are taken by him in succession, and in them he initiates the ultimate solution to external affairs.
又若親品，名為內事；
 And if it is a close relationship, it is called internal affairs;
怨、中庸品，名為外事。
 Resentment and mediocrity are called foreign affairs.
如是名為於諸慈愍尋思其事。
 This is called pondering over the affairs of all the compassionate people.
復能思擇：
 Reincarnation can think about options:
如是三品，若無苦樂欲求樂者，願彼得樂。
 If there are three qualities like this, if there is no pain or pleasure and one desires happiness, may Peter be happy.
今於此中，有饒益相，名為親品；
 Now in this, there is a beneficial aspect, which is called kinpin;
不饒益相，名為怨品；
 Being unfavorable is called resentment;
俱相違相，名中庸品。
 They are all contrary to each other and are called mediocre.
如是三品，若無苦樂欲求樂者，略有三種欲求樂心差別可得。
 In this case, if there is no pain or pleasure in the three grades and one desires happiness, there will be slight differences in the three kinds of desire and happiness.
一者、欲求欲界諸樂；
 First, desire for the pleasures of the sensual realm;
二者、欲求色界有喜勇悅諸樂；
 Second, desire to have joy and courage in the physical world;
三者、欲求離喜諸樂。
 Third, desire to be free from joy and happiness.
如是若於欲樂匱乏，願彼皆得無罪欲樂。
 If they are lacking in sensual pleasures, may they all obtain the pleasures of sinless sensual pleasures.
若於有喜、離喜諸樂有所匱乏，當知亦爾。
 If there is a lack of joy in the joys of existence and dissatisfaction, you should know this.
是名尋思慈愍自相。
 This is called seeking compassion and compassion for oneself.
復審思擇：
 Review options:
若諸親品、若諸怨品、若中庸品，我於其中皆當發起相似性心、平等性心。
 If there are relatives, resentments, or mediocrities, I should activate the mind of similarity and the mind of equality among them.
何以故？
 Why?
我若作意與親品樂，此未為難；
 If I make up my mind to enjoy myself and my family, this will not be difficult;
於中庸品作意與樂，亦未甚難；
 It is not very difficult to create meaning and pleasure in mediocre products;
若於怨品作意與樂，乃甚為難。
 It will be very difficult to concentrate on and take pleasure in something you hate.
我於怨品尚應作意願與其樂，何況親品及中庸品而不與樂。
 I should be willing to take pleasure in the bad products, let alone the good ones and the mediocre ones.
何以故？
 Why?
此中都無能罵、所罵、能瞋、所瞋、能弄、所弄、能打、所打，唯有音聲、唯有名字。
 There is nothing in it that can be scolded, scolded, angered, angered, manipulated, beaten, beaten, there are only sounds, only names.
又我此身，隨所生起，有色麁重四大所造，隨所住處，便為如是觸所逼惱。
 Furthermore, this body of mine is created by the four elements of form and body wherever it arises, and wherever it abides, I will be afflicted by such contacts.
略有二觸，謂音聲觸，及手足塊刀杖等觸。
 There are two slight touches, namely the touch of sound, and the touch of hands, feet, blades and sticks.
是身及觸皆是無常，能為如是不饒益者亦是無常。
 This body and contact are all impermanent, and anyone who can do this is also impermanent.
又復一切有情之類，皆有生老病死等法，本性是苦；
 Furthermore, all sentient beings are subject to birth, old age, illness, and death, and their nature is suffering;
故我不應於本性苦諸有情上，更加其苦，而不與樂。
 Therefore, I should not add to the suffering of sentient beings who are inherently suffering, rather than enjoy happiness.
又亦不應不與怨家作善知識、不攝一切有情之類以為自體。
 Nor should we not become good friends with those who hate others, and should not take in all sentient beings as our own.
又世尊言：
 The World Honored One also said:
我不觀見如是種類有情可得。
 I don't see such kind of beings being available.
無始世來經歷生死，長時流轉，不互相為或父、或母、兄弟、姊妹，若軌範師，若親教師、若餘尊重、似尊重者。
 We have experienced life and death in the beginningless life, and have circulated for a long time. We do not think of each other as father, mother, brother, sister, as a model teacher, as a personal teacher, as a person who respects and seems to respect each other.
由是因緣，一切怨品無不皆是我之親品。
 Due to this reason, all the resentful things are my relatives.
又怨、親品，無有決定真實可得。
 Complaints and affection, there is no real decision to be made.
何以故？
 Why?
親品餘時轉成怨品；
 The remaining time of loving the product turns into the product of resentment;
怨品餘時轉成親品，是故一切無有決定。
 Complaints turn into relatives for the rest of the time, so everything is undetermined.
故我今者，應於一切有情之類，皆當發起平等性心、平等性見；
 Therefore, what I am saying now is that we should initiate the mind and view of equality among all sentient beings;
及起相似利益意樂、安樂意樂與樂勝解。
 And it brings about similar benefits, happiness, happiness and happiness.
是名尋思慈愍共相。
 This is called thinking, loving-kindness and compassion.
復審思擇：
 Review options:
我若於彼不饒益者發生瞋恚，便為顛倒，黑品所攝，是有諍法，廣說如前。
 If I am angry with someone who does not benefit me, I will be upside down and caught in the black category. There is a method of disapproval, which is widely stated as before.
我若於彼不起瞋恚，便無顛倒，白品所攝，是無諍法，廣說如前。
 If I have no hatred towards him, there will be no confusion. Bai Pin takes this, and this is the method of non-contradiction, which is widely expounded as before.
如是名為尋思慈愍黑品、白品。
 This is called the black and white grades of seeking thoughts, compassion and compassion.
復審思擇：
 Review options:
諸過去世求欲得樂有情之類，彼皆過去，我當云何能與其樂？
 All the sentient beings who sought happiness in the past have passed away. How can I be happy with them?
諸現在世有情之類，我今願彼盡未來世，於一切時常受快樂。
 For all the sentient beings in this world, I now wish them to be happy in all future lives.
是名尋思諸慈愍時。
 This is called the time to think about the kindness and compassion.
復審思擇：
 Review options:
此中都無我及有情，或求樂者、或與樂者；
 There is no self or sentient being here, either seeking happiness or enjoying happiness;
唯有諸蘊、唯有諸行，於中假想施設言論，此求樂者、此與樂者。
 There are only the aggregates, there are only the actions, in which there are imaginary thoughts and words, this is the one who seeks happiness, this is the one who enjoys happiness.
又彼諸行，業煩惱等以為因緣。
 Moreover, all the actions, karma, troubles, etc. are regarded as causes and conditions.
如是名依觀待道理尋思慈愍。
 This is called looking at the truth, seeking compassion and compassion.
若於慈愍善修、善習、善多修習，能斷瞋恚。
 If you practice kindness, compassion, and practice well, you can cut off anger and anger.
如是名依作用道理尋思慈愍。
 Such a name is based on the principle of action, seeking compassion and compassion.
如是之義，有至教量；
 Such meaning has the ultimate teaching value;
我內智見現轉可得；
 The wisdom within me is now available;
比度量法，亦有可得。
 Comparative measurement methods are also available.
如是名依證成道理尋思慈愍。
 Such a name is based on the principles of enlightenment, seeking compassion and compassion.
又即此法成立法性、難思法性、安住法性。
 In other words, this law establishes the legal nature, the difficult-to-think-about legal nature, and the stable legal nature.
謂修慈愍能斷瞋恚，不應思議、不應分別；
 To say that cultivating loving-kindness and compassion can cut off anger and hatred should not be thought about or differentiated;
應生勝解。
 There should be a winning solution.
如是名依法爾道理尋思慈愍。
 This is called seeking compassion and compassion according to the principles of Dharma.
是名勤修慈愍觀者，尋思六事差別所緣毘鉢舍那。
 This is a person who diligently cultivates loving-kindness and contemplation, and ponders on the six different objects of Vipassana.
瑜伽師地論卷第三十
 Volume 30 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三十一彌勒菩薩說
 Volume 31 of the Yogi Earth Treatise: Sayings of Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第三瑜伽處之二
 The 13th and 3rd yoga place 2 of the local subdivision of the sravakas
云何勤修緣起觀者，尋思六事差別所緣毘鉢舍那？
 How can a person who diligently cultivates the contemplation of dependent origination think about Vipasana, the object of the difference between the six things?
謂依緣性緣起增上正法聽聞受持增上力故，能正了知如是如是諸法生故，彼彼法生；
 It is said that relying on the dependent origination to increase the superior power of hearing, receiving and upholding the true Dharma, and being able to correctly understand the emergence of such and such dharmas, this and that dharma arises;
如是如是諸法滅故，彼彼法滅。
 If all dharmas are destroyed, then that dharma will be destroyed.
此中都無自在、作者、生者、化者，能造諸法；
 There is no self, author, birther, or transformer in this, who can create all dharmas;
亦無自性、士夫、中間能轉變者，轉變諸法。
 There is no self-nature, no scholar, no intermediate person who can transform, and transform all dharmas.
若能了知如是等義，是名尋思諸緣起義。
 If one can understand such and other meanings, this is called thinking about all causes and uprising.
復審思擇十二有支若內若外，而起勝解，是名尋思諸緣起事。
 Reviewing and thinking about the twelve limbs, whether internal or external, and coming up with the ultimate solution, is called thinking about the causes and conditions.
復審思擇：
 Review options:
無明支等，前際無知、後際無知。
 The factors of ignorance, etc., include ignorance of the previous situation and ignorance of the subsequent situation.
如是廣說，如前分別緣起支中。
 This is widely said, and the branch of dependent origination is distinguished as before.
是名尋思緣起自相。
 This is called thinking about the origin and self-image.
復審思擇：
 Review options:
如是一切緣生諸行，無不皆是本無今有，有已散滅，是故前後皆是無常。
 In this way, all the actions arising from conditions are all originally non-existent, and their existence has been dispersed and destroyed. Therefore, everything before and after is impermanent.
皆有生老病死法故，其性是苦。
 All are subject to birth, old age, illness and death, and their nature is suffering.
不自在故，中間士夫不可得故；
 The reason why you are not at ease is why the scholars in the middle cannot get it;
性空、無我。
 Empty nature, no self.
是名尋思緣起共相。
 This is called thinking about the universal nature of origin and origin.
復審思擇：
 Review options:
我若於彼無常、苦、空、無我諸行如實道理發生迷惑，便為顛倒，黑品所攝，廣說如前。
 If I am confused about the truth of impermanence, suffering, emptiness, and selflessness, I will be confused and caught in the black category, and I will say it as before.
若不迷惑，便無顛倒，白品所攝，廣說如前。
 If there is no confusion, there will be no confusion. Bai Pin took the photo and said it widely as before.
是名尋思諸緣起品。
 This is called thinking about the origin of all conditions.
復審思擇：
 Review options:
於過去世所得自體無正常性，如是已住；
 The self acquired in the past life has no normality and has lived like this;
於現在世所得自體無正常性，如是今住；
 There is no normality in the self obtained in the present world, and we live like this now;
於未來世所得自體無正常性，如是當住。
 There will be no normality in the self obtained in the future life, so we should live like this.
是名尋思諸緣起時。
 This is called thinking about the origin of all things.
復審思擇：
 Review options:
唯有諸業及異熟果，其中主宰都不可得。
 Only the master of all karma and fruits cannot be obtained.
所謂作者及與受者。
 The so-called author and recipient.
唯有於法假想建立。
 Only the hypothesis of Yufa can be established.
謂於無明緣行乃至生緣老死中，發起假相，施設言論，說為作者及與受者。
 It means that in the process of ignorance and fate, even in the fate of life, old age and death, false appearances are initiated and speeches are made, said to be the author and the recipient.
有如是名、如是種、如是姓、如是飲食、如是領受若苦若樂、如是長壽、如是久住、如是極於壽量邊際。
 Such a name, such a seed, such a surname, such a diet, such suffering and happiness, such a long life, such a long-term residence, such a life span.
又於此中有二種果及二種因。
 And there are two kinds of effects and two kinds of causes in this.
二種果者：
 Two kinds of fruits:
一、自體果，二、受用境界果。
 One, the self-effect, and two, the effect of the realm of enjoyment.
二種因者：
 Two causes:
一、牽引因，二、生起因。
 One, the traction cause, and two, the originating cause.
自體果者，謂於今世諸異熟生六處等法。
 Self-resultation refers to the various phenomena arising from the six bases and other phenomena in this world.
受用境界果者，謂愛非愛業增上所起六觸所生諸受。
 Those who take advantage of the realm and fruit are the feelings arising from the six contacts caused by the increase in love and non-love karma.
牽引因者，謂於二果發起愚癡；
 The one who pulls the cause means that delusion arises from the two effects;
愚癡為先，生福、非福及不動行；
 Ignorance is the first, producing blessings, non-blessings and immobility;
行能攝受後有之識，令生有芽。
 Action can take in the knowledge that comes later and cause it to sprout.
謂能攝受識種子故，令其展轉攝受後有名色種子、六處種子、觸受種子。
 It is said that it can take in the seeds of awareness, so after it is allowed to unfold and take in, there are seeds of name and form, seeds of the six bases, and seeds of contact and feeling.
為令當來生支想所攝識、名色、六處、觸、受次第生故，今先攝受彼法種子。
 In order to make the consciousness, name and form, six bases, contact, and feelings captured by the factors of the next life appear in sequence, we must first take in the seeds of those dharmas.
如是一切名牽引因。
 Such are the causes of all names.
生起因者，謂若領受諸無明觸所生受時，由境界愛生後有愛，及能攝受愛品、癡品所有諸取；
 The arising cause means that if you receive feelings arising from ignorance, love will be born from the state of love, and you will be able to absorb all the graspings of love and delusion;
由此勢力、由此功能，潤業種子，令其能與諸異熟果。
 This power, this function, nourishes the seeds of karma so that they can produce various ripe fruits.
如是一切名生起因。
 Such is the origin of all names.
由此二因增上力故，便為三苦之所隨逐，招集一切純大苦蘊。
 As a result of these two causes increasing their power, they are followed by the three sufferings and gather all the pure and great aggregates of suffering.
如是名依觀待道理尋思緣起所有道理。
 Such a name is based on observing the truth, searching for the origin and origin of all truths.
復審思擇：
 Review options:
於是緣性緣起觀中，善修、善習、善多修習，能斷愚癡。
 Therefore, in the contemplation of dependent origination, if you practice well, practice well, and practice well, you can cut off ignorance and delusion.
又審思擇：
 Think again and choose:
如是道理，有至教量，有內現證，有比度法，亦有成立法性等義。
 This principle has the meaning of ultimate teaching, inner manifestation, comparison method, and establishment of dharma nature.
如是名依作用道理、證成道理、法爾道理尋思緣起所有道理。
 Such names are based on the principle of action, the principle of realization, and the principle of Dharma.
是名勤修緣起觀者，尋思六事差別所緣毘鉢舍那。
 This is a person who diligently cultivates the observation of dependent origination and ponders on the difference in the six things, Vipassana.
云何勤修界差別觀者尋思六事差別所緣毘鉢舍那？
 How can a person who diligently cultivates the distinction between worlds think about Vipasana, the object of distinction in six things?
謂依界差別增上正法聽聞受持增上力故，能正解了一切界義。
 It is said that by increasing the ability to listen to the correct Dharma and uphold it according to the differences in the realms, it can correctly understand the meaning of all realms.
謂種姓義及種子義、因義、性義，是其界義。
 The meaning of caste, seed, cause, and nature are its boundary meanings.
如是名為尋思界義。
 This is called seeking the meaning of thinking.
又正尋思地等六界內外差別，發起勝解。
 I was also thinking about the differences between the six realms inside and outside the earth, and I came up with the ultimate solution.
如是名為尋思界事。
 This is called thinking about things in the world.
又正尋思：
 I was thinking again:
地為堅相，乃至風為輕動相，識為了別相，空界為虛空相、遍滿色相、無障礙相。
 The earth is the solid phase, even the wind is the light moving phase, recognition is the distinguishing phase, and the space realm is the void phase, the full color phase, and the obstacle-free phase.
是名尋思諸界自相。
 This is called thinking about the nature of all realms.
又正尋思：
 I was thinking again:
此一切界，以要言之，皆是無常乃至無我。
 All these realms, to put it simply, are impermanent and even selfless.
是名尋思諸界共相。
 This is called thinking about the common features of all realms.
又正尋思於一合相界差別性。
 I am also thinking about the difference in the realm of unity.
不了知者，由界差別所合成身，發起高慢，便為顛倒，黑品所攝，廣說如前。
 Those who don't understand, the body is formed by the difference between worlds, and if they are arrogant, they will be upside down, captured by black qualities, and they will be said as before.
與上相違，便無顛倒，白品所攝，廣說如前。
 If it is contrary to the above, there will be no inversion. It is taken by Bai Pin and widely stated as before.
如是名為尋思界品。
 This is called Xunsijiepin.
又正尋思：
 I was thinking again:
去來今世六界為緣，得入母胎。
 Going back and forth to the six realms of this world is a predestined relationship, and he can enter the mother's womb.
如是名為尋思界時。
 This is called the time of searching for the world of thought.
又正尋思：
 I was thinking again:
如草木等眾緣和合，圍遶虛空，數名為舍。
 Such as plants and trees and other conditions gathered together, surrounding the void, the number is called equanimity.
如是六界為所依故，筋骨血肉眾緣和合，圍遶虛空，假想、等想施設言論，數名為身。
 In this way, the six realms are supported, and the muscles, bones, flesh and blood are harmonious and unite, surrounding the void. Imagination, imagination, and speech are used to form the body.
復由宿世諸業煩惱及自種子以為因緣。
 Again, the causes and conditions are caused by all the karmic worries and self-seeds in the past life.
如是名依觀待道理尋思諸界差別道理。
 This is called looking at the truth and thinking about the difference between all realms.
又正尋思：
 I was thinking again:
若於如是界差別觀善修、善習、善多修習，能斷憍慢。
 If you observe the difference in such a realm and practice well, practice well, and practice well, you will be able to cut off your arrogance.
又正尋思：
 I was thinking again:
如是道理，有至教量，有內證智，有比度法，有成立法性、難思法性、安住法性。
 In this way, there is the ultimate teaching, inner wisdom, comparison with the Dharma, established Dharma nature, difficult-to-conceive Dharma nature, and settled Dharma nature.
如是名依作用道理、證成道理、法爾道理尋思諸界差別道理。
 Such a name is based on the principle of action, the principle of realization, and the principle of Dharma. It explores the principles of differences in all realms.
是名勤修界差別觀者，尋思六事差別所緣毘鉢舍那。
 He is a person who diligently cultivates the distinction between worlds and contemplates Vipassana, the object of distinction among the six things.
云何勤修阿那波那念者，尋思六事差別所緣毘鉢舍那？
 How can a person who diligently cultivates Anabana mindfulness think about Vipasana, the object of six different things?
謂依入出息念增上正法聽聞受持增上力故，能正了知於入出息所緣境界，繫心了達，無忘明記，是阿那波那念義。
 It is said that by relying on the mindfulness of the in-and-out breath to increase the power of hearing, receiving and upholding the right Dharma, one can correctly understand the state of the object of the in-and-out breath, focus on the mind and understand it clearly, without forgetting and clearly remembering it. This is the meaning of the mind of Anabana.
如是名為尋思其義。
 This is called thinking about its meaning.
又正尋思：
 I was thinking again:
入息、出息在內可得；
 The in-breath and out-breath can be found inside;
繫屬身故，外處攝故，內外差別。
 It belongs to death, taken from the outside, and there is a difference between the inside and outside.
如是名為尋思其事。
 This is called thinking about it.
又正尋思：
 I was thinking again:
入息有二，出息有二。
 There are two in-breaths and two out-breaths.
若風入內，名為入息；
 If the wind enters, it is called inhalation;
若風出外、名為出息。
 If the wind blows out, it is called breathing out.
復正了知：
 Restoration and understanding:
如是為長入息、出息，如是為短入息、出息，如是息遍一切身分。
 This is a long in-breath and out-breath, this is a short in-breath and out-breath, and this kind of breath pervades all parts of the body.
是名尋思諸息自相。
 This is called thinking about the self-image of all breaths.
又正尋思：
 I was thinking again:
入息滅已有出息生，出息滅已有入息生，入出息轉繫屬命根及有識身；
 When the in-breath ceases, the out-breath arises; when the out-breath ceases, the in-breath arises; the in-breath and out-breath transition belong to the life-root and the conscious body;
此入出息及所依止皆是無常。
 This in-breath, out-breath, and everything we rely on are all impermanent.
是名尋思諸息共相。
 This is called thinking about the universal nature of all breaths.
又正尋思：
 I was thinking again:
若於如是入息、出息不住正念，為惡尋思擾亂其心，便為顛倒，黑品所攝，是有諍法，廣說如前。
 If one does not maintain mindfulness when breathing in and out like this, and disturbs one's mind with evil thoughts, then one will become upside down and captured by black qualities.
與上相違，便無顛倒，白品所攝，是無諍法，廣說如前。
 If it is contrary to the above, there will be no inversion. What Bai Pin took is the method without contradiction, and it is widely stated as before.
如是名為尋思其品。
 This is called thinking about its quality.
又正尋思：
 I was thinking again:
去來今世，入出息轉繫屬身心，身心繫屬入息、出息。
 In the past and present life, the in-breath and out-breath belong to the body and mind, and the body and mind belong to the in-breath and out-breath.
如是名為尋思其時。
 This is called thinking about the time.
又正尋思：
 I was thinking again:
此中都無持入息者、持出息者，入息、出息繫屬於彼；
 Among them, there is no one who holds the in-breath and the out-breath. The in-breath and the out-breath belong to him;
唯於從因從緣所生諸行，發起假想，施設言論，說有能持入出息者。
 Only with regard to the actions arising from causes and conditions, we can initiate assumptions and use words to say that there are those who can maintain the in-breath and out-breath.
如是名依觀待道理尋思其理。
 This is called observing the truth and thinking about its reason.
又正尋思：
 I was thinking again:
若於如是入出息念善修、善習、善多修習，能斷尋思。
 If you practice well, practice well, and practice the mindfulness of breathing in and out like this, you will be able to stop thinking about it.
又正尋思：
 I was thinking again:
如是道理，有至教量，有內證智，有比度法，有成立法性、難思法性、安住法性，不應思議、不應分別，唯應信解。
 In this way, there is the ultimate teaching, inner wisdom, comparison with the Dharma, the establishment of the Dharma nature, the difficulty of thinking about the Dharma nature, and the abiding of the Dharma nature. It should not be thought about or differentiated, but should be believed and understood.
如是名依作用道理、證成道理、法爾道理尋思其理。
 Such a name is based on the principle of action, the principle of justification, and the principle of dharma.
是名勤修阿那波那念者，尋思六事差別所緣毘鉢舍那。
 This is a person who diligently practices Anabana mindfulness, and thinks about Vipassana, the object of six different things.
如是依止淨行所緣，尋思六事差別觀已，數數於內令心寂靜，數數復於如所尋思，以勝觀行審諦伺察。
 Relying on the object of pure action in this way, think about the differences of the six things and observe them, count them in your mind to make your mind quiet, count them again and think about them again, and observe them with superior observation and practice.
彼由奢摩他為依止故，令毘鉢舍那速得清淨；
 Because he relied on Samatha, he made Vipassana quickly become pure;
復由毘鉢舍那為依止故，令奢摩他增長廣大。
 Because Vipasana is the support, samatha grows in size.
若依止善巧所緣及淨惑所緣，尋思六事差別所緣毘鉢舍那，於其自處我後當說。
 If you rely on skilful objects and pure confusion objects, and think about the six different objects Vipasana, you should say it after you have dealt with it.
復次，此中有九種白品所攝加行。
 Again, there are nine kinds of additions taken by Baipin.
與此相違，當知即是九種黑品所攝加行。
 Contrary to this, you should know that it is the preliminary practice taken by the nine black qualities.
云何名為白品所攝九種加行？
 Why are they called the nine preliminaries taken by Bai Pin?
一、相應加行，二、串習加行，三、無倒加行，四、不緩加行，五、應時加行，六、解了加行，七、無厭足加行，八、不捨軛加行，九、正加行。
 1. Corresponding additions, 2. Continuous practice, 3. No backwards additions, 4. No delay in additions, 5. Timely additions, 6. Understanding the additions, 7. Insatiable additions, 8. , Don’t give up the yoke and add the line. Nine, upright and add the line.
由此九種白品所攝加行故，能令其心速疾得定，令三摩地轉更勝進。
 The combination of these nine kinds of white qualities can make one's mind become more concentrated and the Samadhi turn more advanced.
又由此故，於所應往地及隨所應得，速疾能往、能得，無有稽遲。
 And because of this, where you should go and what you should get, you can go and get it quickly, without any delay.
黑品所攝九種加行，不能令心速疾得定，不令三摩地轉更勝進。
 The nine kinds of preliminaries taken by the black product cannot make the heart fast and calm, nor can it make Samadhi turn more advanced.
又由此故，於所應往地及隨所應得，極大稽遲，不能速疾往趣、獲得。
 And because of this, there is a huge delay in getting where you should go and where you should get it, and you cannot quickly go to where you want it and get it.
云何名為相應加行？
 What is the name of corresponding addition?
謂若貪行者，應於不淨安住其心；
 It is said that those who act greedily should dwell in the impurities in their minds;
若瞋行者，應於慈愍安住其心；
 If one is angry, he should rest his mind in compassion;
若癡行者，應於緣起安住其心；
 If you are acting foolishly, you should rest your mind on dependent origination;
若憍慢行者，應於界差別安住其心；
 If you walk slowly and slowly, you should calm your mind in the differences between worlds;
若尋思行者，應於阿那波那念安住其心；
 If you are thinking and practicing, you should rest your mind in the thought of Anabana;
若等分行者，或薄塵行者，應隨所樂攀緣一境安住其心；
 If you are a person who walks in a different way, or who walks in a thin world, you should climb to a place where you like to settle your mind;
勤修加行。
 Practice diligently and practice diligently.
如是名為相應加行。
 If so, add the corresponding name.
云何名為串習加行？
 What is the name of Chuan Xi Jia Xing?
謂於奢摩他、毘鉢舍那，已曾數習乃至少分，非於一切皆初修業。
 It is said that in Samatha and Vipasana, one has already practiced it several times and at least to some extent. It is not the first time to practice all of them.
所以者何？
 So what?
初修業者，雖於相應所緣境界勤修加行，而有諸蓋數數現行，身心麁重。
 For beginners, although they practice diligently in the corresponding realms, they will have numerous manifestations, and their body and mind will be heavy.
由是因緣，不能令心速疾得定。
 Due to this cause and condition, the heart cannot be calmed due to rapid heart disease.
如是名為串習加行。
 This is called stringing practices and adding lines.
云何名為不緩加行？
 What is the name of "non-delayed practice"?
謂無間方便、殷重方便勤修觀行。
 It is said that there is no time for expediency, and diligent practice of contemplation and practice of expediency.
若從定出，或為乞食，或為恭敬承事師長，或為看病，或為隨順修和敬業，或為所餘如是等類諸所作事；
 If you come out of concentration, it may be to beg for food, to serve teachers respectfully, to see a doctor, to follow obedient cultivation and dedication, or to do other things like this;
而心於彼所作事業，不全隨順、不全趣向、不全臨入，唯有速疾令事究竟，還復精勤宴坐寂靜、修諸觀行。
 However, when it comes to the work that the mind is doing, it is not entirely obedient, not entirely interesting, and not entirely present. It can only quickly resolve the matter to its conclusion, and return to diligently feasting, sitting in silence, and cultivating various contemplation practices.
若有苾芻、苾芻尼、鄔波索迦、剎帝利、婆羅門等種種異眾共相會遇，雖久雜處，現相語儀；
 If there are various kinds of different people such as Bichu, Bichuni, Upasoka, Kshatriya, Brahmins, etc., meet together, and even though they have been together for a long time, they will appear in a phase of conversation;
而不相續安立言論，唯樂遠離勤修觀行。
 Instead of continuing to establish opinions, one only enjoys staying away from diligent practice of contemplation and practice.
又能如是勇猛精進。
 And how brave and diligent he can be.
謂我於今定當趣證所應證得，不應慢緩。
 It is said that I am determined to realize what I should realize now, and I should not be slow.
何以故？
 Why?
我有多種橫死因緣。
 I had many causes of death.
所謂身中或風、或熱、或痰發動；
 It is said that there is wind, heat or phlegm in the body;
或所飲食不正消化，住在身中成宿食病；
 Or the food eaten is not digested properly and becomes a food-borne disease in the body;
或為於外蛇蝎、蚰蜒、百足等類諸惡毒蟲之所蛆蠚；
 Or it may be a haven for snakes, scorpions, centipedes, centipedes and other vicious insects;
或復為人非人類等之所驚恐；
 Or be frightened by humans and non-human beings again;
因斯夭沒。
 Yin Si Yao died.
於如是等諸橫死處恒常思惟，修無常想，住不放逸。
 Constantly think about such places of death, cultivate the thought of impermanence, and live without hesitation.
由住如是不放逸故；
 Because you live like this and don’t let go;
恒自思惟：
 Constantly think:
我之壽命儻得更經七日、六日、五日、四日、三日、二日、一日、一時、半時、須臾、或半須臾、或經食頃、或從入息至於出息、或從出息至於入息，乃至存活經爾所時，於佛聖教精勤作意修習瑜伽，齊爾所時，於佛聖教，我當決定多有所作。
 My life span can last for seven days, six days, five days, four days, three days, two days, one day, one hour, half an hour, a moment, or half a moment, or a moment of eating, or from breathing in to breathing out. , or from out-breathing to in-breathing, and even to the time when I am alive, I will diligently practice yoga in accordance with the teachings of the Buddha. At the same time, I will decide to do more in the teachings of the Buddha.
如是名為不緩加行。
 This is called adding practice without delay.
云何名為無倒加行？
 What is the name of Wuduojiaxing?
謂如善達修瑜伽行諸瑜伽師之所開悟，即如是學，於法、於義不顛倒取，無有我慢，亦不安住自所見取，無邪僻執，於尊教誨終不輕毀。
 It is said that the enlightenment of all the yogis in practicing yoga such as Shanda means that they learn in this way, do not take the Dharma and meaning upside down, have no self-conceit, do not rest on what they see, have no deviant attachments, and never follow the teachings of the venerable ones. Destroy lightly.
如是名為無倒加行。
 This is called non-returning and adding practice.
云何名為應時加行？
 What is the name of "timely addition"?
謂於時時間修習止相，於時時間修習觀相，於時時間修習舉相，於時時間修習捨相。
 It is said that we should practice the sign of tranquility from time to time, practice the sign of contemplation from time to time, practice the sign of movement from time to time, and practice the sign of equanimity from time to time.
又能如實了知其止、止相、止時；
 And be able to truly understand its cessation, cessation phase, and cessation time;
了知其觀、觀相、觀時；
 Understand its vision, appearance, and timing;
了知其舉、舉相、舉時；
 Understand its movements, movements, and timing;
了知其捨、捨相、捨時。
 Understand its equanimity, its aspect, and its time of equanimity.
云何為止？
 Where do the clouds end?
謂九相心住。
 It is called the nine-phase mind.
能令其心無相、無分別、寂靜、極寂靜、等住寂止、純一無雜，故名為止。
 It can make his mind formless, undifferentiated, quiet, extremely quiet, and still, pure and unmixed, hence the name.
云何止相？
 Yun He Zhixiang?
謂有二種。
 It is said that there are two kinds.
一、所緣相，二、因緣相。
 1. Object phase, 2. Cause and condition phase.
所緣相者，謂奢摩他品所知事同分影像，是名所緣相。
 The image of the object is said to be the image of the things known in Samatha. This is called the image of the object.
由此所緣，令心寂靜。
 This object makes the mind peaceful.
因緣相者，謂依奢摩他所熏習心，為令後時奢摩他定皆清淨故，修習瑜伽毘鉢舍那所有加行，是名因緣相。
 The sign of causes and conditions refers to the practice of samatha, which means that in order to make all future samatha concentration pure, all the preliminaries of practicing Yoga Vipassana are called causes and conditions.
云何止時？
 How long will the cloud last?
謂心掉舉時，或恐掉舉時，是修止時。
 It is said that when the mind is restless, or when fear is restless, it is the time to practice cessation.
又依毘鉢舍那所熏習心，為諸尋思之所擾惱及諸事業所擾惱時，是修止時。
 Also, when the mind influenced by Vipasana is disturbed by thoughts and undertakings, this is the time to practice cessation.
云何為觀？
 What is the meaning of cloud?
謂四行、三門、六事差別所緣觀行。
 It is called the four elements, three doors and six things to observe the different objects.
云何觀相？
 Why observe the appearance?
謂有二種。
 It is said that there are two kinds.
一、所緣相。
 1. Object appearance.
二、因緣相。
 2. Cause and condition.
所緣相者，謂毘鉢舍那品所知事同分影像。
 The image of the object is said to be the same as the image of the things that Vipasana knows.
由此所緣，令慧觀察。
 From this object, let Wisdom observe.
因緣相者，謂依毘鉢舍那所熏習心，為令後時毘鉢舍那皆清淨故，修習內心奢摩他定所有加行。
 The condition of cause and condition means that according to the influence of Vipassana, in order to make all Vipassana pure in the future, practice all the preliminaries of Samatha concentration in the heart.
云何觀時？
 Where does the cloud look at the time?
謂心沈沒時，或恐沈沒時，是修觀時。
 It is said that when the mind sinks, or when it is afraid of sinking, it is the time to practice vipassanā.
又依奢摩他所熏習心，先應於彼所知事境如實覺了，故於爾時是修觀時。
 Also, relying on the mind trained by Samatha, one should first realize that the situation he knows is true, so this is the time to practice contemplation.
云何為舉？
 What is the meaning of cloud?
謂由隨取一種淨妙所緣境界，顯示、勸導、慶慰其心。
 It means that you can pick up a pure and wonderful object state to show, persuade, and comfort your heart.
云何舉相？
 Why do you think this will happen?
謂由淨妙所緣境界，策勵其心，及彼隨順發勤精進。
 It is said that from the pure and wonderful state of the object, his mind is encouraged, and he follows it and makes diligent efforts.
云何舉時？
 When did Yun move?
謂心沈下時，或恐沈下時，是修舉時。
 It is said that when the mind sinks, or when the mind is afraid of sinking, it is the time to practice.
云何為捨？
 What is the meaning of giving up?
謂於所緣心無染污、心平等性，於止觀品調柔正直任運轉性，及調柔心有堪能性，令心隨與任運作用。
 It is said that the object of the mind is untainted and the mind is equitable, the quality of tranquility and contemplation regulates the ability to be soft and upright, and it has the ability to soften the mind so that the mind can function as it pleases.
云何捨相？
 How can I give up my appearance?
謂由所緣令心上捨，及於所緣不發所有太過精進。
 It is said that the object causes the mind to be equanimous, and the object does not cause any excessive effort.
云何捨時？
 When did Yun give up?
謂於奢摩他、毘鉢舍那品，所有掉舉心已解脫，是修捨時。
 It is said that in samatha and vipasana, all restless minds have been liberated, and this is the time to practice equanimity.
如是名為應時加行。
 This is called timely addition.
云何名為解了加行？
 What is the name of Jie Jie Jia Xing?
謂於如是所說諸相善取、善了。
 It is said that all the phases mentioned in this way are good and good.
善取了已，欲入定時即便能入，欲住定時即便能住，欲起定時即便能起。
 Once you have taken it well, you will be able to enter it when you want to enter it, you will be able to stay in it when you want to stay in it, and you will be able to arise when you want to arise.
或時棄捨諸三摩地所行影像，作意思惟諸不定地所有本性所緣境界。
 Sometimes, one should give up all the images of samadhi and think about all the natural and object states of the indefinite land.
如是名為解了加行。
 This is called the solution to the practice.
云何名為無厭足加行？
 What is the name of the insatiable practice?
謂於善法無有厭足，修斷無廢，於展轉上、展轉勝處，多住希求。
 It is said that there is no need to be tired of the good Dharma, and there is no waste in repairing and repairing. In the best and most successful places, we should abide and seek more.
不唯獲得少小靜定，便於中路而生退屈。
 Not only can you gain a little tranquility, but you can also retreat from the middle path.
於餘所作，常有進求。
 Yu Yu always strives for progress in his work.
如是名為無厭足加行。
 This is called insatiable practice.
云何名為不捨軛加行？
 What is the name of not giving up the yoke and going on the road?
謂於一切所受學處，無穿、無缺；
 It is said that all the lessons learned are without wear and tear;
雖見少年顏容端正可愛母邑，而不取相、不取隨好；
 Although I see a young man with an upright face and a lovely face in his mother's hometown, he doesn't like his appearance or follow suit;
於食平等；
 Equality in food;
勤修覺寤；
 Diligent in cultivating the state of mind;
少事、少業、少諸散亂；
 Fewer things, less karma, and less distractions;
於久所作、久所說等，能自隨憶，令他隨憶。
 What Yu Jiu has done, said, etc. can be recalled by himself and others can be remembered by him.
如是等法，說名不捨軛加行。
 In this way, the name is spoken without giving up the yoke and the practice is continued.
由此諸法，能正隨順心一境性，不捨其軛，令心不散；
 Through this, all dharmas can follow the one-pointed nature of the mind, without giving up its yoke, and keep the mind from wandering;
不令其心馳流外境；
 Don’t let your mind wander to the outside world;
不令其心內不調柔。
 Don't let his heart become unmellow.
如是名為不捨軛加行。
 This is called not giving up the yoke and going on the road.
云何名正加行？
 What is the name of Zheng Jia Xing?
謂於所緣數起勝解，數正除遣，是名正加行。
 It is said that the numbering of objects causes the ultimate solution, and the numbering and correctness eliminates the causes. This is called the correct and preliminary practice.
如有勤修不淨觀者，數正除遣於諸不淨作意思惟諸不淨相。
 If there is a person who diligently cultivates the contemplation of impurities, he will be able to eliminate all impurities and think about the impure signs.
由隨相行毘鉢舍那而起作意，於所緣境數數除遣，數數現前。
 Starting from the intention to follow the path of Vipasana, he will be sent away several times in the target environment and appear in front of him several times.
其正除遣，復有五種。
 In addition to dispatching, there are five types.
一、內攝其心故；
 1. Introspecting one’s own mind;
二、不念作意故；
 2. Don’t think or act intentionally;
三、於餘作意故；
 3. Yu Yu acted intentionally;
四、對治作意故；
 4. Cure intentional attacks;
五、無相界作意故。
 5. The realm of formlessness is intentional.
當知此中，由九相心住、毘鉢舍那而為上首，故名內攝其心。
 You should know that among these, the nine-phase mind resides next to the bowl and is the top one, so it is called the inner mind.
由於最初背一切相，無亂安住，故名不念作意。
 Since he initially recited all the signs and lived peacefully without any confusion, he was named "non-thoughtful".
由緣餘定地境，思惟餘定地，故名於餘作意。
 Due to Yu Ding's environment and thinking about Yu Ding's place, it is called Yu Ding's intention.
由思惟不淨對治於淨，乃至思惟阿那波那念對治尋思，思惟虛空界對治諸色，故名對治作意。
 From thinking about impurity to the cure to purity, to thinking about Anabana to cure inquisition, and thinking about the void world to cure all forms, so it is called the cure for mind.
由於一切相不作意思惟，於無相界作意思惟，故名無相界作意。
 Because all forms are not thought of, but in the formless realm, it is called the signless realm.
雖遍安立一切所緣正除遣相總有五種，然此義中，正意唯取內攝其心，不念作意。
 Although there are always five kinds of positive and negative signs that establish all objects, in this meaning, the right intention can only be taken inwardly and absorbed in the heart, without thinking or intention.
初修業者始修業時，最初全不於所緣境繫縛其心，或於不淨，或復餘處。
 When a novice practitioner begins his practice, initially his mind will not be bound by any object, either in an impure place, or in any remaining place.
唯作是念：
 Just thinking:
我心云何得無散亂、無相、無分別、寂靜、極寂靜、無轉無動、無所希望、離諸作用、於內適悅？
 How can my mind be free from distractions, formless, undifferentiated, still, extremely still, without turning or moving, hopeless, free from all effects, and joyful within?
如是精勤，於所生起一切外相無所思惟，不念作意；
 If you are so diligent, you will not think about any external appearance that arises, nor will you think about it.
即由如是不念作意，除遣所緣。
 That is to say, by not thinking about it, you can eliminate the object.
彼於其中修習瑜伽，攝受適悅。
 He practiced yoga there and enjoyed it.
復行有相、有分別不淨等境。
 There are signs, distinctions, and impurities in the return journey.
云何而行？
 Where does the cloud go?
謂由隨相行、隨尋思行、隨伺察行毘鉢舍那，行彼境界，而非一向精勤修習毘鉢舍那。
 It means that you can walk in that state by following the path, seeking and thinking, and observing Vipassana, rather than practicing Vipassana diligently all the time.
還捨觀相，復於所緣思惟止行。
 He also gave up observing the appearance, and returned to thinking about and acting on the object.
由是因緣，彼於爾時，於所緣境不捨、不取。
 Due to this cause and condition, at that time, he would not give up or take up the situation he was destined for.
由於所緣止行轉故，不名為捨；
 Because the object ceases and changes, it is not called equanimity;
即於所緣不作相故，無分別故，不名為取。
 That is to say, because there is no appearance of the object and there is no distinction, it is not called taking.
即由如是內攝其心，除遣所緣。
 That is to say, by internalizing his mind in this way, he can eliminate the object.
又於其中不取觀相故，於緣無亂；
 Furthermore, there is no need to observe the appearance in it, so there is no confusion in the conditions;
取止行故，而復緣於所知事相。
 Stop doing things, and then return to the things you know.
若於所緣唯數勝解，不數除遣；
 If you can only count the winning solutions to the object, don’t count the eliminations;
即不令彼所有勝解後後明淨究竟而轉，不能往趣乃至現觀所知境事。
 That is to say, it does not allow him to turn all his superior understandings to the ultimate clarity, and cannot go to the destination or even observe the things he knows in the present.
由數勝解、數除遣故，後後勝解展轉明淨究竟而轉，亦能往趣乃至現觀所知境事。
 From the number of winning solutions and the numbering of elimination of causes, the subsequent winning and clearings will unfold and turn to the ultimate clarity and purity, and you can also go to the destination and even observe the things you know in the present.
譬如世間畫師弟子，初習畫業，先從師所受所學樣。
 For example, when a disciple of a worldly painter first learns the art of painting, he first learns from his teacher.
諦觀諦觀，作彼形相；
 To observe the truth, to observe the truth, to make that form;
作已作已，尋即除毀；
 What has been done has been done, find it and destroy it;
既除毀已，尋復更作。
 Now that it has been destroyed and destroyed, look for restoration and make new ones.
如如除毀，數數更作，如是如是後後形相轉明、轉淨究竟顯現。
 If it is destroyed and destroyed, it will be replaced several times. In this way, the form will become bright and pure, and finally appear.
如是正學，經歷多時，世共推許為大畫師，或墮師數。
 If you practice this method correctly for a long time, you will be recognized as a great painter by the world, or you will fall into the category of masters.
若不數除所作形相，即於其上數數重畫，便於形相永無明淨究竟顯期。
 If you don't count and divide the shapes you have made, then you will count and redraw them, so that the shapes will never be clear and ultimately manifest.
此中道理，當知亦爾。
 You should know the truth behind this.
若於此境起勝解已，定於此境復正除遣；
 If there is a victorious solution in this situation, it is determined that this situation will be corrected and eliminated;
非於此境正除遣已，定於此境復起勝解。
 If you don't just get rid of it in this situation, you will definitely regain the solution in this situation.
於狹小境起勝解已，即於狹小而正除遣。
 When you have achieved victory in a small and narrow environment, you will be able to get rid of it in a small and narrow environment.
廣大、無量、當知亦爾。
 It is vast and immeasurable, so you should know it.
於狹小境正除遣已，或於狹小復起勝解，或於廣大復起勝解，或於無量復起勝解。
 In a narrow realm, you can eliminate the situation, or in the narrow realm, you will regain the superior understanding, or in the vast realm, you will regain the superior understanding, or in the immeasurable realm, you will regain the superior understanding.
於其廣大及於無量，當知亦爾。
 You should know that it is vast and immeasurable.
若諸色法所有相貌影像顯現，當知是麁，變化相似。
 If all the appearances and images of various forms appear, you should know that they are similar in shape and form.
諸無色法假名為先，如所領受增上力故，影像顯現。
 The name of all formless dharma comes first, and as it is received and strengthened, the image appears.
如是一切名正加行。
 In this way, all names are upright and practiced.
如是九種白品加行，於奢摩他、毘鉢舍那，當知隨順。
 If you practice the nine kinds of white qualities in this way, you should know how to follow them in Samatha and Vipassana.
與是相違九種加行，於奢摩他、毘鉢舍那，當知違逆。
 There are nine kinds of preliminaries that are contrary to these. In Samatha and Vipassana, you should be aware of the disobedience.
如是黑品、白品差別建立加行，有十八種。
 In this way, there are eighteen types of preliminaries established to differentiate between black and white products.
如是名為心一境性。
 This is called one-pointedness of mind.
云何淨障？
 How can I clear my obstacles?
謂即如是正修加行諸瑜伽師，由四因緣，能令其心淨除諸障。
 It is said that all yogis who practice the right practices in this way will be able to purify their minds and eliminate all obstacles due to the four causes and conditions.
何等為四？
 What is four?
一、遍知自性故；
 1. Knowing one’s own nature universally;
二、遍知因緣故；
 2. Understand all causes and conditions;
三、遍知過患故；
 3. Knowing all faults and faults;
四、修習對治故。
 4. Practice antidotes.
云何遍知諸障自性？
 How can one fully understand the nature of all obstacles?
謂能遍知障有四種。
 There are four kinds of obstacles that can be said to be omniscient.
一、怯弱障，二、蓋覆障，三、尋思障，四、自舉障。
 1. Obstacle of timidity, 2. Obstacle of covering up, 3. Obstacle of seeking and thinking, 4. Obstacle of self-reliance.
怯弱障者，謂於出離及於遠離勤修行時，所有染污思慕、不樂、希望、憂惱。
 Those who are timid and weak refer to all the tainted thoughts, unhappiness, hopes, and worries that occur during renunciation and diligent practice.
蓋覆障者，謂貪欲等五蓋。
 Those who cover obstacles are called the five hindrances such as greed and desire.
尋思障者，謂欲尋思等染污尋思。
 Those who are hindered by thinking are those who want to think and are polluted by thinking.
自舉障者，謂於少分下劣智見安隱住中，而自高舉。
 The person who raises his own handicap means that his inferior wisdom sees that he is hiding in peace and self-exalts himself.
謂我能得，餘則不爾。
 You say I can get it, but I can’t get it.
乃至廣說，如前應知。
 Even widely said, as you should know before.
是名遍知諸障自性。
 This is called omniscient knowledge of the nature of all obstacles.
云何遍知諸障因緣？
 How can one know all the causes and conditions of obstacles?
謂能遍知初怯弱障，有六因緣。
 It is said that there are six causes and conditions for being able to fully understand the initial timidity and weak obstacles.
一、由先業增上力故，或由疾病所擾惱故，其身羸劣；
 1. The body is weak due to increased strength due to previous karma, or due to being disturbed by disease;
二、太過加行；
 2. Too many extra lines;
三、不修加行；
 3. Not practicing additional practices;
四、初修加行；
 4. Initial practice and advanced practice;
五、煩惱熾盛；
 5. Worries are raging;
六、於遠離猶未串習。
 6. Being far away, you still haven’t gotten used to it.
遍知蓋覆、尋思、自舉障因緣者，謂於隨順蓋覆、尋思及自舉障處所法中，非理作意多分串習，是名蓋覆、尋思、自舉障之因緣。
 Omni-knowledge of the causes and conditions that cover, ponder, and self-initiate obstructions means that in the dharma where the obstructions are covered, contemplation, and self-initiation, irrational thoughts are often divided into clusters. This is called the cause and condition of covering, contemplation, and self-initiation obstructions.
若不作意思惟不淨，而於淨相作意思惟，是名此中非理作意。
 If the intention is not pure, but the intention is pure, this is called irrational intention.
若不作意思惟慈愍，而於瞋相作意思惟，是名此中非理作意。
 If you don't think only of compassion, but if you think only of anger, this is called irrational thinking.
若不作意思惟明相，而於闇相作意思惟，是名此中非理作意。
 If you don't think about the bright phase but think about the dark phase, this is called irrational thinking.
若不作意思惟奢摩他相，而於親屬、國土、不死，昔所曾更歡娛、戲笑、承奉等事諸惡尋思作意思惟，是名此中非理作意。
 If you do not have any intention but to think about other things, and think about relatives, country, immortality, entertainment, joking, worship and other things that you have done in the past, this is called irrational intention.
若不作意思惟緣性緣起，而於三世諸行計我、我所，不如理想作意思惟，是名此中非理作意。
 If you don't think about the origin of dependent nature, and all the actions in the three lives are based on me and my things, it is not as good as the ideal thinking, which is called irrational thinking.
云何遍知諸障過患？
 How come you know all the obstacles and shortcomings?
謂遍了知此障有故，於其四種未證不證，已證退失。
 It is said that there is a reason for this obstacle to be known all over, and the four types of it have not been realized or not realized, and the realization has been withdrawn.
敗壞瑜伽所有加行，有染污住、有苦惱住，自毀、毀他，身壞命終生諸惡趣。
 All preliminaries of yoga are destroyed, defilements and sufferings abide, self-destruction and others are destroyed, the body is destroyed and life is spent in the lower realms.
是名遍知諸障過患。
 This is called knowing all obstacles and faults.
云何名為修習對治？
 What is the name of practicing antidote?
謂諸怯弱，總用隨念以為對治。
 It is said that those who are timid are always treated with thoughts.
由隨念作意慶悅其心，令諸怯弱已生除遣，未生不生。
 Congratulate his heart by making random thoughts, so that all timidity and weakness can be eliminated before they arise.
其身羸劣、太過加行、初修加行，用於精進平等通達以為對治。
 His body is weak, he has excessive preliminaries, and he has practiced preliminaries for the first time, and he should use them to improve equality and understanding as a remedy.
不修加行，用恭敬聽聞、勤加請問以為對治。
 Instead of practicing advanced practices, listen respectfully and ask questions diligently as a cure.
煩惱熾盛，用不淨等所緣加行以為對治。
 If the afflictions are raging, use the impurity and other objects to practice as a remedy.
若未串習，即用如是思擇方便以為對治。
 If it is not practiced, just use the method of thinking and choosing as a remedy.
謂我昔於遠離不串習故，今於修習遠離生起怯弱；
 It is said that because I used to stay away from the practice of non-continuance, now I have become timid because of the practice of staying away from it;
我若於今不習遠離，於當來世定復如是。
 If I don't get used to staying away now, I will definitely be like this again in the next life.
故我今者應正思擇，於其遠離捨不喜樂，修習喜樂。
 Therefore, I should think carefully about my choice now, stay away from reluctance to be happy, and practice happiness.
餘蓋覆等非理作意，用彼相違如理作意以為對治。
 I cover up other irrational thoughts and use those contrary to rational thoughts as a remedy.
應知是名修習對治。
 You should know that this is called practicing antidote.
又遍了知諸障自性，是能障礙、是能染污、是黑品攝、是應遠離。
 He also fully understands the nature of all obstacles. They can be obstacles, they can be polluted, they can be black, and they should be kept away from.
能遍了知如是諸障遠離因緣，方可遠離，故應尋求諸障因緣。
 Only when you can fully understand that all obstacles are far away from their causes and conditions can you stay away from them. Therefore, you should seek the causes and conditions for all obstacles.
能遍了知於應遠離不遠離者有何過患，故應尋求諸障過患。
 Being able to fully understand the faults and faults of those who should stay away and not stay away, so we should seek out all obstacles and faults.
既遠離已，更復尋思：
 Now that we are far away from each other, I think again:
如是諸障，云何來世當得不生？
 With all these obstacles, why should I not be reborn in the next life?
故應尋求修習對治。
 Therefore, we should seek to practice remedies.
由是因緣，能令其心淨除諸障。
 Due to this cause and condition, one's mind can be purified and all obstacles can be eliminated.
當知此中，由隨順教有眾多故，毘鉢舍那亦有眾多；
 You should know that among these, because there are many Suishun teachings, there are also many Vipasanas;
毘鉢舍那有眾多故，令奢摩他亦有眾多。
 Because there are many Vipasanas, there are also many Samathas.
又復即此毘鉢舍那，由所知境無邊際故，當知其量亦無邊際。
 Furthermore, this Bibashana, since its realm is known to be boundless, it should be known that its quantity is also boundless.
謂由三門及六種事，一一無邊品類差別，悟入道理。
 It is said that through the three doors and six kinds of things, one by one, there are boundless differences in categories, and the truth can be understood.
正修行者如如毘鉢舍那串習清淨增上力故，增長廣大；
 For those who are practicing correctly, they will grow vastly as if they practice pure and powerful things like Vipasana;
如是如是能生身心所有輕安奢摩他品，當知亦得增長廣大。
 In this way, all the tranquility and tranquility of body and mind can be produced, and you should know that it will also grow and become vast.
如如身心獲得輕安，如是如是於其所緣心一境性轉得增長；
 Such as the body and mind gain tranquility, such that the one-pointed nature of the object's mind increases;
如如於緣心一境性轉復增長，如是如是轉復獲得身心輕安。
 Just as the one-state nature of the conditional mind is restored and increased, so it is restored to gain physical and mental peace.
心一境性、身心輕安，如是二法展轉相依，展轉相屬。
 The mind is in one state, and the body and mind are at ease. In this way, the two dharma are dependent on each other and belong to each other.
身心輕安、心一境性，如是二法若得轉依，方乃究竟。
 The body and mind are at ease, and the mind is in one state. If these two methods can be turned around, it will be the ultimate.
得轉依故，於所知事現量智生。
 Because of this, knowledge arises from the knowledge of what is known.
問：
 ask:
齊何當言究竟獲得不淨觀耶？
 How can Qi say that he has finally attained the view of impurity?
乃至齊何當言究竟獲得阿那波那念耶？
 How can we even say that we have finally achieved the thought of Anabana?
答：
 answer:
以要言之，修觀行者於不淨觀正加行中，親近、修習、多修習故。
 In summary, those who practice vipassana practice should get close to, practice, and practice more in the preliminaries of impure contemplation.
若行、若住雖有種種境界現前，雖復觀察所有眾相，而住自性，不由加行，多分不淨行相顯現，非諸淨相。
 If you practice and stay, even though various realms appear before you, even if you observe all the appearances again, but you still live in your own nature, you can't help but do more, and many impure behaviors will appear, which are not pure appearances.
由於不淨善修習故，於能隨順貪欲纏處法，心不趣入、心不愛樂、心不信解，安住於捨，深生厭逆。
 Due to the impure and good practices, if you can follow the dharma entangled in greed, your heart will not be interested in it, your heart will not love happiness, your heart will not believe in understanding, and you will dwell in equanimity, and you will be deeply disgusted and rebellious.
當於爾時，修觀行者應自了知：
 At this time, those who practice vipassanā should know for themselves:
我今已得不淨觀，我今已得所修果。
 I have now attained the contemplation of impurity, and I have now attained the fruit of cultivation.
齊此名為於不淨觀已得究竟。
 This is called the ultimate realization of the impure contemplation.
與此相違，當知名為未得究竟。
 Contrary to this, it should be said that the final result has not been reached.
如不淨觀，如是慈愍、緣性緣起、界差別、阿那波那念念，當知亦爾。
 Such as impure contemplation, such compassion, dependent origination, world distinction, and anabana thoughts, you should know it.
於中差別者，謂多分慈心行相顯現，非瞋恚相。
 The difference between them is that the manifestation of many loving-kindness behaviors is not the appearance of anger.
於能隨順瞋恚纏處法，心不趣入，乃至廣說。
 If you can follow the method of dealing with the entanglement of anger and hatred, your mind will be displeased, and you will even speak widely.
多分無常、苦、空、無我行相顯現，非彼常、樂、身見俱行愚癡行相。
 Many of the behaviors of impermanence, suffering, emptiness, and selflessness appear, and the behaviors of non-permanence, happiness, and body views are accompanied by the behaviors of foolishness and delusion.
於能隨順愚癡纏處法，心不趣入，乃至廣說。
 If you can follow the method of dealing with ignorance and delusion, your mind will not be interested, and you will even speak widely.
多分種種界性、非一界性身聚差別相想顯現，非身聚想。
 The multi-divided species-realm nature and the non-one-world nature body and body gathering are different and the thoughts appear, and the non-body body and body gathering thoughts appear.
於能隨順憍慢纏處法，心不趣入，乃至廣說。
 If you are able to follow the rules and get entangled in the method of dealing with things with arrogance and arrogance, your mind will be displeased, and you will even speak widely.
多分內寂靜想、奢摩他想顯現，非戲論想。
 For many minutes, silent thoughts and samatha thoughts appear, not dramatic thoughts.
於能隨順尋思纏處法，心不趣入，乃至廣說。
 If you can follow the rules and find ways to deal with troubles, your mind will not be interested, and you will even speak widely.
問：
 ask:
齊何當言奢摩他毘鉢舍那二種和合平等俱轉？
 Why should Qi say that the two kinds of samatha, vipasana, and harmony can be transformed equally?
由此說名雙運轉道。
 From this, it is said that Ming Shuang rotates the Tao.
答：
 answer:
若有獲得九相心住中第九相心住，謂三摩呬多。
 If one obtains the ninth mental state among the nine mental states, it is said to have samadhi.
彼用如是圓滿三摩地為所依止，於法觀中修增上慧。
 He used such perfect samadhi as his refuge, and cultivated and increased his wisdom in the view of Dharma.
彼於爾時，由法觀故，任運轉道，無功用轉，不由加行，毘鉢舍那清淨鮮白，隨奢摩他調柔攝受，如奢摩他道攝受而轉。
 At that time, due to the observation of the Dharma, he was allowed to rotate the path without any function, and he could not help but perform it. The vipassana was pure and bright white, and it was softly absorbed and absorbed by the samatha path, just like the absorption and rotation of the samatha path.
齊此名為奢摩他、毘鉢舍那二種和合平等俱轉。
 This is called Samatha and Vipassana. The two harmonious and equal transformations.
由此名為奢摩他、毘鉢舍那雙運轉道。
 From this, it is called the twin paths of Samatha and Vipassana.
中嗢柁南曰：
 Zhongyi Qinnan said:
相、尋思、伺察，　　隨行有三門。
 There are three gates to follow: looking, thinking, and observing.
義、事、相、品、時、　　理，六事差別。
 Righteousness, matter, appearance, quality, time, and principle are the six differences.
初相應加行，　　次串習、無緩、
 At the beginning, the corresponding addition line will be used, and the next time will be repeated without any slowness.
無顛倒、應時、　　解了、無厭足、
 No confusion, timeliness, understanding, endless satisfaction,
不棄捨善軛，　　最後正加行，
 Do not give up the good yoke, and finally do more,
是九應當知，　　有二品差別。
 It should be known that there are two grades of difference.
知自性、因緣，　　見彼諸過患，
 Know your own nature, causes and conditions, see their faults,
正修習對治，　　令障得清淨。
 By practicing the antidote rightly, the obstacles will be purified.
云何修作意？
 How can I cultivate my mind?
謂初修業者始修業時，於如是所安立普遍相中，由一境性及淨諸障，離邪加行，學正加行。
 It is said that when a new practitioner begins to practice, he should establish himself in the universal phase like this, purify all obstacles from one state, avoid evil and practice correctly, and learn to practice correctly.
彼應最初作如是念：
 He should first think like this:
我今為證心一境性及斷喜樂，當勤修習四種作意。
 In order to realize the one-pointed nature of the mind and to cut off happiness, I should diligently practice the four kinds of meditation.
何等為四？
 What is four?
一、調練心作意，二、滋潤心作意，三、生輕安作意，四、淨智見作意。
 1. Training the mind and mind, 2. Nourishing the mind and mind, 3. Producing tranquility and mind, 4. Purifying wisdom and seeing mind.
云何調練心作意？
 How can you train your mind?
謂由此作意，於可厭患法令心厭離，是名調練心作意。
 It is said that the mind is made up of this, and the mind is disgusted with the laws and regulations. This is called training the mind and mind.
云何滋潤心作意？
 How can you nourish your heart and mind?
謂由此作意，於可欣尚法令心欣樂，是名滋潤心作意。
 It is said that the mind is made up of this, and the mind is happy when it can appreciate the law. This is called nourishing the mind and mind.
云何生輕安作意？
 Why is it that Qing'an is attentive?
謂由此作意，於時時間，於可厭法令心厭離；
 It is said that when the mind is drawn from this, the mind becomes weary of time and place, and the mind becomes weary of disgusting laws;
於時時間，於可欣法令心欣樂已；
 Time and again, I can appreciate the law and my heart is happy;
安住內寂靜、無相、無分別中，一境念轉。
 Stay in the inner silence, formless, and non-differentiated, and think in one place.
由是因緣，對治一切身心麁重，能令一切身心適悅，生起一切身心輕安。
 Due to this cause and condition, it can cure all physical and mental heaviness, make all physical and mental well-being, and give rise to all physical and mental tranquility.
是名生輕安作意。
 It is a famous student who is calm and attentive.
云何淨智見作意？
 Yunhe Jingzhi sees the intention?
謂由此作意，於時時間，即用如是內心寂靜為所依止，由內靜心數數加行，於法觀中修增上慧，是名淨智見作意。
 It is said that from this point of view, one should rely on such inner silence at any time, and from the inner stillness of the mind, one can count and practice, and cultivate and increase wisdom in the view of the Dharma. This is called the purpose of pure wisdom and view.
彼修行者，於時時間，於可厭法令心厭離；
 Those who practice, time by time, by the disgusting law, the mind will be detached;
如是於漏及漏處法，能令其心生熱、等熱，生厭、等厭。
 Such treatment of leakage and leakage treatment can make one's heart feel hot and hot, and make him feel tired and tired.
何等名為可厭患處？
 What a disgusting affliction?
略有四種可厭患處。
 There are four types of nasty afflictions.
謂自衰損及他衰損，現在會遇正現前時，如理作意數思惟故，成可厭處。
 It is said that self-destruction and other degeneration will now meet the present time, so you can think about it properly, and it will become a disgusting place.
若自興盛及他興盛，過去盡滅離變壞時，如理作意數思惟故，成可厭處。
 If oneself prospers and others prosper, when the past is completely destroyed and becomes bad, if one thinks about it properly, it will become a disgusting place.
即彼行者，於時時間，於可欣法令心欣樂；
 That is to say, he who walks in time will be happy when he can appreciate the law;
如是於彼生欣樂故，能令其心極成津潤，融適澄淨。
 By giving him joy and happiness in this way, his mind can become extremely moist, harmonious and pure.
何等名為可欣尚處？
 What is the name of a happy place?
略有三種可欣尚處。
 There are three ways to live happily.
一者、三寶；
 One, the three treasures;
二者、學處清淨、尸羅清淨；
 Two, the place of study is pure and the body is pure;
三者、於自所證差別，深生信解，心無怯弱。
 Third, have deep faith and understanding of the differences you have witnessed, and have no fear or weakness in your heart.
云何隨念三寶，令心欣樂？
 How can meditating on the Three Jewels make my heart happy?
謂作是念：
 It is said that doing is thinking:
我今善得如是大利，謂蒙如來應正等覺為我大師。
 Now that I have gained such great benefit, I say that the Tathagata should be fully enlightened and become my master.
我今善得如是大利，謂善說法毘柰耶中，我得出家。
 Now that I have gained such great benefit from my good deeds, it is said that in the midst of the good Dharma, I will be able to leave home.
我今善得如是大利，謂我與諸具戒、具德、忍辱、柔和、成賢善法同梵行者共為法侶。
 Now that I have gained such great benefit, it is said that I am a Dharma couple with all those who are virtuous, virtuous, forbearing, meek, virtuous, and virtuous, and who practice the holy Dharma.
我今當得賢善命終、賢善殞沒，當得賢善趣於後世。
 I should live a virtuous and good life now. I should die of virtuous and good people. I should have a virtuous and good destiny in the future generations.
如是名為隨念三寶，令心欣樂。
 This is called reciting the Three Jewels, which makes the heart happy.
云何隨念學處清淨、尸羅清淨，令心欣樂？
 How can it be said that the place of study is pure and the body is pure, making the heart happy?
謂作是念：
 It is said that doing is thinking:
我今善得如是大利，謂於如來應正等覺大師、善說法毘柰耶、善修正行聲聞眾中，我得與彼同梵行者，同戒、同學、同修慈仁身語意業、同其所見、同所受用。
 Now that I have gained such great benefit, I say that among the people of the Tathagata, the enlightened master who is good at preaching Viniaya and good at practicing correction, I can share the holy life with him, share the precepts, share the same classmates, and practice the actions of loving-kindness, body, speech, and mind with him. , see and use the same thing.
如是名為隨念學處清淨、尸羅清淨，令心欣樂。
 This is called the pure mind and the pure body, which makes the heart happy.
謂無悔為先，發生歡喜。
 It is said that no regrets come first and joy occurs.
云何於自所證差別，深生信解，心無怯弱處，令心欣樂？
 Why is it that the difference you have witnessed has led to deep faith and understanding, and your heart has no timidity and weakness, making your heart happy?
謂作是念：
 It is said that doing is thinking:
我今有力、有所堪能，尸羅清淨，堪為法器。
 I am now powerful and capable, and my corpse is pure and worthy of being a magical weapon.
得與如是同梵行者同清淨戒，得與有智正至善士同其所見，我有堪能精勤修習如是正行。
 If I can share the pure precepts with those who practice the holy life like this, and if I can see the same vision as the wise, upright, and good people, I am capable of diligently cultivating such a right conduct.
於現法中，能得未得、能觸未觸、能證未證。
 In the present Dharma, it can be obtained but not attained, it can be touched but not touched, and it can be realized but not realized.
由是令心生大歡喜。
 This brings great joy to my heart.
如是名為於自所證差別，深生信解，心無怯弱處，令心欣樂。
 Such a name is based on the differences that one has realized, which gives rise to deep faith and understanding. The heart is free of timidity and weakness, making the heart happy.
又由前後勇猛精進，已得安住所證差別；
 Furthermore, through courageous and diligent progress before and after, I have achieved the difference of settling down and realizing the difference;
由隨念此，復於後時所證差別，深生信解，令心欣樂。
 By thinking of this, you will realize the difference later, which will give you deep faith and understanding, making your heart happy.
是名異門。
 It's a different name.
彼修行者，於可厭法調練其心，於能隨順諸漏處法令心不向，違逆、棄背、離隔而住；
 Those who practice this practice train their minds in the obnoxious dharmas, so that they can follow the omissions so that their minds are not directed, disobedient, abandoned, and alienated;
於可欣法悅潤其心，於出、於離所生諸法有親愛故，令心趣向，附著、喜樂、和合而住。
 In order to be able to appreciate the Dharma and moisten his heart, and to have love for all the Dharmas arising out of and away from him, he can make his mind oriented, attached, happy, and harmonious to live in it.
如是彼心由厭、由欣二種行相，背諸黑品，向諸白品，易脫而轉。
 In this way, the mind has two behaviors: disgust and joy, carrying the black qualities and turning towards the white qualities. It is easy to escape and turn around.
其心如是背諸黑品，由調練心作意故。
 His mind memorizes all the evil things like this, because he has trained his mind to make his intentions.
向諸白品，由滋潤心作意故。
 To all the white products, it is because of nourishing the heart.
於時時間，依奢摩他內攝持心，由生輕安作意故。
 From time to time, hold your mind in samatha, and make your mind calm and peaceful.
於時時間，於法思擇、最極思擇、周遍尋思、周遍伺察，由淨智見作意故。
 From time to time, think about the Dharma, think about it to the extreme, think about it all over, observe it all over, and make your mind based on the view of pure wisdom.
如是彼心，於時時間，為奢摩他、毘鉢舍那之所攝受，堪能與彼一切行相、一切功德作攝受因，經歷彼彼日夜、剎那、臘縛、須臾，逮得勝進。
 In this way, the mind is absorbed by samatha and vipassana from time to time. It can be the cause of acceptance of all the deeds and merits of the person. It can experience the day, night, moment, lava, and moment, and win the victory. Enter.
譬如黠慧鍛金銀師，或彼弟子，於時時間燒鍊金銀，令其棄捨一切垢穢；
 For example, a shrewd goldsmith or his disciple burns gold and silver chains from time to time to make them abandon all impurities;
於時時間投清冷水，令於彼彼莊嚴具業，有所堪任，調柔隨順。
 Pour cold water on them at any time, so that they can be solemn and equipped with karma, capable of doing their job, and mellow and obedient.
於是黠慧鍛金銀師，或彼弟子，以其相似妙工巧智善了知已，用作業具，隨其所樂莊嚴具中，種種轉變。
 So the clever gold and silver master, or his disciple, knows himself well with his similar wonderful work, skillful wisdom and good understanding, and uses the tools to change them in various ways according to his pleasure.
如是勤修瑜伽行者，為令其心棄背貪等一切垢穢，及令棄背染污憂惱，於可厭法深生厭離；
 In this way, those who diligently practice yoga can make their minds abandon all impurities such as greed, and let go of all defilements and sorrows, so that they can become deeply disgusted with the disgusting Dharma;
為令趣向所有清淨善品喜樂，於可欣法發生欣樂。
 In order to make people rejoice in all pure and good qualities, they will be happy in the appreciable Dharma.
於是行者，隨於彼彼欲自安立，或奢摩他品、或毘鉢舍那品，即於彼彼能善親附，能善和合，無轉無動；
 Therefore, those who practice, follow the desire of others to establish themselves, whether it is a samatha level or a vipassan level, that is, they can be well attached to that person, can be in good harmony with that person, without turning around or moving;
隨其所樂種種義中，如所信解，皆能成辦。
 It can be done according to the various meanings that one likes, and as one believes in and understands it.
瑜伽師地論卷第三十一
 Volume 31 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第三十二彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 32 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第三瑜伽處之三
 The 13th and 3rd place of yoga in the local sravaka ground-3
云何初修業者始修業時，於修作意如應安立，隨所安立正修行時，最初觸證於斷憙樂心一境性？
 Why is it that when a first-time practitioner begins his practice, his mind is established as it should be, and when he is practicing properly, he first touches the one-pointed state of the joyful mind?
謂善通達修瑜伽師，最初於彼依瑜伽行初修業者，如是教誨：
 The so-called virtuous and enlightened yogi, who first started practicing yoga, taught this:
善來賢首！汝等今者應依三種取相因緣，或見、或聞、或心比度增上分別，取五種相。
 Good things come to you! Now you should rely on the three causes and conditions to obtain the appearance, whether it is seeing, hearing, or the mind's comparison, and obtaining the five appearances.
一、厭離相，二、欣樂相，三、過患相，四、光明相，五、了別事相。
 1. The sign of disgust and separation, 2. The sign of happiness and joy, 3. The sign of faults and troubles, 4. The sign of light, and 5. The sign of separation.
問：
 ask:
若依瑜伽行初修業者是其貪行，由不淨觀方可調伏，云何教彼取五種相？
 If the greedy behavior of a novice yoga practitioner can only be tamed by contemplation of impurity, how can he be taught to take the five signs?
答：
 answer:
應如是教誨：
 This should be taught:
善來賢首！汝等隨所依止彼彼聚落村邑而住於中，若聞所餘彼彼村邑聚落，或男或女，先受安樂，後遭苦厄。
 Good things come to you! Wherever you live, you will live in villages and villages. If you hear about the remaining villages, towns and villages, whether men or women, you will first experience peace and happiness, and then suffer misfortune.
或彼男女自遭重病，命終殞沒。
 Or the man or woman suffered a serious illness and died.
或彼男女所有知識、親戚、眷屬遭如是苦。
 Or all the knowledge, relatives, and dependents of that man and woman may suffer like this.
或彼聚落村邑邊際喪失財寶，或是他來強敵所作，或火所燒，或水所漂，或由惡作而有喪失，或由不善修營事業而有喪失，或由不善處分事業而有喪失，或為非愛共財得便而有喪失，或由家火而有喪失。
 Perhaps the treasures in the settlements and villages were lost, or they were caused by strong enemies, or they were burned by fire, or they were washed away by water, or they were lost due to evil deeds, or they were lost due to poor maintenance of the business, or they were lost due to poor handling of the business. And there is loss, either because of the unloved shared wealth, or there is loss due to domestic fire.
若汝現見，非是傳聞；
 If you see it now, it is not just hearsay;
或即於此村邑聚落，非是所餘村邑聚落；
 Or this village settlement is not the remaining village settlement;
或非是此村邑聚落，亦非他人，即汝自身；
 Perhaps it is not this village or settlement, nor is it someone else, that is, you yourself;
先所觸證猛利樂受，後還退失，廣說如前。
 The first thing you experience is intense benefit and pleasure, and then it recedes and disappears. It is widely said as before.
汝既如是聞已、見已，應當生起深心厭患。
 Since you have heard and seen this, you should feel deeply disgusted with suffering.
如是生死甚為重苦，所得自體極大艱辛，而於其中有如是等自他衰損差別可得。
 Such life and death are extremely painful, resulting in great hardships for oneself, and there are such differences in the decay of oneself and others.
謂病衰損、壽命衰損、眷屬衰損、財寶衰損，病、病法性，死、死法性。
 It refers to the decline of disease, the decline of life span, the decline of family members, the decline of treasures, the nature of illness and disease, and the nature of death and death.
復有一類，淨戒衰損、正見衰損。
 There is another category: the decline of pure morality and the decline of right view.
由是因緣，彼諸眾生於現法中住諸苦惱，於當來世往諸惡趣。
 Due to these causes and conditions, those living beings will live in suffering in the present dharma and will go to various evil destinations in the next life.
諸興盛者，雖現法中住諸安樂，於當來世往諸善趣，而是無常，於彼無常現可證得。
 Those who are prosperous will live in peace and happiness in the Dharma and go to good destinations in the next life, but they are impermanent, and they can be realized by the appearance of impermanence.
若有領受興盛事者，後時衰損定當現前；
 If there is a person who receives prosperity and prosperity, the decline in the future will definitely be seen in the present;
諸有領受衰損事者，後時興盛難可現前。
 Those who have experienced bad things will find it difficult to achieve prosperity in the future.
諸興盛事，皆是難得易失壞法。
 All prosperous and prosperous things are rare and easy to lose.
如是汝應深心厭患，極善作意，如理受持。
 In this case, you should be deeply averse to suffering, make good intentions, and accept and uphold the truth.
如是處所，難可保信。
 Such a place cannot be trusted.
我今於是生死流轉，未般涅槃，未解脫心，難可保信如是衰損、興盛二法，勿現我前。
 I am currently in the cycle of life and death. I have not yet reached parinirvana and my mind has not been liberated. It is difficult for me to believe in the two methods of decay and prosperity. Do not appear in front of me.
勿彼因緣，令我墮在如是處所，生起猛利、剛強、辛楚、不適意苦。
 Don't let these causes and conditions cause me to fall into such a place, where I will experience sharpness, strength, pain, and discomfort.
即由此事增上力故，我當至誠喜樂於斷，修不放逸。
 That is to say, because of this increased strength, I should be extremely sincere and joyful, and should never let go of my practice.
又我如是多安住故，當於無義能作邊際。
 And because I have lived so peacefully, I should be able to limit myself to unrighteousness.
如是汝應善極作意，如理受持。
 In this case, you should use your mind to the utmost and accept and uphold it properly.
汝取如是厭離相已，復應精勤取欣樂相。
 If you have taken on the sign of disgust and detachment, you should work diligently to take on the sign of happiness.
當自觀察所受尸羅，為善清淨？
 Should you observe the body you receive, to be good and pure?
為不清淨？
 Why not clean?
我或失念、或不恭敬、或多煩惱、或由無知，於諸學處有所違犯。
 Either I lost my mind, I was disrespectful, I was troubled, or I was ignorant and violated the teachings.
既違犯已，我當如法以其本性增上意樂，於諸學處發起深心，更不毀犯。
 Since I have violated the law, I should use my true nature to increase my happiness, develop a deep mind in all learning areas, and not destroy the violation.
我於所作當正應作，於非所作不復當作。
 What I do is what I should do, and what I do not do is no longer what I should do.
以要言之，於諸學處，當令增上意樂圓滿，亦令所有加行圓滿。
 To put it in a nutshell, in all places of study, we should make the added happiness perfect, and also make all the preliminaries perfect.
汝於如是正觀察時，若自了知戒蘊清淨，雖不作思：
 When you are observing in this way, if you know that the aggregate of morality is pure, even if you don't think about it:
我當發起清淨無悔。
 I will initiate purity without regrets.
然其法爾尸羅淨者，定生如是清淨無悔。
 However, those whose Dharma is pure will live such a pure life without regrets.
若起如是清淨無悔，雖不作思：
 If you are so pure and have no regrets, even if you don’t think about it:
我起歡悅。
 I am happy.
然其法爾無有悔者，定生歡悅。
 However, those who have no regrets about their actions will surely be happy.
如是且於一種歡悅所依處所，汝應生起清淨無悔為先歡悅。
 In this way, in a place where joy depends, you should give rise to pure joy without regrets.
復於除障喜悅處所，當生喜悅。
 Return to the joyful place where obstacles are removed, and joy should arise.
謂我今者尸羅清淨，有力有能安住世尊所制學處；
 It is said that my present body is pure, powerful and able to abide in the place of learning established by the Blessed One;
於現法中，能得未得、能觸未觸、能證未證。
 In the present Dharma, it can be obtained but not attained, it can be touched but not touched, and it can be realized but not realized.
由是處所生喜悅意。
 From this place comes joy.
若汝獲得前後所證少分差別，即由如是增上力故，於他圓滿所證差別，謂諸如來、或聖弟子，及自後時所證差別，當生信解，發喜悅意。
 If you obtain a small difference in what you have realized before and after, that is, because of the increased power in this way, you should have faith and understanding in the difference realized by him, or the noble disciple, and the difference realized in the later time by others, and you should have faith and understanding, and be happy.
如是行相諸適悅意，先名歡悅，今名喜悅。
 Such actions are all pleasant and pleasing, first they were called joy, and now they are called joy.
總名悅意。
 The general name is Yueyi.
如是名為取欣樂相。
 This is called taking the appearance of happiness.
取是相已，復應教授。
 After taking it as it is, respond to the teaching again.
告言：
 Announcement:
賢首！汝由如是厭離相故，調練其心；
 A wise leader! Because you are so disgusted with the world, train your mind;
復由如是欣樂相故，滋潤其心，汝於斷滅世間貪憂應多安住。
 Because of such joy and happiness, nourishing your heart, you should stay calm and peaceful in the eradication of worldly greed and sorrow.
隨於彼彼所緣境界勤修加行，或奢摩他品、或毘鉢舍那品；
 Practice diligently and practice diligently according to that state, whether it is Samatha or Vipassana;
即於彼彼所緣境界，當令心住內住、等住。
 That is to say, in that realm, one should make the mind dwell inside and wait.
汝當獲得身心輕安及一境性。
 You should achieve physical and mental tranquility and one-pointedness.
汝若如是背諸黑品，向諸白品，由調練心、滋潤心故，復應數數取過患相。
 If you carry all the black items on your back and face the white items like this, by training your mind and nourishing it, you will be able to count your faults and troubles again.
謂於所有諸相、尋思、及隨煩惱，取過患相。
 It means that all the signs, thoughts, and troubles are taken as signs of faults and troubles.
言諸相者，謂色等十相。
 Those who talk about various phases refer to the ten phases such as color and form.
言尋思者，謂欲等八。
 Those who talk about seeking and thinking are called desires and so on.
隨煩惱者，謂貪欲等五。
 Those who follow the troubles are called greed and other five.
汝應於彼取過患相。
 You should take the fault and trouble from him.
如是諸相，能令其心作用遽務；
 Such signs can make one's mind work quickly;
如是尋思，能令其心思慕躁擾；
 Such thinking can make one's mind anxious and restless;
如是隨煩惱，能令其心恒不寂靜。
 If you follow the worries in this way, your mind will never be peaceful.
若心作用，諸相所作；
 If the mind acts, all the appearances will do so;
思慕躁擾，尋思所作；
 Thoughtful and restless, thinking about what to do;
恒不寂靜，隨煩惱所作；
 It is never quiet, and it follows the actions of worries;
由是令心苦惱而住。
 This causes the mind to dwell in distress.
是故如是諸相、尋思及隨煩惱，是苦非聖，能引無義。
 Therefore, all the signs, thoughts and worries are suffering, which is not holy and can lead to meaninglessness.
令心散動、令心躁擾、令心染污。
 It makes the mind wander, makes the mind restless, and makes the mind dirty.
汝應如是取過患相。
 This is how you should take the signs of misfortune.
又汝應依心一境性、心安住性、心無亂性，以六種行正取其相。
 Furthermore, you should follow the one-pointed nature of your mind, the nature of your mind to be settled, and the nature of your mind to be free from chaos, and use the six kinds of actions to correctly select their characteristics.
何等為六？
 What is six?
一、無相想；
 1. No thought;
二、於無相中，無作用想；
 2. In the formless state, there is no functional thought;
三、無分別想；
 3. Thinking without distinction;
四、於無分別中，無所思慕無躁擾想；
 4. In non-differentiation, there is no longing and no disturbing thoughts;
五、寂靜想；
 5. Think quietly;
六、於寂靜中，離諸燒惱寂滅樂想。
 6. In silence, away from all the worries and joyful thoughts.
汝取如是過患相已，復應數數取光明相。
 Now that you have taken the signs of faults and troubles, you should count them again and take the signs of light.
謂或燈明、或大火明、或日輪明、或月輪明。
 It means that the lamp is bright, the fire is bright, the sun is bright, or the moon is bright.
既取如是光明相已，復詣塚間取青瘀相，廣說乃至取骨鎖相。
 After taking the bright phase like this, return to the tomb to take the green and stagnant phase, and even take the bone-locked phase.
汝若不能往詣塚間，當取彩畫、木、石所作如是諸相。
 If you are unable to go to the tomb, you should take colored paintings, wood, and stones to make such images.
取是相已，還所住處，或阿練若、或林樹下、或空閑室、或在大床、或小繩床、或草葉座，先洗足已，結跏趺坐，端身正願，安住背念。
 After taking this photo, return it to the place where you live, whether it is Alianruo, or under a forest tree, or in a spare room, or on a big bed, a small rope bed, or a straw seat. , stay calm and recite.
先於一境令心不散，繫念在前。
 Being in a situation beforehand keeps the mind from wandering, keeping the mind in front of you.
復於其中，依六種想作意思惟。
 Return to it and think according to the six kinds of thoughts.
謂無相想、無分別想、寂靜想、無作用想、無所思慕無躁擾想、離諸燒惱寂滅樂想。
 It means that there are no thoughts of appearance, no thoughts of distinction, thoughts of tranquility, thoughts of no effect, no thoughts, no restless thoughts, and no thoughts of peace and cessation of happiness.
又於其中，汝當審諦周遍了知亂不亂相，分明現前。
 And in it, you should examine the truth all over and know that there is no chaos and no confusion, and it clearly appears before you.
如如審諦周遍了知亂不亂相，如是如是汝能了知諸相、尋思、隨煩惱中所有亂相，及能了知心一境性隨六想修諸不亂相。
 Just like examining the truth all over and knowing the chaotic and non-chaotic signs, so you can understand the various signs, contemplate, follow all the chaotic signs in the troubles, and understand the one-pointed nature of the mind and follow the six thoughts to cultivate the non-chaotic signs.
又汝於此亂不亂相，如是如是審諦了知，便能安住一所緣境，亦能安住內心寂止，諸心相續、諸心流注，前後一味，無相、無分別，寂靜而轉。
 Furthermore, if you understand the chaotic and non-confused appearance, you will be able to abide in one object state, and you will be able to abide in inner stillness, with all the minds continuing and flowing, one before and after, without form or distinction. Silence turns.
又若汝心雖得寂止，由失念故，及由串習諸相、尋思、隨煩惱等諸過失故，如鏡中面所緣影像，數現在前；
 Also, if your mind is still, due to loss of thoughts, habituation to various signs, longing for thoughts, troubles, and other faults, it will appear in front of you like the image of the object in the mirror;
隨所生起，即於其中當更修習不念作意。
 As soon as it arises, you should practice not thinking and paying attention in it.
謂先所見諸過患相增上力故，即於如是所緣境相，由所修習不念作意，除遣散滅，當令畢竟不現在前。
 It is said that all the faults and defects seen in advance have increased the power, that is, in such an object and situation, through the practice of not thinking and making intentions, they will be eliminated and destroyed, and they will not appear in front of them after all.
賢首當知！如是所緣甚為微細，難可通達。
 A wise leader should know! Such an object is very subtle and difficult to access.
汝應發起猛利樂欲，為求通達，發勤精進。
 You should arouse strong desire for profit and gain, and work hard to gain enlightenment.
世尊依此所緣境相，密意說言：
 The World-Honored One said secretly according to this object and state:
汝等苾芻，當知眾善。
 You, who are poor people, should be aware of all the good deeds.
言眾善者，謂於大眾共集會中，盛壯美色。
 Those who talk about the good deeds of the masses mean that they are magnificent and beautiful in the gathering of the masses.
即此眾善最殊勝者，謂於多眾大集會中，歌舞倡伎。
 That is to say, the most outstanding of all good deeds is to sing, dance and perform tricks in many large gatherings.
假使有一智慧丈夫，從外而來，告一人曰：
 Suppose a wise husband comes from outside and tells a man:
咄哉！男子！汝於今者，可持如是平滿鉢油，勿令灩溢；
 Duh! man! You, now, can hold a bowl full of oil like this, and don't let it overflow;
經歷如是大眾中過，當避其間所有眾善，及諸最勝歌舞倡伎、大等生等。
 If you experience the faults among such a large group of people, you should avoid all the good deeds among them, as well as the best singing, dancing, performing arts, and great beings.
今有魁膾，露拔利劍隨逐汝行。
 Now there is a leader who is chasing you with his sword drawn.
若汝鉢油一滴墮地，此之魁膾，即以利劍當斬汝首，斷汝命根。
 If a drop of oil from your bowl falls to the ground, this leader will chop off your head with a sharp sword and cut off your lifeblood.
苾芻！汝等於意云何？
 Bicu! What do you mean?
是持鉢人，頗不作意專心油鉢、拔劍魁膾、不平地等，而能作意觀視眾善，及諸最勝歌舞倡伎大等生耶？
 This person who holds the alms bowl does not pay much attention to oiling the alms bowl, drawing swords, fighting against uneven ground, etc., but he can use his mind to observe the good deeds of others, and the most excellent singing, dancing and performing skills?
不也，世尊！何以故？
 No, World Honored One! Why?
是持鉢人，既見魁膾，露拔利劍隨逐而行，極大怖畏，專作是念：
 When the man holding the alms bowl saw the leader, he followed him with his sharp sword drawn. He was extremely frightened and thought specifically:
我所持鉢油既彌滿，經是眾中極難將度；
 Now that the alms bowl I am holding is full of oil, it is extremely difficult for this group of people to pass it through;
脫有一滴當墮地者，定為如是拔劍魁膾當斬我首，斷我命根。
 If even a drop of it falls to the ground, it is determined that if you draw your sword like this, Kuei will behead me and cut off my lifeblood.
是人爾時，於彼眾善及諸最勝歌舞倡伎、大等生等，都不作意、思念、觀視，唯於油鉢專心作意而正護持。
 At that time, this person does not pay attention to, think about, or observe the good deeds, the most excellent singers, dancers, performers, and great living beings. He only concentrates on the oil bowl, concentrates on it, and upholds it.
如是苾芻！我諸弟子，恭敬殷重，專心憶念修四念住，當知亦爾。
 Such is the case! My disciples, be respectful and sincere, and concentrate on memorizing and cultivating the Four Mindfulness Absorptions. You should know this.
言眾善者，喻能隨順貪欲纏等隨煩惱法。
 The word "good people" means being able to follow the laws of greed, entanglement, and other troubles.
於中最勝歌舞倡伎，喻能隨順尋思戲論躁擾處法。
 The best among them is singing, dancing and performing tricks, which means being able to follow the rules, think about drama, and deal with disturbances.
大等生等，喻色相等十種相法。
 The great students are equal, which means that the ten kinds of physical appearance are equal to each other.
智慧丈夫，喻瑜伽師。
 A wise husband is like a yogi.
平滿油鉢，喻奢摩他所安住心，能令身心輕安潤澤，是奢摩他義。
 The bowl filled with oil represents the calmness of the mind that is settled by samatha, which can make the body and mind light and moist. This is the meaning of samatha.
露拔利劍隨行魁膾，喻先所取諸相、尋思、隨煩惱中諸過患相。
 A sharp sword is drawn out and accompanied by the leader, which is a metaphor for all the signs that have been taken, pondered, and all the faults and troubles in the troubles.
專心將護，不令鉢油一滴墮地，喻能審諦周遍了知亂不亂相之所攝受奢摩他道。
 Protecting it with concentration, not letting a drop of alms oil fall to the ground, it means that you can examine the truth all over, know the chaotic and non-chaotic aspects, and accept the samatha path.
由是能令諸心相續、諸心流注；
 This enables all minds to continue and all minds to flow;
由精進力，無間策發。
 Driven by the power of effort, there is no time to develop.
前後一味，無相、無分別，寂靜而轉；
 The front and back are the same, without form or distinction, turning in silence;
不起一心復緣諸相，或緣尋思及隨煩惱。
 Don’t be single-mindedly dependent on various phenomena, or dependent on thoughts and worries.
是瑜伽師復應如是慇懃教誨於奢摩他初修業者。
 This yogi should again teach diligently to the novice practitioners of samatha.
告言：
 Announcement:
賢首！汝若如是精勤修習奢摩他道，如是方便，攝受正念、正知俱行有喜樂心，乃名善修奢摩他道。
 A wise leader! If you practice the Samatha Path diligently, with such expediency, and if you take in mindfulness, act with clear understanding, and have a joyful heart, this is called practicing the Samatha Path well.
若復串習諸過失故，不能於中深心喜樂，極大艱辛勵力策發方現前者；
 If you repeat all the mistakes and are unable to find deep joy in your heart, you will have to work hard and work hard to find the former;
還應速疾出無分別所緣境相，於有分別所緣境相繫念在前，如先所取諸不淨相。
 You should also quickly get rid of the non-differentiated objects and objects, and keep your thoughts in front of the objects and objects that are differentiated, just like the impure objects you have taken before.
汝今復應作意思惟，先應用彼唯隨相行毘鉢舍那，或觀青瘀，或觀膿爛，廣說乃至觀骨、觀鎖，或觀骨鎖。
 Now you should do your mindfulness again. First, you should use it to follow the path of the Buddha. You may observe blue blood stasis, or abscesses, and then you can even observe bones, locks, or bone locks.
汝於如是初修觀時，於一青瘀，廣說乃至於一骨鎖，當起勝解。
 When you first practice contemplation like this, if you find a bruise, or even a bone lock, you should have the ultimate solution.
若於其中已串修習，觀道明淨，於所緣相明了勝解相續轉時，復應於二、於三、於四、於五、於十、二十、三十、四十、五十，或百青瘀、或千青瘀，乃至一切諸方諸維所有青瘀，起無量行遍一切處無間勝解，於中乃至無有容受一杖端處。
 If you have practiced continuously in it, the way of contemplation is clear and pure, and you have clear and perfect understanding of the object, you will be able to respond to the second, third, fourth, fifth, tenth, twenty, thirty, forty, and fifty times. , there may be hundreds of blue stasis, or thousands of blue stasis, or even all the blue stasis in all directions and dimensions, arising from immeasurable lines all over the place without interruption, and in them there will be no room for the tip of a stick.
如於青瘀，如是乃至骨鎖亦爾。
 It's like bruises, it's like this even in the bones and collarbones.
汝依如是勝解作意，應當趣入真實作意。
 If you understand your thoughts in this way, you should enter into your true thoughts.
於趣入時應作是念：
 When you are interested, you should think like this:
如我今者勝解所作無量青瘀，廣說乃至無量骨鎖，真實青瘀乃至骨鎖，其量過此不可數知。
 For example, I am now able to explain the countless bruises and bruises I have made. It is widely said that there are countless bone collars. The real bruises and bone collars are countless and uncountable.
所以者何？
 So what?
從前際來，於彼彼有、彼彼趣中，輪迴生死。
 From the past, there were reincarnations of life and death in this and that existence and that and that environment.
我所曾經命終夭沒所棄尸骸、所起青瘀，廣說乃至所起骨鎖，無量無邊。
 The corpses I left behind when I died, the bruises I created, and even the bones and collars I created are countless.
如是所起，推其前際不可知故。
 If it arises like this, its origin cannot be known.
假使有能攝聚如是所棄尸骸，令不壞爛，一切大地亦不容受。
 If it were possible to collect such discarded corpses and prevent them from rotting away, the whole earth would not tolerate them.
於一劫中所棄尸骸，乃至骨鎖，假使有能斂在一處，其聚量等廣大脅山。
 If the corpses and even the bones and bones abandoned in one calamity could be collected in one place, their mass would be as vast as a mountain.
如從前際，後際亦爾，乃至未能作苦邊際。
 Just like the past, so will the future, and even the edge of suffering cannot be reached.
如是汝依勝解作意，應當趣入真實作意。
 If you rely on the superior interpretation of your intention, you should enter the true intention.
又非修習如是青瘀乃至骨鎖毘鉢舍那應頓觀察。
 It's not like practicing such a thing, it should be observed immediately if there are bruises or even bone-locking bashana.
纔應於一尸骸青瘀起勝解已，尋復令心於內寂靜。
 It was only when the bruises and bruises arose on a corpse that he was able to resolve them, and the search for recovery made his heart quiet within.
乃至於此所緣境相喜樂明淨，無諸擾惱，不強勵力。
 As a result, the object is blissful, clear and pure, free from all disturbances and without any force.
齊爾所時，應於如是尸骸青瘀發起勝解。
 At that time, Qi'er should be able to solve the problem of bruises and bruises on such corpses.
若纔於此乃至勵力方現在前，爾時於內應修寂靜。
 If it is only now that you have exerted all your strength, you should practice silence within yourself.
如於青瘀，乃至骨鎖，當知亦爾。
 If it's like bruises or even bone collarbones, you should be aware of it.
由此道理，乃至無量，當知亦爾。
 This principle is infinite and should be understood.
如是令心內寂靜已，復應發起寂靜勝解。
 Once you have made your heart quiet, you should initiate the ultimate solution of silence.
謂從最後無量青瘀，乃至最後無量骨鎖，內略其心，方便除遣，安置眾相不顯現中。
 That is to say, from the last infinite bruises to the last infinite bones and collars, the mind should be carefully controlled to facilitate removal and placement of all appearances so that they do not appear.
不全棄捨有分別相，亦不分別。
 Incomplete renunciation has the characteristic of discrimination, but it is also non-discrimination.
唯即於此所緣境界安住其心，無相、無分別，寂靜而轉。
 Only when his mind rests in this object state, without form or distinction, turns around in silence.
彼瑜伽師復應教授。
 The yogi responded to the teaching again.
告言：
 Announcement:
賢首！汝先所取諸光明相，於奢摩他品加行中，及於毘鉢舍那品加行中，皆應作意，如理思惟。
 A wise leader! All the luminous phenomena you have taken first, in the practice of samatha and vipasana, should be paid attention to and thought about rationally.
若汝能以光明俱心、照了俱心、明淨俱心、無闇俱心，修奢摩他、毘鉢舍那，如是乃為於奢摩他、毘鉢舍那道修光明想。
 If you can practice samatha and vipassana with a bright mind, an illuminated mind, a clear and pure mind, and a mind without darkness, this will be the way to cultivate the light thought on the path of samatha and vipassana.
若有最初於所緣境多不分明，數習勝解，其相闇昧；
 If there is a lot of confusion in the object environment at first, it will be difficult to understand it through practice, and its appearance will be obscure;
由是因緣，後所修習所有勝解亦不分明；
 Due to this cause and condition, all the ultimate solutions to subsequent practice are not clear;
雖多串習，而相闇昧。
 Although there are many habits, they are obscure.
若有最初於所緣境多分分明，數習勝解，其相明了；
 If there are many distinct objects in the object at first, then through practice and understanding, the characteristics will become clear;
由是因緣，後所修習轉復分明；
 Due to this cause and condition, subsequent practice will become clearer;
雖少串習，而相明了。
 Although they are rarely practiced together, they are clearly understood.
如是汝由善取如是厭離相故，善取如是欣樂相故，善取如是奢摩他相故，善取如是毘鉢舍那相故，善取如是光明相故。
 In this way, you are good at grasping such a sign of disgust, good at grasping such a sign of happiness, good at grasping such a sign of Samatha, good grasping of such a sign of Vipasana, and being good at taking such a sign of light.
於時時中，內以寂靜；
 In every moment, there is stillness within;
於時時中，由隨相行毘鉢舍那思擇諸法；
 From moment to moment, by walking along the path of Vipasana, consider and select various dharmas;
即於不淨正修加行增上力故，於諸念住漸次趣入。
 That is to say, by increasing the practice of impurity and correct practice, the power will be increased, and the mindfulness and concentration will gradually enter.
將趣入時，汝應先於內身所有三十六物，始從髮毛乃至小便，善取其相。
 When you are about to enter, you should first look at all the thirty-six things in your body, starting from your hair and even your urine, and be good at taking their shapes.
汝應於是自內身中諸不淨物，先當發起不淨勝解。
 You should first initiate the ultimate understanding of impurity from all the impure things in your inner body.
數數發起此勝解已，復令其心於內寂靜。
 After he has initiated this supreme solution several times, he makes his mind become still and still.
如是名為於內身中修循身觀。
 This is called practicing meditation within the inner body.
依自身內而發起故。
 It originates from within oneself.
次應於外諸不淨物，善取其相。
 Secondly, you should be careful about all the impure things outside, and be good at taking their appearance.
汝當發起青瘀勝解，廣說乃至骨鎖勝解；
 You should advocate that blue blood stasis is the best solution, and it is widely said that bone locks are the best solution;
或狹小勝解、或廣大勝解、或無量勝解。
 Either a narrow solution, a vast solution, or an infinite solution.
數數發起此勝解已，復令其心於內寂靜。
 After he has initiated this supreme solution several times, he makes his mind become still and still.
如是名為於外身中修循身觀。
 This is called cultivating body-following meditation in the outer body.
依他外身而發起故。
 It is initiated based on his outer body.
後復應於自身內外諸不淨物，善取其相，令心明了。
 After that, he should respond to all the impure things inside and outside himself, and be good at taking their forms to make his mind clear.
又於他身內外不淨，善取其相，令心明了。
 Moreover, there is impurity inside and outside his body, and he is good at taking its appearance to make his mind clear.
於自所愛，汝當發起如是勝解。
 For what you love, you should initiate such a winning solution.
復於死已，出送塚間；
 After death, he was sent to the grave;
至塚間已，棄之在地；
 When he reached the grave, he abandoned it on the ground;
棄在地已，至青瘀位、至膿爛位，廣說乃至至骨鎖位，發起勝解。
 Abandon it on the ground, reach the location of bruises, and reach the location of abscess, Guangshuo, and even reach the bone clavicle location to initiate the ultimate solution.
數數發起此勝解已，復令其心於內寂靜。
 After he has initiated this supreme solution several times, he makes his mind become still and still.
如是名為於內外身修循身觀。
 This is called practicing meditation on the inner and outer body.
依自他身若內若外而發起故。
 It originates from the inner and outer aspects of one's own body.
汝復應於四無色蘊，由聞思增上力分別取相，於其三分發起勝解。
 You should respond to the four colorless aggregates again, increase your power through hearing and thinking, distinguish and pick up the signs, and initiate the winning solution in the three parts.
一、於奢摩他品，二、於無散亂品，三、於毘鉢舍那品。
 One, in the Samatha category, two, in the non-disorganized category, and three, in the Vipassana category.
於奢摩他品者，謂若汝心於內略時，起無相、無分別、寂靜想行，及無作用、無思慕無躁動、離諸燒惱寂滅樂想行；
 Regarding the quality of Samatha, it is said that if your mind is in a state of mind, you will have thoughts and actions that are formless, undifferentiated, peaceful, and have no effect, no thoughts, no agitation, and thoughts and actions of happiness that are free from all ailments and cessation;
於所緣境無亂受等四無色蘊，剎那剎那展轉別異，唯是新新而非故故，相續流轉。
 The four colorless aggregates such as no chaotic feelings in the object state, develop and change from moment to moment, but they are new and not the same, and they continue to flow.
汝應於此如理思惟，發起勝解。
 You should think about this rationally and come up with the ultimate solution.
如是名為於內受、心、法修循受、心、法觀。
 This is called cultivating inner feelings, mind, and Dharma, and observing the inner feelings, mind, and Dharma.
於無散亂品者，謂汝於先取諸境界、緣諸境界墮不定地過去盡滅，及今失念心亂所生諸相、尋思、隨煩惱境增上受等四無色蘊，汝應於此如理作意：
 For those who do not have scattered things, it is said that you have previously taken the states, caused them to fall into uncertainty, passed away, and now you have lost your mind and become distracted, and the four colorless aggregates, such as the signs and thoughts, and the increase in feelings along with the troubled states, you should be in This is what makes sense:
如是諸法，其性皆是誑幻所作，暫時而有，率爾現前，多諸過患，其性無常，不可保信。
 Such dharmas are all deceitful in nature, exist temporarily, appear in the future, and have many faults. Their nature is impermanent and cannot be trusted.
汝應如是發起勝解。
 This is how you should initiate the winning solution.
如是名為於外受、心、法修循受、心、法觀。
 This is called cultivating the external feelings, mind, and Dharma by observing the feelings, mind, and Dharma.
於毘鉢舍那品者，謂汝善取毘鉢舍那相已，住有相、有分別作意，於有分別、有相所緣增上內所生受等四無色蘊，如理作意，思惟此法剎那剎那展轉別異，唯是新新而非故故，相續流轉。
 As for those of the Vipasana category, it is said that you have taken the Vipasana form well, lived in the form, and made distinctions, and increased the four colorless aggregates such as the feelings arising within you in the objects of distinction and distinction, as explained in the principle. With your mind, think about how this Dharma changes and changes from moment to moment, but it is new and not the same, and it continues to flow.
如前所說發起勝解。
 As mentioned before, initiate the winning solution.
如是名為於內外受、心、法修循受、心、法觀。
 This is called the cultivation of inner and outer feelings, mind, and Dharma.
如是汝由依不淨觀正修加行增上力故，於四念住當得趣入。
 In this way, by practicing and practicing the impure contemplation and increasing your power, you will gain access to the four kinds of mindfulness.
又汝應於念住加行，時時修習勝奢摩他、毘鉢舍那。
 Also, you should practice mindfulness and practice Samatha and Vipassana at all times.
汝於如是四念住中，安住正念，隨依彼彼村邑聚落邊際而住。
 You abide in these four kinds of mindfulness, keep your mindfulness, and live on the edge of every village, town, or settlement.
於心隨順、趣向、臨入所緣境界，汝應捨此所緣境相，入彼村邑聚落乞食。
 If your mind follows the direction of your interest and enters the object state, you should abandon this object state and go to that village or settlement to beg for food.
應當善避惡象、惡馬、惡牛、惡狗、惡蛇、惡獸、坑㵎濠塹、株杌、毒刺、泥水、糞穢，及應遠離諸惡威儀、穢坐臥具。
 One should avoid evil elephants, evil horses, evil oxen, evil dogs, evil snakes, evil beasts, pits, gouges, thorns, poisonous thorns, muddy water, excrement, and should stay away from all evil majestic and filthy sitting and bedding.
汝應如是善護己身。
 You should take good care of yourself in this way.
若於如是諸境界相不應策發諸根，汝應於彼不作功用，善守諸根。
 If the roots cannot develop in such realms, you should not perform any functions there and be good at guarding the roots.
若於如是諸境界相應當策發諸根，汝應於彼正作功用，善住正念，令諸煩惱不起現行。
 If all the roots should be developed in such realms, you should perform their functions in those realms and maintain good mindfulness so that all troubles will not manifest.
汝應如是善護己身、善守諸根、善住正念；
 You should be good at protecting your body, guarding your roots, and living in righteous thoughts;
於彼作意，善知其量受用飲食。
 Pay attention to him and be good at understanding the amount of food and drink.
又汝應與在家出家說應量語、說應理語、說應時語、說正直語、說寂靜語。
 Furthermore, you should speak to the monks and nuns at home and should speak the language of measure, the language of reason, the language of the season, the language of integrity, and the language of silence.
一切世間非法言論，皆當遠離。
 All illegal speech in the world should be avoided.
雖復宣說如法言論，不應諍競。
 Although I have declared again that my speech is in accordance with the Dharma, there should be no criticism.
何以故？
 Why?
若諸士夫補特伽羅住諍競語，互相難詰，其心便住多戲論中；
 If the scholars are engaged in quarrels and disputes, making it difficult for them to criticize each other, their minds will dwell in many dramas and discussions;
多戲論故，其心掉舉；
 Because he talks too much about drama, his mind becomes restless;
心掉舉故，心不寂靜；
 Because the mind is restless, the mind is not peaceful;
不寂靜故，便令其心遠三摩地。
 If there is no silence, the mind will be far away from samadhi.
如是行已，汝應速疾不捨所緣，結跏趺坐，於奢摩他、毘鉢舍那，如所取相，由恒常作及畢竟作，修瑜伽行。
 Having done this, you should quickly and without giving up the object, sit in lotus position, in Samatha and Vipassana, and practice the yoga practice from the permanent and final actions as you have taken.
猶如世間鑽火方便，起無間加行及殷重加行，汝應如是恒常修作、畢竟修作。
 Just like the expediency of fire in the world, the continuous practice and the diligent practice, you should practice it constantly and eventually.
又汝應起如是願心：
 And you should have such a wish:
假使一切贍部洲人，盡贍部洲曾經壽量，今皆總集在我一身，我亦盡此無量壽命，決定於斷瑜伽作意勝奢摩他、毘鉢舍那，精勤修習，時無暫捨。
 If all the people from the Gangbuzhou have lived as long as they have in the Gangbuzhou, and now they are all gathered in me, I will also spend this infinite life, determined to practice Samatha Yoga and Vipassana diligently, There is no time to give up.
由正了知如是所修瑜伽加行，有大勝果、大勝利故。
 Because of the correct understanding and the preliminaries of yoga practiced in this way, there will be great results and great victory.
何況如是少分壽量、少時存活，雖極遠去不過百年，委悉算計但須臾頃。
 What's more, if you have a short life span and a short time to survive, even though it is very far away, it will not last more than a hundred years, but it will only take a moment to fully calculate.
如是汝應隨所教誨，恒常修作、畢竟修作。
 In this way, you should follow the teachings, practice constantly, and eventually practice.
若為此義受習於斷，汝於此義必當獲得。
 If you are accustomed to this meaning, you will definitely obtain it.
汝當最初證得下劣身心輕安，心一境性，後當證得世出世間廣大圓滿。
 You should first realize the tranquility of the inferior body and mind and the one-pointed nature of the mind, and then you should realize the vast and perfect world beyond the world.
初修業者始修業時，善達瑜伽諸瑜伽師，依不淨觀如是教誨，名正教誨；
 When a novice practitioner begins his practice, the yogis of Sudha Yoga give such teachings based on the contemplation of impurity, which is called the correct teaching;
如是修行，名正修行。
 Practicing in this way is called correct practice.
如說貪行，是不淨觀之所調伏；
 For example, greedy behavior is tamed by the impure view;
如是瞋行，是慈愍觀之所調伏；
 Such behavior of anger is tamed by loving-kindness and vigilance;
乃至最後尋思行，是阿那波那念之所調伏；
 Even the final thoughts and actions are tamed by Anabhana thoughts;
如其所應，皆當了知。
 As it should be, all should be understood.
其中差別餘趣入門，我當顯示。
 Among them, I will show you the differences.
依慈愍觀初修業者，於外親品、怨品及中庸品，善取相已，處如法坐。
 Those who are new to the practice of loving-kindness and compassion should be good at observing the qualities of foreign relatives, resentment and mediocrity, and sit in the Dharma.
由利益安樂增上意樂俱行定地作意，先於一親、一怨、一中庸所發起勝解。
 Concentrating on the purpose of increasing interests, happiness, and happiness, the ultimate solution is initiated before one relationship, one hatred, and one moderation.
於此三品，由平等利益安樂增上意樂俱行作意，欲與其樂。
 In these three levels, the equality of interests, happiness, and happiness are increased, and the mind and the mind are combined to do what they want to enjoy.
如是念言：
 Say this:
願彼求樂諸有情類，皆當得樂。
 May all sentient beings who seek happiness be happy.
謂或無罪欲樂，或無罪有喜樂，或無罪無喜樂。
 It is said that there is either sinlessness and pleasure, there is sinlessness and joy, or there is sinlessness and no joy.
次後或於二親，或於三親，或於四親，或於五親、十親、二十、三十，如前乃至遍諸方維，其中親品充滿無間發起勝解，於中乃至無有容受一杖端處。
 After that, it may be in the second relative, or in the third relative, or in the fourth relative, or in the fifth relative, the tenth relative, the twentieth, or the thirtieth, as before, and even throughout all directions, in which the relatives are filled with endless and supreme understanding, and in the No one can even tolerate the tip of a stick.
如於親品，如是於怨及中庸品，當知亦爾。
 Just as it is for relatives, so it is for resentment and mediocre products, you should know this.
又彼不捨慈愍加行，即由修習如是慈愍，於諸念住能正趣入。
 Moreover, he does not give up the practice of loving-kindness and compassion, that is, by practicing such loving-kindness and compassion, he can enter into the correct interests in all kinds of mindfulness.
云何趣入？
 What's the point of it?
謂趣入時，應當發起如是勝解：
 When it comes to interest, one should start with the following solution:
如彼於我謂親、謂怨、謂中庸品，我既欲樂、厭背其苦。
 Just as he calls me dear, hateful, and mediocre, I desire pleasure and hate to bear its pain.
如是名為於其內身修循身觀。
 This is called cultivating the inner body.
餘亦於彼、謂親、謂怨、謂中庸品；
 I also talk to him about kinship, hatred, and mediocrity;
如我，彼亦欲樂、背苦。
 Like me, he also desires pleasure and bears pain.
如是名為於其外身修循身觀。
 This is called practicing meditation on the outer body.
如我既爾，彼諸有情亦復如是。
 As I am, so are all other sentient beings.
如我自欲求得勝樂，彼諸有情亦復如是。
 Just as I myself desire supreme happiness, so do all other sentient beings.
彼諸有情與己平等、與己相似，我當與彼利益安樂。
 Those sentient beings are equal to me and similar to me, so I should benefit from them and be happy.
如是名為於內外身修循身觀。
 This is called practicing meditation on the inner and outer body.
此四念住，總緣諸蘊為境界故，當知說名壞緣念住。
 These four kinds of mindfulness are all related to the state of all aggregates, so we should know that they are called mindfulness of bad conditions.
若修行者但取色相，謂取顯相、形相、表相，於親品、怨品及中庸品而起勝解，由此建立唯身念住。
 If a practitioner only takes form, that is to say, takes appearances, shapes, and appearances, he will gain the ultimate understanding of the qualities of relatives, resentment, and the mean, and thereby establish body-only mindfulness.
彼復依止勝解作意，能正趣入真實作意。
 He will rely on the supreme understanding of his thoughts again and be able to enter his true thoughts in a correct way.
謂趣入時起是勝解：
 It is said that interest comes from time to time is the winning solution:
我於乃至無量有情，發起勝解，利益安樂增上意樂。
 I initiate supreme understanding among countless sentient beings, benefiting and increasing my happiness and well-being.
如是我從先際已來，所有親品、怨品及中庸品落謝過去諸有情類，其數無量，甚過今者勝解所作。
 In this way, from the past, all the relatives, resentments, and mediocre qualities I have left behind are all sentient beings in the past. Their number is immeasurable.
如是過去諸有情類，為我親已，復為我怨；
 In this way, all the sentient beings in the past have been dear to me and have complained against me again;
為我怨已，復為我親；
 Complain yourself to me, and be my dear again;
為怨、親已，復為中庸；
 To be resentful and to be close to oneself is to become the mean again;
為中庸已，復為怨、親。
 It is the moderation, but it is resentment and love again.
由是義門，一切有情平等平等，無有少分親性、怨性及中庸性，而非真實。
 From this door of righteousness, all sentient beings are equal and equal, and there is no difference between affinity, resentment and moderation, which is not true.
由是因緣，遍於三品起平等心，平等應與利益安樂。
 Due to this cause and condition, equality arises throughout the three qualities, and equality should bring benefits and happiness.
如從先際，如是後際於生死中當復流轉，應知亦爾。
 It should be known that just like the previous situation, the subsequent situation will flow again and again in life and death.
又我於彼先際已來諸有情類，未曾發起慈愍之心；
 Furthermore, I have never developed any compassion or sympathy for the sentient beings who have come before him;
彼皆過去，今起慈愍復有何益？
 They are all in the past, so what is the use of being compassionate and compassionate now?
但為除遣自心垢穢，令得清淨。
 But in order to get rid of the filth in your mind and make it pure.
故起念言：
 So I thought:
當令過去諸有情類皆得安樂。
 Let all sentient beings in the past find peace and happiness.
諸未來世非曾有者，亦皆令彼當得安樂。
 All future lives will be different from those that have never existed before, and they will all be able to enjoy peace and happiness.
如是趣入真實作意慈愍住中，諸福滋潤、諸善滋潤；
 In this way, if one enters the abiding state of true intention, compassion and compassion, all blessings will be nourished and all good deeds will be nourished;
望前所修勝解作意慈愍住中所獲福聚；
 Look forward to the blessings you will gain by living in compassion and meditativeness through practicing the superior understanding in front of you;
彼於百分不及此一，彼於千分不及此一，彼於數分、算分、計分、鄔波尼殺曇分不及此一。
 He is not as good as this one in a hundred points, he is not as good as this one in a thousand points, he is not as good as this one in counting points, counting points, calculating points, Upani Shatan points.
餘如前說。
 Yu said before.
又於緣性緣起觀中初修業者，由聞思慧增上力故，分別取相。
 In addition, those who are new to the contemplation of dependent origination can differentiate and identify the characteristics due to the increased power of hearing, thinking and wisdom.
謂諸有情，由有種種無智愚癡，現見無常，妄計為常；
 It is said that all sentient beings have all kinds of ignorance and ignorance, and they see impermanence and make false calculations.
現見不淨，妄計為淨；
 Seeing impurity now, falsely thinking it is pure;
現見其苦，妄計為樂；
 Seeing the suffering now, I vainly plan for happiness;
現見無我，妄計為我；
 Seeing that there is no self at present, I presume to think of myself as self;
彼諸有情，有如是等種種顛倒；
 Those sentient beings have all kinds of inversions like this;
顛倒為因，於現法受及後所生諸自體中，發起貪愛；
 Inversion is the cause, initiating craving in the present dharmas and all subsequent self-subjects;
由貪愛故，造作種種生根本業；
 Due to craving, all kinds of fundamental karma are created;
此煩惱、業為因緣故，感得當來純大苦蘊。
 These worries and karma are the causes and conditions, and the feeling is that the great aggregate of suffering should come.
彼既善取如是相已，復於其內發起勝解。
 Since he is good at taking in this form, he will generate the ultimate understanding within him.
謂我今此純大苦蘊，亦如是生。
 It is said that my present state of pure and great suffering has also arisen like this.
又我自體無邊無際，從先際來初不可知，亦如是生。
 Moreover, my self is boundless, and I cannot know the origin from the past and the beginning, so I am born in the same way.
彼諸有情去、來、現在一切自體，苦蘊所攝，亦皆如是已生、當生。
 All the sentient beings who have gone, come, and are now, and the aggregates of suffering, have all been born and will be born in this way.
如是緣性緣起正觀，一切皆是真實作意，更無所餘勝解作意。
 With the correct view of fate and dependent origination, everything is a true intention, and there is no remaining intention to explain it.
若於自身現在諸蘊緣性緣生作意思惟，是名於內身、受、心、法住彼循觀。
 If you think about the conditional nature of all aggregates present in your own body, this is called contemplation of the inner body, feelings, mind, and dharmas.
若於他身現在諸蘊緣性緣生作意思惟，是名於外身、受、心、法住彼循觀。
 If the conditioned nature of all aggregates appears in another person's body, it is called contemplation of the external body, feelings, mind, and dharmas.
若於自他過去、未來所有諸蘊緣性緣生作意思惟，名於內外身、受、心、法住彼循觀。
 If you think about the conditioned nature of all aggregates in the past and future, it is called contemplation of the inner and outer body, feelings, mind, and dharmas.
餘如前說。
 Yu said before.
又於界差別觀初修業者，先取其外所有堅相。
 Also, those who are new to cultivating the world-difference concept should first take in all the solid features outside it.
所謂大地、山林、草木、塼石、瓦礫、末尼、真珠、琉璃、螺貝、珊瑚、玉等。
 The so-called earth, mountains and forests, vegetation, masonry, rubble, moni, pearls, colored glaze, shells, corals, jade, etc.
取彼相已，復於內堅而起勝解。
 Once you have taken that form, you will regain your inner strength and gain the ultimate solution.
次取其外諸大水相。
 Next, take the other major water phases.
所謂江、河、眾流、陂、湖、池、沼、井等。
 The so-called rivers, rivers, streams, pits, lakes, ponds, marshes, wells, etc.
取彼相已，復於內濕而起勝解。
 Having taken that form, it returns to internal dampness and gives rise to the ultimate solution.
次取其外諸大火相。
 Next, take the other fire signs.
所謂熱時，烈日炎熾，焚燒山澤，災火蔓莚，窯室等中所有諸火。
 In the so-called hot season, the sun is blazing, burning mountains and rivers, spreading fires, and all kinds of fires in kilns and chambers.
取彼相已，復於內煗而起勝解。
 Having taken that form, it returns to the internal ailment and gives rise to the ultimate solution.
次取其外諸大風相。
 Next, take all the great winds outside.
所謂東西南北等風，乃至風輪。
 The so-called east, west, north and south equal winds, or even wind wheels.
取彼相已，復於內風而起勝解。
 Having taken that form, it returns to the inner wind and gives rise to the ultimate solution.
次取其外諸大空相。
 Next, take the other great empty phases.
所謂諸方無障無礙，諸聚色中孔隙、窟穴，有所容受。
 It is said that there are no obstacles in all directions, and there are pores and holes in all gathered colors that can be tolerated.
善取如是空界相已，於內空界而起勝解。
 Those who are good at grasping the appearance of such an empty realm will have the ultimate understanding in the inner empty realm.
後由聞思增上力故，起細分別，取識界相。
 Later, due to the increased power of hearing and thinking, he started to distinguish carefully and pick up the appearance of the realm of consciousness.
所謂內眼處不壞，外色處現前，若無能生作意正起，所生眼識亦不得生。
 It is said that the inner eye is not bad and the outer color is present. If there is no way to raise the right intention, the eye will not be born.
與是相違，眼識得生。
 Contrary to this, sight-consciousness arises.
如是乃至意、法、意識，當知亦爾。
 If this is the case, it reaches the mind, the Dharma, and the consciousness, and you should know it.
取是相已，次起勝解，了知如是四大身中，有一切識諸種子、界、種性、自性。
 Having taken this form, you will gain the ultimate understanding and understand that in these four great bodies, there are all the seeds, realms, seeds, and self-natures of consciousness.
又於如是四大種中，先起支節麁大勝解，後起分析種種細分微細勝解。
 Furthermore, among the four major types, the great and superior solution of Zhijieji comes first, and then the various subdivided and subtle solutions are analyzed.
如是漸次分析，乃至向遊塵量，如是漸漸乃至極微而起勝解。
 In this way, it is analyzed gradually, even to the amount of wandering dust, and in this way, gradually and even to the smallest degree, the ultimate solution is obtained.
一一支分尚起無量最極微塵積集勝解，何況身中一切支分。
 Even one branch can produce immeasurable and extremely fine dust, let alone all the branches in the body.
如是名為界差別觀中，分析諸色界差別邊際微細勝解。
 This is called the view of difference in realms, and the ultimate solution is to analyze the subtle edges of the differences in the realms of form.
次於空界，先當發起所有麁大空界勝解。
 Second to the realm of space, we should first initiate all the superior solutions to the realm of space.
所謂眼、耳、鼻、喉筒等種種竅穴，由是吞咽、於是吞咽，既吞咽已，由是下分不淨流出。
 The so-called various acupoints such as eyes, ears, nose, throat, etc. are caused by swallowing, and then swallowing. After swallowing, the lower part of the body is not discharged cleanly.
次後漸漸發起種種微細勝解，乃至身中一切微細諸毛孔穴，皆悉了知。
 After this time, various subtle understandings gradually arise, and all the tiny pores and holes in the body are fully understood.
後於識界，漸漸發起所依、所緣，及以作意三世時分品類差別無量勝解。
 Later, in the realm of consciousness, he gradually discovered the incomparable and incomparable differences between objects and objects, as well as the different categories of his mind for three lifetimes.
即於識界起勝解時，由諸所依所緣勝解分析識界。
 That is, when the ultimate solution arises in the realm of consciousness, the realm of consciousness is analyzed based on the ultimate solution of all dependent objects.
亦於十種所造諸色而起勝解。
 It also gives rise to the ultimate understanding of the ten created forms.
如諸大種微細分析，此亦如是。
 Like all major types of detailed analysis, this is also the case.
若於自身各別諸界而起勝解，是名於內諸念住中住彼循觀。
 If the superior understanding arises in the various realms within oneself, this is called contemplation of the mindfulness abiding within oneself.
若於其餘非有情數所有諸界而起勝解，是名於外住彼循觀。
 If superior understanding arises in all other realms of non-sentient beings, this is called contemplation of the external dwelling.
若於其餘諸有情數所有諸界而起勝解，名於內外住彼循觀。
 If a superior understanding arises in all the realms of other sentient beings, it is called observing and contemplating it within and without.
復有異門。
 There is another door.
謂於己身而起勝解。
 It is said that the ultimate solution arises from one's own body.
臨捨命時，如前廣說至青瘀位，或復膿爛，即於膿爛發起種種流出勝解。
 When dying, as mentioned before, when the blood stasis is reached, or the abscess returns, all kinds of outflows will occur in the abscess.
漸漸膿流，展轉增廣，乃至大海、大地邊際，膿悉充滿。
 Gradually the pus flowed out, spreading and spreading, until even the edges of the sea and the earth were filled with pus.
發起如是膿勝解已，次復發起火燒勝解。
 If the pus is so strong, it will be the best solution, and if it recurs, it will be the best solution.
謂此身分無量無邊品類差別，為大火聚無量無邊品類燒燼。
 It is said that this factor has infinite differences in categories, and it is the fire that gathers immeasurable categories and burns them to ashes.
火既滅已，復起餘骨、餘灰勝解。
 Once the fire is extinguished, the remaining bones and ashes will rise again.
復起無量無邊勝解，碎此骨灰以為細末。
 Resurrection is immeasurable and boundless. The solution is to crush the ashes into fine powder.
復起無量大風勝解，飄散此末，遍諸方維。
 An immeasurable strong wind will arise again, and the solution will be dispersed, spreading throughout all directions.
既飄散已，不復觀見所飄灰骨及能飄風。
 Now that they have dispersed, the ashes and bones can no longer be seen and can be blown by the wind.
唯觀有餘眇茫空界。
 Just look at the vast sky.
如是由其勝解作意，依於內外不淨加行，入界差別，於其身相住循身觀，從是趣入真實作意。
 In this way, based on the supreme interpretation of the mind, it is based on the internal and external impurities, enters the realm of difference, stays in the body and observes the body, and from this interest enters the true mind.
謂由如是勝解作意，於內外身住循身觀。
 It is said that due to such a superior understanding, one can dwell on the body inside and outside and observe the body.
由勝解力，我此所作無量無邊水界、火界、地界、風界、虛空界相，我從無始生死流轉，所經諸界無量無邊，甚過於此。
 Due to the power of transcendent understanding, I have made immeasurable and boundless water realms, fire realms, earth realms, wind realms, and void realms. From the beginningless flow of life and death, the realms I have passed through are infinite and boundless, which is even greater than this.
謂由父母兄弟姊妹眷屬喪亡，及由親友財寶祿位離散失壞，悲泣雨淚。
 It refers to the loss of parents, brothers, sisters, and family members, as well as the separation and loss of relatives, friends, wealth, status, and sorrow.
又飲母乳。
 And drink breast milk.
又由作賊，擁逼劫掠，穿牆解結。
 And by being a thief, forcing and plundering, breaking through the wall to untie the knot.
由是因緣，遭無量度截手、刖足、斬頭、劓鼻，種種解割身諸支節，由是因緣，血流無量。
 Due to these causes and conditions, he suffered immeasurable amputations of his hands, feet, beheadings, sniffing, and all kinds of cuts and cuts on his body. Due to these causes and conditions, his blood flowed immeasurably.
如是所有淚、乳、血攝水界水聚，四大海水皆悉盈滿，於百分中不及其一。
 In this way, all the tears, milk, and blood collected in the water realm will be full, and the four major sea waters will be full, less than one percent in a hundred.
廣說如前。
 Guang said as before.
又於諸有諸趣死生，經無量火焚燒尸骸，如是火聚亦無比況。
 Furthermore, in all realms of death and life, corpses are burned by immeasurable fire, and there is nothing like this gathering of fire.
又經無量棄捨骸骨，狼籍在地，亦無比況。
 In addition, countless corpses have been abandoned and left in ruins on the ground, which is incomparable.
又經無量風界生滅，分析尸骸，亦無比況。
 After countless births and deaths in the wind world, and analyzing the corpses, there is no comparison.
又經無量諸尸骸中眼等竅穴。
 It also passes through the eyes and other orifice points of countless corpses.
又經無量諸識流轉。
 It also flows through countless consciousnesses.
後後尸骸新新發起，乃至今者最後尸骸，諸識流轉。
 The corpses of later generations are newly launched, and even the last corpse of the present one is the flow of consciousness.
如是安立後際諸趣，期限無定，如是乃至無量識界。
 In this way, all the interests in the future are established, and the time limit is indefinite. In this way, it reaches the limitless realm of consciousness.
又於阿那波那念正加行中，初修業者，先於舍宅前後窓門，或打鐵師、或鍛金銀師吹筒\xED\xA1\x8E\xED\xB1\x96袋，或風外聚入出往來，善取相已；
 Also during the preliminaries of Anapana Mindfulness, those who are new to the practice should first go to the front and rear gates of their homes, be a blacksmith, or a gold and silversmith blowing pipes and bags, or the wind gathering in and out, so as to be good at taking pictures;
由緣於內入出息念，於入出息而起勝解。
 Due to the mindfulness of the in-and-out breath, the ultimate solution arises from the in-and-out breath.
彼復先於微細息風，經心胸處麁穴往來而起勝解。
 He then calms down the wind in a subtle way and passes through the acupuncture points in the heart and chest to obtain the ultimate solution.
然後漸漸於眾多風而起勝解。
 Then gradually a victorious solution arises from the many winds.
所謂乃至一切毛孔風皆隨入而起勝解。
 The so-called wind comes from all pores and rises with it.
如是所有一切身分，風聚所隨、風聚所攝、風聚藏隱，無量風聚於中積集，如妬羅綿、或疊絮等諸輕飄物，於是諸相而起勝解。
 In this way, all the identities are followed by the wind, captured by the wind, hidden by the wind, and accumulated in the infinite wind, such as cotton, wadding and other light things, so the various aspects arise and are understood.
彼若於內入息、出息流轉不絕作意思惟，爾時名為於其內身住循身觀。
 If the in-breath and out-breath flow continuously while thinking about it, then it is called body-contemporary meditation within the body.
若復於他死尸骸中青瘀等位入息、出息流轉斷絕作意思惟，爾時名為於其外身住循身觀。
 If there are bruises and bruises in his dead body, the inhalation and inhalation flow are cut off, and the flow of inhalation and inhalation is cut off, then it is called the meditation on the external body.
若復於自臨欲死時而起勝解；
 If you come up with the ultimate solution when you are about to die;
或於已死入息、出息無有流轉而起勝解；
 Or the ultimate solution arises when there is no flow of in-breath or out-breath after death;
或於未死入息、出息無有流轉而起勝解；
 Or the ultimate solution arises when there is no flow of in-breath or out-breath before death;
由法爾故。
 By Farr.
爾時名為於內外身住循身觀。
 At that time, it was called body-centered contemplation of dwelling inside and outside the body.
遍於一切正加行中，應修如是止品助伴、止品所攝無倒加行。
 Throughout all the positive preliminaries, one should practice the following preliminaries to help the companion, and the non-returning preliminaries taken by the imitation qualities.
所餘一切，如前應知。
 Everything else is as you should know before.
如是所有初修業者，蒙正教誨修正行時，安住熾然，正知具念，調伏一切世間貪憂。
 In this way, all new practitioners, when they receive the correct teachings and correct their conduct, will be able to abide in a blazing, clear mind and tame all the greed and sorrow in the world.
若於如是正加行中，恒常修作、畢竟修作無倒作意，非諠鬧等所能動亂，是名熾然。
 If you continue to practice in such a positive preliminary practice, after all, your practice will be without any distractions and will not be disturbed by noise and so on. This is called blazing.
若於如是正加行中，修奢摩他、毘鉢舍那，審諦了知亂不亂相，如是名為正知具念。
 If you practice Samatha and Vipassana in such a positive way, and examine the truth to understand the chaotic and non-chaotic aspects, this is called clear understanding and mindfulness.
若能善取諸厭離相、諸欣樂相，如是乃名調伏一切世間貪憂。
 If you can take good care of all the signs of disgust and separation, and all the signs of happiness and joy, this is called taming all worldly greed and sorrow.
由是因緣，宣說彼能安住熾然，乃至調伏世間貪憂。
 Due to this cause and condition, it is said that he can remain blazing and even tame the greed and sorrow in the world.
先發如是正加行時，心一境性、身心輕安，微劣而轉，難可覺了。
 When you perform the preliminaries like this first, your mind will be in one state, your body and mind will be light and peaceful, and it will be difficult to notice the slight deterioration.
復由修習勝奢摩他、毘鉢舍那，身心澄淨、身心調柔、身心輕安。
 Once again, through the practice of Samatha and Vipassana, the body and mind will be pure, the body and mind will be softened, and the body and mind will be at peace.
即前微劣心一境性、身心輕安，漸更增長。
 That is, the one-pointedness of the mind, which was previously weak, and the body and mind were at ease, gradually increased.
能引強盛易可覺了心一境性、身心輕安。
 It can lead to strength and prosperity, and you can realize the one-pointed nature of your mind and feel at ease physically and mentally.
謂由因力展轉引發方便道理，彼於爾時，不久當起強盛易了身心輕安、心一境性。
 It is said that due to the expedient principle arising from the development of the force, he will soon become strong and easy, and his body and mind will be at ease and his mind will be in one state.
如是乃至有彼前相，於其頂上似重而起，非損惱相。
 In this way, there is even the previous appearance, which seems to be heavy rising from the top, which is not harmful to the appearance.
即由此相於內起故，能障樂斷諸煩惱品心麁重性，皆得除滅。
 That is to say, because this phase arises from within, it can eliminate all troubles, qualities, and seriousness of the mind that hinder happiness, and all can be eradicated.
能對治彼心調柔性、心輕安性，皆得生起。
 It can counteract the softness of the mind and the lightness and tranquility of the mind, all of which can arise.
由此生故，有能隨順起身輕安風大偏增眾多大種來入身中。
 As a result of this birth, one is able to stand up and calm down the wind, and many great seeds will enter the body.
因此大種入身中故，能障樂斷諸煩惱品身麁重性，皆得除遣。
 Therefore, when the big seed enters the body, it can eliminate all troubles, troubles, body, and heavy nature that hinder happiness, and all can be eliminated.
能對治彼身調柔性、身輕安性，遍滿身中，狀如充溢。
 It can cure the softness of the body, the lightness and tranquility of the body, and it can pervade the body and make it look like it is overflowing.
彼初起時，令心踊躍、令心悅豫，歡喜俱行；
 When it first arises, it makes the heart excited, makes the heart happy, and makes you walk with joy;
令心喜樂所緣境性於心中現。
 Let the nature of the object of your heart's joy appear in your heart.
從此已後，彼初所起輕安勢力漸漸舒緩，有妙輕安隨身而行，在身中轉。
 From then on, the force of lightness and peace that arose at the beginning gradually relaxed, and wonderful lightness and peace walked with me and circulated in my body.
由是因緣，心踊躍性漸次退減，由奢摩他所攝持故，心於所緣寂靜行轉。
 Due to this cause and condition, the activeness of the mind gradually diminishes, and being held by samatha, the mind wanders quietly around the object.
從是已後，於瑜伽行初修業者，名有作意，始得墮在有作意數。
 From then on, those who are new to yoga practice are said to have the intention to do something, and they will fall into the number of intention to do it.
何以故？
 Why?
由此最初獲得色界定地所攝少分微妙正作意故。
 From this, the color definition is initially obtained, and the little subtlety captured is intended.
由是因緣，名有作意。
 Because of the cause and condition, the name has intentionality.
得此作意初修業者，有是相狀。
 Those who are beginning to practice this kind of intention will have this appearance.
謂已獲得色界所攝少分定心，獲得少分身心輕安、心一境性，有力有能善修淨惑所緣加行，令心相續滋潤而轉，為奢摩他之所攝護，能淨諸行。
 It means that you have obtained a little bit of concentration captured by the form realm, a little bit of physical and mental tranquility, a single-mindedness of mind, the ability to be good at cultivating and purifying objects of confusion, and practice, so that the mind can be continuously nourished and turned, and become the place of samatha. Protecting and purifying all behaviors.
雖行種種可愛境中，猛利貪纏亦不生起；
 Even though we are in various lovely situations, strong greed and entanglement will not arise;
雖少生起，依止少分微劣對治，暫作意時，即能除遣。
 Although it rarely arises, it can be cured by relying on a small number of minor remedies, and can be cured by temporarily concentrating on it.
如可愛境，可憎、可愚、可生憍慢、可尋思境，當知亦爾。
 Just like a lovely state, you should know that it is hateful, foolish, arrogant, and thought-provoking.
宴坐靜室，暫持其心，身心輕安疾疾生起；
 Sitting in a quiet room at a banquet, keeping one's mind in mind for a while, the body and mind will be at ease, and illnesses will arise;
不極為諸身麁重性之所逼惱，不極數起諸蓋現行，不極現行思慕、不樂、憂慮俱行諸想作意。
 Not being extremely annoyed by the heavy nature of the body, not being extremely aware of the occurrence of all hindrances, not being extremely aware of the current manifestations of yearning, joy, and worry, and all thoughts and intentions.
雖從定起，出外經行，而有少分輕安餘勢隨身心轉。
 Although you start from concentration and go out to meditate, there is still a little bit of tranquility left to follow your mind.
如是等類，當知是名有作意者清淨相狀。
 Such as this and so on, you should know that this is the pure appearance of a person with intentional intention.
瑜伽師地論卷第三十二
 Volume 32 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三十三彌勒菩薩說
 Volume 33 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第四瑜伽處之一
 One of the thirteenth and fourth yoga places in the local sravaka region
復次，此嗢拕南曰：
 Again, this is what Cao Nan said:
七作意離欲、　　及諸定、廣辯、
 7. Dissociation of mind from desire, concentration, extensive debate,
二定、五神通、　　生差別、諸相。
 The second concentration, the five supernatural powers, produce differences and various appearances.
觀察於諸諦，　　如實而通達，
 Observe all truths and understand them as they really are,
廣分別於修，　　究竟為其後。
 Widely differentiated in cultivation, the ultimate comes after.
已得作意諸瑜伽師，已入如是少分樂斷；
 Yogis who have achieved mindfulness have entered into such a few points of happiness;
從此已後，唯有二趣，更無所餘。
 From now on, there are only two interests and nothing left.
何等為二？
 How is it two?
一者、世間，二、出世間。
 One, the world, and two, the transcendence.
彼初修業諸瑜伽師，由此作意，或念我當往世間趣，或念我當往出世趣。
 The yogis who first started practicing Buddhism thought from this, either thinking that I should go to the mundane world, or thinking that I should go to the transcendental world.
復多修習如是作意。
 Practice doing this more often.
如如於此極多修習，如是如是所有輕安、心一境性，經歷彼彼日夜等位，轉復增廣。
 Such a lot of practice, such tranquility and one-pointedness of mind, through day and night, will be repeated and expanded.
若此作意堅固、相續、強盛而轉，發起清淨所緣勝解，於奢摩他品及毘鉢舍那品，善取其相。
 If this intention is firm, continuous, and powerful, it will initiate the ultimate understanding of the pure object, and it will be good to take its characteristics in the samatha stage and the vipassana stage.
彼於爾時，或樂往世間道發起加行，或樂往出世道發起加行。
 At that time, he may be happy to initiate preliminary practices toward the mundane path, or may be willing to initiate preliminary practices toward the transcendental path.
問：
 ask:
此中幾種補特伽羅，即於現法樂往世間道發起加行，非出世道？
 How many of these Putegaras are initiated on the mundane path to the present Dharma music, but not the transcendental path?
答：
 answer:
略有四種補特伽羅。
 There are four kinds of tegara.
何等為四？
 What is four?
一、一切外道；
 1. All heretics;
二、於正法中根性羸劣，先修止行；
 2. If your faculties are weak during the Dharma, you should first practice samadhi;
三、根性雖利，善根未熟；
 3. Although the root nature is sharp, the good roots are not yet mature;
四、一切菩薩樂當來世證大菩提，非於現法。
 4. All Bodhisattvas are happy to achieve great Bodhi in the next life, not in the present Dharma.
如是四種補特伽羅，於現法中，樂往世間道發起加行。
 Such are the four kinds of Putegara, and in the present Dharma, they are happy to initiate preliminaries on the path to the world.
此樂往世間道發起加行者，復有二種。
 There are two types of people who initiate and practice this kind of happiness on the worldly path.
一者、具縛，謂諸異生；
 The first one is bound, which is called all kinds of alien life;
二、不具縛，謂諸有學。
 2. Without bondage, it is said that all have knowledge.
此復云何？
 What does this mean?
謂先於欲界觀為麁性，於初靜慮若定、若生觀為靜性，發起加行，離欲界欲；
 It is said that the contemplation of the desire realm is the nature of enlightenment, and the contemplation of contemplation and concentration at the beginning is the nature of tranquility, and the initiation of preliminaries is to leave the desires of the desire realm;
如是乃至發起加行，離無所有處欲，當知亦爾。
 In this way, you can initiate preliminary practice and get rid of the desire to have no place. You should know this.
又依靜慮等，能引無想定等及發五神通等。
 Also, relying on meditation, etc., it can lead to concentration without thinking and the development of the five supernatural powers.
又即依此若生、若相，皆當廣說。
 In addition, according to this, if it is born and if it is related, it should be widely explained.
為離欲界欲，勤修觀行諸瑜伽師，由七作意方能獲得離欲界欲。
 In order to get rid of the desires of the sensual realm, all yogis who diligently practice contemplation and practice can achieve the freedom from the desires of the sensual realm through seven meditations.
何等名為七種作意？
 What are the seven kinds of intention?
謂了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意。
 It refers to the intention of understanding the appearance, the intention of transcending the understanding, the intention of staying away from the intention, the intention of taking pleasure in it, the intention of observing the intention, the intention of the ultimate result of the preliminary action, and the intention of the ultimate result of the preliminary action.
云何名為了相作意？
 What is the name of Yun Xiang Zuoyi?
謂若作意，能正覺了欲界麁相，初靜慮靜相。
 It is said that if you concentrate on it, you will be able to fully realize the appearance of the desire realm, and at the beginning, you will be able to meditate on the stillness.
云何覺了欲界麁相？
 Why do you realize that you are in the realm of desire?
謂正尋思欲界六事。
 It is said to be thinking about the six things in the realm of desire.
何等為六？
 What is six?
一、義，二、事，三、相，四、品，五、時，六、理。
 1. Righteousness, 2. Matter, 3. Appearance, 4. Quality, 5. Time, 6. Reason.
云何尋思諸欲麁義？
 Why do you think about the meaning of desires?
謂正尋思：
 It is said that Zhengxunsi:
如是諸欲有多過患、有多損惱、有多疫癘、有多災害。
 Such desires have many faults, many harms, many diseases, and many disasters.
於諸欲中多過患義，廣說乃至多災害義，是名麁義。
 In all desires, there are more meanings than harms, and there are many meanings that lead to many disasters. This is called Yiyi.
云何尋思諸欲麁事？
 Why do you think about all the desires and desires?
謂正尋思：
 It is said that Zhengxunsi:
於諸欲中有內貪欲，於諸欲中有外貪欲。
 Among all desires there is internal greed, and among all desires there is external greed.
云何尋思諸欲自相？
 Why do you think about the appearance of desires?
謂正尋思：
 It is said that Zhengxunsi:
此為煩惱欲，此為事欲。
 This is the desire for troubles, this is the desire for things.
此復三種。
 There are three types of this.
謂順樂受處、順苦受處、順不苦不樂受處。
 It refers to the feeling place that is pleasant, the feeling place that is painful, and the feeling place that is neither painful nor pleasant.
順樂受處是貪欲依處，是想、心倒依處；
 The place of pleasant feeling is the place where greed relies, and where thoughts and minds rely;
順苦受處是瞋恚依處，是忿、恨依處；
 The place of submissive suffering is the place where anger and hatred are based; it is the place where anger and hatred are based;
順不苦不樂受處是愚癡依處，是覆、惱、誑、諂、無慚、無愧依處，是見倒依處。
 The place of feeling that is neither painful nor pleasant is the place of ignorance, the place of confusion, annoyance, deceit, flattery, no shame, no shame, and the place of reversed views.
即正尋思：
 Just thinking:
如是諸欲，極惡諸受之所隨逐，極惡煩惱之所隨逐。
 Desires like these are the most abominable companion to all kinds of feelings, and the most abominable companion to all kinds of afflictions.
是名尋思諸欲自相。
 This is called thinking about the appearance of desires.
云何尋思諸欲共相？
 Why do you think about the universal nature of all desires?
謂正尋思：
 It is said that Zhengxunsi:
此一切欲，生苦、老苦，廣說乃至求不得苦等所隨逐、等所隨縛。
 All these desires lead to suffering, suffering of old age, and even to the point of not being able to seek the suffering, etc., they are followed and bound by them.
諸受欲者，於圓滿欲驅迫而轉，亦未解脫生等法故，雖彼諸欲勝妙圓滿，而暫時有。
 Those who experience desires are driven away by the desire for perfection and have not yet been liberated from the dharma of rebirth. Although their desires are wonderful and perfect, they only exist temporarily.
是名尋思諸欲共相。
 This is called thinking about the commonality of all desires.
云何尋思諸欲麁品？
 Why do you think about all kinds of desires?
謂正尋思：
 It is said that Zhengxunsi:
如是諸欲，皆墮黑品。
 All desires like this fall into the black category.
猶如骨鎖，如凝血肉，如草炬火，如一分炭火，如大毒蛇，如夢所見，如假借得諸莊嚴具，如樹端果。
 It is like a bone chain, like a congealed flesh, like a grass torch, like a charcoal fire, like a poisonous snake, like what is seen in a dream, like all the solemn utensils obtained under false pretenses, like the fruit on a tree.
追求諸欲諸有情類，於諸欲中，受追求所作苦，受防護所作苦，受親愛失壞所作苦，受無厭足所作苦，受不自在所作苦，受惡行所作苦。
 All sentient beings who pursue various desires suffer the suffering of pursuit, the suffering of protection, the suffering of loss of love, the suffering of insatiable satisfaction, the suffering of feeling uncomfortable, and the suffering of evil deeds.
如是一切如前應知。
 So everything should be known as before.
如世尊說：
 As the Blessed One said:
習近諸欲有五過患。
 There are five faults in approaching desires.
謂彼諸欲，極少滋味，多諸苦惱、多諸過患。
 It is said that those desires have very little taste, a lot of suffering, and a lot of faults.
又彼諸欲，於習近時，能令無厭、能令無足、能令無滿。
 Furthermore, these desires, as soon as they become accustomed to them, can become insatiable, unsatisfactory, and unsatisfactory.
又彼諸欲，常為諸佛及佛弟子，賢善正行、正至善士，以無量門呵責毀呰。
 Moreover, those who have desires will always be scolded and destroyed by the Buddhas and their disciples, the virtuous, the virtuous, the upright and the most virtuous, with the immeasurable gates.
又彼諸欲，於習近時，能令諸結積集增長。
 Moreover, these desires, as they get used to them, can cause knots to accumulate and grow.
又彼諸欲，於習近時，我說無有惡不善業而不作者。
 Moreover, as soon as these desires are practiced, I say that there are no evil and non-virtuous karma without causing them.
如是諸欲，令無厭足，多所共有，是非法行、惡行之因。
 Such desires are insatiable and common to many, and they are the cause of illegal and evil deeds.
增長欲愛，智者所離，速趣消滅，依託眾緣，是諸放逸危亡之地。
 Increasing desire and love, the wise stay away from it, the interest is quickly eliminated, and relying on many conditions is a place of dissipation and danger.
無常虛偽妄失之法，猶如幻化，誑惑愚夫。
 The law of impermanence, hypocrisy, and loss is like an illusion, deceiving fools.
若現法欲、若後法欲、若天上欲、若人中欲，一切皆是魔之所行、魔之所住。
 If there is desire in the present Dharma, if there is desire in the future Dharma, if there is desire in heaven, if there is desire in human beings, everything is the work of the devil and the dwelling place of the devil.
於是處所能生無量依意所起惡不善法。
 Therefore, countless evil and unwholesome phenomena arising from the will can arise everywhere.
所謂貪、瞋及憤諍等。
 The so-called greed, hatred and anger, etc.
於聖弟子正修學時，能為障礙。
 It can be an obstacle to the saint's disciples when they are practicing their studies.
由如是等差別因緣，如是諸欲，多分墮在黑品所攝，是名尋思諸欲麁品。
 Due to such different causes and conditions, many of these desires fall into the black category. This is called thinking about the desires.
云何尋思諸欲麁時？
 Why do you think about the time when all desires are gone?
謂正尋思：
 It is said that Zhengxunsi:
如是諸欲，去來今世，於常常時、於恒恒時，多諸過患、多諸損惱、多諸疫癘、多諸災害。
 Such desires, coming and going in this life, will cause many faults, many harms, many diseases, and many disasters in the eternity and eternity.
是名尋思諸欲麁時。
 This is called the time when you are thinking about all your desires.
云何尋思諸欲麁理？
 Why do you think about the rationale of desires?
謂正尋思：
 It is said that Zhengxunsi:
如是諸欲，由大資糧、由大追求、由大劬勞，及由種種無量差別工巧業處，方能招集生起增長。
 Such desires can only be gathered, aroused, and increased by great resources, great pursuits, great labors, and various innumerable and varied craftsmanship.
又彼諸欲，雖善生起、雖善增長，一切多為外攝受事。
 Moreover, although all kinds of desires arise and grow, they are mostly influenced by external things.
謂父母、妻子、奴婢、作使、親友、眷屬。
 It refers to parents, wives, slaves, envoys, relatives, friends, and dependents.
或為對治自內有色麁重四大，糜飯長養，常須覆蔽、沐浴、按摩；
 Or in order to treat the four elements of internal color and complexion, and long-term nourishment, it is often necessary to cover, bathe, and massage;
壞斷、離散、消滅法身，隨所生起種種苦惱。
 Destruction, dispersion, and destruction of the Dharma body will cause all kinds of suffering.
食能對治諸飢渴苦；
 Food can cure hunger and thirst;
衣能對治諸寒熱苦，及能覆蔽可慚羞處；
 Clothes can cure cold, heat and pain, and can cover areas that may cause shame;
臥具能治諸勞睡苦，及能對治經行住苦；
 Bedding can cure the pain of labor and sleep, and can also cure the pain of menstruation, walking and residence;
病緣醫藥能治病苦。
 Disease-related medicine can cure suffering.
是故諸欲，唯能對治隨所生起種種苦惱，不應染著而受用之。
 Therefore, desires can only counteract the various sufferings that arise, and should not be affected by them.
唯應正念，譬如重病所逼切人，為除病故，服雜穢藥。
 Only with righteous thoughts, it is like a person who is seriously ill and takes some dirty medicine to cure the illness.
又彼諸欲，有至教量，證有麁相。
 Moreover, his desires have reached the highest level of enlightenment, and he has the appearance of being a monk.
又彼諸欲，如是如是所有麁相，我亦於內現智見轉。
 Moreover, the desires, such and such, have all the characteristics, and I also have the wisdom to change them within me.
又彼諸欲，有比度量，知有麁相。
 Moreover, all his desires are comparable and measured, and he knows that they have the appearance of a whirlwind.
又彼諸欲，從無始來本性麁穢，成就法性、難思法性，不應思議、不應分別，是名尋思諸欲麁理。
 Furthermore, these desires have an filthy nature since time immemorial, and they have become Dharma-nature. It is difficult to think about the Dharma-nature, and should not be thought about or differentiated. This is called thinking about the rationale of desires.
如是名為由六種事，覺了欲界諸欲麁相。
 Such a name is based on six kinds of things and awakens the desires and desires in the realm of desire.
復能覺了初靜慮中所有靜相。
 I can regain my awareness of all the stillness in my initial meditation.
謂欲界中一切麁性，於初靜慮皆無所有。
 It is said that all the wild natures in the world of desires are nothing in the initial meditation.
由離欲界諸麁性故，初靜慮中說有靜性。
 Due to the nature of separation from the realm of desires, it is said that there is a nature of tranquility in the initial state of tranquility and consideration.
是名覺了初靜慮中所有靜相。
 This is called awakening to all the stillness in the initial meditation.
即由如是定地作意，於欲界中了為麁相，於初靜慮了為靜相，是故名為了相作意。
 That is to say, by concentrating in this way, in the desire realm, it becomes the appearance of Qi, and in the beginning of meditation, it becomes the phase of tranquility. Therefore, it is called the intention of realizing the appearance.
即此作意，當言猶為聞思間雜。
 That is to say, this idea should be spoken as if it were a mixture of hearing and thinking.
彼既如是如理尋思，了知諸欲是其麁相，知初靜慮是其靜相。
 Since he thus ponders rationally, he understands that desires are the sign of his retreat, and that initial calmness and concern are his sign of tranquility.
從此已後，超過聞思，唯用修行，於所緣相發起勝解，修奢摩他、毘鉢舍那。
 From now on, beyond hearing and thinking, you can only use practice to develop the ultimate understanding of the object and practice samatha and vipassana.
既修習已，如所尋思麁相、靜相，數起勝解。
 Now that you have practiced it, if you look for the Qi phase and the stillness phase, you will find the best solution.
如是名為勝解作意。
 This is called the ultimate solution to the intention.
即此勝解善修、善習、善多修習為因緣故，最初生起斷煩惱道。
 That is to say, this supreme understanding is that good practice, good practice, and good practice are the causes and conditions, and the path to the elimination of defilements initially arises.
即所生起斷煩惱道俱行作意，此中說名遠離作意。
 That is to say, all the path to the eradication of troubles is accompanied by the intention, which is said to be far away from the intention.
由能最初斷於欲界先所應斷諸煩惱故，及能除遣彼煩惱品麁重性故。
 This is because it can first cut off all the troubles that should be dealt with in the realm of desire, and it can also eliminate the troubles and have a strong character.
從是已後，愛樂於斷、愛樂遠離，於諸斷中見勝功德，觸證少分遠離喜樂。
 From then on, the joy of love ceases, the joy of love stays far away, and in all the breaks, we see the merits and virtues, and touch the joy that is far away from us.
於時時間，欣樂作意，而深慶悅；
 At each moment, be happy and mindful, and deeply rejoice;
於時時間，厭離作意，而深厭患。
 Time and time again, I am weary of care and concern, and deeply weary of suffering.
為欲除遣惛沈睡眠、掉舉等故。
 For the purpose of getting rid of sleepiness, restlessness, etc.
如是名為攝樂作意。
 This is called taking pleasure and making intention.
彼由如是樂斷、樂修，正修加行，善品任持，欲界所繫諸煩惱纏若行、若住不復現行。
 By having such joy, he cultivates joyfully, practices more correctly, and maintains good qualities. The troubles attached to the realm of desire will be entangled and will no longer be present.
便作是念：
 Just think:
我今為有於諸欲中貪欲煩惱不覺知耶？
 Why am I not aware that I am suffering from greed and troubles among all my desires?
為無有耶？
 Why is there nothing?
為審觀察如是事故，隨於一種可愛淨相作意思惟。
 In order to examine and observe such an incident, I contemplate it with a lovely pure appearance.
猶未永斷諸隨眠故，思惟如是淨妙相時，便復發起隨習近心、趣習近心、臨習近心、不能住捨，不能厭毀、制伏、違逆。
 Even though all the slumbers have not been cut off forever, when I think about such pure and wonderful images, my mind will reappear to be close to me, my mind will be close to me, my mind will be close to me, and I will not be able to abide in it, and I will not be able to be disgusted, subjugate, or disobey.
彼作是念：
 He thought:
我於諸欲猶未解脫，其心猶未正得解脫，我心仍為諸行制伏，如水被持，未為法性之所制伏。
 I have not yet been freed from all desires, my mind has not yet been properly liberated, my mind is still controlled by all the actions, like water being held, and it is not controlled by the nature of the Dharma.
我今復應為欲永斷餘隨眠故，正勤安住樂斷、樂修。
 Now, because I want to stop sleeping forever, I should diligently live peacefully, stay happily, and cultivate happily.
如是名為觀察作意。
 This is called observation and intention.
從此倍更樂斷、樂修，修、奢摩他、毘鉢舍那，鄭重觀察，修習對治，時時觀察先所已斷。
 From now on, I will be more willing to break and practice, practice Samatha and Vipassana, observe carefully, practice antidote, and always observe what has been broken.
由是因緣，從欲界繫一切煩惱，心得離繫。
 Due to this cause and condition, all the troubles are tied to the desire realm, and the mind is detached from it.
此由暫時伏斷方便，非是畢竟永害種子。
 This means that the expediency is temporarily cut off, instead of permanently damaging the seeds.
當於爾時，初靜慮地前加行道已得究竟，一切煩惱對治作意已得生起。
 At that time, the ultimate path has been achieved by practicing the path before meditating on it for the first time, and the intention to cure all troubles has arisen.
是名加行究竟作意。
 This is the ultimate intention of adding practice.
從此無間，由是因緣，證入根本初靜慮定。
 From then on, there is no interlude, and due to this cause and condition, I realize the fundamental initial concentration of meditation.
即此根本初靜慮定俱行作意，名加行究竟果作意。
 That is to say, this fundamental initial step of calmness, concentration, concentration, and intention is called the ultimate result of the addition of action.
又於遠離、攝樂作意現在轉時，能適悅身離生喜樂，於時時間，微薄現前。
 Also, when you are far away and taking pleasure in the present moment, you can enjoy the joy of being separated from the body and appear in front of you in a small amount at each time.
加行究竟作意轉時，即彼喜樂轉復增廣，於時時間，深重現前。
 When the intention is finally changed, the joy will increase again and again, and will reappear deeply in time.
加行究竟果作意轉時，離生喜樂遍諸身分，無不充滿，無有間隙。
 When the ultimate fruit of preliminaries is turned around, the joy of rebirth pervades all the bodies, filling them without any gaps.
彼於爾時，遠離諸欲，遠離一切惡不善法，有尋有伺，離生喜樂，於初靜慮圓滿五支具足安住，名住欲界對治修果，名隨證得離欲界欲。
 At that time, he stays away from all desires, stays away from all evil and unwholesome dharmas, is seeking and sustaining, and is free from rebirth and happiness. At the beginning, he meditates and perfects the five limbs, and dwells in them. This is called dwelling in the realm of desire, its remedies and cultivation, and it is called attaining the realm of separation from desire. want.
又了相作意，於所應斷能正了知。
 He also understands the appearance and works his mind, and can correctly understand what should be judged.
於所應得能正了知。
 Be able to understand what you deserve.
為斷應斷，為得應得，心生希願。
 To break up, you should break up, to get what you deserve, and have hope in your heart.
勝解作意，為斷為得，正發加行。
 The ultimate solution is to make the intention, to break and to gain, to increase the conduct of the correct hair.
遠離作意，能捨所有上品煩惱。
 Staying away from distractions, you can give up all the high-quality worries.
攝樂作意，能捨所有中品煩惱。
 Taking pleasure and concentrating on it can give up all middle-grade worries.
觀察作意，能於所得離增上慢，安住其心。
 Observing your mind can help you get rid of contemplation and stabilize your mind.
加行究竟作意，能捨所有下品煩惱。
 By practicing the ultimate concentration, you can give up all the lower-grade worries.
加行究竟果作意，能正領受彼諸作意善修習果。
 Preliminary practice of the ultimate fruit of intention can correctly receive the results of good practice of those intentions.
又若了相作意、若勝解作意，總名隨順作意；
 Also, if you understand the appearance of your mind, if you win the understanding of your mind, they are collectively called Suishun (the mind of your mind);
厭壞對治俱行。
 If you hate bad things, you can treat them all.
若遠離作意、若加行究竟作意，總名對治作意；
 If you stay away from the intention, if you practice the ultimate intention, it is generally called the antidote to the intention;
斷對治俱行。
 Both treatment and treatment will work.
若攝樂作意，名對治作意及順清淨作意。
 If it captures and delights the mind, it is called the antidote to the mind and the smoothing and purification of the mind.
若觀察作意，名順觀察作意。
 If one observes the intention, the name is Shun observing the intention.
如是其餘四種作意，當知攝入六作意中。
 In this way, the remaining four kinds of attention should be absorbed into the six kinds of attention.
謂隨順作意、對治作意、順清淨作意、順觀察作意。
 It means to follow the mind, to counteract the mind, to follow the pure mind, and to observe the mind.
如初靜慮定有七種作意，如是第二、第三、第四靜慮定，及空無邊處、識無邊處、無所有處、非想非非想處定，當知各有七種作意。
 Just like at the beginning, there are seven kinds of concentration in meditation, so in the second, third, and fourth concentration of concentration, as well as the concentration of infinite space, infinite consciousness, nothingness, and neither thought nor non-perception, you should know that each has seven kinds of concentration. meaning.
若於有尋有伺初靜慮地覺了麁相，於無尋無伺第二靜慮地覺了靜相，為欲證入第二靜慮，應知是名了相作意。
 If you have awakened to the phase of calmness in the first stage of meditation with seeking and waiting, and have awakened to the stage of stillness in the second stage of meditation without seeking and waiting, in order to realize the second stage of meditation, you should know that this is called the intention of understanding the stage of meditation.
謂已證入初靜慮定，已得初靜慮者，於諸尋伺觀為麁性。
 It is said that those who have attained the first stage of tranquility and concentration, and those who have attained the first stage of tranquility and concentration, have the nature of enlightenment in all kinds of seeking, contemplation, and contemplation.
能正了知：
 Able to understand correctly:
若在定地，於緣最初率爾而起怱務行境，麁意言性，是名為尋。
 If you are in a calm place, and you are in a hurry due to the conditions, and your mind expresses your nature, this is called seeking.
即於彼緣隨彼而起、隨彼而行徐歷行境，細意言性，是名為伺。
 That is to say, following the situation, following the situation, slowly experiencing the situation, and explaining the nature carefully, this is called waiting.
又正了知：
 And I understand correctly:
如是尋伺是心法性，心生時生，共有、相應、同一緣轉。
 Such pursuit is the nature of the mind. It arises when the mind arises. It shares, corresponds, and has the same fate.
又正了知：
 And I understand correctly:
如是尋伺依內而生，外處所攝。
 Such seeking and serenity arise from within and are taken from the outside.
又正了知：
 And I understand correctly:
如是一切過去、未來、現在所攝。
 Such is the picture of all past, future, and present.
從因而生，從緣而生。
 Born from causes, born from conditions.
或增或減，不久安住，暫時而有，率爾現前，令心躁擾、令心散動，不靜行轉。
 It may increase or decrease, it will not settle down for a long time, it will exist temporarily, it will appear in front of you, making the mind restless and scattered, and it will not move around quietly.
求上地時，苦住隨逐，是故皆是黑品所攝。
 When seeking to ascend to the earth, suffering abides and is driven away, so they are all captured by black products.
隨逐諸欲，離生喜樂，少分勝利。
 Follow the pursuit of desires, abandon the joy of life, and gain little victory.
隨所在地，自性能令有如是相。
 No matter where you are, you can naturally make it look like this.
於常常時、於恒恒時，有尋有伺心行所緣躁擾而轉，不得寂靜。
 At regular times and at all times, the objects of the mind that are seeking and waiting are disturbed and turned around, and cannot be still.
以如是等種種行相，於諸尋伺覺了麁相。
 With such various conducts and signs, he has attained enlightenment in all kinds of pursuits and sermons.
又正了知：
 And I understand correctly:
弟二靜慮無尋無伺，如是一切所說麁相皆無所有。
 My second brother is calm and thoughtful, without seeking or waiting. In this way, all the things mentioned are nothing.
是故宣說第二靜慮有其靜相，彼諸麁相皆遠離故。
 This is why it is said that the second state of meditation has its calm aspect, and all other aspects of it are far away from each other.
為欲證入第二靜慮，隨其所應，其餘作意，如前應知。
 In order to achieve the second level of meditation, follow the instructions and do the rest of the meditation as you should know before.
如是乃至為欲證入非想非非想處定，於地地中，隨其所應，當知皆有七種作意。
 In this way, even if you want to realize the concentration of neither thinking nor non-thinking, you should know that there are seven kinds of intention in the ground, depending on the situation.
又彼麁相，遍在一切下地皆有。
 Moreover, this kind of Qi is found everywhere in the lower realms.
下從欲界，展轉上至無所有處。
 From the Desire Realm down, it goes up to the place of nothingness.
當知麁相略有二種，謂諸下地苦住增上，望上所住不寂靜故；
 You should know that there are two types of Qi characteristics. It means that the miserable dwellings in the lower places are increasing, and the dwellings in the upper places are not peaceful;
及諸壽量時分短促，望上壽量轉減少故。
 As all lifespans are short, it is expected that lifespan will decrease.
此二麁相，由前六事，如其所應，當正尋思。
 These two signs, based on the previous six things, are as they should be, so you should think about them.
隨彼彼地樂離欲時，如其所應，於次上地尋思靜相，漸次乃至證得加行究竟果作意。
 When you are happy and free from desire in that place, as you should, you will meditate on the stillness in the previous place, and gradually achieve the final result of the preliminaries.
復次，此中離欲者，欲有二種，一者、煩惱欲。
 Again, among those who are free from desire, there are two types of desires. One is the desire for troubles.
二者、事欲。
 Two, desire.
離有二種，一者、相應離，二者、境界離。
 There are two types of separation, one is corresponding separation, the other is realm separation.
離惡不善法者，煩惱欲因所生種種惡不善法。
 Those who are free from evil and unwholesome dharmas will have all kinds of evil and unwholesome dharmas arising from their afflictions and desires.
即身惡行、語惡行等，持杖、持刀、鬪訟、諍競、諂誑、詐偽、起妄語等。
 That is, bad deeds of the body, bad words, etc., holding a stick, holding a knife, making lawsuits, arguing, flattering, lying, lying, etc.
由斷彼故，說名為離惡不善法。
 Because of this, it is called abstention from evil and unwholesome dharma.
有尋有伺者，由於尋伺未見過失，自地猶有對治欲界諸善尋伺，是故說名有尋有伺。
 There is seeking and waiting, because seeking and waiting has not seen any mistakes, and there is still good seeking and serving in the realm of desire, so it is called "seeking and waiting".
所言離者，謂已獲得加行究竟作意故。
 The so-called separation means that the ultimate intention of preliminaries has been obtained.
所言生者，由此為因、由此為緣，無間所生，故名離生。
 What is said to be born is from this as a cause and from this as a condition. It is born without interruption, so it is called separation.
言喜樂者，謂已獲得所希求義，及於喜中未見過失，一切麁重已除遣故，及已獲得廣大輕安，身心調暢，有堪能故，說名喜樂。
 When we talk about joy, we mean that we have obtained the meaning we hoped for, that we have never seen any mistakes in joy, that all the burdens have been removed, that we have gained vast tranquility, that our body and mind are at ease, and that we have the ability to do so. This is called joy.
所言初者，謂從欲界最初上進，創首獲得，依順次數，說名為初。
 The beginning refers to the initial advancement from the realm of desire, the first creation, and the beginning. According to the number of times, it is called the beginning.
言靜慮者，於一所緣繫念寂靜，正審思慮，故名靜慮。
 It is said that the person who is calm and thoughtful is thinking about the silence of an object and thinking carefully, so it is called quiet and thoughtful.
言具足者，謂已獲得加行究竟果作意故。
 If it is said that it is sufficient, it means that it has obtained the ultimate result of preliminaries.
言安住者，謂於後時，由所修習多成辦故，得隨所樂、得無艱難、得無梗澁，於靜慮定，其心晝夜能正隨順、趣向、臨入，隨所欲樂，乃至七日七夜能正安住。
 The person who is said to be peaceful means that in the later period, due to the many successful practices he has practiced, he will be able to follow his pleasure, gain no difficulty, and gain no obstacles. He will be calm and meditative, and his mind will be able to follow the direction day and night, and be able to follow the pleasure he desires. , and even be able to live peacefully for seven days and seven nights.
故名安住。
 Hence the name Anzhu.
復次，於有尋有伺三摩地相，心能棄捨。
 Again, in the state of seeking and maintaining Samadhi, the mind can abandon it.
於無尋無伺三摩地相，繫念安住。
 In the state of non-seeking and non-contemplation samadhi, dwell peacefully with mindfulness.
於諸怱務所行境界能正遠離，於不怱務所行境界安住其心；
 He can stay away from the realm of rushing things, and stay calm in the realm of not rushing things;
一味寂靜、極寂靜轉，是故說言：
 Blindly silent, extremely silent, so I say:
尋伺寂靜故、內等淨故。
 Seeking silence is the reason why one is internally pure.
又彼即於無尋無伺三摩地中串修習故，超過尋伺有間缺位，能正獲得無間缺位，是故說言：
 Furthermore, since he practiced continuously in the samadhi of no pursuit and no attachment, he surpassed the gap of attachment and absorption and was able to attain the position of seamless absence. Therefore, he said:
心一趣故。
 The heart is interesting.
無尋無伺者，一切尋伺悉皆斷故。
 If there is no seeking and no waiting, all seeking and waiting will be cut off.
所言定者，謂已獲得加行究竟作意故。
 The so-called concentration means that the ultimate intention of preliminaries has been obtained.
所言生者，由此為因、由此為緣，無間所生，故名定生。
 What is said to be born is from this as the cause and from this as the condition. It is born without interruption, so it is called the birth of concentration.
言喜樂者，謂已獲得所希求義，又於喜中未見過失，有欣有喜；
 Those who speak of joy mean that they have obtained the meaning they hoped for, and they have not seen any loss in their joy. There is joy and joy;
一切尋伺初靜慮地諸煩惱品所有麁重皆遠離故，能對治彼廣大輕安身心調柔有堪能樂所隨逐故，名有喜樂。
 All the troubles and troubles in the initial stage of meditation and consideration are far away from each other. It is able to cope with the vastness, calmness and calmness of the body and mind. It is capable of being followed by joy. Therefore, it is called joy.
依順次數，此為第二。
 In terms of times, this is the second.
如是一切，如前應知。
 This is all, as you should know before.
復次，彼於喜相深見過失，是故說言：
 Again, he had deeply experienced his mistakes in joy, so he said:
於喜離欲。
 In joy and separation from desire.
又於爾時，遠離二種亂心災患，能於離喜第三靜慮攝持其心。
 At that time, he will stay away from the two kinds of troubles and disasters, and be able to control his mind in the third kind of calmness and joy.
第二靜慮已離尋伺，今於此中復離於喜，是故說言：
 Secondly, meditation has given up seeking and seeking, and now it has given up on joy again. Therefore, it is said:
安住於捨。
 Live peacefully in the house.
如是二法能擾亂心，障無間捨。
 These two dharmas can disturb the mind and impede uninterrupted equanimity.
初靜慮中有尋伺故，令無間捨不自在轉；
 In the initial stage of meditation, there is seeking and serving, which makes you feel uneasy and uneasy;
第二靜慮由有喜故，令無間捨不自在轉。
 The second reason for meditating is joy, which makes me feel uneasy and uneasy.
是故此捨，初二靜慮說名無有。
 Therefore, on the second day of the second day of meditation, I said that there is no name.
由是因緣，修靜慮者，第三靜慮方名有捨。
 Due to this reason, those who practice meditation will be called equanimity in the third stage of meditation.
由有捨故，如如安住所有正念，如是如是彼喜俱行想及作意不復現行。
 Because of the equanimity, if he abides with mindfulness, he will be happy and happy, and his thoughts and intentions will no longer exist.
若復於此第三靜慮不善修故，或時失念，彼喜俱行想及作意時復現行，尋即速疾以慧通達，能正了知，隨所生起能不忍受，方便棄捨、除遣、變吐，心住上捨，是故說有正念、正知。
 If you return to this third level of meditation because you have not cultivated it well, or you have lost your thoughts for a while, and those joyful actions, thoughts, and intentions reappear, you will quickly find them and use wisdom to understand them, and you will be able to understand them clearly. , get rid of distractions, change vomiting, and keep your mind on the highest level, so it is said that you have right thoughts and clear understanding.
彼於爾時，住如是捨、正念、正知，親近、修習、多修習故，令心踊躍俱行喜受便得除滅。
 At that time, if he abides in such equanimity, mindfulness, and clear understanding, gets close to him, practices it, and practices it more, he will make his mind eager to perform and enjoy the experience, and then he will be eliminated.
離喜寂靜、最極寂靜，與喜相違心受生起。
 In the silence of separation from joy, the ultimate silence, mental feelings arise that are contrary to joy.
彼於爾時，色身、意身領納受樂及輕安樂，是故說言：
 At that time, his physical body and mental body received happiness and lightness of peace, so he said:
有身受樂。
 Enjoy your body.
第三靜慮已下諸地，無如是樂及無間捨；
 The third level of meditation has gone down to all the places where there is no such happiness and endless equanimity;
第三靜慮已上諸地，此無間捨雖復可得，而無有樂。
 The third level of meditation has reached all places. Although this endless equanimity can be obtained again, there is no happiness.
下地樂捨俱無有故，上地有捨而無樂故，是故說言：
 There is no joy or home in the lower ground, and there is no joy in the upper land. This is why it is said:
於是處所，謂第三靜慮，諸聖宣說。
 Then the place is called the third meditation, and the saints preach it.
謂依於此已得安住補特伽羅，具足捨、念及以正知，住身受樂，第三靜慮具足安住。
 It is said that relying on this, you have been able to abide in Putegara, with sufficient equanimity, mindfulness and clear understanding, to live in the body and enjoy happiness, and to abide in peace with the third level of meditation.
言諸聖者，謂佛世尊及佛弟子。
 Those who speak of saints are called the Buddha, the World Honored One, and the disciples of the Buddha.
復次，此中對治種類勢相似故，略不宣說樂斷對治，但說對治所作樂斷。
 Again, the types of antidotes are similar in form. Therefore, we do not explain the antidotes of Le Duan at the moment, but we talk about the antidotes of Le Duan.
何等名為此中對治？
 What is the name of this remedy?
所謂捨、念、及以正知。
 It is called equanimity, mindfulness, and clear understanding.
由即於此數修習故，便能棄捨令不出離第三靜慮第三靜慮地中勝樂，是故說言：
 Because of these practices, one will be able to abandon renunciation and never leave the third level of meditation and achieve the ultimate happiness in the third level of meditation. This is why it is said:
由樂斷故。
 It's because of music.
修靜慮者，即於爾時，所有苦樂皆得超越。
 Those who practice meditation will at that moment transcend all pain and joy.
由是因緣，若先所斷、若今所斷，總集說言：
 Because of these causes and conditions, if they were broken before or if they are broken now, let me sum it up and say:
樂斷、苦斷，先喜憂沒。
 When happiness and suffering cease, happiness and sorrow will disappear first.
謂入第四靜慮定時，樂受斷故；
 It is said that when you enter the fourth period of meditation and concentration, the joyful feelings will be cut off;
入第二靜慮定時，苦受斷故；
 Entering the second period of meditation and concentration, suffering will cease;
入第三靜慮定時，喜受沒故；
 Entering the third period of meditation and concentration, there is no reason for joyful feelings;
入初靜慮定時，憂受沒故。
 When you enter the early stage of meditation, there is no reason to worry.
今於此中，且約苦、樂二受斷故，說有所餘非苦樂受，是故說言：
 Now in this case, since the two feelings of pain and pleasure are cut off, it is said that the remaining feelings are not pain and pleasure. Therefore, it is said:
彼於爾時不苦不樂。
 He is neither suffering nor happy at that time.
從初靜慮一切下地災患已斷。
 From the beginning, all disasters have been eliminated.
謂尋、伺、喜樂、入息、出息。
 It refers to seeking, waiting, joy, in-breathing, and out-breathing.
由彼斷故，此中捨念清淨鮮白。
 Because of this, the thought of equanimity is pure and white.
由是因緣，正入第四靜慮定時，心住無動，一切動亂皆悉遠離，是故說言：
 Due to this cause and condition, when entering the fourth period of tranquility and concentration, the mind remains motionless, and all turbulence is far away. Therefore, I say:
捨念清淨。
 Keep your thoughts pure.
第四等言，如前所說初靜慮等，應知其相。
 The fourth class of words, as mentioned before, is the beginning of meditation, etc., and you should know its characteristics.
復次，以於虛空起勝解故，所有青、黃、赤、白等相應顯色想，由不顯現故，及厭離欲故，皆能超越，是故說言：
 Again, because of the emergence of the supreme understanding in the void, all the corresponding thoughts of blue, yellow, red, white, etc. can be transcended because they do not appear, and because they are disgusted and detached from desire. Therefore, it is said:
色想出過故。
 Sex wants to happen.
由不顯現、超越彼想以為因故，所有種種眾多品類，因諸顯色和合積集有障礙想皆得除遣，是故說言：
 As a result of the thought of not appearing or transcending that thought, all the various and numerous types of thoughts that are obstructed by the manifestations and accumulations can be eliminated. Therefore, it is said:
有對想滅沒故。
 There is no reason to want to destroy them.
由遠離彼想以為因故，所有於彼種種聚中差別想轉，謂飲、食、瓶、衣、乘、莊嚴具、城、舍、軍、園、山、林等想，於是一切不作意轉，是故說言：
 As a result of being far away from those thoughts, all the different thoughts arise in those various gatherings, such as thoughts of drinks, food, bottles, clothes, vehicles, ornaments, cities, houses, armies, gardens, mountains, forests, etc., so they do not pay attention to anything. Turn, so I say:
種種想不作意故。
 All kinds of thoughts are not intentional.
除遣如是有色、有對種種想已，起無邊相虛空勝解，是故說言：
 Apart from such forms and all kinds of thoughts, the infinite form of emptiness and the ultimate solution arise, so I say:
入無邊空。
 Into the boundless space.
由已超過近分加行究竟作意，入上根本加行究竟果作意定，是故說言：
 From the ultimate concentration of the previous preliminaries to the final concentration of the ultimate preliminaries, it is said:
空無邊處具足安住。
 In the endless emptiness, there is enough to abide.
當知此中，依於近分，乃至未入上根本定，唯緣虛空。
 You should know that this relies on the proximal part, and does not even enter the superior fundamental concentration, but only relies on emptiness.
若已得入上根本定，亦緣虛空，亦緣自地所有諸蘊。
 If you have entered into the superior fundamental concentration, it will also be caused by emptiness, and it will also be caused by all the aggregates in the earth.
又近分中，亦緣下地所有諸蘊。
 And in the near division, it is also related to all the aggregates below.
復次，若由此識，於無邊空發起勝解，當知此識無邊空相勝解相應。
 Again, if this consciousness initiates the ultimate solution in boundless space, you should know that this awareness corresponds to the ultimate solution in boundless space.
若有欲入識無邊處，先捨虛空無邊處想，即於彼識，次起無邊行相勝解。
 If you want to enter the boundless place of consciousness, first let go of the infinite place of emptiness and think about it. Then in that consciousness, you will start to understand the infinite actions.
爾時超過近分、根本空無邊處，是故說言：
 At that time, it exceeds the near point and is essentially empty and boundless. Therefore, it is said:
超過一切空無邊處，入無邊識。
 Beyond all boundless emptiness, enter boundless consciousness.
由彼超過識無邊處所有近分，乃至加行究竟作意，入上根本加行究竟果作意定，是故說言：
 From the proximal parts beyond the boundless place of consciousness, to the final intention of the preliminaries, and the final result of the basic preliminaries, the concentration of mind, so it is said:
識無邊處具足安住。
 Where consciousness is boundless, it is sufficient to abide.
復次，從識無邊處求上進時，離其識外更求餘境，都無所得。
 Again, when we seek to make progress from the boundless place of consciousness, or when we seek for the remaining realm beyond our consciousness, we will get nothing.
謂諸所有或色、非色相應境性。
 It refers to the corresponding situational nature of all things, whether form or non-form.
彼求境界無所得時，超過近分及以根本識無邊處，發起都無餘境勝解，此則名為於無所有假想勝解。
 When he seeks for realms and achieves nothing, he exceeds the limit of proximities and bases his consciousness on the boundless place, and initiates the ultimate solution to the realm of nothing left, this is called the ultimate solution to the imaginary realm of nothingness.
即於如是假想勝解多修習故，便能超過無所有處一切近分，乃至加行究竟作意，入彼根本加行究竟果作意定，是故說言：
 That is to say, if you practice this hypothetical solution many times, you will be able to surpass all the proximal parts of the non-existent place, and even enter the final concentration of the ultimate result of the preliminaries. Therefore, it is said:
超過一切識無邊處，無少所有無所有處具足安住。
 Beyond the boundless place of all consciousness, there is a place where there is nothing but nothing and nothing to dwell in.
復次，從無所有處求上進時，由於無所有處想起麁想故，便能棄捨無所有處想。
 Again, when seeking to make progress from the place of nothingness, because you think of the place of nothingness, you can give up the thought of the place of nothingness.
由是因緣，先入無所有處定時，超過一切有所有想，今復超過無所有想。
 Due to this cause and condition, when you first enter the state of nothingness, it surpasses all thoughts of existence and everything, and now it surpasses the thought of nothingness.
是故說言：
 This is why it is said:
非有想，謂或有所有想，或無所有想；
 Not having any thoughts means either having all thoughts or not having any thoughts;
非無想，謂非如無想及滅盡定，一切諸想皆悉滅盡。
 It is not thoughtless, that is, it is not like thoughtless and cessation concentration, all thoughts are completely annihilated.
唯有微細想，緣無相境轉，是故說言：
 I can only think about it minutely, and there is no change in the situation, so I say:
非想非非想。
 Not thinking, not thinking.
即於此處起勝解時，超過一切近分、根本無所有處，及非想非非想處近分，乃至加行究竟作意，入彼根本加行究竟果作意定，是故說言：
 That is to say, when the ultimate solution arises here, it transcends all proximate factors, has no place at all, and is non-perception, non-non-perception, and proximate factors, and even reaches the final intention of preliminaries and enters the ultimate result of preliminaries and concentration, so it is said Word:
超過一切無所有處。
 Beyond everything there is nothing.
於非想非非想處具足安住。
 Abide contentedly where there is neither thought nor thought.
復次，此中入靜慮定時，其身相狀如處室中；
 Again, when he is meditating and meditating, his body will look like he is in a room;
入無色定時，其身相狀如處虛空。
 When he enters formless concentration, his body appears as if he is in space.
當知此中，由奢摩他相，安住上捨，勤修加行。
 You should know that in this, from the appearance of Samatha, you can live in peace and practice diligently.
復次，依靜慮等，當知能入二無心定。
 Again, by relying on meditation, etc., you should know that you can enter the concentration of two non-minds.
一者、無想定，二者、滅盡定。
 One is the concentration of no thought, the other is the concentration of cessation.
無想定者，唯諸異生，由棄背想作意方便能入。
 There is no such thing as concentration, only all kinds of strange things can be entered by discarding the thoughts and concentrating on them.
滅盡定者，唯諸聖者，由止息想受作意方便能入。
 The cessation of cessation can only be achieved by the saints through the cessation of thoughts, feelings and concentration.
如是二定，由二作意方便能入。
 If there are two kinds of concentration, one can enter through the two methods of mindfulness.
謂無想定，由棄背想作意以為上首，勤修加行，漸次能入。
 It is said that there is no concentration, starting from abandoning thoughts and thinking, taking it as the top priority, and practicing diligently, you can gradually enter it.
若滅盡定，由從非想非非想處，欲求上進，暫時止息所緣作意以為上首，勤修加行，漸次能入。
 If the samadhi is destroyed, and you want to make progress from the place of non-perception and non-perception, you should temporarily stop the object and make the intention to think of it as the first, practice diligently, and gradually be able to enter.
若諸異生作如是念：
 If all other beings think like this:
諸想如病、諸想如癰、諸想如箭，唯有無想寂靜微妙。
 All thoughts are like diseases, all thoughts are like carbuncles, all thoughts are like arrows, only the non-thoughts are quiet and subtle.
攝受如是背想作意，於所生起一切想中，精勤修習不念作意。
 Take in such thoughts and concentrate on them, and diligently practice not thinking on all the thoughts that arise.
由此修習為因緣故，加行道中是有心位，入定無間，心不復轉。
 Due to this practice, there is a mind position in the advanced path, and the mind will never turn again.
如是出離想作意為先，已離遍淨貪，未離廣果貪，諸心心法滅，是名無想定。
 In this way, renunciation of thoughts and thoughts is the first step, and the all-round pure greed has been liberated, and the universal fruit greed has not been liberated. All mental and mental dharmas have been destroyed. This is called non-thinking concentration.
由是方便證得此定。
 This is achieved through expediency.
若諸聖者，已得非想非非想處，復欲暫時住寂靜住，從非有想非無想處心求上進；
 If the saints, having attained the place of neither thinking nor non-perception, desire to live in silence for a while, and strive to make progress from the place of neither thought nor non-perception;
心上進時，求上所緣竟無所得；
 When your mind is moving forward, you will get nothing if you seek for higher things;
無所得故，滅而不轉。
 Because there is no gain, it will be destroyed without turning.
如是有學已離無所有處貪，或阿羅漢求暫住想作意為先，諸心心法滅，是名滅盡定。
 If there is a person who has learned to be free from greed for nothing, or an Arhat seeks temporary abiding and contemplation first, all mental and mental phenomena will be destroyed, which is called cessation of cessation.
由是方便證得此定。
 This is achieved through expediency.
復次，依止靜慮發五通等。
 Again, rely on calmness and consideration, send out the five links, etc.
云何能發？
 How can the cloud be released?
謂靜慮者，已得根本清淨靜慮。
 Those who are said to be meditative have attained fundamental purity and meditative meditativeness.
即以如是清淨靜慮為所依止，於五通增上正法，聽聞受持，令善究竟。
 That is to say, relying on such pure and quiet contemplation, increasing the righteous Dharma in the five powers, listening to it, accepting it and upholding it, so that the good will be completed.
謂於神境通、宿住通、天耳通、死生智通、心差別通等，作意思惟。
 It refers to the knowledge of the divine realm, the knowledge of dwellings and dwellings, the knowledge of heavenly ears, the knowledge of life and death, the knowledge of differences in the mind, etc.
復由定地所起作意，了知於義、了知於法。
 Once again, the intention arises from the ground of concentration, understanding the meaning and understanding the Dharma.
由了知義、了知法故，如是如是修治其心。
 Because he understands the meaning and the Dharma, he cultivates his mind in this way.
由此修習、多修習故，有時、有分發生修果五神通等。
 As a result of this practice and frequent practice, the five spiritual powers, such as cultivation and fruition, will sometimes and partially occur.
又即如是了知於義、了知於法，為欲引發諸神通等，修十二想。
 Also, if you understand the meaning and the Dharma in this way, you will cultivate the twelve thoughts in order to induce supernatural powers and so on.
何等十二？
 How twelve?
一、輕舉想，二、柔軟想，三、空界想，四、身心符順想，五、勝解想，六、先所受行次第隨念想，七、種種品類集會音聲想，八、光明色相想，九、煩惱所作色變異想，十、解脫想，十一、勝處想，十二、遍處想。
 1. Thought of lightness, 2. Thought of softness, 3. Thought of empty world, 4. Thought of body and mind being in harmony, 5. Thought of superior understanding, 6. Thought of the sequence of actions and thoughts received first, 7. Thought of gathering sounds of various types, 8. , the thought of bright form, 9, the thought of color change due to troubles, 10, the thought of liberation, 11, the thought of the superior place, 12, the thought of everywhere.
輕舉想者，謂由此想，於身發起輕舉勝解，如妬羅綿、或如疊絮、或似風輪。
 The thought of light lifting means that from this thought, light lifting is initiated in the body, like cotton wool, or like a pile of wadding, or like a wind wheel.
發起如是輕勝解已，由勝解作意，於彼彼處飄轉其身。
 Initiate such a light victory, and focus on the victory, and turn your body to that place.
謂從床上飄置几上，復從几上飄置床上；
 It means that it floats from the bed to a few places, and it floats from a few places to the bed;
如是從床飄置草座，復從草座飄置於床。
 In this way, a straw seat is floated from the bed, and again it is floated from the straw seat to the bed.
柔軟想者，謂由此想，於身發起柔軟勝解，或如綿囊、或如毛毳、或如熟練。
 The thought of softness means that from this thought, softness and wisdom arise in the body, maybe like a cotton bag, or like hair, or like skill.
此柔軟想，長養攝受前輕舉想。
 Think of this softly, think lightly before taking it in for a long time.
於攝受時，令輕舉想增長廣大。
 When it is taken in, it makes light thoughts grow vast.
空界想者，謂由此想，先於自身發起輕舉、柔軟二勝解已，隨所欲往，若於中間有諸色聚能為障礙，爾時便起勝解作意，於彼色中作空勝解，能無礙往。
 Those who think of the empty world mean that from this thought, they initiate the two transcendental solutions of lightness and softness before oneself, and go wherever they want. If there are various forms in the middle that can act as obstacles, then they will arouse the consciousness of the superior solution and do something in those colors. Emptiness is the solution, and you can go without hindrance.
身心符順想者，謂由此想，或以其心符順於身，或以其身符順於心。
 If the mind and body conform to thoughts, it means that from this thought, the mind conforms to the body, or the body conforms to the heart.
由此令身轉轉輕舉、轉轉柔軟、轉轉堪任、轉轉光潔，隨順於心、繫屬於心，依心而轉。
 This will make the body turn lightly, turn softly, turn easily, and turn smoothly. It will follow the heart, belong to the heart, and turn according to the heart.
勝解想者，謂由此想，遠作近解，近作遠解，麁作細解，細作麁解，地作水解，水作地解，如是一一差別大種展轉相作。
 The person who thinks about the superior interpretation means that from this thought, the distance is the near interpretation, the near is the far interpretation, the ground is the subtle interpretation, the fine is the bottom interpretation, the earth is the water interpretation, the water is the earth interpretation, and so on, one by one, the big differences are unfolding and changing.
廣如變化所作勝解，或色變化、或聲變化。
 The ultimate explanation is as follows: changes in color, changes in color, or changes in sound.
由此五想修習成滿，領受種種妙神境通。
 From this, the practice of the five thoughts is completed, and various wonderful spiritual realms are received.
或從一身示現多身，謂由現化勝解想故；
 Or multiple bodies may appear from one body, which is because manifestation surpasses interpretation;
或從多身示現一身，謂由隱化勝解想故；
 Or one body appears from many bodies, which is because concealment overcomes interpretation;
或以其身，於諸牆壁、垣城等類厚障隔事直過無礙；
 Or use your body to pass through thick obstacles such as walls and city walls without any hindrance;
或於其地出沒如水；
 Or it may appear and disappear in its land like water;
或於其水斷流往返，履上如地；
 Or when the water has stopped flowing, walking back and forth is like walking on the ground;
或如飛鳥，結加趺坐，騰颺虛空；
 Or like birds, sitting in knots and flying in the sky;
或於廣大威德勢力日月光輪，以手捫摸；
 Or touch the sun and moon halo of the vast force of mighty virtue with your hands;
或以其身，乃至梵世自在迴轉。
 Or with his body, he can turn around freely in the Brahma world.
當知如是種種神變，皆由輕舉、柔軟、空界、身心符順想所攝受勝解想故，隨其所應，一切能作。
 You should know that all kinds of magical changes like this are all captured by the thoughts of lightness, softness, emptiness, and the harmony of body and mind. Therefore, everything can be done according to their response.
此中以身於其梵世，略有二種自在迴轉。
 Here, in the Brahma world, there are two kinds of free turns.
一者、往來自在迴轉；
 First, it can turn around freely;
二、於梵世諸四大種一分造色，如其所樂，隨勝解力，自在迴轉。
 2. In the Brahma world, the four major forms of created materiality can be turned around freely according to one's pleasure and with the power of ultimate understanding.
先所受行次第隨念想者，謂由此想，從童子位迄至于今，隨憶念轉，自在無礙。
 If you think about the sequence of actions you first received, it is said that from this thought, from the time when you were a child to the present, you can follow the thoughts and turn them around without any hindrance.
隨彼彼位，若行、若住、若坐、若臥，廣說一切先所受行，隨其麁略，次第無越，憶念了知，於此修習、多修習故，證得修果，於無量種宿世所住，廣說乃至所有行相、所有宣說，皆能隨念。
 Following that position, whether walking, standing, sitting, or lying down, he can expound all the actions he has received before, following his instructions, step by step, remembering and understanding, practicing here, and practicing more, he will attain enlightenment. After attaining the fruit of cultivation, he will be able to recite the extensive teachings and all the actions and teachings in countless past lives.
種種品類集會音聲想者，謂由此想，遍於彼彼村邑、聚落，或長者眾、或邑義眾、或餘大眾、或廣長處、或家、或室，種種品類諸眾集會所出種種雜類音聲、名諠譟聲，或於大河眾流激湍波浪音聲，善取其相。
 The thought of the sound of various kinds of gatherings means that this thought is everywhere in that village, town, settlement, or among the elders, or the righteous people of the town, or the rest of the people, or at the place of residence, or at home, or in the house, and various kinds of gatherings of people. The various miscellaneous sounds that come out are called noisy noises, or the sounds of turbulent waves in large rivers. It is good to identify their characteristics.
以修所成定地作意，於諸天人，若遠、若近，聖、非聖聲，力勵聽採。
 Concentrate on the concentration you have achieved through cultivation, and try to listen to the sounds of gods and humans, whether they are far or near, whether they are holy or not.
於此修習、多修習故，證得修果清淨天耳，由是能聞人間、天上，若遠、若近，一切音聲。
 As a result of practicing this and practicing more, you will achieve the result of practicing pure heavenly ears, so you can hear all sounds in the world and in heaven, whether far or near.
光明色相想者，謂於如前所說種種諸光明相，極善取已，即於彼相作意思惟。
 Those who think about bright forms mean that they have grasped extremely well the various bright forms as mentioned before, that is, they have thought about those aspects.
又於種種諸有情類善不善等業用差別，善取其相，即於彼相作意思惟，是名光明色相想。
 In addition, when all kinds of sentient beings have different karma, such as good and bad, they are good at taking their appearance, that is, thinking about that appearance. This is called the thought of light and form.
於此修習、多修習故，證得修果死生智通，由是清淨天眼通故，見諸有情，廣說乃至身壞已後，往生善趣天世間中。
 By practicing this and practicing more, you will realize the fruit of cultivation, the knowledge of death and rebirth, and by virtue of your pure celestial eyes, you will be able to see all sentient beings, and even after your body is destroyed, you will be reborn in a good destination in the heavenly world.
煩惱所作色變異想者，謂由此想，於貪、恚、癡、忿、恨、覆、惱、誑、諂、慳、嫉，及以憍、害、無慚、無愧諸餘煩惱及隨煩惱纏繞其心諸有情類，種種色位色相變異，解了分別。
 The thoughts caused by the troubles include greed, jealousy, ignorance, anger, hatred, frustration, annoyance, deceit, flattery, stinginess, jealousy, as well as the rest of the troubles and attendant troubles such as greed, jealousy, harm, lack of shame, and lack of guilt. The troubles entangle the sentient beings in his heart, and the various colors and forms change, and the distinction is resolved.
如是色類有貪欲者，有色分位、色相變異，謂諸根躁擾、諸根掉舉，言常含笑。
 If there is greed in the form of form, there will be color divisions and changes in form, it is said that the roots are restless, the roots are restless, and the speech is always smiling.
如是色類有瞋恚者，有色分位、色相變異，謂面恒顰蹙，語音謇澁，言常變色。
 If the color type is filled with anger, there will be color divisions and changes in color, which means that the face will be permanently frowned, the voice will be harsh, and the color of the speech will often change.
如是色類有愚癡者，有色分位、色相變異，謂多分瘖瘂，事義闇昧，言不辯了，語多下里。
 If there is a foolish person in the form of color, the color will be divided and the color will be mutated, it will be said that there are multiple divisions and furuncles, the meaning of things is unclear, the words cannot be explained, and the words are too many.
由如是等行相流類，廣說乃至無慚愧等所纏繞者，有色分位、色相變異，善取其相，復於彼相作意思惟。
 Those who are entangled in the flow of such actions and signs, widely preached, and even have no shame, etc., have color divisions and changes in color, and they are good at taking the form and thinking about it again.
於此修習、多修習故，發生修果心差別智，由此智故，於他有情補特伽羅隨所尋思、隨所伺察心、意、識等，皆如實知。
 As a result of this practice and more practice, the different wisdom of the mind of cultivation and result will arise. Due to this wisdom, whatever the sentient beings are thinking about, whatever the mind, mind, consciousness, etc. are observed, they will know it as it really is.
解脫、勝處、遍處想者，如前三摩呬多地，應知修相。
 Those who think about liberation, victory, and everywhere, such as the many places of Samadhi before, should know the signs of cultivation.
由於此想親近、修習、多修習故，能引最勝諸聖神通，若變事通、若化事通、若勝解通。
 Because of this desire to get close to, practice, and practice more, it can attract the most excellent divine powers of all saints, such as the ability to change things, the ability to transform things, and the ability to overcome everything.
及能引發無諍、願智、四無礙解。
 And it can lead to non-ambiguity, willing wisdom, and the four unimpeded understandings.
謂法無礙解、義無礙解、辭無礙解、辯無礙解等種種功德。
 It is said that there are various merits such as unimpeded understanding of Dharma, unimpeded understanding of meaning, unimpeded understanding of words, and unimpeded understanding of arguments.
又聖、非聖二神境通有差別者，謂聖神通，隨所變事、隨所化事、隨所勝解，一切皆能如實成辦，無有改異，堪任有用。
 Furthermore, if there is a difference between the holy and non-holy spiritual realms, it is called the holy divine power. It can change things, transform things, and understand things according to the situation. Everything can be done as it is without any changes, and it can be used regardless of the situation.
非聖神通不能如是，猶如幻化，唯可觀見，不堪受用。
 Non-holy supernatural powers cannot do this, it is like an illusion, only visible and unusable.
當知如是十二種想，親近、修習、多修習故，隨其所應，便能引發五種神通，及能引發不共異生如其所應諸聖功德。
 You should know that these twelve kinds of thoughts, if you get close to them, practice them, and practice them frequently, they can lead to the five kinds of supernatural powers and the merits of all saints according to their corresponding conditions.
復次，此中於初靜慮下中上品善修習已，隨其所應，當生梵眾天、梵輔天、大梵天眾同分中。
 Again, if you have practiced the good and middle-grade virtues in the initial meditation, you will be born in the Brahma heavens, the Brahma auxiliary heavens, and the great Brahma heavens as appropriate.
於第二靜慮下中上品善修習已，隨其所應，當生少光天、無量光天、極光淨天眾同分中。
 In the second stage of contemplation, after you have practiced good deeds of the middle and top grades, you will be born in the Heaven of Less Light, the Heaven of Infinite Light, and the Heaven of Pure Light according to your needs.
於第三靜慮下中上品善修習已，隨其所應，當生少淨天、無量淨天、遍淨天眾同分中。
 In the third stage of contemplation, after you have practiced good deeds of the lower, middle and higher grades, you will be reborn in the Lesser Pure Heaven, the Infinite Pure Heaven, and the All-Purpose Pure Heaven as appropriate.
於第四靜慮下中上品善修習已，隨其所應，當生無雲天、福生天、廣果天眾同分中。
 In the fourth stage of meditation, after you have practiced good deeds of the lower, middle and higher grades, you will be reborn in the Cloudless Heaven, the Blessed Heaven, and the Guangguo Heaven as appropriate.
若不還者，以無漏第四靜慮間雜熏修有漏第四靜慮；
 If you don't return it, use the fourth meditation with no leakage to practice the fourth meditation with leakage;
即於此中，下品、中品、上品、上勝品、上極品善修習已，隨其所應，當生五淨居天眾同分中。
 That is to say, if you have practiced well in the lower grade, the middle grade, the upper grade, the superior grade, and the highest grade, you will be born in the five pure realms and live among the gods.
謂無煩、無熱、善現、善見、色究竟天。
 It means that there is no trouble, no heat, good appearance, good view, and the ultimate heaven of form.
若於空處、識處、無所有處、非想非非想處，下中上品善修習已，當生空處、識處、無所有處、非想非非想處隨行天眾同分中。
 If you have practiced well in the place of emptiness, consciousness, the place of nothingness, the place of neither thought nor non-perception, and have practiced well in the lower, middle or higher grades, you will be born in the place of emptiness, consciousness, the place of nothingness, and the place of neither thought nor non-perception. middle.
由彼諸天無有形色，是故亦無處所差別。
 Since the heavens have no form or form, there is no distinction between them.
然住所作有其差別。
 However, there are differences in living and working.
於無想定善修習已，當生無想有情天眾同分中。
 Once you have practiced good meditation without thinking, you will be among the sentient beings without thinking.
復次，此中云何應知離欲者相？
 Again, why should we know the appearance of those who are free from desire?
謂離欲者，身業安住，諸根無動，威儀進止無有躁擾，於一威儀能經時久，不多驚懼，終不數數易脫威儀。
 It is said that those who are free from desires have stable body and karma, no movement of the roots, no restlessness in the progress and stop of majestic postures, can last for a long time in one majestic posture, do not have many frights, and can easily escape from majestic postures without counting.
言詞柔軟、言詞寂靜，不樂諠雜、不樂眾集，言語安詳。
 The words are soft, the words are silent, not happy with noise and crowds, the words are peaceful.
眼見色已，唯覺了色，不因覺了而起色貪；
 The eyes have seen the color, only the color is perceived, and greed for color does not arise due to the awareness;
如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已，唯覺了聲乃至其觸，不因覺了而起聲貪乃至觸貪。
 In this way, the ears have heard the sound, the nose has smelled the fragrance, the tongue has tasted the taste, and the body has sensed the touch. Only the sound and the touch are perceived, and there is no greed for sound or even touch due to awareness.
能無所畏，覺慧幽深，輕安廣大，身心隱密，無有貪婪、無有憤發，能有堪忍，不為種種欲尋思等諸惡尋思擾亂其心。
 One can be fearless, aware of the depth of wisdom, calm and vast, the mind and body are secretive, without greed or anger, able to be tolerant, and not disturbed by all kinds of desires and other evil thoughts.
如是等類，當知名為離欲者相。
 Such and other categories should be known as the characteristics of those who are free from desire.
瑜伽師地論卷第三十三
 Volume 33 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第三十四彌勒菩薩說
 Volume 34 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中聲聞地第十三第四瑜伽處之二
 The 13th and 4th Yoga Stage 2 of the Local Distinguished Sravakas
如是已辯往世間道。
 In this way, the way to the world has been argued.
若樂往趣出世間道，應當依止四聖諦境，漸次生起七種作意。
 If you wish to pursue the transcendental path, you should rely on the realm of the Four Noble Truths and gradually generate the seven kinds of intention.
所謂最初了相作意，最後加行究竟果作意，乃至證得阿羅漢果。
 The so-called initial realization of the intention, the final step of the ultimate fruit, and even the attainment of Arahantship.
修瑜伽師，於四聖諦略摽、廣辯增上教法，聽聞受持，或於作意已善修習，或得根本靜慮無色。
 A practicing yogi has briefly summarized and expanded the teachings of the Four Noble Truths, listened to them, accepted them, and practiced them well, or he has attained the fundamental formless meditation.
由四種行了苦諦相，謂無常行、苦行、空行、無我行。
 The four truths of suffering are called impermanent practice, ascetic practice, empty practice, and selfless practice.
由四種行了集諦相，謂因行、集行、起行、緣行。
 There are four kinds of karma-collection truths, namely karma, collection of karma, origin of karma, and conditional karma.
由四種行了滅諦相，謂滅行、靜行、妙行、離行。
 There are four types of truth about the cessation of formations, namely cessation of formations, tranquility, wonderful formations and renunciation.
由四種行了道諦相，謂道行、如行、行行、出行。
 The four truths of the path are called path, such as path, path, and journey.
如是名為了相作意。
 This is called ordering and making intentions.
由十種行觀察苦諦，能隨悟入苦諦四行。
 By observing the truth of suffering from the ten kinds of actions, one can follow and realize the four elements of the truth of suffering.
何等為十？
 What is ten?
一、變異行，二、滅壞行，三、別離行，四、法性行，五、合會行，六、結縛行，七、不可愛行，八、不安隱行，九、無所得行，十、不自在行。
 1. Behaviors of variation, 2. Behaviors of annihilation, 3. Behaviors of separation, 4. Behaviors of Dharma nature, 5. Behaviors of union, 6. Behaviors of binding, 7. Behaviors that are unlovable, 8. Behaviors of restlessness and seclusion, 9. No gain. OK, ten, uncomfortable.
如是十行，依證成道理能正觀察。
 If you follow these ten lines, you can observe them correctly according to the truth.
此中且依至教量理。
 This is based on the most important teachings.
如世尊說：
 As the Blessed One said:
諸行無常。
 Everything is impermanent.
又此諸行略有二種。
 There are also two types of these behaviors.
一、有情世間，二、器世間。
 One, the world of sentient beings, and two, the world of objects.
世尊依彼有情世間，說如是言：
 The World Honored One said this according to the world of sentient beings:
苾芻當知！我以過人清淨天眼，觀諸有情死時、生時，廣說乃至身壞已後，當生善趣天世界中。
 Bi Cu should know! With my pure heavenly eyes, I observe the death and rebirth of all sentient beings, and I say that even after the body is destroyed, they will be reborn in the heavenly world of good destinations.
由此法門，顯示世尊以淨天眼，現見一切有情世間是無常性。
 This method shows that the World Honored One can see the impermanence of all sentient beings with his pure heavenly eyes.
又世尊言：
 The World Honored One also said:
苾芻當知！此器世間長時安住，過是已後，漸次乃至七日輪現，如七日經廣說。
 Bi Cu should know! This instrument stays in the world for a long time, and after that, it gradually appears in seven days, as the Seven Days Sutra says.
乃至所有大地、諸山、大海，及蘇迷盧大寶山王，乃至梵世諸器世界，皆被焚燒。
 So that all the earth, mountains, seas, the Sumeru Great Treasure Mountain King, and even the Brahma world of all weapons were burned.
災火滅後，灰燼不現，乃至餘影亦不可得。
 After the fire is extinguished, the ashes will not appear, and even the remaining shadow will not be visible.
由此法門，世尊顯示諸器世間是無常性。
 Through this method, the World Honored One shows the impermanence of all objects in the world.
如是且依至教量理，修觀行者淨信增上作意力故，於一切行無常之性獲得決定。
 In this way, and in accordance with the principles of the Supreme Teaching, those who practice vipassanā practice will gain determination in the impermanent nature of all actions because their pure faith will increase and their will power will increase.
得決定已，即由如是淨信增上作意力故，數數尋思觀察一切，現見不背、不由他緣無常之性。
 Having made a decision, that is, because of such pure faith, the power of concentration has been increased, and I have carefully considered and observed everything. I see that the nature of impermanence does not contradict or depend on other factors.
云何數數尋思觀察？
 How can I count, think, and observe?
謂先安立內外二事。
 It means to establish the internal and external matters first.
言內事者，謂六處等。
 Those who talk about internal matters are called the six bases and so on.
言外事者，有十六種。
 There are sixteen types of people who talk about extraneous matters.
一者、地事。
 One, local affairs.
謂城邑、聚落、舍、市廛等。
 It refers to cities, settlements, houses, shops, etc.
二者、園事。
 Both, garden things.
謂藥草、叢林等。
 It refers to herbs, jungles, etc.
三者、山事。
 The third is mountain affairs.
謂種種山安布差別。
 It is said that there are differences among various mountains.
四者、水事。
 Fourth, water affairs.
謂江、河、陂、湖、眾流、池、沼。
 It refers to rivers, rivers, pits, lakes, streams, ponds, and marshes.
五者、作業事。
 Fifth, homework.
六者、庫藏事。
 Sixth, treasury matters.
七者、食事。
 Seventh, food.
八者、飲事。
 Eighth, drinking.
九者、乘事。
 Ninth, take advantage of things.
十者、衣事。
 Ten, clothing matters.
十一者、莊嚴具事。
 Eleventh, solemn and solemn.
十二者、舞歌樂事。
 Twelve, dance, sing and have fun.
十三者、香鬘塗飾事。
 Thirteenth, the matter of decorating the fragrant garlands.
十四者、資生具事。
 The fourteenth person is qualified to be born and have things to do.
十五者、諸光明事。
 Fifteen, all bright things.
十六者、男女承奉事。
 Sixteenth, men and women serve.
如是名為十六種事。
 This is called sixteen kinds of things.
安立如是內外事已，復於彼事現見增上作意力故，以變異行尋思觀察無常之性。
 Having established the internal and external affairs in this way, and since the appearance of those matters increases the concentration of concentration, one should ponder and observe the nature of impermanence through the practice of variation.
此中內事，有十五種所作變異，及有八種變異因緣。
 There are fifteen kinds of variations in this internal matter, and eight kinds of causes and conditions for variation.
云何內事有十五種所作變異？
 Why are there fifteen kinds of variations in internal affairs?
一、分位所作變異，二、顯色所作變異，三、形色所作變異，四、興衰所作變異，五、支節具不具所作變異，六、劬勞所作變異，七、他所損害所作變異，八、寒熱所作變異，九、威儀所作變異，十、觸對所作變異，十一、雜染所作變異，十二、疾病所作變異，十三、終沒所作變異，十四、青瘀等所作變異，十五、一切不現盡滅所作變異。
 1. Variation caused by divisions, 2. Variation caused by color, 3. Variation caused by form and color, 4. Variation caused by rise and fall, 5. Variation caused by absence of joints, 6. Variation caused by hard work, 7. Variation caused by other damage, 8. . Variation caused by cold and heat, 9. Variation caused by dignity, 10. Variation caused by touch, 11. Variation caused by impurities, 12. Variation caused by disease, 13. Variation caused by ultimate absence, 14. Variation caused by blue and blood stasis, etc. 15. Everything does not appear, disappear, or mutate.
云何八種變異因緣？
 What are the eight causes and conditions of variation?
一、積時貯畜，二、他所損害，三、受用虧損，四、時節變異，五、火所焚燒，六、水所漂爛，七、風所鼓燥，八、異緣會遇。
 1. Storing animals for a long time, 2. Damage caused by others, 3. Loss of use, 4. Changes in seasons, 5. Burning by fire, 6. Drifting by water, 7. Dried by wind, 8. Meeting by strange fate.
積時貯畜者，謂有色諸法，雖於好處安置守護，而經久時自然敗壞，其色衰損變異可得。
 Those who store animals for a long time mean that the various dharmas with colors, although placed and protected for their benefit, will naturally deteriorate over time, and their colors will decay and mutate.
他所損害者，謂種種色法，若為於他種種捶打、種種損害，即便種種形色變異。
 What he damages is called various forms. If he is beaten in various ways and damaged in various ways, even the various forms and forms will be mutated.
受用虧損者，謂各別屬主種種色物，受者受用增上力故，損減變異。
 Those who suffer losses from their use refer to various kinds of material objects that belong to the respective masters. The recipients use them to increase their power, so they suffer from loss and variation.
時節變異者，謂秋冬時，叢林藥草華葉果等萎黃零落；
 Seasonal variation means that in autumn and winter, the jungle herbs, flowers, leaves, fruits, etc. turn yellow and fall off;
於春夏時，枝葉華果青翠繁茂。
 In spring and summer, the branches, leaves, flowers and fruits are green and luxuriant.
火所焚燒者，謂大火縱逸，焚燒村邑、國城、王都，悉為灰燼。
 Those burned by fire mean that the fire spread freely and burned villages, cities, and capitals, turning them all into ashes.
水所漂爛者，謂大水洪漫，漂蕩村邑、國城、王都，悉皆淪沒。
 Those that are washed away by water are called floods, which destroy villages, towns, cities, and capitals, all of which are destroyed.
風所鼓燥者，謂大風飄扇，濕衣、濕地、稼穡、叢林乾㬤枯槁。
 Dryness caused by the wind is called strong winds blowing fans, and wet clothes, wetlands, crops, and jungles become dry and withered.
異緣會遇者，謂緣樂受觸，受樂受時，遇苦受觸；
 Those who meet with different fates are said to be touched by happy feelings. When they are touched by happy feelings, they are touched by painful feelings;
緣苦受觸，受苦受時，遇樂受觸；
 When you experience painful feelings, when you experience painful feelings, you encounter pleasant feelings;
緣不苦不樂受觸，受不苦不樂受時，遇樂受觸、或苦受觸。
 The condition is neither painful nor pleasant, and when the feeling is neither painful nor pleasant, there may be pleasant or painful feelings.
又有貪者，會遇瞋緣，貪纏止息，發起瞋纏。
 Also, those who are greedy will encounter anger. When greed ceases, anger becomes entangled.
如是有瞋、癡者，會遇異分煩惱生緣，當知亦爾。
 If you are angry or deluded, you will encounter different kinds of troubles and conditions, so you should be aware of this.
如是眼識正現在前，會遇聲、香、味、觸境等餘境餘緣，起異分識。
 If the eye-consciousness is right in front of you, it will encounter sounds, smells, tastes, touch objects and other remaining objects and conditions, giving rise to different perceptions.
其餘一切，如理應知。
 Everything else is as it should be.
是名八種變異因緣。
 These are the eight kinds of mutated causes and conditions.
一切有色及無色法所有變異，皆由如是八種因緣，除此更無若過若增。
 All variations in form and formless phenomena are due to these eight kinds of causes and conditions. Apart from these, there is no excess or increase.
云何尋思內事分位所作變異無常之性？
 Why do you think about the variability and impermanence of internal affairs?
謂由觀見或自、或他，從少年位乃至老位，諸行相續前後差別，互不相似。
 It means that from the perspective of oneself or others, from the young position to the old position, all actions are continuous and different, and are not similar to each other.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
此內分位前後變異現可得故。
 This is why the variation before and after the internal quantification can be found.
云何尋思內事顯色所作變異無常之性？
 Why do you think about the changeable and impermanent nature of internal affairs?
謂由觀見或自、或他，先有妙色，肌膚鮮澤；
 It means that by observing oneself or others, first there is wonderful color and fresh skin;
後見惡色，肌膚枯槁。
 Later, the appearance of bad color and withered skin will appear.
復於後時，還見妙色，肌膚鮮澤。
 When it comes back, you can still see wonderful color and fresh skin.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
此內顯色前後變異現可得故。
 This is why the variation in color before and after can be seen.
云何尋思內事形色所作變異無常之性？
 Why do you think about the changeable and impermanent nature of internal affairs?
謂如說顯色，如是形色由肥瘦故，應知亦爾。
 It is said that the appearance of color is due to fatness and thinness, so you should know it.
云何尋思內事興衰所作變異無常之性？
 Why do you think about the changeable and impermanent nature of the rise and fall of internal affairs?
謂由觀見或自、或他，先時眷屬財位，或見悉皆興盛；
 It is said that from the observation, whether oneself or others, the previous family members were in financial position, or everything was prosperous;
後見一切皆悉衰損。
 Later I saw that everything was in decline.
復於後時還見興盛。
 It was still prosperous after the restoration.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
興衰變異現可得故。
 The rise and fall of variation can be found.
云何尋思內事支節所作變異無常之性？
 Why do you think about the unpredictable nature of internal affairs?
謂由觀見或自、或他，先時支節無有缺減；
 It means that from the observation of oneself or others, there is no missing or missing parts.
後時觀見支節缺減。
 Later, it was observed that the branches were missing.
或王所作、或賊所作、或人所作、或非人作。
 It may be done by a king, it may be done by a thief, it may be done by a human, or it may be done by someone else.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何尋思內事劬勞所作變異無常之性？
 Why do you think about the unpredictable nature of internal affairs and labor?
謂由觀見或自、或他，身疲勞性、身疲極性。
 It is said that from the observation of oneself or others, the nature of physical fatigue and the polarity of physical fatigue.
或馳走所作、或跳踊所作、或趒躑所作、或騙騎所作、或作種種迅疾身業。
 It can be done by running at a gallop, jumping by leaps and bounds, riding on a horse, or doing all kinds of swift body actions.
復於餘時，見彼遠離疲勞疲極。
 In the rest of the day, I saw that he was far away from fatigue.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何尋思內事他所損害所作變異無常之性？
 Why do you think about the changeable nature of internal affairs that he has damaged and done?
謂由觀見或自、或他，他所損害，其身變異。
 It is said that due to damage caused by observation, either to oneself, or to others, the body will change.
或由刀杖、鞭革、皮繩、矛矟等壞，或由種種蚊虻、蛇蝎諸惡毒觸之所損害。
 It may be broken by swords, sticks, whips, leather ropes, spears, etc., or it may be damaged by the poisonous contact of various mosquitoes, flies, snakes and scorpions.
復於餘時，見不變異。
 When it returns to the rest of the world, it will not change.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何尋思內事寒熱所作變異無常之性？
 Why do you think about the changeable and impermanent nature of internal affairs caused by cold and heat?
謂由觀見或自、或他，於正寒時身不舒泰，踡跼戰慄；
 It means that when one sees oneself or others, the body feels uncomfortable, curled up and trembles when it is cold;
寒凍纏逼，希遇溫陽。
 It's cold and freezing, and I hope to meet the warm sun.
於正熱時，身體舒泰，奮身乾語，霡霂流汗；
 When it is hot, the body feels comfortable, the body is active, and the body is sweating;
熱渴纏逼，希遇清涼。
 Hot and thirsty, I hope to find some coolness.
復至寒時，還見如前所說相狀。
 When it's cold again, the appearance as mentioned before will still be seen.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何尋思內事威儀所作變異無常之性？
 Why do you think about the changeable and impermanent nature of internal affairs and dignity?
謂由觀見或自、或他行住坐臥隨一威儀，或時為損、或時為益。
 It means that by observing oneself or others walking, standing, sitting or lying down, following a majestic appearance may sometimes be a detriment or sometimes a benefit.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何尋思內事觸對所作變異無常之性？
 Why do you think about the changeable and impermanent nature of internal affairs?
謂由觸對順樂受觸，領樂觸緣所生樂時，自能了別樂受分位。
 It is said that when the pleasure arises from the contact with the pleasant feeling, and the pleasure is caused by the contact, one can distinguish the location of the pleasant feeling.
如能了別樂受分位，如是了別苦受分位、不苦不樂受分位，應知亦爾。
 If you can understand the classification of pleasant feelings, if you can distinguish the classification of painful feelings, and of the classification of neither painful nor pleasant feelings, you should know this.
彼由了別如是諸受前後變異，是新新性，非故故性，或增或減，暫時而有，率爾現前，尋即變壞。
 Due to the differences between the previous and later changes in feelings, they are new and new natures. They are not old natures. They may increase or decrease. They exist temporarily, appear in front of you, and change for the worse.
知是事已，便作是念：
 Now that I know this, I think:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察內事雜染所作變異無常之性？
 How can we observe the changeable and impermanent nature of internal affairs caused by defilements?
謂能了知先所生起，或有貪心、或離貪心，或有瞋心、或離瞋心，或有癡心、或離癡心。
 It is said that one can understand that what arises first is greed or freedom from greed, hatred or hatred, infatuation or ignorance.
又能了知隨一一種諸隨煩惱所染污心，又能了知隨一一種諸隨煩惱不染污心。
 He can also understand that the mind is defiled by all kinds of troubles, and he can also understand that the mind is not polluted by all kinds of troubles.
又能了知彼心相續，由諸煩惱及隨煩惱，於前後位，趣入變壞、不變壞性。
 He can also understand the continuum of his mind, which consists of various defilements and accompanying defilements, in the front and back positions, and enters into the nature of change and non-destruction.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
心由雜染所作變異現可得故。
 The mind changes due to defilements and can now be obtained.
云何觀察內事疾病所作變異無常之性？
 How can we observe the unpredictable nature of internal diseases?
謂由觀見或自、或他，先無疾病，安樂強盛；
 It means that by observing oneself or others, there will be no disease, peace, happiness and strength;
後時觀見或自、或他，遭重病苦，觸對猛利身諸苦受，如前廣說。
 Later, I observed that either I or others were suffering from serious illness, and the contact was violently sharp and experienced various painful feelings, as mentioned before.
復於餘時，還見無病，安樂強盛。
 For the rest of his recovery, he was still free of illness, happy and strong.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察內事終沒所作變異無常之性？
 How can one observe the internal affairs and not see the changes and impermanence?
謂由觀見今時存活，安住支持；
 It is said that by observing the present moment, it survives and remains stable;
復於餘時，觀見死沒，唯有尸骸，空無心識。
 For the rest of the time, I saw death, only corpses, and no consciousness.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察內青瘀等所作變異無常之性？
 How can we observe the changeable and impermanent nature of internal bruises and so on?
謂由觀見死已尸骸，或於一時至青瘀位，或於一時至膿爛位，如是乃至骨鎖之位。
 It means that by observing the dead body, it may reach the position of bruises for a while, or it may reach the position of pus and rot, and so on, it may even reach the position of bone collar.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察內事一切不現盡滅所作變異無常之性？
 How can we observe the changeable and impermanent nature of internal affairs?
謂由觀見彼於餘時，此骨鎖位亦復不現，皆悉敗壞、離散、磨滅，遍一切種眼不復見。
 It is said that from the time I saw it, the bones and collar positions no longer appeared. They were all corrupted, scattered, and wiped out, and they were no longer visible to all kinds of eyes.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
如是色相數數改轉，前後變異現可得故。
 If the hue changes several times, the variations before and after can be obtained.
如是且由現見增上作意力故，十五種行觀察內事種種變異無常之性。
 In this way, due to the increased concentration of present knowledge, the fifteen types of actions observe the various changes and impermanence of internal affairs.
觀察是已，復更觀察十六外事種種變異無常之性。
 Now that I have observed it, I will continue to observe the variability and impermanence of sixteen foreign affairs.
云何觀察地事變異無常之性？
 How can we observe the unpredictable nature of earthly affairs?
謂由觀見此地方所，先未造立道場、天寺、宅舍、市鄽、城牆等事；
 It is said that from the observation of this place, no Taoist temple, temple, house, market, city wall, etc. have been built before;
後見新造，善作善飾。
 Later I saw a new creation, a good deed and a good decoration.
復於餘時，見彼朽故，圮坼、零落、頹毀、穿缺，火所焚燒、水所漂蕩。
 For the rest of the time, we saw that it was decayed, crumbled, scattered, ruined, worn out, burned by fire, and drifted by water.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
何以故？
 Why?
如是色相前後轉變現可得故。
 This is why the changes in color before and after can be obtained.
云何觀察園事變異無常之性？
 How can we observe the unpredictable nature of garden affairs?
謂先觀見諸園苑中，藥草、叢林、華果、枝葉悉皆茂盛，青翠丹暉，甚可愛樂；
 First, I observed that in the gardens, herbs, jungles, flowers, fruits, branches and leaves were all luxuriant, green and red, very lovely and joyful;
復於後時，見彼枯槁，無諸華果，柯葉零落，火所焚燒、水所漂蕩。
 When I came back later, I saw that it was withered, without any flowers or fruits, its leaves were in pieces, burned by fire and drifted by water.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察山事變異無常之性？
 How can we observe the unpredictable nature of mountain events?
謂於一時，觀見其山，叢林蓊欝，聳石巉巖；
 It is said that for a while, I saw the mountain, with lush jungles and towering rocks;
復於一時，見彼叢林，巉巖聳石，彫殘頹毀，高下參差，火所焚燒、水所漂蕩。
 Once again, I saw that jungle, with towering rocks, broken sculptures, and uneven heights, burned by fire and drifted by water.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察水事變異無常之性？
 How can we observe the unpredictable nature of water affairs?
謂先一時，見諸河瀆池泉井等，濤波涌溢，醴水盈滿；
 It is said that at one time, I saw rivers, ponds, springs and wells, etc., with waves overflowing and full of sweet water;
後於一時，見彼一切枯涸乾竭。
 After a while, I saw that everything had dried up and dried up.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察業事變異無常之性？
 How can we observe the changeable and impermanent nature of our affairs?
謂先一時，見彼種種殉利牧、農、工巧、正論、行船等業皆悉興盛；
 It is said that at that time, all kinds of industries such as animal husbandry, agriculture, craftsmanship, righteousness, and sailing were all prosperous;
復於一時，見彼事業皆悉衰損。
 Once again, I saw that all their careers were in decline.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察庫藏變異無常之性？
 How can one observe the variable and impermanent nature of a storehouse?
謂由觀見種種庫藏，一時盈滿，一時滅盡。
 It is said that through observation, various stores are full at one time and completely destroyed at another time.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察飲食變異無常之性？
 How can we observe the variable nature of diet?
謂由觀見種種飲食，一時未辦，一時已辦，一時入口，牙齒咀嚼，和雜涎唾，細細吞咽；
 It means observing various kinds of food and drinks, one moment unfinished, the other moment finished, the other moment entering the mouth, chewing with teeth, mixed with saliva, and swallowing carefully;
一時入腹，漸漸消化；
 It enters the abdomen for a while and is gradually digested;
一時變為屎尿流出。
 For a while, it turned into urine and feces flowing out.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察乘事變異無常之性？
 How can we observe the changeable and impermanent nature of things?
謂於一時，見種種乘，新妙莊嚴，甚可愛樂；
 It is said that for a while, I saw all kinds of vehicles, new and wonderful, solemn, very lovely and joyful;
復於一時，見彼朽故，離諸嚴飾。
 Once again, seeing that he was decayed, he abandoned all his elaborate ornaments.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察衣事變異無常之性？
 How can we observe the changeable nature of clothing?
謂由觀見種種衣服，一時新成，一時故壞，一時鮮潔，一時垢膩。
 It is said that by observing various kinds of clothes, they are new at one time, worn out at another time, fresh and clean at another time, and dirty and greasy at another time.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察嚴具變異無常之性？
 How can one observe that Yan is subject to change and impermanence?
謂由觀見諸莊嚴具，一時未成，一時已成，一時堅固，一時破壞。
 It is said that through observation, all the solemn objects are unfinished at one time, completed at another time, solid at another time, and destroyed at another time.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察舞歌樂事所有變異無常之性？
 How can we observe the changeable nature of dancing, singing and music?
謂由觀見舞歌伎樂，現在種種音曲差別，異起異謝。
 It is said that from the observation of dancing, singing, singing and music, now all kinds of music are different, with different origins and endings.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察香鬘塗飾所有變異無常之性？
 How can one observe the changeable nature of the decoration of the fragrant garlands?
謂先觀見種種香鬘，鮮榮芬馥；
 It means that you first see all kinds of fragrant garlands, fresh and fragrant;
後時見彼萎悴臭爛。
 Later I saw that he was withered and smelly.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察資具變異無常之性？
 How can one observe the mutable and impermanent nature of equipment?
謂觀見彼，未造、已造、成滿、破壞，前後變異。
 It is said to observe that it is not created, has been created, is completed, is destroyed, and changes back and forth.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察光明變異無常之性？
 How can one observe the changeable and impermanent nature of light?
謂由觀見種種明闇生滅變異。
 It means observing the various variations of light and darkness arising and passing away.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
云何觀察男女承奉所有變異無常之性？
 How can one observe men and women adhering to all the changes and impermanence of nature?
謂觀見彼，或衰、或盛，不久堅住。
 It is said that when one sees it, it may decline or flourish, but it will soon become firm.
見此事已，便作是念：
 Seeing this, he thought as follows:
如是諸行，其性無常。
 Such actions are impermanent in nature.
餘如前說。
 Yu said before.
如是一切外事諸行，前之六種是所攝受事，後之十種是身資具事。
 In this way, of all external affairs and actions, the first six are things that are taken in and received, and the last ten are things that the body possesses.
以要言之，當知其性皆是無常。
 In summary, you should know that their nature is impermanent.
何以故？
 Why?
形相轉變現可得故。
 The transformation of form can be achieved now.
由如是等如前所說諸變異行現見增上作意力故，於內外事，如其所應，以變異行，觀察一切是無常性。
 Because of the above-mentioned manifestations of the various deviated behaviors, the power of concentration is increased, and in internal and external affairs, as they should be, the deviated behaviors are used to observe the impermanence of everything.
由是因緣，於諸變異無常之性，現見不背，不由他緣，非他所引，隨念觀察，審諦決定。
 Due to these causes and conditions, the present view does not contradict the changing and impermanent nature of all things. It is not caused by other conditions or caused by others. It can be observed with thoughts and determined by careful consideration.
即由如是所說因緣，說名現見增上作意。
 That is to say, due to the causes and conditions mentioned in this way, the appearance of the name increases the intention.
即由如是現見增上作意力故，觀察變異無常性已。
 That is to say, due to the increased concentration of the present view, one can observe the variability and impermanence.
彼諸色行雖復現有剎那生滅、滅壞無常，而微細故，非現所得。
 Although the various forms appear and disappear in an instant, and are impermanent, they are subtle and cannot be obtained immediately.
故依現見增上作意，應正比度。
 Therefore, according to the present view, the intention should be increased and the proportion should be proportional.
云何比度？
 Yunhebidu?
謂彼諸行，要有剎那生滅滅壞，方可得有前後變異，非如是住得有變異。
 It is said that all actions must arise and die in an instant, so that there can be variation before and after, otherwise there can be variation in this way.
是故諸行必定應有剎那生滅。
 Therefore, all actions must arise and die in an instant.
彼彼眾緣和合有故，如是如是諸行得生，生已不待滅壞因緣，自然滅壞。
 There is a reason for the harmony of all the conditions, so all the actions are born, and the birth has no need to be destroyed, and the causes and conditions will naturally be destroyed.
如是所有變異因緣，能令諸行轉變生起。
 All causes and conditions of variation like this can cause changes in all behaviors to occur.
此是變異生起因緣，非是諸行滅壞因緣。
 This is the cause and condition for the emergence of variation, not the cause and condition for the destruction of all formations.
所以者何？
 So what?
由彼諸行，與世現見滅壞因緣俱滅壞已，後不相似生起可得，非彼一切全不生起。
 From those actions, the causes and conditions that appear in the world have been destroyed, and no similarity can arise in the future. Nothing other than that will arise at all.
或有諸行既滅壞已，一切生起全不可得。
 There may be situations where all formations have been destroyed and everything that arises is completely unavailable.
如煎水等，最後一切皆悉消盡；
 Like boiling water, etc., everything will eventually disappear;
災火焚燒器世間已，都無灰燼，乃至餘影亦不可得。
 There are no ashes left in the world of fire incinerators, and even the remaining shadows cannot be seen.
彼亦因緣後後展轉漸減盡故，最後一切都無所有。
 That's why the causes and conditions developed and gradually diminished, and in the end everything was gone.
不由其火作如是事。
 You can't do this because of the fire.
是故變異，由前所說八種因緣，令變生起，自然滅壞。
 Therefore, mutation occurs due to the eight causes and conditions mentioned above, and then naturally dies.
如是比度作意力故，由滅壞行，於彼諸行剎那生滅、滅壞無常而得決定。
 In this way, the power of mind is determined by the destruction of deeds, the instantaneous arising and destruction of those deeds, and the impermanence of destruction.
於如是事得決定已，復於他世非所現見諸行生起，應正比度。
 After such a matter has been decided, if unseen behaviors arise in other lives, they should be measured in proportion.
云何比度？
 Yunhebidu?
謂諸有情現有種種差別可得。
 It is said that there are various differences available among sentient beings.
或好形色、或惡形色，或上族姓、或下族姓、或富族姓、或貧族姓，或大宗葉、或小宗葉，或長壽命、或短壽命，言或威肅、或不威肅，或性利根、或性鈍根。
 They may have a good appearance or a bad appearance, they may have a superior family name or a lower family name, they may have a rich family name or a poor family name, they may have a large family name or a small family family name, they may have a long life span or a short life span, they may have threatening words. It may be solemn or not, it may have sharp roots or blunt roots.
如是一切有情差別，定由作業有其差別，方可成立，非無作業。
 If all sentient beings are different, they must be different because of their operations. This can only be established if there is no operation.
如是有情色類差別，定由先世善不善業造作增長種種品類。
 If there are differences in eroticism, they must be caused by the good and unwholesome karma of previous lives.
由彼因緣，於今自體差別生起，不應自在變化為因。
 Due to these causes and conditions, differences in the present self arise, and should not change freely as causes.
何以故？
 Why?
若說自在變化為因，能生諸行，此所生行為唯用彼自在為緣？
 If it is said that the change in one's own nature is the cause, which can produce all kinds of actions, then the actions that arise only use that one's own self as the condition?
為待餘緣，如是自在方能變化。
 In order to wait for the remainder, only in this way can we change freely.
若唯用彼自在為緣，是則諸行與彼自在俱應本有，何須更生。
 If we only use that freedom as a condition, then all actions and that freedom should already exist, so there is no need to be reborn.
若言先有自在體性，然後行生，是則諸行不唯自在為緣生起。
 If it is said that there is self-subsistence first, and then formations arise, then all formations do not only arise as conditions for self-existence.
若言自在隨其所欲、功用、祈願，方能造化，是故亦用欲為因緣，非唯自在。
 If it is said that freedom can only create creation according to its desires, functions, and prayers, then desire is also used as the cause and condition, and it is not just freedom.
若爾，此欲為有因耶？
 If so, is there a reason for this desire?
為無因耶？
 For no reason?
若言有因，即用自在以為因者，此則同前所說過失，不應道理。
 If it is said that there is a cause, that is, using oneself as the cause, this is the same fault as mentioned before and does not make sense.
若言此欲更有餘因，是則如欲，功用、祈願離自在外，餘法為因。
 If it is said that this desire has more than one cause, then it is like desire, function and prayer are external, and the remaining dharma is the cause.
如是亦應一切諸行皆用餘法以為其因，何須妄計無用自在。
 In this way, all actions should be based on residual dharmas as their causes, so there is no need to make futile plans.
由如是等比度增上作意力故，於有他世諸行生起獲得決定。
 Due to the increased concentration of consciousness in this way, all actions in other worlds arise and are determined.
如是略由三種增上作意力故，尋思觀察內外諸行是無常性。
 In this way, by simply increasing the power of concentration in three ways, we can contemplate and observe the impermanence of all actions inside and outside.
謂淨信增上作意力故，現見增上作意力故，比度增上作意力故。
 It is said that the pure faith is increased and the willpower is increased, the present view is increased and the willpower is increased, and the ratio is increased and the willpower is increased.
於前所舉能隨順修無常五行，已辯變異、滅壞二行。
 As mentioned above, one can follow the five elements of impermanence and distinguish the two elements of mutation and destruction.
云何復由別離行故觀無常性？
 How can we understand the nature of impermanence from the perspective of separation?
謂依內外二種別離，應知諸行是無常性。
 It is said that according to the two kinds of separation, internal and external, we should know that all actions are impermanent.
依內別離無常性者，謂如有一，先為他主，非奴、非使，能自受用，能驅役他作諸事業；
 According to the inner separation of the impermanent nature, it is said that if there is one, he is first his master, not a slave or an envoy, but can be used by himself and can drive him to do various things;
彼於後時退失主性，非奴使性，轉得他奴及所使性。
 Later, he lost his master nature and his non-slave nature, and turned to his slave and slave nature.
於主性等，名為別離無常之性。
 Regarding the main nature, etc., it is called the nature of separation and impermanence.
依外別離無常性者，謂現前有資生財寶，先未變異，未為別離無常滅壞；
 Those who rely on the external separation of impermanence mean that there are resources and treasures that have not mutated before, and have not been destroyed by separation and impermanence;
後時為王、盜賊、非愛，及共財等之所劫奪，或由惡作加行失壞，或方便求而不能得。
 Later, it was robbed by kings, thieves, non-lovers, and shared property, or it was ruined due to evil deeds, or it was difficult to get it after seeking convenience.
如是等類，應知是名由別離行知無常性。
 Such as this and so on, it should be known that this is called knowing the impermanence of separation.
云何復由法性行故觀無常性？
 How can we look at the impermanence of nature from the perspective of its nature?
謂即所有變異無常、滅壞無常、別離無常，於現在世猶未合會，於未來世當有法性。
 It means that all changes, destructions, and separations are impermanent, and they have not yet reunited in the present world, but they should have dharma nature in the future world.
如實通達如是諸行，於未來世當有法性。
 If you truly understand all these actions, you will have dharma nature in the future life.
如是等類，名為通達法性無常。
 Such and other categories are called understanding the impermanence of the nature of the law.
云何復由合會行故觀無常性？
 How can we observe the nature of impermanence based on the combination of actions?
謂即如是變異無常、滅壞無常、別離無常，於現在世合會現前。
 It is said that such changes and impermanence, destruction and separation are impermanent, and they appear in the present world.
如實通達如是諸行，於現在世現前合會。
 Comprehend these actions as they really are, and meet them before they appear in the present world.
如是等類，名為通達合會無常。
 Such and other categories are called Tong Da He Hui Chang.
彼於如是內外諸行五無常性，由五種行，如其所應，作意修習、多修習故，獲得決定。
 The five impermanent natures of the internal and external activities are determined by the five types of activities, as they should be, and through careful practice and practice.
如是由證成道理及修增上故，於無常行得決定已，從此無間趣入苦行。
 In this way, by attaining the truth and improving through practice, one has determined the impermanent behavior, and from then on enters the ascetic practice without interruption.
作是思惟：
 Doing is thinking:
如是諸行皆是無常；
 All actions in this way are impermanent;
是無常故，決定應是有生法性；
 Because it is impermanent, it must have the nature of existence;
如是諸行既是生法，即有生苦；
 Since all actions in this way are the dharma of birth, there will be suffering in birth;
既有生苦，當知亦有老病死苦、怨憎會苦、愛別離苦、求不得苦。
 As there is suffering in life, you should know that there is also suffering in old age, illness, and death, suffering in meeting resentments and hatreds, suffering in separation from love, and suffering in not being able to seek what you want.
如是且由不可愛行趣入苦行。
 In this way, one goes from unlovable conduct to ascetic practice.
如是復於有漏、有取、能順樂受一切蘊中，由結縛行趣入苦行。
 In this way, in all the aggregates that have outflows, clinging, and can enjoy pleasant experiences, one can enter ascetic practices from the path of knotting.
所以者何？
 So what?
以於愛等結處生愛等結，於貪等縛處生貪等縛。
 Where the knot of love arises, knots of love arise, and where the knot of greed arises, bondage of greed and the like arises.
便能招集生老病死愁悲憂苦，一切擾惱純大苦蘊。
 It can bring about birth, old age, sickness, death, sorrow, sadness, and all the troubles are pure aggregates of suffering.
如是復於有漏、有取、順非苦樂一切蘊中，由不安隱行趣入苦行。
 In this way, amidst all the aggregates of outflows, clinging, and non-suffering and happiness, one enters ascetic practice from restlessness and seclusion.
所以者何？
 So what?
有漏、有取、順非苦樂一切諸蘊，麁重俱行苦、樂種子之所隨逐，苦苦、壞苦、不解脫故，一切皆是無常滅法。
 There are outflows, clinging, and all the aggregates that are not suffering and happiness, and all the seeds of suffering and happiness are followed. Suffering, destructive suffering, and no liberation, everything is the law of impermanence and destruction.
如是行者，於能隨順樂受諸行及樂受中，由結縛行趣入壞苦。
 Those who practice this way will be able to experience all the formations and pleasant feelings along with them, and they will enter the suffering of destruction from the fettered formations.
於能隨順苦受諸行及苦受中，由不可愛行趣入苦苦。
 To be able to follow the various formations and painful feelings of suffering, from unlovable formations to suffering.
於能隨順不苦不樂受諸行及不苦不樂受中，由不安隱行趣入行苦。
 In the process of being able to follow the various formations of neither-painful-nor-pleasant feelings and the neither-painful-nor-pleasant feelings, one can go from being restless and hiding in the realm of walking to suffering.
如是由結縛行、不可愛行、不安隱行增上力故，於三受中作如是說：
 In this way, due to the increased strength due to the formation of knots, unlovable formations, and restlessness and seclusion, we say this about the three feelings:
諸所有受皆悉是苦。
 All feelings are known to be suffering.
如是名為由無常行作意為先，趣入苦行。
 This is called starting from the practice of impermanence and then entering into asceticism.
復作是念：
 The repetition is to read:
我於今者，唯有諸根、唯有境界、唯有從彼所生諸受、唯有其心、唯有假名我我所法、唯有其見、唯有假立，此中可得，除此更無若過若增。
 What I have now is only the roots, only the state, only the feelings arising from them, only the mind, only the false name of my self, only the view, only the false establishment, which can be obtained , nothing more than that.
如是唯有諸蘊可得。
 In this way only the aggregates can be obtained.
於諸蘊中，無有常恒、堅住、主宰，或說為我，或說有情，或復於此說為生者、老者、病者、及以死者，或復說彼能造諸業、能受種種果及異熟。
 Among the aggregates, there is nothing that is permanent, steadfast, or dominant. It may be said that it is me, or it may be said that it is a sentient being, or it may be said that it is the living, the old, the sick, or the dead, or it may be said that it can create all kinds of karma. , can accept various fruits and ripen abnormally.
由是諸行皆悉是空，無有我故。
 Because all actions are empty, there is no self.
如是名為由無所得行趣入空行。
 This is called going from the path of no gain to the path of empty space.
復作是念：
 The repetition is to read:
所有諸行，與其自相及無常相、苦相相應。
 All actions correspond to their own nature, impermanence, and suffering.
彼亦一切從緣生故，不得自在；
 He also cannot be at ease because everything arises from conditions;
不自在故，皆非是我。
 Because I feel uncomfortable, it is not me.
如是名為由不自在行入無我行。
 This is called moving from being uncomfortable to being selfless.
如是行者，以其十行攝於四行，復以四行了苦諦相。
 Those who practice this way use the ten elements to capture the four elements, and then use the four elements to complete the truth of suffering.
謂無常行五行所攝。
 It is said to be captured by the five elements of impermanence.
一、變異行，二、滅壞行，三、別離行，四、法性行，五、合會行。
 1. The behavior of mutation, 2. The behavior of annihilation, 3. The behavior of separation, 4. The behavior of Dharma nature, 5. The behavior of union.
苦行三行所攝。
 Photographed by the Three Practices of Asceticism.
一、結縛行，二、不可愛行，三、不安隱行。
 1. The behavior of binding, 2. The behavior of being unlovable, 3. The behavior of restlessness and seclusion.
空行一行所攝。
 Photographed by the empty line.
謂無所得行。
 It means doing nothing.
無我行一行所攝。
 There is nothing I can do in one line.
謂不自在行。
 It's said to be uncomfortable.
彼由十行悟入四行。
 He understood from the ten elements to the four elements.
復由四行，於苦諦相正覺了已，次復觀察如是苦諦，何因？
 Now that I have fully awakened to the truth of suffering through the four elements, I observe again and again the truth of suffering. Why?
何集？
 What collection?
何起？
 Where did it start?
何緣？
 Why?
由斷彼故，苦亦隨斷。
 By cutting it off, suffering will also be cut off.
如是即以集諦四行了集諦相。
 In this way, the four elements of the essence of the essence are used to realize the essence of the essence of the essence.
謂了知愛能引苦故，說名為因。
 It is said that love can cause suffering, so it is called the cause.
既引苦已，復能招集令其生故，說名為集。
 Now that it has caused suffering, it can be summoned again to make it alive. It is called Ji.
既生苦已，令彼起故，說名為起。
 Since suffering has arisen, and he is caused to arise, he is called the rising of his name.
復於當來諸苦種子能攝受故，次第招引諸苦集故，說名為緣。
 Furthermore, because it can absorb all the seeds of suffering in the future, and because it attracts the accumulation of suffering one after another, it is called the condition.
復有差別。
 There is a difference.
謂了知愛是取因故，復能招集即以其取為因有故，復能生起有為上首當來生故，又能引發以生為緣老、病、死等諸苦法故。
 It is said that love is the cause of taking, and if it can be summoned again, it can be taken as the cause of taking. It can also give rise to existence because it is the first to be born in the future, and it can also cause birth to be the cause of old age, illness, death and other sufferings.
隨其所應，當知說名因、集、起、緣。
 According to its appropriateness, you should know the name of cause, collection, origin, and condition.
復有差別。
 There is a difference.
謂正了知煩惱隨眠附屬所依，愛隨眠等是當來世後有生因。
 It is said that it is clearly understood that troubles and attachments are attached to sleep, and love and love are the causes of rebirth in the next life.
又正了知彼所生纏，隨其所應，是集、起、緣。
 He also clearly understands the entanglement that arises and responds to it, which is the gathering, origin, and condition.
謂後有愛能招引故，即是其集；
 It is said that there is love in the future that can attract people, so it is the collection of it;
此後有愛，復能發起喜貪俱行愛；
 After that, there is love, and love can be initiated again with joy, greed, and love;
此喜貪俱行愛，復與多種彼彼喜愛為緣。
 This joy, greed, and love are combined with each other, and are bound to many kinds of liking for others.
如是依止愛隨眠等及三種纏，能生後有，及能發起諸愛差別，是故說名因、集、起、緣。
 Such dependence, love, sleep, etc., and the three kinds of entanglements can exist after birth, and can initiate all kinds of differences in love. Therefore, they are called causes, collections, origins, and conditions.
如是行者，由四種行了集諦相。
 Those who practice in this way will have four kinds of spiritual qualities.
於集諦相正覺了已，復正覺了如是集諦無餘息滅，故名為滅。
 Having fully awakened to the essence of the essence of the universe, and having fully awakened again, the essence of the essence has ceased to exist, so it is called annihilation.
一切苦諦無餘寂靜，故名為靜。
 There is no remaining silence in all the truth of suffering, so it is called tranquility.
即此滅、靜，是第一故、是最勝故、是無上故、說名為妙。
 That is to say, this cessation and tranquility is the first reason, the most excellent reason, the supreme reason, and it is said to be wonderful.
是常住故、永出離故，說名為離。
 Because it is always abiding and never leaves, it is called Li.
如是行者，由四種行了滅諦相。
 For those who practice in this way, there are four kinds of truth that lead to the cessation of practice.
於滅諦相正覺了已，復正覺了真對治道，於所知境能通尋求義故，能實尋求義故，由於四門隨轉義故，一向能趣涅槃義故，所以說名道、如、行、出。
 Having fully awakened to the truth of annihilation, and fully awakening to the true path of antidote, he is able to understand and seek the meaning of the realm he knows, and he is able to actually seek the meaning. Since the four doors follow the meaning, he has always been able to realize the meaning of nirvana. Therefore, it is said The name is Tao, Ru, Xing, and Chu.
如是行者，由四種行了道諦相。
 Those who practice in this way will achieve the truth of the path in four ways.
如是名為於四聖諦自內現觀了相作意。
 This is called the inner manifestation of the Four Noble Truths, the contemplation of their appearance, and their intention.
彼既如是於其自內現見諸蘊，依諸諦理，無倒尋思正觀察已。
 Since he has thus seen the aggregates within himself, he has pondered and observed them without any hesitation in accordance with the truths.
復於所餘不同分界不現見蘊，比度觀察。
 Again, in the remaining different boundaries, the aggregate of sight does not appear and is compared and observed.
謂彼所有，有為、有漏，遍一切處、遍一切種，於一切時，皆有如是法、皆墮如是理、皆有如是性。
 It is said that everything is conditioned and leaked, everywhere and in all kinds. At all times, it has such a law, it all falls into such a principle, and it all has such a nature.
彼所有滅，皆永寂靜，常住安樂。
 When all of them are destroyed, they will be in eternal peace and abide in peace and happiness.
彼所有道，皆能永斷，究竟出離。
 All his paths can be cut off forever and finally liberated.
當知此中，若於現見諸蘊諦智，若於所餘不同分界不現見境比度諦智，即是能生法智、類智種子依處。
 It should be understood that if the wisdom of all aggregate truths is seen in the present, and if the wisdom of comparative truth is not seen in the remaining different boundaries, this is the place where the seeds of Dharma wisdom and similar wisdom can arise.
又即如是了相作意，當知猶為聞思間雜。
 Also, if you understand the appearance and think in this way, you should know that it is still a mixture of hearing and thinking.
若觀行者，於諸諦中，如是數數正觀察故，由十六行，於四聖諦證成道理已得決定。
 If one observes the actions, among the truths, he has counted and observed them correctly, and from the sixteen actions, it has been determined that the Four Noble Truths have been realized.
復於諸諦盡所有性、如所有性，超過聞思間雜作意，一向發起修行勝解，此則名為勝解作意。
 Furthermore, when all truths have their all-nature, as if they are all-nature, beyond the miscellaneous thoughts between hearing and thinking, and always initiate the practice of ultimate understanding, this is called the ultimate understanding.
如是作意，唯緣諦境，一向在定。
 If you make up your mind like this, you will always be in the state of truth.
於此修習、多修習故，於苦、集二諦境中，得無邊際智。
 By practicing this and practicing more, you will gain boundless wisdom in the realm of the two truths of suffering and concentration.
由此智故，了知無常，發起無常無邊際勝解。
 From this wisdom, one understands impermanence and initiates the boundless understanding of impermanence.
如是了知苦等，發起苦無邊際勝解、空無我無邊際勝解、惡行無邊際勝解、往惡趣無邊際勝解、興衰無邊際勝解，及老病死愁悲憂苦一切擾惱無邊際勝解。
 Such understanding of suffering, etc., initiates the infinite suffering, the infinite suffering, the infinite suffering, the infinite suffering of evil deeds, the infinite going to the bad realm, the infinite rise and fall, as well as all the sufferings of old age, sickness, death, sorrow and sorrow. There is no limit to the solution to troubles.
此中無邊際者，謂生死流轉。
 What is boundless in this is called the flow of life and death.
如是諸法無邊無際，乃至生死流轉不絕，常有如是所說諸法。
 Such dharmas are boundless, and even the flow of life and death is endless. There are always dharmas such as this.
唯有生死無餘息滅，此可息滅，更無有餘息滅方便。
 Only birth and death can be extinguished without any remaining cessation. This can be annihilated, and there is no convenience for cessation without any remaining cessation.
即於如是諸有、諸趣死生法中，以無願行、無所依行、深厭逆行發起勝解，精勤修習勝解作意。
 That is to say, in such existences and in the dharmas of death and life, one should initiate the ultimate understanding through actions without wishes, actions without any support, and deep disgust and retrograde behavior, and diligently practice the ultimate understanding and intention.
復於如是諸有、諸生增上意樂深心厭怖，及於涅槃隨起一行深心願樂。
 Furthermore, in such existences, the happiness of one's mind is increased, the mind is filled with disgust and fear, and in Nirvana, the happiness of one's deep mind's desires accompanies it.
彼於長夜，其心愛樂世間色聲香味觸等，為諸色聲香味觸等滋長積集。
 During the long night, his mind loved the sights, sounds, fragrances, touches, etc. in the world, and he grew and accumulated them.
由是因緣，雖於涅槃深心願樂，而復於彼不能趣入、不能證淨、不能安住、不能勝解，其心退轉。
 Due to this cause and condition, although one has a deep desire to be happy in Nirvana, he cannot enter it, cannot realize it, cannot abide in it, cannot understand it, and his mind has turned back.
於寂靜界未能深心生希仰故，有疑慮故，其心數數厭離、驚怖。
 In the realm of silence, because there is no deep hope and hope in the heart, and because there are doubts, the mind is constantly disgusted and frightened.
雖於一切苦、集二諦，數數深心厭離、驚怖，及於涅槃數數發起深心願樂，然猶未能深心趣入。
 Although the two truths of all sufferings are gathered together, the mind is deeply disgusted and frightened for many times, and the deep desire and happiness are aroused for many times in Nirvana, but it is still unable to penetrate deeply into the mind.
何以故？
 Why?
以彼猶有能障現觀麁品我慢隨入作意，間、無間轉。
 Therefore, there are still obstacles in the way of observing the appearance. I am so slow to enter the mind and turn around intermittently.
作是思惟：
 Doing is thinking:
我於生死曾久流轉，我於生死，當復流轉；
 I have been circulating in life and death for a long time, and I should circulate in life and death again;
我於涅槃當能趣入，我為涅槃修諸善法；
 I should be able to enter Nirvana, and I should cultivate all kinds of good Dharma for Nirvana;
我能觀苦真實是苦，我能觀集真實是集，我能觀滅真實是滅，我能觀道真實是道；
 I can observe that suffering is really suffering, I can observe that collection is really collection, I can observe that cessation is really cessation, I can observe that Tao is really Tao;
我能觀空真實是空，我觀無願真是無願，我觀無相真是無相；
 I can observe that emptiness is really empty, I observe that there is really no wish, I observe that there is really no form, I observe that there is really no form;
如是諸法是我所有。
 Such dharmas belong to me.
由是因緣，雖於涅槃深心願樂，然心於彼不能趣入。
 Due to this cause and condition, although the mind deeply wishes to be happy in Nirvana, the mind cannot enter into it.
彼既了知如是我慢是障礙已，便能速疾以慧通達。
 Since he understands that such self-arrogance is an obstacle, he can quickly reach it with wisdom.
棄捨任運隨轉作意，制伏一切外所知境，趣入作意。
 Give up and let your luck turn and concentrate on your mind, subdue all externally perceived objects, and enter your mind.
隨作意行，專精無間觀察聖諦；
 Act according to your will and concentrate on observing the noble truth without interruption;
隨所生起心謝滅時，無間生心，作意觀察，方便流注，無有間斷。
 When the mind disappears as it arises, the mind arises without interruption, the mind observes, and the convenience flows without interruption.
彼既如是以心緣心，專精無替，便能令彼隨入作意障礙現觀麁品我慢，無容得生。
 Since he is so focused on the mind and has no substitutes, he will be able to follow obstacles in his mind and observe them, and he will be arrogant and have no room for rebirth.
如是勤修瑜伽行者，觀心相續，展轉別異，新新而生，或增或減，暫時而有，率爾現前，前後變易，是無常性。
 For those who practice yoga diligently, they observe the continuity of their minds, develop and differentiate, arise new and new, increase or decrease, exist temporarily, appear before and after, change back and forth, this is the nature of impermanence.
觀心相續，入取蘊攝，是為苦性。
 Observing the continuum of mind and entering into the aggregate of grasping, this is the nature of suffering.
觀心相續，離第二法，是為空性。
 Observing the continuum of mind, apart from the second dharma, is emptiness.
觀心相續，從眾緣生，不得自在，是無我性。
 Observing the continuity of mind, following the conditions of others, not being able to be at ease, this is selflessness.
如是名為悟入苦諦。
 This is called realizing the truth of suffering.
次復觀察此心相續，以愛為因、以愛為集、以愛為起、以愛為緣。
 Observe again and again the continuity of this mind, with love as the cause, love as the gathering, love as the origin, and love as the condition.
如是名為悟入集諦。
 This is called realizing the truth.
次復觀察此心相續所有擇滅，是永滅性、是永靜性、是永妙性、是永離性。
 Observe again and again that all the choices and annihilations of this mind's continuance are the nature of eternal destruction, the nature of eternal tranquility, the nature of eternal wonderfulness, and the nature of eternal separation.
如是名為悟入滅諦。
 This is called realizing the truth of cessation.
次復觀察此心相續究竟對治趣滅之道，是真道性、是真如性、是真行性、是真出性。
 Observe again and again that this continuum of mind is the ultimate antidote to the cessation of interest. It is the nature of the true way, the nature of true suchness, the nature of true conduct, and the nature of true emergence.
如是名為悟入道諦。
 This is called realizing the truth of the Tao.
如是先來未善觀察，今善作意方便觀察，以微妙慧，於四聖諦能正悟入。
 If you were not good at observing before, now you are good at using your mind to observe expediently, and with subtle wisdom, you can realize the Four Noble Truths correctly.
即於此慧親近、修習、多修習故，能緣所緣平等平等正智得生。
 That is to say, if you get close to this wisdom, practice it, and practice it more, you can be born with the right wisdom of equality and equality among all objects.
由此生故，能斷障礙愛樂涅槃所有麁品現行我慢。
 By being born in this way, one can cut off all the current egoistic arrogance that hinders love, happiness, and nirvana.
又於涅槃深心願樂，速能趣入，心無退轉，離諸怖畏，攝受增上意樂適悅。
 In addition, in Nirvana, the deep joy of the heart can be entered quickly, the mind does not turn back, it is free from all fears, and the joy of the mind is increased.
如是行者，於諸聖諦，下忍所攝能緣所緣平等平等智生，是名為煗。
 For those who practice this way, in the noble truths, the wisdom of being equal and equal in the energy and conditions that they take in is called 痗.
中忍所攝能緣所緣平等平等智生，是名為頂。
 The ability and object that are captured by Chunin are equal and equal, and wisdom arises, which is called Ding.
上忍所攝能緣所緣平等平等智生，名諦順忍。
 The wisdom that Jōnin takes into account is the equality and equality of the objects and objects, which is called docility and endurance.
彼既如是斷能障礙麁品我慢，及於涅槃攝受增上意樂適悅，便能捨離後後觀心所有加行，住無加行無分別心。
 Since he is thus able to cut off the conceit that hinders the self-conceit, and to increase the joy and joy of the mind in Nirvana, he can abandon all the preliminaries of the contemplation of the mind, and abide in the mind of no preliminaries and no distinction.
彼於爾時，其心似滅，而非實滅；
 At that time, his mind seemed to be annihilated, but not actually annihilated;
似無所緣，而非無緣。
 It seems that there is no fate, but it is not fate.
又於爾時，其心寂靜，雖似遠離，而非遠離。
 And at that time, his mind was quiet, although he seemed to be far away, but not far away.
又於爾時，非美睡眠之所覆蓋，唯有分明無高、無下奢摩他行。
 And at that time, it is not covered by the beauty of sleep, but only by the clear and unobstructed Samatha.
復有一類，闇昧愚癡，於美睡眠之所覆蓋，其心似滅非實滅中，起增上慢，謂為現觀。
 There is another type, darkness and ignorance, covered by beautiful sleep, whose mind seems to be in annihilation but not actually annihilation, and increases in contemplation, which is called present insight.
此不如是。
 This is not as good as this.
既得如是趣現觀心，不久當入正性離生。
 Once you have gained the ability to observe the mind in such a way, you will soon enter the state of righteousness and separation.
即於如是寂靜心位，最後一念無分別心，從此無間，於前所觀諸聖諦理，起內作意。
 That is to say, in such a quiet mind position, the last thought is non-discriminating, and from then on, all the noble truths that have been contemplated before are absorbed in mind.
此即名為世第一法。
 This is called the first law in the world.
從此已後，出世心生，非世間心。
 From now on, the transcendent mind arises, not the worldly mind.
此是世間諸行最後界畔邊際，是故名為世第一法。
 This is the edge of the final realm of all the activities in the world, so it is called the first dharma in the world.
從此無間，於前所觀諸聖諦理，起內作意；
 From then on, I will continue to meditate on all the holy truths I have contemplated before;
作意無間，隨前次第所觀諸諦，若是現見、若非現見諸聖諦中，如其次第，有無分別決定智、現見智生。
 The mind is endless, and the truths observed in the previous steps, if they are seen now or not, are among the noble truths, and if they are seen in the next step, the wisdom of whether there is distinction or not, and the wisdom of present seeing arises.
由此生故，三界所繫見道所斷附屬所依諸煩惱品一切麁重，皆悉永斷。
 As a result of this birth, all the attachments, attachments, attachments, and attachments to the three worlds, and all their complexities, are all permanently cut off.
此永斷故，若先已離欲界貪者，彼於今時既入如是諦現觀已，得不還果。
 Therefore, if there is an eternal break, if one has already left the world of desire and greed, now that he has entered into the present contemplation of such truth, he will obtain the result of non-return.
彼與前說離欲者相，當知無異。
 You should know that this is no different from the person who was separated from desire.
然於此中少有差別。
 But there is little difference.
謂當受化生，即於彼處當般涅槃，不復還來生此世間。
 It is said that when one is reborn, he will attain parinirvana there and will never be reborn in this world again.
若先倍離欲界貪者，彼於今時既入如是諦現觀已，得一來果。
 If he first frees himself from greed in the world of desire, he will now enter into the contemplation of the manifestation of such truth and obtain the fruit of the first coming.
若先未離欲界貪者，彼於今時既入如是諦現觀已，麁重永息，得預流果。
 If he has not yet left the world of desires and is greedy, now that he has entered into the present and meditative view of such truth, he will cease forever and obtain the fruit of pre-streaming.
由能知智與所知境和合無乖，現前觀察，故名現觀。
 From the combination of the knowing wisdom and the known state, it is observed in front of the present, so it is called present observation.
如剎帝利與剎帝利和合無乖，現前觀察，名為現觀。
 For example, if Kshatriyas and Kshatriyas are harmonious and unfaithful, observing them in front of them is called present observation.
婆羅門等，當知亦爾。
 Brahmins and others should know this.
此亦成就眾多相狀。
 This also achieves many aspects.
謂證如是諦現觀故，獲得四智。
 It is said that by realizing such truth, one can obtain the four kinds of wisdom.
謂於一切若行、若住諸作意中，善推求故，得唯法智、得非斷智、得非常智、得緣生行如幻事智。
 It is said that if everything is carried out and if it abides in all the thoughts, and is good at reasoning and seeking, one can obtain the wisdom of Dharma alone, the wisdom of non-judgment, the wisdom of extraordinary wisdom, and the wisdom of conditioned actions like illusions.
若行境界，由失念故，雖起猛利諸煩惱纏，暫作意時，速疾除遣；
 If in the state of practice, due to the loss of thoughts, although all kinds of troubles and troubles may arise, they will be quickly eliminated when the mind is temporarily focused;
又能畢竟不墮惡趣；
 And he will not fall into the lower realms after all;
終不故思違越所學，乃至傍生亦不害命；
 In the end, if you don’t think contrary to what you have learned, you will not endanger your life even if you live by it;
終不退轉，棄捨所學；
 Never turn back and give up what you have learned;
不復能造五無間業；
 It is no longer possible to create the five uninterrupted karma;
定知苦樂非自所作、非他所作、非自他作、非非自他無因而生；
 Know clearly that happiness and suffering are not caused by oneself, not by others, not by oneself and by others, and are not caused by neither oneself nor others;
終不求請外道為師，亦不於彼起福田想；
 In the end, I will never ask a heretic to be my teacher, nor will I think of him as a blessed field;
於他沙門、婆羅門等，終不觀瞻口及顏面；
 As for other ascetics, brahmins, etc., they never look at their mouth or face;
唯自見法、得法、知法、證法源底，越度疑惑，不由他緣；
 Only by seeing the Dharma, obtaining the Dharma, knowing the Dharma, and proving the source of the Dharma for oneself can one overcome doubts and not be influenced by other factors;
於大師教，非他所引；
 It is taught by the master, not by others;
於諸法中得無所畏；
 Be fearless in all dharmas;
終不妄計世瑞吉祥以為清淨；
 Never take the auspiciousness and auspiciousness of the world and think you are pure;
終不更受第八有生；
 In the end, I will never receive the eighth life again;
具足成就四種證淨。
 Having achieved the four pure realizations.
如是行者，乃至世第一法已前，名勝解作意。
 Those who practice in this way will have the first Dharma in the world before them, and the famous places will explain their intentions.
於諸聖諦現觀已後，乃至永斷見道所斷一切煩惱，名遠離作意。
 After all the noble truths have been revealed and contemplated, all the troubles that are caused by seeing the path will be permanently eradicated, which is called staying away from the mind.
復從此後，為欲進斷修所斷惑，如所得道更數修習，永斷欲界上品、中品諸煩惱已，得一來果。
 From then on, if you want to advance and cultivate, you will practice more and more, and you will permanently eliminate the troubles of the upper and middle grades in the realm of desire, and obtain the ultimate fruit.
如預流果所有諸相，今於此中，當知亦爾。
 Just like all the characteristics of the pre-flow fruit, you should know it now.
然少差別。
 But little difference.
謂若行境界，於能隨順上品猛利煩惱纏處，由失念故，暫起微劣諸煩惱纏，尋能作意，速疾除遣。
 It is said that if you are in the realm of being able to follow the strong and powerful troubles of the highest level, and due to the loss of thoughts, you will temporarily get entangled with the inferior troubles, you can find the ability to concentrate and get rid of them quickly.
唯一度來生此世間，便能究竟作苦邊際。
 The only way to survive this world in the next life is to be on the edge of suffering.
得不還果及不還相，如前已說。
 The consequences of not returning the reward and the phase of not returning the reward are as mentioned before.
當知此中，由觀察作意，於一切修道，數數觀察已斷、未斷，如所得道而正修習。
 You should know that by observing and concentrating on all the ways of cultivation, you should count the number of observations that have been broken and those that have not been broken, and practice correctly as you have obtained the path.
又於此中，云何名修自性？
 And in this, what is the name of cultivating one's own nature?
云何名修業？
 What is the name of cultivation?
云何名修品類差別？
 What is the name of the category difference?
謂由定地作意，於世出世善有為法修習增長，無間所作、殷重所作，令心相續會彼體性。
 It means that by concentrating on the mind, practicing good deeds in the world and in the world grows, doing it continuously and diligently, so that the mind can continuously understand the nature of the body.
如是名為修之自性。
 This is called cultivating one’s own nature.
當知修業略有八種。
 You should know that there are eight types of cultivation.
一、有一類法由修故得，二、有一類法由修故習，三、有一類法由修故淨，四、有一類法由修故遣，五、有一類法由修故知，六、有一類法由修故斷，七、有一類法由修故證，八、有一類法由修故遠。
 1. There is a type of dharma that is acquired through practice. 2. There is a type of dharma that is learned through practice. 3. There is a type of dharma that is purified through practice. 4. There is a type of dharma that is learned through practice. 5. There is a type of dharma that is known through practice. 6. 1. There is a type of dharma that can be broken down through practice. 7. There is a type of dharma that can be proven through practice. 8. There is a type of dharma that can be far away through practice.
若先未得殊勝善法，修習令得，名修故得。
 If you have not yet obtained the supreme good Dharma, you can obtain it by practicing it, and it is called practicing it.
若先已得，令轉現前，名修故習。
 If you have obtained it first, let it appear in front of you, and it will be called Xiu Xiu.
若先已得，未令現前，但由修習彼種類法，當令現前，令轉清淨鮮白生起，名修故淨。
 If it has been obtained before and has not been made manifest before it, but by practicing the method of that kind, it should be made manifest before it, so that the pure and fresh white color arises, which is called the practice of purification.
若有失念，染法現行，修善法力令不忍受，斷除、變吐，名修故遣。
 If there is a loss of thoughts, the tainted Dharma is present, and the power of practicing good Dharma makes it unbearable, it will be eradicated, and the vomiting will change. It is called repairing.
若未生起所應斷法，修善法力，了知如病，深心厭壞；
 If the dharma that should be judged has not arisen and the power of practicing good dharma has not arisen, understanding is like a disease, and the heart is deeply disgusted with bad things;
了知如癰、如箭，障礙無常、苦、空及以無我，深心厭壞；
 Understanding is like a carbuncle, like an arrow, obstacles are impermanent, painful, empty and selfless, and the heart is deeply disgusted;
名修故知。
 Famous repair and old knowledge.
如是知已，數修習故，無間道生，斷諸煩惱，名修故斷。
 Knowing this, and practicing several practices, the Infernal Path arises, and all troubles are eradicated. This is called cultivation, so they are eradicated.
煩惱斷已，證得解脫，名修故證。
 The troubles have been eradicated and liberation has been achieved, which is called Cultivation.
如如進趣上地善法，如是如是令其下地已斷諸法轉成遠分，乃至究竟，名修故遠。
 Just as it enters the good dharma in the upper realm, it causes all the dharma in the lower realm to be cut off and turned into distant parts, even to the ultimate level, which is called cultivation, so it is far away.
當知是名八種修業。
 You should know that these are called eight kinds of cultivation.
應知此修品類差別，有十一種。
 It should be known that there are eleven different types of cultivation.
一、奢摩他修，二、毘鉢舍那修，三、世間道修，四、出世道修，五、下品道修，六、中品道修，七、上品道修，八、加行道修，九、無間道修，十、解脫道修，十一、勝進道修。
 1. Samatha cultivation, 2. Vipassana cultivation, 3. Worldly cultivation, 4. Transcendental cultivation, 5. Lower grade cultivation, 6. Middle grade cultivation, 7. High grade cultivation, 8. Advanced cultivation, 9. Infinite cultivation. Tao cultivation, tenth, liberation Tao cultivation, eleven, victory and advancement Tao cultivation.
奢摩他修者，謂九種行令心安住，如前已說。
 Those who practice samatha, it is said that the nine kinds of actions make the mind calm, as mentioned before.
毘鉢舍那修，亦如前說。
 Practicing Vipasana is the same as mentioned before.
世間道修者，謂於諸下地見麁相故，於諸上地見靜相故，乃至能趣無所有處一切離欲。
 Those who cultivate the Tao of the world say that because they see the appearance of Qi in all the lower places, and because they see the appearance of tranquility in all the upper places, they can achieve the goal of being free from all desires.
出世道修者，謂正思惟苦真是苦、集真是集、滅真是滅、道真是道。
 Those who practice the transcendental Tao say that when they think about suffering, they really are suffering, their collection is really their collection, their cessation is really their cessation, and the Tao is really the Tao.
由正見等無漏聖道，乃至能趣非想非非想處一切離欲。
 From the noble path without outflows such as right view, one can achieve freedom from all desires in the place of non-perception and non-perception.
下品道修者，謂由此故，能斷最麁上品煩惱。
 Those who cultivate the lower-level Taoism say that because of this, they can eliminate the most high-level troubles.
中品道修者，謂由此故，能斷所有中品煩惱。
 Those who practice the middle-level Taoism say that because of this, they can eliminate all the troubles of the middle-level.
上品道修者，謂由此故，能斷所有最後所斷下品煩惱。
 Those who cultivate the high-grade Tao are said to be able to eliminate all the lower-grade troubles that are finally eliminated due to this.
加行道修者。
 Those who practice Taoism.
謂由此故為斷煩惱，發起加行。
 It is said that this is the reason for ending troubles and initiating preliminaries.
無間道修者，謂由此故，正斷煩惱。
 Those who practice the Infernal Path say that because of this, they can eliminate troubles.
解脫道修者，謂由此故，或斷無間證得解脫。
 Those who practice the path of liberation say that because of this, they may achieve liberation without interruption.
勝進道修者，謂由此故，從是已後修勝善法，乃至未起餘地煩惱能治加行，或復未起趣究竟位。
 Those who have advanced to the path of excellence are said to have cultivated the superior good Dharma from then on, so that the troubles that have not arisen can be cured and advanced, or the ultimate state of interest can be restored.
當知是名十一種修品類差別。
 You should know that there are eleven types of differences in cultivation.
如是於修勤修習者，於時時間，應正觀察所有煩惱已斷、未斷。
 In this way, those who practice diligently should observe from time to time whether all defilements have been eliminated or not.
於時時間，於可厭法深心厭離；
 Time and time, I am deeply detached from the disgusting dharma;
於時時間，於可欣法深心欣慕；
 Time and again, I admire the Dharma deeply;
如是名為攝樂作意。
 This is called taking pleasure and making intention.
彼即於此攝樂作意親近、修習、多修習故，有能無餘永斷修道所斷煩惱最後學位喻如金剛三摩地生。
 By drawing close to it, practicing it, and practicing it more, he will be able to eliminate all the troubles and troubles caused by practicing the path forever. The final degree is like the birth of Vajra Samadhi.
由此生故，便能永斷修道所斷一切煩惱。
 By living in this way, you can permanently eliminate all troubles that can be solved by cultivating the Tao.
問：
 ask:
何因緣故，此三摩地名金剛喻？
 Why is this samadhi called Vajra Metaphor?
答：
 answer:
譬如金剛，望餘一切末尼、真珠、琉璃、螺貝、璧玉、珊瑚等諸珍寶，最為堅固；
 For example, if you look at the diamond, all other precious stones, such as pearls, lapis lazuli, conch shells, jade, and coral, are the most solid;
能穿、能壞所餘寶物，非餘寶物所能穿壞。
 The remaining treasures can be worn and destroyed, but the remaining treasures cannot be worn or destroyed.
如是此三摩地，於諸有學三摩地中，最上、最勝、最為堅固；
 Such samadhi is the highest, most superior, and most solid among all the samadhis of learning;
能壞一切所有煩惱，非上煩惱所能蔽伏。
 It can destroy all troubles, and cannot be concealed by the troubles above.
是故此三摩地名金剛喻。
 That’s why the name of this samadhi place is Vajra Yu.
從此金剛喻三摩地，無間永害一切煩惱品麁重種子，其心於彼究竟解脫，證得畢竟種姓清淨。
 From then on, the Vajra is a metaphor for Samadhi, which is the seed of eternal destruction of all troubles. The mind is finally liberated from it and realizes the ultimate purity of caste.
於諸煩惱究竟盡中，發起盡智。
 In the final elimination of all troubles, arise the ultimate wisdom.
由因盡故，當來苦果畢竟不生，即於此中起無生智。
 Since the cause has been exhausted, the bitter fruit will not arise in the future, which means that the wisdom of non-birth arises from this.
彼於爾時，成阿羅漢，諸漏已盡，所作已辦，無復所作，證得自義，盡諸有結。
 At that time, he becomes an Arahant. All outflows have been eliminated. What he has done has been done. There is nothing more to do. He has achieved self-righteousness and has eliminated all obstacles.
已正奉行如來聖教，心善解脫。
 Already practicing the Tathagata's holy teachings, my mind is kind and liberated.
已具成就十無學法。
 Already accomplished, there is no way to learn.
謂無學正見、正思惟，乃至無學正解脫、正智。
 It means that there is no learning of right views and right thinking, and even no learning of right liberation and right wisdom.
於諸住中及作意中，能隨己心自在而轉。
 In all dwellings and thoughts, one can freely turn according to one's own mind.
隨所樂住或聖、或天、或梵住中，即能安住。
 You can live peacefully wherever you like, whether in the Holy, Heaven, or Brahman.
隨樂思惟所有正法，能引世間或出世間諸善義利，即能思惟。
 You can meditate on all the righteous Dharma with joy, which can lead to all the good, righteousness and benefits in the world or beyond the world, that is, you can think about it.
言聖住者，謂空住、無願住、無相住、滅盡定住。
 To speak of holy dwelling is to dwell in emptiness, to dwell without wishes, to dwell without form, and to dwell in cessation of annihilation.
言天住者，謂諸靜慮，諸無色住。
 Those who talk about heavenly dwellings refer to all things that are calm and thoughtful, and all things that are colorless.
言梵住者，謂慈住、悲住、喜住、捨住。
 When it comes to the abode of Brahma, it means the abode of loving-kindness, the abode of compassion, the abode of joy, and the abode of equanimity.
又於爾時，至極究竟，畢竟無垢，畢竟證得梵行邊際。
 And at that time, the ultimate ultimate, untainted, finally attained the edge of the holy life.
離諸關鍵，已出深坑，已度深塹。
 Leaving all the key points, we have emerged from the deep pit and crossed the deep chasm.
已能摧伏彼伊師迦，是為真聖，摧滅高幢。
 He who was able to destroy Ishka is a true saint and destroys tall buildings.
已斷五支，成就六支。
 Five branches have been cut off and six branches have been achieved.
一向守護四所依止。
 Always protect the four places of refuge.
最極遠離，獨一諦實，棄捨希求，無濁思惟，身行猗息。
 The most extreme distance, the only truth, giving up hope, thinking without turmoil, the body walking and breathing.
心善解脫，慧善解脫。
 Good mind is liberated, wisdom is good liberated.
獨一無侶，正行已立，名已親近無上丈夫。
 Alone without a partner, he has established his right conduct and his name is close to his supreme husband.
具足成就六恒住法。
 It has the ability to achieve the Six Permanent Dharmas.
謂眼見色已，無喜無憂，安住上捨，正念正知。
 It is said that the eyes have seen the form, there is no joy and no worry, one lives in the highest level of equanimity, and has mindfulness and clear understanding.
如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，無喜無憂，安住上捨，正念正知。
 In this way, the ears have heard the sound, the nose has smelled the fragrance, the tongue has tasted the taste, the body has felt the touch, and the mind has understood the Dharma, without joy or worry, abiding in the highest equanimity, with mindfulness and clear understanding.
彼於爾時，領受貪欲無餘永盡，領受瞋恚無餘永盡，領受愚癡無餘永盡。
 At that time, he accepted that greed will be eliminated forever, that hatred will be eliminated forever, and that ignorance will be eliminated forever.
彼貪瞋癡皆永盡故，不造諸惡，習近諸善。
 Because his greed, anger and delusion are all gone forever, he will not do any evil and will be accustomed to all good deeds.
其心猶如虛空淨水，如妙香檀，普為一切天帝天王恭敬供養。
 His heart is like the pure water in the sky, like the wonderful fragrant sandalwood, which is universally respected and offered to all the emperors and kings of heaven.
住有餘依般涅槃界，度生死海，已到彼岸。
 Youyuyi lives in the realm of parinirvana, crosses the sea of life and death, and has reached the other shore.
亦名任持最後有身。
 Also known as Ren Chi, she finally got pregnant.
先業煩惱所引諸蘊自然滅故，餘取無故，不相續故，於無餘依般涅槃界而般涅槃。
 Because all the aggregates caused by the previous karma and troubles are naturally destroyed, and the remaining ones are taken for no reason and have no continuity, they will achieve parinirvana in the realm of parinirvana without any remaining grounds.
此中都無般涅槃者，如於生死無流轉者。
 There is no such thing as nirvana, just like there is no transition between life and death.
唯有眾苦永滅、寂靜、清涼、滅沒。
 Only the eternal cessation of all suffering, silence, coolness, and annihilation.
唯有此處最為寂靜。
 Only here is the quietest.
所謂棄捨一切所依，愛盡、離欲、永滅、涅槃。
 The so-called abandonment of all reliance, cessation of love, separation from desire, eternal annihilation, and Nirvana.
當知此中，有如是相。
 You should know that there is such a thing in this.
阿羅漢苾芻諸漏永盡，不能習近五種處所。
 Arhats will never be able to get close to the five kinds of places.
一者、不能故思殺害諸眾生命；
 First, you cannot deliberately kill all living beings;
二者、不能不與而取；
 Both cannot be taken without giving;
三者、不能行非梵行習婬欲法；
 Third, you cannot practice non-Brahma practices and engage in sexual desires;
四者、不能知而妄語；
 Fourth, being unable to understand and lying;
五者、不能貯畜受用諸欲資具。
 Fifth, it is impossible to store animals and use various requisites.
如是不能妄計苦樂自作、他作、自他俱作、非自他作無因而生。
 In this way, we cannot presume that happiness and suffering are caused by ourselves, others, or both ourselves and others, or they arise without cause if they are not caused by ourselves or others.
又亦不能怖畏一切不應記事；
 Nor can we be afraid of everything that should not be remembered;
又亦不能於雲、雷電、霹靂、災雹，及見種種怖畏事已，深生驚怖。
 Nor can one be deeply frightened by clouds, thunder and lightning, thunderbolts, hail, or seeing all kinds of frightening things.
當知此中，金剛喻定所攝作意，名加行究竟作意。
 You should know that the Vajra metaphor is the intention captured by concentration, and the name and practice are the ultimate intention.
最上阿羅漢果所攝作意，名加行究竟果作意。
 The highest fruit of Arahantship is taken as the intention, and the name and practice are the ultimate fruit of intention.
由如是等多種作意，依出世道證得究竟。
 Through various kinds of thoughts such as this, we can achieve the ultimate realization according to the transcendental path.
如是一切名聲聞地。
 Such is the place where all fame is heard.
此是一切正等覺者所說一切聲聞相應教法根本，猶如一切名句文身是所制造文章、呪術、異論根本。
 This is the foundation of all the sravaka teachings taught by all fully enlightened beings, just like the tattoos of all famous sayings are the foundation of all articles, techniques, and different opinions.
本地分中獨覺地第十四
 The fourteenth place in the local division of Solitary Enlightenment
如是已說聲聞地。
 This is what has been said about the sound-hearing ground.
云何獨覺地？
 How can I be alone?
當知此地有五種相。
 You should know that there are five kinds of signs here.
一者、種姓，二者、道，三者、習，四者、住，五者、行。
 The first is caste, the second is Tao, the third is habit, the fourth is dwelling, and the fifth is conduct.
云何獨覺種姓？
 Why do you think you have caste alone?
謂由三相，應正了知。
 It is said that from the three phases, we should understand it correctly.
一者、本性獨覺，先未證得彼菩提時，有薄塵種姓。
 First, those who are originally enlightened have a thin caste before attaining Bodhi.
由此因緣，於憒鬧處，心不愛樂；
 Due to this reason, when you are in a troubled place, your heart does not like happiness;
於寂靜處，深心愛樂。
 In a quiet place, love deeply.
二者、本性獨覺，先未證得彼菩提時，有薄悲種姓。
 Second, those who are originally enlightened and have not yet attained Bodhi have a caste of compassion.
由是因緣，於說正法利有情事，心不愛樂；
 Due to this reason, there is love in preaching the Dharma and benefit, and the heart does not like happiness;
於少思務寂靜住中，深心愛樂。
 Yu Shao lives quietly in his thoughts and affairs, loving music deeply.
三者、本性獨覺，先未證得彼菩提時，有中根種，姓，是慢行類。
 Third, those who are naturally enlightened, before they have attained Bodhi, have the middle root type and surname, which is the slow-moving category.
由是因緣，深心希願無師、無敵而證菩提。
 Due to this reason, I sincerely hope to achieve Bodhi without a teacher or an opponent.
云何獨覺道？
 How can I be alone?
謂由三相，應正了知。
 It is said that from the three phases, we should understand it correctly.
謂有一類，安住獨覺種姓，經於百劫，值佛出世，親近承事，成熟相續，專心求證獨覺菩提。
 It is said that there is a type of caste that lives in the single-enlightened caste. For hundreds of kalpas, when the Buddha was born, he stayed close to him, took care of his affairs, matured and continued, and concentrated on seeking to realize the enlightenment of alone-enlightenment.
於蘊善巧、於處善巧、於界善巧、於緣起善巧、於處非處善巧、於諦善巧勤修學故，於當來世，速能證得獨覺菩提。
 If you are skillful in the aggregates, skillful in the place, skillful in the world, skillful in dependent origination, skillful in the non-place, and skillful in the truth, you will be able to quickly attain Pacceka Bodhi in the next life.
如是名為初獨覺道。
 This is called the Path of First Solitary Enlightenment.
復有一類，值佛出世，親近善士，聽聞正法，如理作意，於先所未起順決擇分善根，引發令起，謂煗、頂、忍；
 There is another type of person who, when the Buddha is born, gets close to good people, listens to the righteous Dharma, and works his mind properly. He chooses and chooses good roots that have not arisen before, and causes the order to arise. They are called Xi, Ding, and Ren;
而無力能即於此生證法現觀，得沙門果。
 However, if you are unable to do so, you will realize the Dharma Appreciation in this life and obtain the fruit of recluseship.
復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，於當來世能證法現觀，得沙門果。
 Therefore, in the next life, you will be able to realize the Dharma Manifestation and obtain the Samana Fruition by practicing skillful cultivation of the aggregates, skillful cultivation of the base, skillful cultivation of the world, skillful cultivation of dependent origination, skillful cultivation of the non-center, and skillful cultivation of the truth.
是名第二獨覺道。
 This is called the Second Path of Solitary Enlightenment.
復有一類，值佛出世，親近善士，聽聞正法，如理作意，證法現觀，得沙門果；
 There is another type of person who is worthy of the birth of the Buddha, gets close to good people, listens to the righteous Dharma, works his mind properly, realizes the manifestation of the Dharma, and obtains the fruit of recluseship;
而無力能於一切種至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。
 But powerlessness can reach the ultimate end of all kinds, finally get rid of defilement, and finally achieve the fruit of Arahat on the edge of the holy life.
復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，依出世道，於當來世至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。
 To repair the aggregate skillfully, to cultivate the base skillfully, to cultivate the world skillfully, to cultivate dependent origination skillfully, to cultivate the non-place skillfully, and to cultivate the truth skillfully, therefore, according to the transcendental path, in the next life to the ultimate ultimate, we will finally be free from defilement and finally realize Obtain the fruit of Arhat on the edge of the holy life.
是名第三獨覺道。
 This is called the Third Path of Solitary Enlightenment.
云何獨覺習？
 How can I be alone in learning?
謂有一類，依初獨覺道，滿足百劫修集資糧。
 It is said that there is a kind of person who follows the path of Sutra Enlightenment at the beginning and has accumulated enough resources for hundreds of kalpas.
過百劫已，出無佛世。
 After a hundred kalpas have passed, there will be no Buddha in the world.
無師自能修三十七菩提分法，證法現觀，得獨覺菩提果，永斷一切煩惱，成阿羅漢。
 Without a teacher, one can practice the Thirty-Seven Parts of Bodhi by oneself, realize the Dharma Appreciation, obtain the fruit of Solitary Enlightenment, forever put an end to all troubles, and become an Arhat.
復有一類，或依第二、或依第三獨覺道。
 There is another category, either based on the second or the third path to enlightenment.
由彼因緣，出無佛世，無師自能修三十七菩提分法，或證法現觀，乃至得阿羅漢果，或得沙門果，至極究竟，畢竟離垢，畢竟證得梵行邊際，證得最上阿羅漢果。
 Due to this cause and condition, in the world without Buddha, without a teacher, one can practice the thirty-seven methods of Bodhi, or realize the Dharma, and even obtain the fruit of Arahant, or obtain the fruit of Samana, to the ultimate end, finally free from defilement, finally achieve the edge of the holy life. , attain the supreme Arahat fruit.
當知此中，由初習故成獨覺者，名麟角喻。
 You should know that from the beginning of practice, you become a person who is alone in enlightenment, and your name is Linjiaoyu.
由第二、第三習故成獨勝者，名部行喻。
 From the second and third practices, he becomes the only winner, which is a metaphor for the name department.
云何獨覺住？
 How can I live alone?
謂初所習麟角喻獨覺，樂處孤林，樂獨居住，樂甚深勝解，樂觀察甚深緣起道理，樂安住最極空、無願、無相作意。
 It is said that the lin horn that I learned at the beginning is a metaphor for the solitary awakening. I am happy to be in a lonely forest. I am happy to live alone. I am happy to have a very profound understanding. I am happy to observe the profound principles of dependent origin. I am happy to live in the most extreme emptiness, without wishes, and without any form of intention.
若第二、第三所習部行喻獨勝，不必一向樂處孤林、樂獨居住，亦樂部眾共相雜住。
 If the second and third practice groups are the best in practice, it is not necessary to always live in a solitary forest or live alone, but also to live in a mixed environment with other members of the group.
所餘住相，如麟角喻。
 The rest of the residence is like a metaphor of a lin horn.
云何獨覺行？
 Why can I do it alone?
謂一切獨覺，隨依彼彼村邑聚落而住，善護其身、善守諸根、善住正念，隨入彼彼村邑聚落，或為乞食。
 It is said that all independent awakenings live in villages, towns, and settlements. They are good at protecting their bodies, guarding their faculties, and living in mindfulness. They go into villages, towns, and settlements to beg for food.
或濟度他下劣愚昧，以身濟度，不以語言。
 Or to save someone who is inferior and ignorant, he can save him with his body, not with his words.
何以故？
 Why?
唯現身相為彼說法，不發言故。
 He only appeared in person to teach him the Dharma without speaking.
示現種種神通境界，乃至為令心誹謗者生歸向故。
 It manifests various realms of supernatural powers, and even causes those who slander the mind to return to life.
又彼一切，應知本來一向趣寂。
 Furthermore, you should know that everything has always been peaceful.
瑜伽師地論卷第三十四
 Volume 34 of Yogi's Earth Treatise

1.14 - praty-eka-buddha-bhūmi 獨覺地 solitary buddha

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第三十五彌勒菩薩說
 Volume 35 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處種姓品第一
 The fifteenth day of the local bodhisattva's first step in practicing yoga is the first in caste quality.
如是已說獨覺地。
 This is what has been said about the independent state of mind.
云何菩薩地？
 Where is the Bodhisattva Land?
嗢拕南曰：
 Fu Gaonan said:
初持、次相、分、　　增上意樂、住、
 Initial holding, secondary phase, division, increasing the happiness of the mind, dwelling,
生、攝受、地、行、　　建立最為後。
 Birth, absorption, earth, movement, and establishment are the last.
有十法具攝大乘菩薩道及果。
 There are ten dharma tools that capture the path and results of Mahayana Bodhisattva.
何等為十？
 What is ten?
一者、持，二者、相，三者、分，四者、增上意樂，五者、住，六者、生，七者、攝受，八者、地，九者、行，十者、建立。
 The first is holding, the second is appearance, the third is dividing, the fourth is increasing the happiness of the mind, the fifth is dwelling, the sixth is birth, the seventh is taking in, the eighth is ground, the ninth is walking, and the tenth , establish.
云何名持？
 What is the name of Yun Zhi?
謂諸菩薩自乘種姓、最初發心，及以一切菩提分法，是名為持。
 It is said that the Bodhisattva's own caste, the original intention, and all the enlightenment methods are called upholding.
何以故？
 Why?
以諸菩薩自乘種姓為所依止故、為建立故，有所堪任、有大勢力，能證無上正等菩提，是故說彼自乘種姓，為諸菩薩堪任性持。
 Because the Bodhisattva's self-traveling caste is relied upon and established, it is worthy of responsibility, has great power, and can realize the supreme enlightenment. Therefore, it is said that the self-traveling caste is worthy of being held by all Bodhisattvas.
以諸菩薩最初發心為所依止、為建立故，於施、戒、忍、精進、靜慮、慧，於六波羅蜜多，於福德資糧、智慧資糧，於一切菩提分法，能勤修學，是故說彼最初發心，為諸菩薩行加行持。
 In order to rely on and establish the original intention of all Bodhisattvas, in charity, precepts, patience, diligence, meditation, wisdom, in the six paramitas, in the merits and merits, in the merits of wisdom, and in all the methods of bodhisattva, Being able to practice diligently means that he first made up his mind to support and uphold the deeds of Bodhisattvas.
以諸菩薩一切所行菩提分法為所依止、為建立故，圓滿無上正等菩提。
 Based on all the Bodhisattva teachings practiced by Bodhisattvas, we can achieve the supreme and perfect Bodhi.
是故說彼一切所行菩提分法，為所圓滿大菩提持。
 Therefore, it is said that all the methods of enlightenment he practices are the attainment of great enlightenment.
住無種姓補特伽羅，無種姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提。
 I live in Putegara without a caste. Therefore, although I have the intention and actions to rely on, I will definitely not be able to complete the supreme enlightenment.
由此道理，雖未發心、未修菩薩所行加行，若有種姓，當知望彼而得名持。
 Based on this principle, even if you have not aroused the intention or practiced the preliminaries of the Bodhisattva, if you have a caste, you should know how to look for it and obtain the name and uphold it.
又住種姓補特伽羅，若不發心、不修菩薩所行加行，雖有堪任，而不速證無上菩提；
 Also, if a person of the caste Putegara does not arouse the intention and practice the preliminaries of the Bodhisattva, he will not be able to achieve the supreme Bodhi quickly even though he is qualified;
與此相違，當知速證。
 Contrary to this, you should quickly prove it.
又此種姓，已說名持，亦名為助、亦名為因、亦名為依、亦名階級、亦名前導、亦名舍宅。
 Also, this caste has been named as upholding, also called as helper, also as cause, also as support, also as class, also as leader, and also as home.
如說種姓，最初發心、所行加行，應知亦爾。
 For example, when talking about caste, you should be aware of the initial motivation and actions.
云何種姓？
 What is your caste?
謂略有二種。
 There are slightly two types.
一、本性住種姓，二、習所成種姓。
 1. The caste inhabited by nature; 2. The caste formed by habits.
本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得，是名本性住種姓。
 Those who live in the caste by nature are said to have such characteristics in the six places of Bodhisattva, which have been transmitted from the beginningless world, and are obtained by Dharma. This is called the caste in which the nature lives.
習所成種姓者，謂先串習善根所得，是名習所成種姓。
 The caste formed by practice is said to be obtained by first practicing the good roots. This is called the caste formed by practice.
此中義意，二種皆取。
 The meaning of this is both.
又此種姓亦名種子、亦名為界、亦名為性。
 This caste is also called seed, world, and nature.
又此種姓未習成果，說名為細，未有果故。
 Moreover, this caste has not yet learned the results, so it is said that it is called "Xi", and there are no results.
已習成果，說名為麁，與果俱故。
 Having learned the result, it is called "麁" because it is related to the result.
若諸菩薩成就種姓，尚過一切聲聞、獨覺，何況其餘一切有情。
 If bodhisattvas achieve caste status, they are superior to all voice-hearers and pacifists, let alone all other sentient beings.
當知種姓無上最勝。
 Know that caste is the supreme and most victorious.
何以故？
 Why?
略有二種淨，一、煩惱障淨，二、所知障淨。
 There are two kinds of purity, one is the purity of defilements and obscurations, and the other is the purity of knowledge and obscurations.
一切聲聞、獨覺種姓，唯能當證煩惱障淨，不能當證所知障淨；
 All the Sravakas and Paccekas can only realize the purification of defilements and obscurations, but cannot realize the purification of knowledge and obscurations;
菩薩種姓，亦能當證煩惱障淨，亦能當證所知障淨。
 The Bodhisattva caste can also realize the purification of defilements and obscurations, and can also realize the purification of knowledge and obscurations.
是故說言望彼一切無上最勝。
 This is why I say that I hope that everything will be supreme and the most victorious.
復由四事，當知菩薩勝於一切聲聞、獨覺。
 Based on the four things, we should know that Bodhisattvas are superior to all Sravakas and Solitary Enlightenments.
何等為四？
 What is four?
一者、根勝，二者、行勝，三者、善巧勝，四者、果勝。
 First, the root is victorious; second, conduct is victorious; third, skill is victorious; fourth, fruit is victorious.
言根勝者，謂諸菩薩本性利根，獨覺中根，聲聞軟根，是名根勝。
 Those with superior faculties of speech refer to the sharp faculties of the Bodhisattva's nature, the middle faculties of Sutra Enlightenment, and the soft faculties of Sravakas. This is called superior faculties.
言行勝者，謂諸菩薩亦能自利，亦能利他，利益安樂無量眾生，哀愍世間，令諸天人獲得勝義利益安樂；
 Those who are victorious in words and deeds say that Bodhisattvas can also benefit themselves and others, benefit countless sentient beings, mourn the world, and enable all gods and humans to obtain supreme benefits and happiness;
聲聞、獨覺唯行自利；
 The sravakas and sojourners only act for their own benefit;
是名行勝。
 It is famous and successful.
善巧勝者，聲聞、獨覺於蘊、界、處、緣起、處非處中能修善巧；
 Those who are skillful and victorious are those who are sound-hearers and pacifikas who can practice skillfully in the aggregates, realms, bases, dependent origins, and non-places;
菩薩於此及於其餘一切明處能修善巧；
 The Bodhisattva can practice skillfully here and in all other luminous places;
是名善巧勝。
 This is called skillful victory.
言果勝者，聲聞能證聲聞菩提，獨覺能證獨覺菩提，菩薩、能證阿耨多羅三藐三菩提，是名果勝。
 For those who are successful in the fruit of speech, the sravakas can realize the Bodhi of the Sravakas, the Bodhisattvas can realize the Bodhi of Solitary Enlightenment, and the Bodhisattvas can realize the Bodhi of Anuttara Samyak Samyak. This is called the fruit of victory.
又諸菩薩有六波羅蜜多種姓相。
 Furthermore, all Bodhisattvas have six paramitas and caste characteristics.
由此相故，令他了知真是菩薩。
 From this, he knew that he was truly a Bodhisattva.
謂施波羅蜜多種姓相，戒、忍、精進、靜慮、慧波羅蜜多種姓相。
 It is said that there are many caste characteristics of Shi Paramita, and there are many caste characteristics of Precepts, Endurance, Diligence, Meditation and Wisdom.
云何菩薩施波羅蜜多種姓相？
 Why does Bodhisattva show paramitas of multiple castes?
謂諸菩薩本性樂施，於諸現有堪所施物，恒常無間性能於他平等分布，心喜施與，意無追悔。
 It is said that all Bodhisattvas are naturally willing to give, and whatever they can currently give to can be distributed equally to others in an eternal and uninterrupted manner. They are happy to give and have no regrets.
施物雖少，而能均布；
 Although the donation is small, it can be distributed evenly;
惠施廣大，而非狹小。
 Benefit broadly, not narrowly.
無所惠施，深懷慚恥。
 I have nothing to offer and am deeply ashamed.
常好為他讚施勸施，見能施者心懷喜悅。
 I always like to praise and encourage others, and I feel happy when I see those who can give.
於諸尊重、耆宿、福田、應供養者，從座而起，恭敬奉施。
 To those who respect, elders, blessed fields, and those who should make offerings, rise from their seats and make offerings respectfully.
於其彼彼此世他世有情無罪利益事中，若請不請，如理為說。
 In the affairs of the other world, sentient beings in other worlds, innocent interests, whether you please or not, this is the right thing to say.
若諸有情怖於王賊及水火等，施以無畏，能於種種常極怖中，隨力濟拔。
 If sentient beings are afraid of kings, thieves, water, fire, etc., if they are given fearlessness, they will be able to rescue them with all their strength in all kinds of constant and extreme fears.
受他寄物，未嘗差違。
 It would not be wrong to accept his gift.
若負他債，終不抵誑。
 If you owe him a debt, you will never be able to repay the lie.
於共財所，亦無欺罔。
 There is no deception in a place of shared wealth.
於其種種末尼、真珠、琉璃、螺貝、壁玉、珊瑚、金銀等寶資生具中心迷倒者，能正開悟。
 Those who are enchanted by the various treasures such as pearls, glass, conch shells, wall jade, corals, gold and silver, etc., can attain true enlightenment.
尚不令他欺罔於彼，況當自為。
 Don't let him deceive you yet, then you should do it yourself.
其性好樂廣大財位，於彼一切廣大資財心好受用；
 His nature is fond of happiness and he has a vast financial position, and he is eager to make use of all his vast wealth;
樂大事業，非狹小門。
 A great cause is not a narrow door.
於諸世間酒色、博戲、歌舞、倡伎種種變現耽著事中，速疾厭捨，深生慚愧。
 In the world of wine and sex, playing games, singing, dancing, and playing tricks, I quickly became tired of it and felt deeply ashamed.
得大財寶，尚不貪著，何況小利。
 Don't be greedy if you get a big fortune, let alone a small profit.
如是等類，當知名為菩薩施波羅蜜多種姓相。
 Such and so on, should be known as Bodhisattva Paramita caste characteristics.
云何菩薩戒波羅蜜多種姓相？
 How can Bodhisattva abstain from paramita castes?
謂諸菩薩，本性成就軟品不善身語意業，不極暴惡，於諸有情不極損惱。
 It is said that the nature of all Bodhisattvas is soft and unwholesome in body, speech and mind, they are not extremely violent and evil, and they do not cause extreme harm to all sentient beings.
雖作惡業，速疾能悔，常行恥愧，不生歡喜。
 Even if you do bad deeds, you will quickly regret them, but you will always feel ashamed and will not feel happy.
不以刀杖手塊等事惱害有情；
 Do not harm sentient beings with swords, sticks, and sticks;
於諸眾生，性常慈愛。
 He is always kind to all living beings.
於所應敬，時起奉迎，合掌問訊，現前禮拜。
 When paying respects, stand up to greet them, put your palms together to ask questions, and come forward to worship.
修和敬業，所作機捷，非為愚鈍，善順他心。
 Be harmonious and dedicated, be smart in what you do, not be stupid, be kind and follow other people's hearts.
常先含笑，舒顏平視，遠離顰，蹙，先言問訊。
 Always smile first, look straight with a calm face, stay away from frowns, frown, and ask questions first.
於恩有情，知恩知報。
 There is love for kindness, and you know how to repay kindness.
於來求者常行質直，不以諂誑而推謝之。
 Always be honest with those who come to ask for help, and do not reject them with flattery or deceit.
如法求財，不以非法，不以卒暴。
 Pursue wealth according to the law, not illegally, not violently.
性常喜樂修諸福業。
 Always be happy and perform all kinds of good deeds.
於他修福尚能獎助，況不自為。
 He can still reward and help him to cultivate good fortune, but he can't do it on his own.
若見若聞他所受苦，所謂殺縛、割截、捶打、訶毀、迫脅，於是等苦過於自受，重於法受及重後世。
 If you see or hear that he is suffering, it is called killing, binding, cutting, beating, destroying, and coercing, so the suffering is greater than what you suffer, what is suffered by the Dharma, and what is the burden of future generations.
於少罪中尚深見怖，何況多罪。
 The horror is still profound in small crimes, let alone many crimes.
於他種種所應作事，所謂商、農、放牧、事王、書印、算數、善和諍訟、追求財寶、守護儲積、方便出息，及以捨施、婚姻、集會。
 They are responsible for various tasks, such as business, farming, herding, serving the king, writing and sealing, arithmetic, doing good deeds and fighting lawsuits, pursuing treasures, guarding hoards, facilitating income and income, as well as giving alms, marriages, and gatherings.
於是一切如法事中，悉與同事。
 So everything is like a ritual, and everyone is with colleagues.
於他種種鬪訟諍競，或餘所有互相惱害，能令自他無義無益，受諸苦惱。
 All kinds of lawsuits, quarrels and disputes with others, or all of them annoy each other, can make oneself and others useless and suffer a lot of suffering.
如是一切非法事中，不與同事。
 In this case, all illegal things should not be done with colleagues.
善能制止所不應作。
 Good deeds can stop what should not be done.
謂十種惡不善業道。
 It is called ten kinds of evil and unwholesome karma.
不違他命，善順於他同忍同戒。
 Do not disobey his orders, be kind and obedient to him, bear with him and follow the precepts.
於他事業隨彼所欲，廢己所作而為成辦。
 Do whatever he wants in his career, and do what he has done to achieve success.
其心溫潤、其心純淨，恚心、害心不久相續，隨生隨捨，起賢善心。
 His heart is warm and pure, and his hateful and harmful thoughts will not last long. As he is born and gives up, he will develop a virtuous and kind heart.
尊重實語，不誑惑他，不離他親，亦不好樂，不輕爾說無義無利不相應語。
 Respect the truth, don't deceive him, don't divorce him, don't be happy, don't make light remarks that are meaningless, unprofitable, and don't respond.
言常柔軟，無有麁獷；
 The words are always soft, without any harshness;
於己僮僕尚無苦言，況於他所。
 I have no bitter words to say to my child servant, but to others.
敬愛有德，如實讚彼。
 It is virtuous to respect and love others, and praise them truthfully.
如是等類，當知名為菩薩戒波羅蜜多種姓相。
 Such and other categories should be known as Bodhisattva Precept Paramita caste characteristics.
云何菩薩忍波羅蜜多種姓相？
 How can a Bodhisattva bear the appearance of multiple castes in Paramita?
謂諸菩薩，性於他所遭不饒益，無恚害心，亦不反報。
 It is said that Bodhisattvas are by nature not helpful to others, have no intention of harming others, and do not retaliate.
若他諫謝，速能納受，終不結恨，不久懷怨。
 If he thanks him for admonishing, he will accept it quickly and will not hold grudges in the end. He will soon hold grudges.
如是等類，當知名為菩薩忍波羅蜜多種姓相。
 Such and so on, should be known as Bodhisattva Endurance Paramita caste characteristics.
云何菩薩精進波羅蜜多種姓相？
 Why is it that Bodhisattva has advanced into the Paramita caste?
謂諸菩薩，性自翹勤，夙興晚寐，不深耽樂睡眠倚樂。
 It is said that all Bodhisattvas are by nature industrious, rise early and sleep late, and do not indulge deeply in happiness and sleep in happiness.
於所作事勇決樂為，不生懈怠，思擇方便，要令究竟。
 Be brave and happy in what you do, do not slack off, think about the convenience, and stick to it.
凡所施為一切事業，堅固決定；
 Whatever you do, make your decision solid;
若未皆作、未皆究竟，終不中間懈廢退屈。
 If you don't do everything and don't finish it all, you won't be able to give up and retreat in the end.
於諸廣大第一義中，心無怯弱，不自輕蔑，發勇猛心；
 Among all the vast first meanings, the heart is neither timid nor self-contemptuous, but has a courageous heart;
我今有力能證於彼。
 Now I have the power to prove it.
或入大眾，或與他人共相擊論，或餘種種難行事業，皆無畏憚。
 Whether he joins the public, or joins in arguments with others, or performs other difficult undertakings, he is fearless.
能引義利大事務中，尚無深倦，何況小事。
 There is no deep fatigue in big things that can lead to righteousness and benefit, let alone small things.
如是等類，當知名為菩薩精進波羅蜜多種姓相。
 Such and so on, should be known as Bodhisattva Paramita caste characteristics.
云何菩薩靜慮波羅蜜多種姓相？
 How can the Bodhisattva meditate on the caste characteristics of Paramita?
謂諸菩薩，性於法義能審思惟，無多散亂。
 It is said that all Bodhisattvas are capable of contemplating the meaning of the Dharma without much distraction.
若見若聞阿練若處、山巖、林藪、邊際臥具人不狎習離惡眾生，隨順宴默。
 If you see or hear that people are sleeping in A Lian Ruo's place, on mountains, rocks, in woods, or on the edge of a bed, they will not be accustomed to staying away from evil sentient beings, and they will feast in silence.
便生是念：
 Then the thought comes:
是處安樂，出離、遠離。
 This is a place of peace, renunciation, and distance.
常於出離及遠離所深生愛慕。
 Always love deeply in renunciation and distance.
性薄煩惱，諸蓋輕微，麁重羸弱。
 The nature is weak and troubles are caused, all the covers are slight, and the base is heavy and weak.
至遠離處，思量自義，心不極為諸惡尋思之所纏擾。
 Go far away and think about your own righteousness, and your mind will not be obsessed with all kinds of evil thoughts.
於其怨品，尚能速疾安住慈心，況於親品及中庸品。
 For those who are resentful, they can quickly settle down with compassion, even more so for those who are close to others and those who are mediocre.
若見若聞有苦眾生，為種種苦之所逼惱，起大悲心，於彼眾生隨能隨力方便拔濟，令離眾苦。
 If you see or hear that there are suffering sentient beings who are suffering from all kinds of suffering, you should have great compassion and use your best skills to help those living beings and save them from suffering.
於諸眾生，性自樂施利益安樂。
 To all sentient beings, it is their nature to be charitable and to benefit and bring happiness to all living beings.
親屬衰亡、喪失財寶、殺縛禁閉及驅擯等諸苦難中，悉能安忍。
 They can endure all the sufferings such as the death of relatives, loss of treasures, killing, confinement, and expulsion.
其性聰敏，於法能受、能持、能思；
 His nature is intelligent and he can accept, hold and think about the Dharma;
成就念力，於久所作、所說事中，能自記憶，亦令他憶。
 Achieve the power of mindfulness, and be able to remember things you have done and said for a long time, and also make others remember them.
如是等類，當知名為菩薩靜慮波羅蜜多種姓相。
 Such and other types should be known as Bodhisattvas meditating on the Paramita caste characteristics.
云何菩薩慧波羅蜜多種姓相？
 Why does Bodhisattva Huiparamita have multiple castes?
謂諸菩薩成俱生慧，能入一切明處境界。
 It is said that all Bodhisattvas have attained universal wisdom and can enter the realm of all clarity.
性不頑鈍、性不微昧、性不愚癡。
 The nature is not stubborn, the nature is not ignorant, the nature is not stupid.
遍於彼彼離放逸處有力思擇。
 All over the place where there is freedom, there is strong thinking and choice.
如是等類，當知名為菩薩慧波羅蜜多種姓相。
 Such and other categories should be known as the Bodhisattva Wisdom Paramita caste characteristics.
應知是名能比菩薩種姓麁相。
 It should be known that this name can be compared to the caste of Bodhisattva.
決定實義，唯佛世尊究竟現見。
 The actual meaning is determined by the ultimate view of the Buddha and the World-Honored One.
由諸菩薩所有種姓性，與如是功德相應，成就賢善諸白淨法。
 Due to the caste nature of all Bodhisattvas, corresponding to such merits and virtues, all virtuous and good white and pure Dharma can be achieved.
是故能與難得最勝不可思議無動無上如來果位為證得因，應正道理，餘不應理。
 Therefore, being able to use the rare, most victorious, inconceivable, unmoved, and supreme Tathagata's fruition status as the cause of attainment should be the correct principle, and the rest should not be ignored.
種姓菩薩，乃至未為白法相違四隨煩惱若具不具之所染污，性與如是白法相應。
 Caste Bodhisattva, even if he is not polluted by the four accompanying troubles that are contrary to the white dharma, his nature corresponds to such white dharma.
若被染污，如是白法皆不顯現，或於一時生諸惡趣。
 If it is defiled, none of the white dharmas will appear, or it may be reborn in the bad realms for a while.
菩薩雖生諸惡趣中，由種姓力，應知與餘生惡趣者有大差別。
 Although a Bodhisattva is born in various evil realms, due to the power of caste, he should know that there is a big difference between him and those who remain in the evil realms for the rest of his life.
謂彼菩薩久處生死，或時時間生諸惡趣，雖暫生彼，速能解脫；
 It is said that the Bodhisattva has been in life and death for a long time, or may be reborn in various evil realms from time to time. Although he is temporarily reborn there, he can be liberated quickly;
雖在惡趣，而不受於猛利苦受，如餘有情生惡趣者；
 Although he is in the lower realm, he is not subject to violent and painful feelings, just like the remaining sentient beings in the lower realm;
雖觸微苦，而能發生增上厭離，於生惡趣受苦有情，深起悲心。
 Although it may cause slight suffering, it can lead to increased disgust and suffering in the lower realms, which can arouse deep compassion.
如是等事，皆由種姓。
 Things like this are all determined by caste.
佛大悲因之所熏發，是故當知，種姓菩薩雖生惡趣，然與其餘生惡趣者有大差別。
 Inspired by the Buddha's great compassion, you should know that although caste Bodhisattvas are reborn in the lower realms, they are very different from the rest of the caste reborn in the lower realms.
何等名為種姓菩薩白法相違四隨煩惱？
 How can we call caste Bodhisattva white Dharma and conflict with the four accompanying troubles?
謂放逸者，由先串習諸煩惱故，性成猛利、長時煩惱，是名第一隨煩惱姓。
 The person who is said to be carefree, because he has been accustomed to all kinds of troubles in advance, has a strong and long-lasting nature. This name is the first to follow the surname of troubles.
又愚癡者、不善巧者，依附惡友，是名第二隨煩惱性。
 Also, those who are foolish and unskillful cling to evil friends, which is called the second nature of trouble.
又為尊長、夫主、王賊及怨敵等所拘逼者，不得自在，其心迷亂，是名第三隨煩惱性。
 Also, those who are restrained and forced by elders, husbands, kings, thieves, enemies, etc. cannot feel at ease and their minds are confused. This is called the third nature of trouble.
又資生具有匱乏者，顧戀身命，是名第四隨煩惱性。
 Also, those who are born with insufficient resources and care about their body and life are called the fourth nature of trouble.
又諸菩薩雖具種姓，由四因緣，不能速證阿耨多羅三藐三菩提。
 Furthermore, although all Bodhisattvas have castes, due to the four causes and conditions, they cannot quickly realize Anuttarasamyaksambodhi.
何等為四？
 What is four?
謂諸菩薩，先未值遇諸佛菩薩真善知識，為說菩提無顛倒道。
 It is said that Bodhisattvas have not met the true and good teachers of Buddhas and Bodhisattvas before, so as to say that Bodhi has no perverse path.
如是名為第一因緣。
 This is called the first cause and condition.
又諸菩薩，雖遇善友為說正道，而顛倒執，於諸菩薩正所學中顛倒修學。
 Moreover, even if Bodhisattvas meet good friends who teach the right path, they will hold on to it and practice it in a wrong way.
如是名為第二因緣。
 This is called the second cause and condition.
又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，而於加行方便慢緩、懈怠嬾惰，不成勇猛、熾然精進。
 Moreover, even if Bodhisattvas meet good friends who teach the right path, they will practice without fail in what Bodhisattvas are learning. However, they will be slow and lazy in practicing advanced methods, and will not become brave or ardent in their efforts.
如是名為第三因緣。
 This is called the third cause and condition.
又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，亦於加行勇猛精進，然諸善根猶未成熟，菩提資糧未得圓滿，未於長時積習所有菩提分法。
 Furthermore, even though Bodhisattvas meet good friends who teach the right path, practice without fail in what Bodhisattvas are learning, and make brave and diligent efforts in their precepts, their roots of good deeds are still immature, their qualifications for Bodhi are not perfected, and they have not been accumulated over a long period of time. Bodhi method.
如是名為第四因緣。
 This is called the fourth cause and condition.
如是菩薩雖有種姓，因緣闕故，不能速證無上菩提。
 Although such Bodhisattvas have castes, due to the lack of causes and conditions, they cannot quickly achieve supreme Bodhi.
若具因緣，便能速證。
 If there is a cause and condition, it can be realized quickly.
若無種姓補特伽羅，雖有一切，一切一切種，當知決定不證菩提。
 If there is no caste Putegara, even if there is everything, all kinds of things, you should know that you will definitely not achieve Bodhi.
本地分中菩薩地第十五初持瑜伽處發心品第二
 The 15th day of the Bodhisattva’s ground in the local area. The second level of yoga.
復次，菩薩最初發心，於諸菩薩所有正願是初正願，普能攝受其餘正願，是故發心以初正願為其自性。
 Again, when a Bodhisattva first aspires, all the bodhisattvas’ righteous wishes are the primordial righteous vows, and he is universally capable of accepting the rest of the righteous vows. Therefore, he takes the primordial righteous vows as his own nature.
又諸菩薩起正願心求菩提時，發如是心，說如是言：
 Also, when all Bodhisattvas have the right intention to seek enlightenment, they will have such a heart and say this:
願我決定當證無上正等菩提，能作有情一切義利。
 May I decide to achieve the supreme enlightenment and be able to do all righteousness and benefit to sentient beings.
畢竟安處究竟涅槃及以如來廣大智中。
 After all, he abides in ultimate nirvana and the vast wisdom of the Tathagata.
如是發心，定自希求無上菩提，及求能作有情義利，是故發心以定希求為其行相。
 In this way, we have the intention to seek the supreme enlightenment and to be able to do good things for sentient beings. Therefore, we should make the intention to seek the supreme enlightenment as its behavior.
又諸菩薩緣大菩提，及緣有情一切義利，發心希求，非無所緣，是故發心以大菩提及諸有情一切義利為所緣境。
 Furthermore, all Bodhisattvas are predestined for the Great Bodhi and all the righteousness and benefit of all sentient beings, and they aspire to seek it.
又諸菩薩最初發心，能攝一切菩提分法殊勝善根為上首故，是善、極善，是賢、極賢，是妙、極妙，能違一切有情處所三業惡行功德相應。
 Furthermore, when all Bodhisattvas first arouse their intention, they can take in all the supreme good roots of all Bodhisattvas. Therefore, they are good, extremely good, virtuous, extremely virtuous, wonderful, and wonderful. They can violate the corresponding merits and virtues of the three karma and evil deeds in all sentient places. .
又諸菩薩最初發心所起正願，於餘一切希求世間、出世間義妙善正願，最為第一，最為無上。
 Moreover, the right aspiration that all Bodhisattvas first arouse is the first and most supreme among all other right aspiration to seek righteousness, wonderful goodness, and goodness in the world and beyond the world.
如是應知最初發心有五種相。
 So we should know that the initial intention has five characteristics.
一者、自性，二者、行相，三者、所緣，四者、功德，五者、最勝。
 The first is self-nature, the second is behavior, the third is object, the fourth is merit, and the fifth is the most superior.
又諸菩薩初發心已，即名趣入無上菩提，預在大乘諸菩薩數。
 Moreover, when all Bodhisattvas have first raised their minds, they will enter the Supreme Bodhi by name, and they will be numbered in the Mahayana Bodhisattvas.
此據世俗言說道理，是故發心趣入所攝。
 This is based on the secular sayings and principles, so it is taken into consideration by the mind.
又諸菩薩要發心已，方能漸次速證無上正等菩提，非未發心，是故發心能為無上菩提根本。
 In addition, all Bodhisattvas must have aroused their aspirations, so that they can gradually and quickly realize the supreme bodhicitta. It is not because they have not yet aroused their aspiration, so arousing their aspiration can be the foundation of the supreme bodhicitta.
又諸菩薩悲愍一切有苦眾生，為欲濟拔，發菩提心，是故發心是悲等流。
 In addition, Bodhisattvas feel compassion for all living beings who are suffering, and in order to save them, they arouse Bodhicitta. Therefore, their aspiration is the flow of compassion.
又諸菩薩以初發心為所依止、為建立故，普於一切菩提分法及作一切有情義利菩薩學中皆能修學，是故發心是諸菩薩學所依止。
 In addition, all Bodhisattvas rely on and establish their initial aspiration, so it can be practiced in all Bodhisattva teachings and all Bodhisattva studies for the benefit of all sentient beings. Therefore, the aspiration is what all Bodhisattva studies rely on.
如是應知最初發心是趣入攝、菩提根本、大悲等流、學所依止。
 In this way, you should know that the initial intention is to enter the mind, the root of Bodhi, the flow of great compassion, etc., and the basis for learning.
又諸菩薩最初發心略有二種。
 Furthermore, there are two types of Bodhisattva’s initial motivations.
一者、永出，二、不永出。
 First, it will come out forever; second, it will not come out forever.
言永出者，謂發心已畢竟隨轉，無復退還。
 Those who say it will last forever mean that the intention has finally changed and will never be returned.
不永出者，謂發心已不極隨轉，而復退還。
 If it does not come out forever, it means that the motivation is no longer at its peak and will return again.
此發心退復有二種。
 There are two types of regression of this motivation.
一者、究竟，二、不究竟。
 One is ultimate, the other is not ultimate.
究竟退者，謂一退已，不能復發求菩提心。
 The ultimate retreat means that once you retreat, you will never be able to return to the pursuit of Bodhicitta.
不究竟者，謂退已後，數數更發求菩提心。
 Those who do not reach the ultimate point are those who have retreated and are still seeking bodhicitta.
當知菩薩最初發心，由四種緣、四因、四力。
 You should know that the Bodhisattva's initial motivation is based on four conditions, four causes, and four powers.
云何四緣？
 Why are there four fates?
謂善男子或善女人，若見諸佛及諸菩薩，有不思議甚奇希有神變威力，或從可信聞如是事。
 It is said that if a good man or good woman sees Buddhas and Bodhisattvas, they may have unimaginable and extraordinary magical powers, or if they can believe it, they may hear such things.
既見聞已，便作是念：
 Now that I have seen and heard it, I think this:
無上菩提具大威德，令安住者及修行者，成就如是所見所聞不可思議神變威力。
 The supreme Bodhi has great majesty and virtue, which enables the dwellers and practitioners to achieve the incredible magical power that they see and hear.
由此見聞增上力故，於大菩提深生信解，因斯發起大菩提心。
 As a result of this increased power, one has deep faith and understanding in the great bodhicitta, thus arousing the great bodhicitta.
是名第一初發心緣。
 This is the first love of the heart.
或有一類，雖不見聞如前所說神變威力，而聞宣說依於無上正等菩提微妙正法菩薩藏教，聞已深信；
 There may be a type of people who, although they have not seen or heard the power of divine transformation as mentioned before, but they have heard and proclaimed the Bodhisattva’s hidden teachings based on the subtle and correct Dharma of the Supreme Bodhi, and have become convinced of it after hearing it;
由聞正法及與深信增上力故，於如來智深生信解，為得如來微妙智故，發菩提心。
 As a result of hearing the true Dharma and having deep faith to increase your power, you will have deep faith and understanding in the Tathagata's wisdom. In order to obtain the Tathagata's subtle wisdom, you will develop bodhicitta.
是名第二初發心緣。
 This is called the second initial love.
或有一類，雖不聽聞如上正法，而見一切菩薩藏法將欲滅沒。
 There may be a category of people who, although they have not heard the above righteous teachings, yet see that all Bodhisattva’s hidden dharma will be destroyed.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
菩薩藏法久住於世，能滅無量眾生大苦，我應住持菩薩藏法，發菩提心，為滅無量眾生大苦。
 The Bodhisattva's Hidden Dharma has been in the world for a long time and can eliminate the great suffering of countless sentient beings. I should abide by the Bodhisattva's Hidden Dharma and generate bodhicitta to eliminate the great suffering of countless sentient beings.
由為護持菩薩藏法增上力故，於如來智深生信解，為得如來微妙智故，發菩提心。
 In order to increase the power of protecting and upholding the Bodhisattva's hidden dharma, one develops faith and understanding in the profound wisdom of the Tathagata. In order to obtain the subtle wisdom of the Tathagata, one develops bodhicitta.
是名第三初發心緣。
 This is called the third initial love.
或有一類，雖不觀見正法欲滅，而於末劫、末世、末時，見諸濁惡眾生身心，十隨煩惱之所惱亂。
 There may be a type of people who, although they do not see the cessation of the true Dharma, yet in the last kalpa, the last days, and the last time, they see turbid and evil beings' bodies and minds, disturbed and confused by ten kinds of afflictions.
謂多愚癡、多無慚愧、多諸慳嫉、多諸憂苦、多諸麁重、多諸煩惱、多諸惡行、多諸放逸、多諸懈怠、多諸不信。
 It is said that there is much ignorance, much shamelessness, much envy, much sorrow, much sorrow, much worry, much evil deeds, much laxity, much laziness, and much unbelief.
見是事已，便作是念：
 Seeing that this has happened, he thought as follows:
大濁惡世，於今正起諸隨煩惱所惱亂時，能發下劣聲聞、獨覺菩提心者，尚難可得，況於無上正等菩提能發心者。
 In this evil world of great turmoil, when all the troubles and troubles arise, it is still difficult for those who can generate the mind of bad voice-hearers and single-enlightenment bodhicitta, let alone those who can generate the mind of the supreme and perfect bodhicitta.
我當應發大菩提心，令此惡世無量有情，隨學於我起菩提願。
 I should arouse great bodhicitta and cause countless sentient beings in this evil world to follow me and make bodhicitta vows.
由見末劫難得發心增上力故，於大菩提深生信解，因斯發起大菩提心。
 Seeing that it is rare in the last tribulation to raise the intention to increase the power, I have deep faith and understanding in the great bodhicitta, and thus arouse the great bodhicitta.
是名第四初發心緣。
 This is called the fourth initial heart connection.
云何四因？
 What are the four causes?
謂諸菩薩種姓具足，是名第一初發心因。
 It is said that all Bodhisattvas have sufficient caste, which is called the first cause of the mind.
又諸菩薩賴佛菩薩善友攝受，是名第二初發心因。
 In addition, all Bodhisattvas rely on Buddha and Bodhisattva’s good friends to receive them, which is called the second initial motivation.
又諸菩薩於諸眾生多起悲心，是名第三初發心因。
 Furthermore, the bodhisattvas have a lot of compassion for all sentient beings, which is called the third primary cause of the heart.
又諸菩薩於極長時種種猛利無間無缺生死大苦難行苦行無有怯畏，是名第四初發心因。
 In addition, all Bodhisattvas have to endure all kinds of violent and uninterrupted life and death and great sufferings for a very long time without any fear or timidity. This is called the fourth cause of the initial motivation.
若諸菩薩六處殊勝，從無始世展轉傳來，法爾所得，當知是名種姓具足。
 If the Bodhisattva's six extraordinary qualities are transmitted from the beginningless world, and the Dharma is obtained, you should know that this name and caste are sufficient.
由四種相，當知菩薩善友具足。
 From the four characteristics, we should know that bodhisattvas have good friends.
謂諸菩薩所遇善友，性不愚鈍，聰明黠慧，不墮惡見，是名第一善友具足。
 It is said that the good friends encountered by Bodhisattvas are not dull in nature, clever and wise, and do not fall into evil views. This is called the first good friend.
又諸菩薩所遇善友，終不教人行於放逸，亦不授與諸放逸具，是名第二善友具足。
 Moreover, when Bodhisattvas meet good friends, they never teach people how to practice relaxation, nor do they give them tools for relaxation. This is called the second kind of good friend with sufficient equipment.
又諸菩薩所遇善友，終不教人行於惡行，亦不授與諸惡行具。
 Moreover, when Bodhisattvas meet good friends, they never teach people to do evil deeds, nor do they give them tools for evil deeds.
是名第三善友具足。
 This is the third kind of good friend.
又諸菩薩所遇善友，終不勸捨增上信、欲、受學、精進、方便功德，而復勸修下劣信、欲、受學、精進、方便功德。
 Moreover, the good friends whom Bodhisattvas meet will not encourage them to increase their merits of faith, desire, education, diligence, and expedient skills, but instead encourage them to cultivate the inferior qualities of faith, desire, education, diligence, and expediency.
所謂終不勸捨大乘，勸修二乘；
 As the saying goes, we do not advise you to give up the Mahayana, but only encourage you to practice the Two Vehicles;
勸捨修慧，勸修思慧；
 Encourage renunciation and cultivate wisdom, encourage people to cultivate wisdom;
勸捨思慧，勸修聞慧；
 I urge you to give up and think about wisdom, and to cultivate and learn wisdom;
勸捨聞慧，勸修福業；
 Encourage renunciation and wisdom, and encourage you to practice good deeds;
勸捨尸羅，勸修慧施。
 I urge you to give up Shiloh and practice wisdom and charity.
終不勸捨如是等類增上功德，而復勸修如是等類下劣功德。
 In the end, I don’t advise you to give up such and such qualities to increase your merits, but rather encourage you to cultivate these kinds of inferior merits.
是名第四善友具足。
 This is the fourth kind of good friend.
由四因緣，當知菩薩於諸眾生多起悲心。
 From the four causes and conditions, we should know that the Bodhisattva has much compassion for all living beings.
謂諸菩薩雖有十方無量無邊無苦世界，而生有苦諸世界中。
 It is said that although Bodhisattvas have countless worlds without suffering in the ten directions, they are born in worlds with suffering.
於中恒有眾苦可得，非無眾苦。
 There will always be suffering in it, but there is no suffering at all.
或時見他隨遭一苦觸對逼切，或時見自隨遭一苦觸對逼切，或見自他隨遭一苦觸對逼切，或見二種俱遭長時種種猛利無間大苦觸對逼切。
 Sometimes I see him being hit by a painful touch and being pinched, sometimes I see myself being hit by a painful touch and being pinched, sometimes I see myself and others being hit by a painful touch and being pinched, or I see both of them being subjected to all kinds of violent force for a long time. Incessant great suffering and intense contact.
然此菩薩依自種姓，性自仁賢。
 However, this Bodhisattva relies on his caste and his nature is benevolent and virtuous.
依四境處，雖不串習，而能發起下中上悲，無有斷絕。
 Depending on the four circumstances, although there is no continuous habit, it can trigger sadness in the lower, middle and upper levels without any interruption.
由四因緣，當知菩薩於諸眾生先起悲心，於極長時種種猛利無間無缺生死大苦難行苦行尚無怯畏，何況小苦。
 From the four causes and conditions, we should know that the Bodhisattva has compassion for all living beings. He is not timid in practicing asceticism despite all kinds of violent and uninterrupted life and death and great sufferings for a very long time, let alone small sufferings.
謂諸菩薩性自勇健，堪忍有力，當知是名第一因緣。
 It is said that the nature of Bodhisattvas is brave and strong, and they can endure and have strength. You should know that this is called the first cause and condition.
又諸菩薩性自聰敏，能正思惟，具思擇力，當知是名第二因緣。
 Moreover, all Bodhisattvas are naturally intelligent, able to think correctly, and possess the power of thinking and judgment. You should know that this is called the second cause and condition.
又諸菩薩能於無上正等菩提成就上品清淨信解，當知是名第三因緣。
 In addition, all Bodhisattvas can achieve the highest quality of pure faith and understanding in the supreme and perfect enlightenment. You should know that this is called the third cause and condition.
又諸菩薩於諸眾生成就上品深心悲愍，當知是名第四因緣。
 Furthermore, you should know that this is the fourth cause and condition for all Bodhisattvas to achieve the highest quality of deep compassion for all sentient beings.
云何四力？
 Yunhe Sili?
一者、自力，二者、他力，三者、因力，四者、加行力。
 The first one is self-power, the second one is other power, the third one is due power, and the fourth one is additive power.
謂諸菩薩由自功力，能於無上正等菩提深生愛樂，是名第一初發心力。
 It is said that all Bodhisattvas can achieve deep love and happiness in the supreme and perfect Bodhi due to their own power. This is called the first initial motivation.
又諸菩薩由他功力，能於無上正等菩提深生愛樂，是名第二初發心力。
 Furthermore, due to their power, all Bodhisattvas can achieve deep love and happiness in the supreme and perfect Bodhi. This is called the second initial power of mind.
又諸菩薩宿習大乘相應善法，今暫得見諸佛菩薩，或暫得聞稱揚讚美，即能速疾發菩提心，況覩神力、聞其正法，是名第三初發心力。
 In addition, all Bodhisattvas who have long practiced the Mahayana corresponding good Dharma, and now temporarily see the Buddhas and Bodhisattvas, or temporarily hear the praise and praise, can quickly arouse the Bodhicitta, and with the help of spiritual power, hearing their true Dharma, this is called the third initial motivation.
又諸菩薩於現法中，親近善士，聽聞正法，諦思惟等，長時修習種種善法，由此加行發菩提心，是名第四初發心力。
 In addition, Bodhisattvas, in the present Dharma, get close to good people, listen to the true Dharma, meditate on it, etc., practice various good Dharma for a long time, and thereby increase their practice and generate bodhicitta. This is called the fourth initial motivation.
若諸菩薩依上總別四緣、四因，或由自力、或由因力、或總二力而發心者，當知此心堅固無動。
 If bodhisattvas, relying on the above general distinction between the four conditions and the four causes, initiate their mind either by their own force, by the force of causes, or by the combined force of two forces, they should know that their mind is firm and unmoved.
或由他力、或加行力、或總二力而發心者，當知此心不堅不固，亦非無動。
 If the mind is motivated by other forces, the power of preliminaries, or the combination of the two forces, you should know that this mind is not solid or solid, nor is it motionless.
有四因緣、能令菩薩退菩提心。
 There are four causes and conditions that can cause a Bodhisattva to retreat from his bodhicitta.
何等為四？
 What is four?
一、種姓不具；
 1. Caste does not exist;
二、惡友所攝；
 2. Photographed by evil friends;
三、於諸眾生悲心微薄，四、於極長時種種猛利無間無缺生死大苦難行苦行，其心極生怯畏驚怖。
 3. He has little compassion for all sentient beings; 4. He has to practice asceticism in the face of all kinds of violent and uninterrupted life and death sufferings for an extremely long period of time, and his heart is extremely timid and frightened.
如是四種心退因緣，與上發心四因相違，廣辯其相，如前應知。
 Such four kinds of mental withdrawal causes and conditions are contrary to the four causes of the upward motivation. We need to understand their characteristics extensively, as we should know before.
最初發心堅固菩薩，略有二種不共世間甚希奇法。
 In the beginning, the Bodhisattva who aspired to strengthen himself had two very strange and unique methods in the world.
何等為二？
 How is it two?
一者、攝諸眾生皆為眷屬，二者、攝眷屬過所不能染。
 First, all sentient beings are taken as dependents, and second, all sentient beings are taken into consideration and cannot be stained by their faults.
攝眷屬過有其二種。
 There are two types of taking photos of family members.
謂於眷屬饒益損減、染污違順。
 It is said that it will bring benefits, losses, and disobedience to the dependents.
如是二事，菩薩皆無。
 Bodhisattva has neither of these two things.
最初發心堅固菩薩，於諸眾生發起二種善勝意樂。
 Initially, the Bodhisattva is determined to strengthen his mind and generate two kinds of good and supreme happiness in all sentient beings.
一者、利益意樂，二者、安樂意樂。
 One, benefit and pleasure; the other, peace and happiness.
利益意樂者，謂欲從彼諸不善處，拔濟眾生，安置善處。
 Those who are interested in benefiting are those who want to rescue sentient beings from their unwholesome places and place them in good places.
安樂意樂者，謂於貧匱無依無怙諸眾生所，離染污心，欲與種種饒益樂具。
 Peace and happiness means living in poverty, being helpless and having no parents, being free from defilements and having a desire for all sorts of useful things.
最初發心堅固菩薩，有二加行。
 In the beginning, he aspired to be a solid bodhisattva and had two additional actions.
一、意樂加行，二、正行加行。
 1. Increase the practice of happiness, and 2. Increase the practice of righteous conduct.
意樂加行者，謂即利益安樂意樂日夜增長。
 Those who are willing to do more will have benefits, happiness, and happiness increasing day and night.
正行加行者，謂於日夜能自成熟佛法加行，及於眾生隨能隨力，依前所說意樂加行，起與利益安樂加行。
 The right conduct and practice means that the Dharma can be matured day and night, and all sentient beings can follow their abilities and practice according to the intention and happiness mentioned above, so as to bring benefits, peace and happiness to the practice.
最初發心堅固菩薩，有二增長大善法門。
 The first step is to strengthen the Bodhisattva, and there are two ways to increase the great good.
一者、自利加行，能證無上正等菩提；
 First, by practicing self-interest, one can achieve the supreme enlightenment;
二者、利他加行，能脫一切有情眾苦。
 Second, practicing altruism can liberate all sentient beings from suffering.
如二增長大善法門，如是二種大善法聚、二種無量大善法藏，當知亦爾。
 Such are the two Dharma-doors for increasing great goodness, the two kinds of gatherings of great good Dharma, and the two kinds of immeasurable treasures of great good Dharma, which you should know.
最初發心堅固菩薩，由初發心求菩提故，所攝善法，比餘一切所攝善法，有二種勝。
 The Bodhisattva who first aspired to strengthen his mind, and since he first aspired to seek enlightenment, the good Dharma he took in was superior to all the good Dharma he took in in two ways.
一者、因勝，二者、果勝。
 One, the cause wins, the other, the result wins.
謂諸菩薩所攝善法，皆是無上正等菩提能證因故，所證無上正等菩提是此果故，比餘一切聲聞、獨覺所攝善法尚為殊勝，何況比餘一切有情所攝善法。
 It is said that the good dharma collected by all Bodhisattvas is the reason why the supreme and perfect bodhi can be realized. The supreme and perfect bodhi that has been realized is the result. It is better than all other sentient beings.
是故菩薩所攝善法，比餘一切所攝善法，因果俱勝。
 Therefore, the good Dharma taken by the Bodhisattva is superior to all other good Dharma taken by the Bodhisattva. Both cause and effect are superior.
最初發心堅固菩薩，略有二種發心勝利。
 The first intention is to strengthen the Bodhisattva, and there are two kinds of intentions to succeed.
一者、初發菩提心已，即是眾生尊重福田，一切眾生皆應供養；
 First, once the bodhicitta is first aroused, all sentient beings respect the field of blessing, and all sentient beings should make offerings;
亦作一切眾生父母。
 He is also the parent of all sentient beings.
二者、初發菩提心已，即能攝受無惱害福。
 Second, once you have first developed the bodhicitta, you will be able to receive blessings without suffering or harm.
由此菩薩成就如是無惱害福，得倍輪王護所守護；
 From this, the Bodhisattva achieves such blessings without harm, and is protected by the King of Pelagon.
由得如是護所護故，若寢、若寤、若迷悶等，一切魍魎、藥叉、宅神、人非人等不能嬈害。
 As a result of being protected in this way, no monsters, yakshas, house spirits, humans or non-human beings, etc., can cause harm to you, whether you are sleeping, sleeping, or confused, etc.
又此菩薩轉受餘生，由如是福所攝持故，少病、無病，不為長時重病所觸。
 In addition, this Bodhisattva will receive the rest of his life, supported by such blessings, with few and no illnesses, and will not be affected by long-term serious illnesses.
於諸眾生所作義利，能以身語勇猛而作。
 The righteousness and benefit done to all sentient beings can be done bravely with body and speech.
常為眾生宣說正法，身無極倦，念無忘失，心無勞損。
 He always preaches the Dharma to all sentient beings. His body is never tired, his thoughts are never forgotten, and his mind is never strained.
菩薩本性住種姓時，一切麁重性自微薄；
 When the Bodhisattva's nature lives in a caste, all the important qualities are inherently weak;
既發心已，所有麁重轉復輕微。
 Once the intention has been raised, all the complexities will become lighter.
謂身麁重及心麁重。
 It means that the body is heavy and the heart is heavy.
若餘眾生為欲息滅疾疫災橫，所用無驗呪句、明句，菩薩用之尚令有驗，何況驗者。
 If the rest of the sentient beings use untested verses and clear sentences in order to eliminate diseases and disasters, the Bodhisattva's use of them will still prove to be effective, let alone those who have verified them.
成就增上柔和忍辱，能忍他惱，不惱於他；
 Achievements include meekness and patience, being able to tolerate others' annoyance and not being annoyed by others;
見他相惱，深生悲惱。
 Seeing him annoyed makes me deeply sad.
忿、嫉、諂等諸隨煩惱，皆能摧伏，令勢微薄；
 Anger, jealousy, flattery and other accompanying troubles can all be defeated and weaken the power;
或暫現行，速能除遣。
 It may be temporary and can be dismissed quickly.
隨所居止國土城邑，於中所有恐怖、鬪諍、饑饉過失，非人所作疾疫災橫，未起不起，設起尋滅。
 Along with the land and cities where they live, there will be terror, quarrels, famine and mistakes, diseases and epidemics not caused by human beings.
又此最初發心菩薩，或於一時生極惡趣那落迦中，多分於此那落迦趣速得解脫。
 Furthermore, the Bodhisattva who first aroused his aspiration may be born in the extremely evil realm of Nārāka for a while, and he will be liberated quickly by sharing in this Nāraka.
受小苦受，生大厭離；
 Suffering small painful feelings gives rise to great disgust;
於彼受苦諸眾生等，起大悲心。
 Have great compassion for all the sentient beings who are suffering.
如是一切皆因攝受無惱害福。
 In this way, everything is a blessing without trouble and harm.
最初發心堅固菩薩，由能攝受無惱害福，便得領受如是等類眾多勝利。
 The Bodhisattva who first aspires to strengthen his mind and accepts the blessings of being free from harm will be able to receive many victories like this.
本地分中菩薩地第十五初持瑜伽處自他利品第三之一
 The fifteenth day of the local bodhisattva's ground of yoga
如是菩薩既發心已。
 Such is the Bodhisattva's intention.
云何修行諸菩薩行？
 Why do you practice the Bodhisattva practices?
略說菩薩若所學處、若如是學、若能修學。
 Let’s briefly talk about what a Bodhisattva should learn, how he should learn it, and how he can practice it.
如是一切總攝為一，名菩薩行。
 If everything is combined into one, it is called Bodhisattva conduct.
是諸菩薩於何處學？
 Where did these bodhisattvas learn?
謂七處學。
 It is called the study of seven places.
云何七處？
 What are the seven places?
嗢拕南曰：
 Fu Gaonan said:
自、他利、實義、　　威力、熟有情、
 Self, other benefit, real meaning, power, familiarity and affection,
成熟自佛法、　　第七菩提處。
 Maturity comes from the Dharma, the seventh place of enlightenment.
一、自利處，二、利他處，三、真實義處，四、威力處，五、成熟有情處，六、成熟自佛法處，七、無上正等菩提處。
 1. The place of self-benefit, 2. The place of benefiting others, 3. The place of true meaning, 4. The place of power, 5. The place of mature sentient beings, 6. The place of maturity from the Dharma, and 7. The place of supreme enlightenment.
云何自利利他處？
 How can one benefit oneself and benefit others?
謂自利利他略有十種。
 There are ten kinds of self-interest and altruism.
一、純自利利他，二、共自利利他，三、利益種類自利利他，四、安樂種類自利利他，五、因攝自利利他，六、果攝自利利他，七、此世自利利他，八、他世自利利他，九、畢竟自利利他，十、不畢竟自利利他。
 1. Pure self-interest and altruism, 2. Shared self-interest and altruism, 3. Kinds of benefits that are self-interested and altruistic, 4. Kinds of happiness that are self-interested and altruistic, 5. Causes are self-interested and altruistic, 6. Results are self-interested and altruistic, 7. In this world. Self-interest and altruism, 8. Self-interest and altruism in other lives, 9. Self-interest and altruism in the end, 10. Not self-interest and altruism in the end.
云何菩薩純共自利利他？
 How can a Bodhisattva purely benefit himself and others?
謂諸菩薩，於純自利利他應知應斷，違越不順菩薩儀故。
 It is said that all Bodhisattvas should know how to deal with pure self-interest and benefit others, and that is why they violate the Bodhisattva's rituals.
於其所餘應勤修學，不越隨順菩薩儀故。
 For the rest, you should study diligently and not become more obedient to the Bodhisattva's rituals.
此中菩薩於純自利應知應斷者，謂為己樂，求財受用；
 Among them, Bodhisattva should know and stop when it comes to pure self-interest, which is to seek wealth and benefit for one's own pleasure;
或為悋法，於佛菩薩所說教法追訪受持。
 Or because they are tired of the Dharma, they pursue and accept the teachings taught by Buddhas and Bodhisattvas.
或為生天受天快樂，受持禁戒，發勤精進修習定慧；
 Or in order to be reborn in heaven and receive heavenly happiness, observe and observe the forbidden precepts, and work diligently to practice concentration and wisdom;
或求世間有染果報，為世財食，恭敬供養諸佛制多。
 Or you may seek the retribution of defilements in the world, provide food and wealth for the world, and make respectful offerings to the Buddhas.
或貪利養，為利養故，自說種種無有義利不實功德，誑惑於他，招集利養。
 Or they are greedy for profit and support, and for the sake of profit and support, they claim all kinds of merits and virtues that are devoid of righteousness and benefit and are not real, deceiving others and soliciting profit and support.
或欲貪他作己僮僕，為驅使故，非法攝眾，不如正法。
 Or they may want to covet him as their servant, and for the sake of driving them, they illegally seize people, which is not as good as the righteous Dharma.
矯設方便拔濟有情，令於他所免為僮僕，還自攝受為己僮僕；
 He devises expedients to help sentient beings, so that they can be saved from becoming child servants, and he can accept them as his own child servants;
拔濟有情令脫繫縛，還自拘執成己事業；
 Baji has the affection to let go of the shackles, but also clings to his own career;
拔濟有情，令於他所解脫種種治罰怖畏，還自攝伏令懼於己。
 He rescues sentient beings and frees them from all kinds of punishments and fears, and he also liberates and subdues sentient beings who are afraid of them.
若諸菩薩耽著諸定現法樂住，棄捨思惟利眾生事。
 If Bodhisattvas cling to the joy of all samadhi and present Dharma, and give up thinking about things that benefit sentient beings.
當知此等名純自利。
 You should know that these names are purely self-serving.
菩薩於是純自利行應知應斷。
 A Bodhisattva should know how to act purely for self-interest and should stop doing so.
若諸菩薩或悲為首，或為迴向無上菩提，及為生天，於一切時修施、忍等，當知是名自利共他。
 If all Bodhisattvas are led by compassion, dedicated to the Supreme Bodhi, or reborn in the heavens, they should practice charity, patience, etc. at all times. You should know that this is called benefiting oneself and others.
又除如前所說諸相，其餘一切與彼相違所有自利諸菩薩行，當知皆名自利共他。
 In addition, except for the characteristics mentioned above, all other self-benefiting Bodhisattva practices that are contrary to them should be known as self-benefit and others-sharing.
菩薩於此應勤修學。
 Bodhisattvas should practice diligently here.
此中菩薩於純利他應知應斷者，謂以邪見修行施等。
 Among them, Bodhisattva should know and stop the practice of pure altruism, which is practicing giving with wrong views.
以無因見及無果見，毀犯尸羅，遠離正行，為他說法。
 With the view of no cause and the view of no result, he destroys Sheila and strays away from the right conduct, and preaches the Dharma to him.
若諸菩薩於諸靜慮善巧迴轉，已超下地，而更攝受下地白法。
 If the Bodhisattvas turn skillfully and calmly, they will transcend the lower ground and receive the white dharma of the lower ground.
謂彼已能安住靜慮，由悲願力捨諸靜慮，隨其所樂還生欲界。
 It is said that he has been able to remain calm and thoughtful, and by the power of compassionate vows, he has given up all tranquility and concerns, and returned to the desire realm according to his pleasure.
又諸菩薩已得自在，於十方界種種變化，作諸眾生種種義利。
 Moreover, all Bodhisattvas have attained freedom, undergoing various transformations in the realms of the ten directions, and performing various righteous benefits for all sentient beings.
又諸牟尼自事已辦，依止如來力、無畏等所有一切不共佛法，遍於十方無量眾生，能作無量大利益事。
 Furthermore, all the muni have done their own thing, relying on the power of the Tathagata, fearlessness, and all the other unique Dharma, spreading to countless sentient beings in the ten directions, and can do countless great benefits.
當知此等名純利他。
 You should know that these names are purely altruistic.
如是所說純利他行，菩薩於前所說二種應知應斷。
 As mentioned above, there are two types of pure altruism that the Bodhisattva mentioned before.
於餘所說純利他行，多應修學。
 Yu Yu said that pure altruism should be practiced more.
又除如前所說諸相，其餘一切與彼相違所有利他諸菩薩行，當知皆名利他共自。
 In addition, except for the characteristics mentioned above, all other bodhisattva behaviors that are contrary to those that are altruistic should be known to be altruistic.
菩薩於此應勤修學。
 Bodhisattvas should practice diligently here.
云何菩薩利益種類自利利他？
 How can a Bodhisattva benefit himself or others?
略說應知有五種相。
 Briefly, you should know that there are five phases.
一、無罪相，二攝受相，三、此世相，四、他世相，五、寂滅相。
 1. The phase of innocence, 2. the phase of acceptance, 3. the phase of this world, 4. the phase of other worlds, and 5. the phase of cessation.
若諸菩薩所有自能若少若多攝受善法、增長善法；
 If all Bodhisattvas have the ability to take in good Dharma and increase it, whether it is small or large;
或復令他若少若多攝受善法、增長善法，勸勉、調伏、安置、建立；
 Or order him to receive more or less good Dharma, increase the number of good Dharma, encourage, tame, place, and establish him;
是名菩薩利益種類自利利他無有罪相。
 This kind of bodhisattva's benefits are self-serving and altruistic, and there is no sin.
若諸菩薩能引所有若自若他無染污樂、或眾具樂、或住定樂、是名菩薩利益種類自利利他能攝受相。
 If Bodhisattvas can bring about the untainted happiness of themselves and others, the happiness of others, or the happiness of dwelling in concentration, this is called the kind of benefit of Bodhisattva, which can be self-beneficial and altruistic.
若諸菩薩自利利他，或有此世能為利益，非於他世；
 If Bodhisattvas benefit themselves and others, they may be able to benefit themselves in this world, but not in other worlds;
或有他世能為利益，非於此世；
 Perhaps there is another world where it can be beneficial, not this world;
或有此世及於他世俱為利益；
 It may be beneficial both in this world and in other worlds;
或有此世及於他世俱非利益。
 Perhaps there is no benefit in this world or in other lives.
如是四種自利利他，於四法受，隨其次第，如應當知。
 Such are the four kinds of self-interest and altruism, which are followed by the four dharmas, as you should know.
云何名為四種法受？
 What are the four kinds of dharmas called?
或有法受，現在受樂，於當來世受苦異熟；
 There may be dharma-feelings, which are pleasurable now and will suffer and mature in the next life;
或有法受，現在受苦，於當來世受樂異熟；
 There may be Dharma feelings, suffering now, and enjoying and ripening in the next life;
或有法受，現在受樂，於當來世受樂異熟；
 There may be Dharma feelings, which are enjoyed now and will be enjoyed and matured in the next life;
或有法受，現在受苦，於當來世受苦異熟。
 There may be Dharma feelings, suffering now, and suffering in the next life.
此四廣辯，如經應知。
 These four broad debates should be known as in the Sutra.
是名菩薩利益種類自利利他此他世相。
 This is called the bodhisattva's type of benefit that benefits oneself and others in this world.
若諸菩薩所有涅槃，及得涅槃世出世間涅槃分法，是名菩薩利益種類自利利他寂滅略相。
 If all Bodhisattvas have attained Nirvana, and have attained Nirvana in the supramundane world, this is the outline of the Bodhisattva's benefit types, self-benefit, altruism, and cessation.
當知此相望餘一切，無上最勝。
 You should know that facing all others, this is the supreme and most victorious.
云何菩薩安樂種類自利利他？
 How can a Bodhisattva be happy and benefit himself and others?
略說應知五樂所攝。
 Briefly speaking, you should know what Wu Le is photographing.
何等五樂？
 What kind of five joys?
一者、因樂，二者、受樂，三者、苦對治樂，四者、受斷樂，五者、無惱害樂。
 The first is happiness, the second is happiness, the third is happiness without suffering, the fourth is happiness without suffering, and the fifth is happiness without harm.
言因樂者，謂二樂品諸根境界，若此為因順樂受觸，若諸所有現法當來可愛果業，如是一切總攝為一，名為因樂。
 When we talk about the cause of happiness, we mean the realm of the roots of the two types of happiness. If this is the contact of the cause of smooth happiness, if all the present phenomena will have lovely fruit karma, then everything is combined into one, and it is called the cause of happiness.
除此更無若過若增。
 Apart from this, there is nothing more.
言受樂者，謂待苦息，由前所說因樂所攝三因緣故，有能攝益身心受生，名為受樂。
 When we talk about receiving happiness, it means waiting for the end of suffering. Due to the three causes and conditions mentioned above, it can benefit the body and mind and be reborn, which is called receiving happiness.
略說此樂復有二種。
 Briefly speaking, there are two types of happiness.
一者、有漏，二者、無漏。
 One, there is leakage; the other, there is no leakage.
無漏樂者，學無學樂。
 He who has no leakage of music will learn without learning music.
有漏樂者，欲、色、無色三界繫樂。
 Those who have outflow music have music in the three realms of desire, color, and colorlessness.
又此一切三界繫樂，隨其所應六處別故，有其六種。
 Furthermore, all the music in the three realms has six types depending on the six places it corresponds to.
謂眼觸所生，乃至意觸所生。
 It is said to be born from eye contact or even mind contact.
如是六種復攝為二。
 In this way, the six types of compound photography are divided into two.
一者、身樂，二者、心樂。
 One is physical happiness, the other is mental happiness.
五識相應，名為身樂；
 The five consciousnesses correspond to each other and are called body pleasure;
意識相應，名為心樂。
 The corresponding consciousness is called heart happiness.
若對治樂者，謂因寒熱飢渴等事，生起非一眾多品類種種苦受，由能對治息除寒熱飢渴等苦，即於如是苦息滅時，生起樂覺，是則名為苦對治樂。
 If the antidote to happiness means that due to things like cold, heat, hunger, and thirst, various kinds of painful feelings arise that are not one of many categories. If the antidote can eliminate the pain of cold, heat, hunger, and thirst, etc., that is, when such suffering ceases, the feeling of happiness arises. This is called To treat suffering is to treat happiness.
滅想受定，名受斷樂。
 The elimination of thoughts and feelings is called the joy of suffering and ending.
無惱害樂，應知略說復有四種。
 No trouble harms happiness. You should know that there are four kinds in brief.
一、出離樂，二、遠離樂，三、寂靜樂，四、三菩提樂。
 First, the joy of renunciation, second, the joy of separation, third, the joy of silence, and fourth, the joy of third bodhi.
正信捨家，趣於非家，解脫煩籠居家迫迮種種大苦，名出離樂。
 With true faith, one abandons one's home, takes pleasure in non-home, and is freed from all the great sufferings of being trapped at home, which is called the joy of renunciation.
斷除諸欲惡不善法，證初靜慮離生喜樂，名遠離樂。
 Cutting off all desires, evil and unwholesome dharmas, and realizing the joy of freedom from rebirth in the first stage of tranquility and concern, is called the joy of freedom from life.
第二靜慮已上諸定，尋伺止息，名寂靜樂。
 Secondly, calmness and consideration have already reached all the samadhis, and pursuit and pursuit have ceased, which is called peaceful happiness.
一切煩惱畢竟離繫，於所知事如實等覺，此樂名為三菩提樂。
 All worries are finally separated, and you realize that everything you know is true. This happiness is called the happiness of three bodhisattvas.
此中因樂，是樂因故，說名為樂。
 The reason for this is happiness, so it is called happiness.
非自性故。
 Not due to self-nature.
此中受樂，樂自性故，說名為樂，非樂因故。
 This is called happiness because it is the nature of happiness, but it is not the cause of happiness.
苦對治樂，息眾苦故、遣眾苦故，說名為樂，非樂因故、非自性故。
 Suffering is the opposite of happiness. Because it relieves all suffering and relieves all suffering, it is called happiness. It is not the cause of happiness and it is not its own nature.
其受斷樂，非樂因故、非自性故，亦非息遣種種苦故，說名為樂。
 It is called happiness because it is not due to the cause of happiness, not due to its own nature, nor due to the relief of all kinds of suffering.
然依勝義，諸所有受皆悉是苦，住滅定時，此勝義苦暫時寂靜，故名為樂。
 However, according to the ultimate meaning, all feelings are known to be suffering, and when they abide and cease, this suffering in the ultimate meaning is temporarily silent, so it is called happiness.
無惱害樂所攝最後三菩提樂，由當來世此勝義苦永寂滅故，於現法中附在所依諸煩惱品一切麁重永寂滅故，說名為樂。
 The last three Bodhi joys captured by the joy of being free from harm are called joy because the ultimate suffering in the next life will forever cease, and because all the troubles attached to it in the present dharma will cease forever.
諸餘所有無惱害樂，於最後樂能隨順故，是彼分故，能引彼故，當知亦名無惱害樂。
 All the rest of the happiness without trouble and harm can follow suit in the end. This is why it is divided and can lead to others. You should know that it is also called happiness without trouble and harm.
此中菩薩念與眾生有利益品所有安樂，終不念與無利益品所有安樂。
 In this Bodhisattva, he thinks about the happiness and happiness that are beneficial to all sentient beings, and ultimately does not think about the happiness and happiness that are not beneficial to him.
菩薩於此無利益品所有安樂，以無倒慧如實了知；
 The Bodhisattva has no benefit or happiness here, and he understands it as it really is with his infallible wisdom;
勸諸眾生令悉捨離，隨力所能方便削奪。
 I urge all sentient beings to give up and take away whatever they can.
若苦所隨有利益事，眾生於此雖無樂欲，菩薩依止善權方便，設兼憂苦，應授與之。
 If there are benefits associated with suffering, even though sentient beings have no desire for pleasure, Bodhisattva should rely on the good means and methods, and if he is worried about suffering, he should give it to him.
若樂所隨無利益事，眾生於此雖有樂欲，菩薩依止善權方便，設兼喜樂，應削奪之。
 If there is no benefit associated with happiness, even if sentient beings have desires for happiness, the Bodhisattva should rely on good means and means to enjoy happiness, so he should deprive it of it.
何以故？
 Why?
當知如是善權方便，與兼憂苦有利益事，奪兼喜樂無利益事，令彼眾生決定於後得安樂故。
 You should know that such good power and expedients are of benefit to both suffering and suffering, but are of no benefit to taking away joy. This is why sentient beings are determined to find peace and happiness in the future.
是故菩薩於諸眾生若樂利益，當知義意即樂安樂；
 Therefore, if a Bodhisattva enjoys benefiting all living beings, he should know that the meaning is happiness and peace;
於諸眾生若與利益，當知義意即與安樂。
 If it benefits all sentient beings, you should know that its meaning is peace and happiness.
所以者何？
 So what?
利益如因，安樂如果。
 Benefits are like causes, happiness is like that.
是故當知，於諸眾生若與利益，必與安樂。
 Therefore, you should know that if you bring benefit to all living beings, you will definitely bring peace and happiness.
當知所有現法當來可愛果業所攝因樂、苦對治樂，及受斷樂、無惱害樂，菩薩於此不應思量，於諸眾生一向授與，以能饒益及無罪故。
 You should know that all the dharma that appears in the future will be caused by lovely fruits, happiness, suffering and happiness, as well as suffering and ending happiness, and happiness without suffering and harm. Bodhisattvas should not think about this. They have always given it to all sentient beings in order to be beneficial and guilt-free. .
於彼受樂及根塵觸所攝因樂，若能生染，若性是染，有罪無益，非所宜者，於諸眾生不應授與。
 If the joy received and the joy caused by the contact of the roots can cause defilement, if the nature is defiled, it is sinful, useless, and inappropriate, and it should not be given to all living beings.
若不生染，若性非染，無罪有益，是所宜者，於諸眾生即應授與。
 If it is not tainted, if its nature is not tainted, if it is sinless and beneficial, then it is appropriate and should be given to all sentient beings.
菩薩於此隨自力能，亦應如是修行受學。
 Bodhisattvas follow their own abilities and should practice and learn in this way.
當知是名菩薩利益安樂種類自利利他。
 You should know that this bodhisattva benefits oneself and others in a kind of beneficial way.
除此無有若過若增。
 Apart from this, there is nothing more.
瑜伽師地論卷第三十五
 Volume 35 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三十六彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 36 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處自他利品第三之餘
 The fifteenth place of yoga in the local Bodhisattva ground is the third place of other benefits.
云何菩薩因攝果攝自利利他？
 How can a Bodhisattva benefit himself and others by taking pictures of fruits?
略說應知三因三果。
 Briefly, you should know the three causes and three effects.
何等為三？
 What is three?
一者、異熟因、異熟果，二者、福因、福果，三者、智因、智果。
 The first is the cause of different ripeness and the fruit of different ripeness; the second is the cause of good fortune and the fruit of good fortune; the third is the cause of wisdom and the fruit of wisdom.
云何異熟？
 Why is it so familiar?
謂略有八。
 It is said to be slightly eight.
一者、壽量具足；
 First, life span is sufficient;
二者、形色具足；
 Both are complete in form and color;
三者、族姓具足；
 Third, the clan name is sufficient;
四者、自在具足；
 Fourth, freedom and contentment;
五者、信言具足，六者、大勢具足，七者、人性具足，八者、大力具足。
 The fifth one is faith and words, the sixth one is great power, the seventh one is human nature, and the eighth one is great power.
若諸菩薩長壽久住，是名菩薩壽量具足。
 If Bodhisattvas live for a long time, this is called a Bodhisattva with sufficient longevity.
形色端嚴，眾所樂見，顏容殊妙，是名菩薩形色具足。
 The appearance and color are dignified, everyone is happy to see him, and his face is wonderful. This is the name of the Bodhisattva with perfect appearance and color.
生豪貴家，是名菩薩族姓具足。
 Born into a wealthy and noble family, this is a Bodhisattva with a clan name.
得大財位、有大朋翼、具大僚屬，是名菩薩自在具足。
 A Bodhisattva who obtains a great financial position, has great friends and followers, and has great officials is called a Bodhisattva who is at ease and fulfilled.
眾所信奉，斷訟取則，不行諂誑、偽斗秤等，所受寄物終不差違，於諸有情言無虛妄；
 Everyone believes in it and adopts the principles to resolve lawsuits. Do not engage in flattery, false weighing, etc., the things you receive will not be inconsistent with them, and your words to all sentient beings will not be false;
以是緣故，凡有所說無不信受，是名菩薩信言具足。
 For this reason, whatever is said is believed and accepted, and this Bodhisattva is said to have full faith and words.
有大名稱，流聞世間。
 He has a great name and is known throughout the world.
所謂具足勇健精進、剛毅、敏捷、審悉善戒，種種伎藝工巧業處，展轉妙解，出過餘人。
 It is said that he has courage, vigor, perseverance, agility, carefulness and good precepts, and all kinds of skills and craftsmanship, showing wonderful interpretations and surpassing others.
由此因緣，世所珍敬，為諸大眾供養、恭敬、尊重、讚歎，是名菩薩大勢具足。
 Due to this cause and condition, he is cherished by the world and is supported, respected, respected and praised by all the people. This is called a Bodhisattva with great power.
具丈夫分，成就男根，是名菩薩人性具足。
 Having the part of a husband and achieving the male root is a Bodhisattva with full human nature.
為性少疾，或全無病，有大堪能，是名菩薩大力具足。
 Those who are born with few illnesses or have no illnesses at all, but who have great abilities, are called bodhisattvas who are powerful and endowed with power.
云何異熟因？
 Why is it so strange?
謂諸菩薩於諸眾生不加傷害，遠離一切傷害意樂，是名菩薩壽量具足因。
 It is said that Bodhisattvas do no harm to all sentient beings and stay away from all harmful intentions. This is called the reason why Bodhisattvas have sufficient longevity.
惠施光明鮮淨衣物，是名菩薩形色具足因。
 The bodhisattva who bestows bright, fresh and pure clothing is called a bodhisattva with sufficient causes.
於諸眾生捨離憍慢，是名菩薩族姓具足因。
 Giving up on all sentient beings and abandoning arrogance and arrogance is a sufficient reason for the name Bodhisattva.
於資生具有所匱乏遊行乞匃諸眾生所，隨欲惠施，是名菩薩自在具足因。
 When living things are scarce, he wanders around begging for help from all living beings and gives as much as he wants. This is called the Bodhisattva's free and sufficient cause.
所言誠諦，亦不好習乖離、麁獷不相應語，是名菩薩信言具足因。
 What he said is sincere and true, and it is not good to be deviant, arrogant and unresponsive in speech. This is the reason why the Bodhisattva's faith and words have sufficient cause.
攝持當來種種功德於自身中，發弘誓願、供養三寶及諸尊長，是名菩薩大勢具足因。
 Holding all kinds of merits in the future in oneself, making great vows, making offerings to the Three Jewels and all the elders, this is called the bodhisattva's great power and full cause.
樂丈夫體，厭婦女身深見過患。
 Love the husband's body, hate women's body and see its troubles deeply.
由二因緣，施他人性。
 Due to two causes and conditions, you can bestow humanity on others.
一者、女人樂女身者，勸令厭離解脫女身；
 First, women who enjoy the female body should be encouraged to be disgusted and liberated from the female body;
二者、丈夫將失男根，方便護攝令不失壞，及說正法令得男身。
 In the second case, the husband will lose his manhood. It is convenient to protect the body from loss, and he can gain the manhood by telling the right laws.
是名菩薩人性具足因。
 This is called Bodhisattva’s human nature.
於諸眾生以身供事，隨其所作如法事業皆往營助，如己力能，以其正法，不以卒暴，用能增長身心勢力餅、飯、糜等種種飲食施諸眾生，是名菩薩大力具足因。
 Serving all sentient beings with your body, assisting all sentient beings in their Dharma-compliant undertakings, using the righteous Dharma according to your own ability, without resorting to violence, and giving to all sentient beings food and drinks such as bread, rice, minced rice, etc. that can increase physical and mental strength. This is the reason why Bodhisattva is so powerful.
當知前說八種異熟，以此所說八種為因。
 You should know that the eight kinds of abnormal ripening mentioned before are the causes of these eight kinds.
又此諸因略由三緣而得增長，能感圓滿增上廣大異熟令起。
 Furthermore, all these causes are gradually increased through three conditions, and one can feel the perfection and increase of vast and strange phenomena.
何等三緣？
 What three fates?
一、心清淨，二、加行清淨，三、田清淨。
 1. The mind is pure, 2. the preliminaries are pure, and 3. the field is pure.
若於無上正等菩提清淨意樂，用彼善根決定迴向猛利意樂，純厚廣大淨信修行，見同法者深生歡喜，日夜剎那於多隨法隨尋、隨伺，名心清淨。
 If you have the pure intention and joy of the supreme and perfect Bodhi, use those good roots to decide to dedicate the powerful intention and joy, practice with pure and vast pure faith, see the same Dharma and be deeply joyful, and follow the Dharma for many moments day and night, seek and serve it, this is called The mind is pure.
即於其中長時數習無間所作、常委所作，他於此善若未受行，讚美令受；
 That is to say, he has practiced doing it continuously for a long time and doing it by standing committee members. If he has not done this good deed, he will praise it and order him to do it;
若已受行，讚美令喜。
 If it has been done, praise will make you happy.
即於如是所有善根，安處建立，名加行清淨。
 That is to say, if all the good roots are established in a safe place, the name and conduct will be pure.
當知略說能正發起如是加行，及正安住此加行果，名田清淨。
 You should know that if you can initiate such preliminaries properly through the brief introduction, and the fruits of these preliminaries can be properly abided, the name of the field will be pure.
云何異熟果？
 Why is it such a ripe fruit?
謂諸菩薩壽量具足故，能於長時修習善品，依自他利積集增長無量善根，是名菩薩壽量具足果。
 It is said that Bodhisattvas have a long lifespan, so they can practice good deeds for a long time and accumulate immeasurable good roots based on self-interest and other benefits. This is called Bodhisattvas having a long lifespan and sufficient results.
若諸菩薩形色具足故，大眾愛樂；
 If all Bodhisattvas have sufficient form and color, everyone will love them;
眾愛樂故，咸共歸仰。
 Because everyone loves happiness, we will look up to you together.
如是形色可愛樂故，一切大眾咸歸仰故，凡所發言無不聽用，是名菩薩形色具足果。
 Because his appearance is lovely and joyful, all the people will respect him and he will listen to everything he says. This is called a Bodhisattva with sufficient appearance and fruit.
若諸菩薩族姓具足故，大眾尊敬供養稱讚；
 If all Bodhisattvas have sufficient family names, the public will respect, make offerings and praise them;
眾所尊敬供養稱讚故，於彼彼事勸諸眾生精勤修學，無不敬用速疾修行，無違無犯；
 Because of the respect and praise given by everyone, I urge all sentient beings to practice diligently in this matter, and to practice quickly and respectfully, without any violation or violation;
是名菩薩族姓具足果。
 This is the name of Bodhisattva with full fruit.
若諸菩薩自在具足故，能以布施攝諸眾生，速令成熟，是名菩薩自在具足果。
 If bodhisattvas have sufficient self-reliance and are able to support all sentient beings with their generosity and mature quickly, this is called the fruit of bodhisattvas having self-reliance and self-reliance.
若諸菩薩信言具足故，能以愛語、利行、同事攝諸眾生，速令成熟，是名菩薩信言具足果。
 If Bodhisattvas' faith and words are sufficient, they can attract all sentient beings with their loving words, beneficial deeds, and companionship, and quickly mature them. This is called a Bodhisattva's faith and words that have sufficient results.
若諸菩薩大勢具足故，於諸眾生種種事業皆能營助，施布恩德；
 If all Bodhisattvas have great potential, they can help all living beings in their various undertakings and extend kindness;
由此恩德感眾生心，彼知恩故，咸來歸仰；
 This kind of kindness touches the hearts of all sentient beings, and when they realize the kindness, they come to pay homage to them;
所出言教，速疾隨轉恭敬信用；
 The words and teachings given are quickly followed with respect and credit;
是名菩薩大勢具足果。
 This is called Bodhisattva’s great power and fruitful results.
若諸菩薩人性具足故，成就男根，堪為一切勝功德器；
 If all Bodhisattvas have sufficient human nature and have achieved male roots, they will be worthy of all the supreme merits and virtues;
能於一切所作事業，思擇一切所知境界，都無所畏無礙而行。
 Be able to act without fear or hindrance in all undertakings and in all realms known to you.
一切有情於一切時皆來臻赴同共集會，屏處、露處言論同止，受用飲食皆無嫌礙。
 All sentient beings come to Zhenzhen at all times to attend gatherings together, speak and stop in the same way when exposed and hidden, and eat and drink without any hindrance.
是名菩薩人性具足果。
 This is the bodhisattva whose human nature is full of fruitfulness.
若諸菩薩大力具足故，於能引攝善法加行，及能饒益有情加行，皆無厭倦，勇猛精進、堅固精進，速證通慧，是名菩薩大力具足果。
 If Bodhisattvas have sufficient power, they are able to attract good Dharma and perform actions that benefit sentient beings. They are never tired of it, make brave and steady efforts, and quickly realize wisdom. This is called the fruit of Bodhisattva's power.
若諸菩薩成就如是八種異熟，具八種果，能善饒益一切有情，隨順生起一切佛法。
 If Bodhisattvas achieve such eight kinds of ripeness and have eight kinds of fruits, they can benefit all sentient beings, and all Buddha Dharma will arise accordingly.
菩薩安住異熟果中，於諸有情種種眾多利益事業，自有力能；
 The Bodhisattva abides in the fruits of ripeness, and has power of his own in all kinds of beneficial undertakings for all sentient beings;
及善安處所化有情，彼於自事隨順而作；
 And sentient beings are transformed into a good and peaceful place, and they do things according to their own needs;
如是乃名隨其所欲所作成辦。
 This is the name of doing whatever you want.
若諸菩薩自有力能，不善安處所化有情，彼於自事不隨順作；
 If Bodhisattvas have their own power and are not good at settling down and transforming into sentient beings, they will not act according to their own needs;
如是於他所作利益不名熾盛、不名隨順。
 In this way, the benefits he does will not be called ardent or submissive.
由是因緣，不名能作他利益事。
 Because of the cause and condition, Bu Ming can do things for his benefit.
若諸菩薩自無力能，而善安處所化有情，彼於自事隨順而作；
 If the Bodhisattvas themselves are powerless, but they transform themselves into sentient beings in a good and peaceful place, they will do whatever they want to do;
如是於他所作利益不名熾盛、不名隨順。
 In this way, the benefits he does will not be called ardent or submissive.
由是因緣，不名能作他利益事。
 Because of the cause and condition, Bu Ming can do things for his benefit.
是故菩薩要具二事，方於有情所作利益名為熾盛、名為隨順。
 Therefore, a bodhisattva must do two things so that the benefits he can do to sentient beings can be called blazing and obedient.
由是因緣，乃名能作他利益事。
 Because of this cause and condition, it is said that he can do things for his benefit.
如是菩薩住異熟果，自能成熟一切佛法，亦能令他於三乘道隨其所應速得成熟；
 If a Bodhisattva abides in the fruit of ripeness, he will be able to mature all Buddha Dharma, and he will also be able to mature as quickly as he can on the Three Vehicle Paths;
又能令自速證無上正等菩提，亦能令他已成熟者速得解脫。
 It can also help those who have matured to attain enlightenment quickly.
由諸菩薩安住八種異熟果中，能使有情利益安樂，是故一切有情所處空無義利無始生死，菩薩處之，能令不空，有大義利。
 Bodhisattvas can abide in the eight kinds of ripening fruits, and can make sentient beings benefit from peace and happiness. Therefore, the place where all sentient beings live is empty, meaningless, and benefiting from beginningless birth and death. Bodhisattvas can make it non-empty and have great benefits.
云何為福？
 What is the blessing?
云何為智？
 What is wisdom?
謂略說福，即是三種波羅蜜多。
 To briefly talk about blessings, there are three paramitas.
一、施波羅蜜多，二、戒波羅蜜多，三、忍波羅蜜多。
 1. The paramitas of giving, 2. The paramitas of abstinence, and the 3. The paramitas of endurance.
智唯一種波羅蜜多。
 Wisdom only grows Paramita.
謂慧波羅蜜多。
 It is called the wisdom paramita.
精進、靜慮波羅蜜多，應知通二分。
 If you diligently and meditate on the Paramita, you should know the two points.
一者、福分，二者、智分。
 One is blessing, the other is wisdom.
若依精進修行布施、受護淨戒，及修慈等四種無量，如是等類所有精進，名為福分。
 If one practices the four immeasurable virtues of giving, receiving the pure precepts of protection, and cultivating loving-kindness with diligence, all such efforts are called blessings.
若依精進習聞思修所成三慧，修蘊善巧、修界善巧、修處善巧、修緣起善巧、修處非處善巧，修能觀察苦為真苦、集為真集、滅為真滅、道為真道，及於一切善不善法，有罪、無罪、若劣、若勝、若黑、若白，并廣分別緣生法中，皆能如實思擇觀察，如是等類所有精進，名為智分。
 If one acquires the Three Wisdoms based on diligent practice, contemplation and practice, he can skillfully cultivate the aggregates, skillfully cultivate the world, skillfully cultivate the place, skillfully cultivate dependent origination, and skillfully cultivate the non-place, and he can observe that suffering is real suffering and collections are real collections. Cessation is true annihilation, the Tao is the true way, and all good and unwholesome dharmas, including sinful, innocent, inferior, superior, black, and white, as well as widely discerning conditions arising from conditions, can be considered and observed as they really are, and so on. All diligence is called wisdom.
若依靜慮，修習慈等四種無量，如是等類所有靜慮，名為福分。
 If one relies on meditation and practices the four immeasurable qualities of loving-kindness, all such meditation is called blessing.
若依靜慮，能修如前精進中說蘊善巧等，如是等類所有靜慮，名為智分。
 If you rely on meditation, you can cultivate as skillfully as the aggregates mentioned in the previous chapter. All meditation like this is called wisdom.
如是福智略有六種；
 Thus there are six types of blessing and wisdom;
一一分別，應知無量。
 Distinguish one by one, you should know the immeasurable.
云何福因？
 Yunhefuyin?
云何智因？
 Yunhe Zhiyin?
略說應知福因、智因總有三種。
 Briefly speaking, you should know that there are three types of causes of happiness and causes of wisdom.
一者、於福於智，能得、能住、能增長欲；
 First, for blessing and wisdom, it can be obtained, lived, and increased in desire;
二者、於福於智，善能隨順無違背緣；
 Second, for blessings and wisdom, goodness can be followed without violating the conditions;
三者、於福於智，先已串習。
 Third, for happiness and wisdom, you must first practice it.
此中隨順無違背緣者，謂顛倒緣不現在前不會遇性，不顛倒緣正現在前正會遇性。
 Among them, those who follow the conditions without violating the conditions mean that if the conditions are reversed, the nature will not be encountered before the conditions are present, and if the conditions are not reversed, the nature will be met before the conditions are present.
若遇惡友倒說福智，或倒作意顛倒而取，名顛倒緣現前會遇；
 If you meet an evil friend who talks about blessings and wisdom, or takes the wrong intention, then you will meet him in front of him.
與此相違所有白品，當知名為不顛倒緣現前會遇。
 Contrary to this, all white goods are known as irreversible fate.
若於福智能得、能住及能增長，勤修習障遠離不起，當知是名無違背緣。
 If you can obtain, maintain, and increase blessings and wisdom, and practice diligently to avoid obstacles, you should know that this is called the condition of no violation.
若諸菩薩於此三種福智因中隨有所闕，當知不能生福、生智。
 If Bodhisattvas are lacking in these three causes of happiness and wisdom, they should know that they cannot generate happiness or wisdom.
云何福果？
 What blessings are there?
云何智果？
 Yunhe Zhiguo?
謂諸菩薩依止福故，雖復長時流轉生死，不為極苦之所損惱；
 It is said that because Bodhisattvas rely on blessings, they will not be harmed by extreme suffering even though they are reincarnated in life and death for a long time;
又隨所欲能攝眾生，為作義利。
 And he can capture all sentient beings as he wishes, for the sake of righteousness and benefit.
依止智故，所攝受福是正非邪；
 Because of reliance on wisdom, the blessings received are righteous and not evil;
又能起作種種無量善巧事業，乃至究竟當證無上正等菩提。
 He can also perform countless skillful and skillful deeds, and ultimately achieve the ultimate enlightenment.
如是略說福果、智果，如其所應當知四種；
 Thus briefly talking about the fruit of happiness and wisdom, there are four types that should be known;
品類差別，復有無量。
 The differences in categories are endless.
應知此中若異熟體、若異熟因、若異熟果，如是一切皆依於福，從福所生；
 You should know that there are different ripening bodies, different ripening causes, and different ripening fruits, all of which depend on blessings and are born from blessings;
福復依智，從智所起。
 Happiness depends on wisdom and begins with wisdom.
是故二種，於證無上正等菩提雖俱是勝；
 Therefore, both of them are victorious in realizing the supreme and perfect Bodhi;
而於其中福為最勝，智為無上。
 Among them, happiness is the best and wisdom is the supreme.
若諸菩薩於福、於智隨闕一種，決定不能證於無上正等菩提。
 If all Bodhisattvas are lacking in happiness and wisdom, they will definitely not be able to achieve the supreme enlightenment.
是名菩薩因攝果攝自利利他。
 This is called the Bodhisattva who takes care of causes and effects, taking care of himself and benefiting others.
云何菩薩現法後法自利利他？
 How can a Bodhisattva manifest the Dharma and then use it to benefit himself and others?
謂諸菩薩以如正理工巧業處士夫作用積集財物，即於如是所集財物知量受用。
 It is said that all Bodhisattvas who accumulate wealth through the right principles, skillful deeds, and the role of a scholar will know how to use the wealth collected in this way.
又先所造可愛果業異熟果熟，於現法中受用彼果。
 Also, the lovely fruit you created first will ripen, and you will enjoy the fruit in the present Dharma.
又諸菩薩於諸靜慮善迴轉者，為欲獲得現法樂住，於現法中依此靜慮；
 In addition, all Bodhisattvas who are good at meditation and meditation, in order to obtain the joyful abode of the present Dharma, should meditate and meditate on the present Dharma according to this;
不為成立利他事故，依此靜慮。
 If you don't want to establish an altruistic incident, just think about it quietly.
又諸如來現法涅槃，所有世間及出世間一切能得現法涅槃諸有為法。
 In addition, the Tathagata has manifested Dharma and Nirvana, and all conditioned dharmas in the world and beyond are capable of attaining the manifestation of Dharma and Nirvana.
是名菩薩現法自利。
 This is called the Bodhisattva who manifests the Dharma for self-interest.
如諸菩薩現法自利，如是菩薩所化有情，由此獲得現法利益，當知即是現法利他。
 Just as Bodhisattvas manifest the Dharma to benefit themselves, and the sentient beings transformed by the Bodhisattva gain the benefit of the Dharma from this, you should know that the Dharma manifests to benefit others.
若於欲界能獲他世財寶具足、自體具足，及能當生靜慮、無色；
 If in the Desire Realm you can obtain the wealth and treasures of other worlds and your own body, and you can be born in tranquility and colorlessness;
若生靜慮及無色中，能獲他世財寶具足、自體具足；
 If you are born in tranquility and formlessness, you will be able to obtain the treasures of other worlds and your own body;
若現法中與憂苦俱，數數思擇修習善因，是名菩薩修習後法自利利他。
 If there is sorrow and suffering in the Dharma, then think about the good causes of practice. This is called a Bodhisattva's practice of Dharma that benefits oneself and others.
若諸菩薩於現法中與喜樂俱，修習當來財寶具足、自體具足所有善因，及非退分靜慮、無色一切等至，是名菩薩現法後法自利利他。
 If bodhisattvas are joyful and joyful in the present Dharma, practice to have enough treasures in the future, have all good causes in their own bodies, and be non-retreating, meditative, colorless, etc., this is called the Bodhisattva's Dharma to benefit themselves and others after the Dharma appears.
云何畢竟及不畢竟自利利他？
 How can we not benefit ourselves and others after all?
謂於欲界財寶具足、自體具足若因若果，及諸異生世間清淨若因若果，是不畢竟自利利他。
 It is said that the treasures in the desire realm are sufficient, the self is sufficient as causes and effects, and all other worlds are pure as causes and effects. This does not ultimately benefit oneself and others.
若諸煩惱一切永斷，若諸所有八支聖道，若此為依獲得一切世間善法，是名畢竟自利利他。
 If all the afflictions are permanently ended, if all the Eightfold Noble Path is attained, and if all good things in the world can be obtained based on this, this is called ultimately benefiting oneself and benefiting others.
由三因緣，應知畢竟及不畢竟。
 Based on the three causes and conditions, one should know the ultimate and the non-final.
一、由自性故；
 1. Due to self-nature;
二、由退不退故；
 2. Because there is no retreat;
三、由受用果有盡無盡故。
 3. Because the fruits of use are endless.
由自性故者，究竟涅槃，名為畢竟；
 That which is due to its own nature, ultimate nirvana, is called ultimate;
一切有為，名不畢竟。
 Everything is promising, but the name is not the end.
由退不退及受用果有盡無盡故者，八支聖道無有退故，及受用果無有盡故，名為畢竟；
 Since there is no retreat and the fruits of application are endless, the Eight-branched Noble Path has no retreat and because the fruits of application are endless, it is called ultimate;
其餘一切善有漏法，由有退故，及受用果有終盡故，名不畢竟。
 All other good deeds have leakage, because they are withdrawn, and because their effects are eventually exhausted, they are not called ultimate.
如是菩薩十種自利利他，若略若廣，菩薩隨力隨能當勤修學。
 Bodhisattva's ten ways of benefiting oneself and benefiting others are as broad as they are brief. Bodhisattvas should practice them diligently as much as they can.
除此無有若過若增。
 Apart from this, there is nothing more.
過去未來所有一切已學當學自利利他，亦皆唯有如此十種自利利他。
 All those who have learned in the past and in the future should learn to benefit themselves and others, and there are only these ten kinds of self-interest and altruism.
除此無有若過若增。
 Apart from this, there is nothing more.
本地分中菩薩地第十五初持瑜伽處真實義品第四
 The Fifteenth First Stage of the Local Bodhisattva’s Ground of Yoga, the Fourth True Meaning
云何真實義？
 What's the true meaning of this?
謂略有二種。
 There are slightly two types.
一者、依如所有性，諸法真實性，二者、依盡所有性，諸法一切性。
 First, it depends on the nature of all things, the authenticity of all dharmas; second, it depends on the nature of all things, and the all nature of all dharmas.
如是諸法真實性、一切性，應知總名真實義。
 Such is the authenticity and all-nature of all dharmas, and one should know the true meaning of the general name.
此真實義品類差別，復有四種。
 There are four types of differences in this true meaning.
一者、世間極成真實，二者、道理極成真實，三者、煩惱障淨智所行真實，四者、所知障淨智所行真實。
 First, the world is extremely real; second, the principles are extremely real; third, defilements that hinder the pure wisdom are true; fourth, knowledge is true, and what pure wisdom does is obstructed.
云何世間極成真實？
 How can the world be so real?
謂一切世間，於彼彼事隨順假立、世俗串習、悟入覺慧所見同性。
 It means that in all the world, things follow the false establishment, worldly habits, and enlightenment to the same nature as seen by enlightened wisdom.
謂地唯是地，非是火等。
 It is said that the earth is only earth, not fire, etc.
如地如是，水、火、風、色、聲、香、味、觸，飲食衣乘諸莊嚴具、資產什物，塗香、華鬘、歌舞伎樂、種種光明、男女承事、田園、邸店、宅舍等事，當知亦爾。
 Such as the earth, water, fire, wind, color, sound, fragrance, taste, touch, food, clothing, clothing, vehicles, all ornaments, property and real things, incense, garlands, kabuki and music, all kinds of light, men and women doing things, fields, residences You should know about things like shops and houses.
苦唯是苦，非是樂等；
 Suffering is only suffering, not happiness, etc.;
樂唯是樂，非是苦等。
 Happiness is only happiness, not suffering.
以要言之，此即如此，非不如此；
 To put it in a nutshell, this is what it is, and it is not what it is;
是即如是，非不如是。
 What is is is what is, what is not is what is.
決定勝解所行境事，一切世間從其本際展轉傳來，想自分別共所成立，不由思惟、籌量、觀察，然後方取。
 Determining the ultimate solution to the situation and doing things, all the world unfolds from its origin, and the thinking is established by self-discrimination. It cannot be obtained by thinking, calculating, and observing.
是名世間極成真實。
 This is the ultimate reality in the world.
云何道理極成真實？
 Why is this so true?
謂諸智者有道理義。
 It is said that all wise people are right.
諸聰叡者、諸黠慧者、能尋思者、能伺察者、住尋伺地者、具自辯才者、居異生位者、隨觀察行者，依止現、比及至教量，極善思擇決定智所行、所知事，由證成道理所建立、所施設義。
 Those who are wise, those who are shrewd, those who are able to think, those who are able to observe, those who live in the place of seeking, those who are capable of self-explanation, those who are in different birth positions, those who follow the observation and practice, rely on the present, compare to the teachings, and are extremely good. Thoughts and choices determine what wisdom does and what it knows, and it is established and explained by the principles of enlightenment.
是名道理極成真實。
 This is a truth that is extremely true.
云何煩惱障淨智所行真實？
 How can troubles hinder pure wisdom and act in truth?
謂一切聲聞、獨覺，若無漏智、若能引無漏智、若無漏後得世間智所行境界，是名煩惱障淨智所行真實。
 It is said that if all voice-hearers and Solitary Awakenings have no outflow wisdom, if they can lead out no outflow wisdom, and if they have no outflow and then reach the realm of worldly wisdom, this is called the true state of pure wisdom that is hindered by defilements.
由緣此為境，從煩惱障智得清淨，於當來世無障礙住，是故說名煩惱障淨智所行真實。
 Due to this condition, the wisdom obscured by defilements can be purified, and in the next life there will be no obstacles. Therefore, it is said that the actions of the pure wisdom obscured by defilements are true.
此復云何？
 What does this mean?
謂四聖諦。
 Called the Four Noble Truths.
一、苦聖諦，二、集聖諦，三、滅聖諦，四、道聖諦。
 1. The Noble Truth of Suffering, 2. The Noble Truth of Collection, 3. The Noble Truth of Cessation, and 4. The Noble Truth of Path.
即於如是四聖諦義極善思擇，證入現觀。
 That is to say, if you think carefully about the meaning of the Four Noble Truths, you will realize them.
入現觀已，如實智生。
 Once you have entered into the present state of mind, wisdom arises as it is.
此諦現觀，聲聞、獨覺能觀唯有諸蘊可得，除諸蘊外我不可得。
 This truth is manifest and contemplative, and the voice-hearers and pagodas can observe that only the aggregates can be attained, and apart from the aggregates, I cannot attain them.
數習緣生諸行生滅相應慧故，數習異蘊補特伽羅無性見故，發生如是聖諦現觀。
 Because the number of habits arises from the wisdom corresponding to the birth and death of all actions, and because the number of habits and different aggregates complements the view of Tegara's natureless nature, such a manifestation of the noble truth occurs.
云何所知障淨智所行真實？
 How do you know that what Zhidao Pure Wisdom does is true?
謂於所知能礙智故，名所知障。
 It is said that knowledge can hinder wisdom, so it is called knowledge obstacle.
從所知障得解脫智所行境界，當知是名所知障淨智所行真實。
 From knowing and obscuring, you can achieve the realm of liberating wisdom and practice. You should know that this is called knowing and obscuring, and practicing pure wisdom is true.
此復云何？
 What does this mean?
謂諸菩薩諸佛世尊入法無我，入已善淨，於一切法離言自性、假說自性平等平等無分別智所行境界。
 It is said that all Bodhisattvas and Buddhas, the World-Honored One, enter into the Dharma without self, enter into the purity of already good things, and depart from all Dharmas to talk about their own nature, assuming that their own nature is equal, equal and non-discriminating wisdom.
如是境界為最第一、真如無上、所知邊際，齊此一切正法思擇皆悉退還，不能越度。
 Such a state is the first, the supreme, and the limit of knowledge. All righteous thoughts and choices in this state are returned and cannot be crossed.
又安立此真實義相，當知即是無二所顯。
 And establishing this true meaning, you should know that it is the manifestation of non-duality.
所言二者，謂有、非有。
 The two mentioned are existence and non-existence.
此中有者，謂所安立假說自性，即是世間長時所執，亦是世間一切分別戲論根本。
 There is something in this, so-called established hypothetical nature, which is what the world has long adhered to, and it is also the foundation of all distinctions and theories in the world.
或謂為色、受、想、行、識，或謂眼、耳、鼻、舌、身、意，或復謂為地、水、火、風，或謂色、聲、香、味、觸、法，或謂為善、不善、無記、或謂生滅、或謂緣生，或謂過去、未來、現在，或謂有為，或謂無為，或謂此世，或謂他世，或謂日月，或復謂為所見、所聞、所覺、所知、所求、所得，意隨尋伺，最後乃至或謂涅槃。
 It may be said to be form, feeling, thought, formation, consciousness, or it may be said to be eyes, ears, nose, tongue, body, or mind, or it may be said to be earth, water, fire, wind, or it may be said to be color, sound, smell, taste, or touch. , Dharma, it may be called good, bad, unrecorded, or it may be called birth and death, or it may be called conditioned origin, or it may be called the past, the future, the present, it may be called action, it may be called inaction, it may be called this world, or it may be called another world. It may be called the sun and the moon, or it may be called what is seen, heard, felt, known, sought, obtained, and the mind is pursued, and finally it may be called Nirvana.
如是等類，是諸世間共了諸法假說自性，是名為有。
 Like this and so on, all the dharmas in the world share the hypothetical nature, which is called existence.
言非有者，謂即諸色假說自性，乃至涅槃假說自性，無事無相，假說所依，一切都無。
 To say non-existence is to say that the hypothetical nature of various forms, and even the hypothetical nature of Nirvana, is nothing and has no form. The hypothesis is based on nothing.
假立言說依彼轉者皆無所有，是名非有。
 It is false to say that those who turn in other directions have nothing, and this name is non-existence.
先所說有，今說非有，有及非有二俱遠離，法相所攝真實性事，是名無二。
 First we talked about existence, now we talk about non-existence. Both existence and non-existence are far away from each other. The true things captured by the Dharma are called non-dual.
由無二故，說名中道，遠離二邊，亦名無上。
 Because there is no duality, it is called the Middle Way. It is far away from the two sides and is also called the Supreme.
佛世尊智於此真實已善清淨，諸菩薩智於此真實學道所顯。
 The wisdom of the Buddha and the World-Honored One is good and pure, and the wisdom of all Bodhisattvas is manifested in the true learning of the Way.
又即此慧，是諸菩薩能得無上正等菩提廣大方便。
 Also, with this wisdom, all Bodhisattvas can obtain the vast and expeditious means of supreme enlightenment.
何以故？
 Why?
以諸菩薩處於生死，彼彼生中修空勝解，善能成熟一切佛法及諸有情。
 As Bodhisattvas are in the state of life and death, they should cultivate the ultimate understanding of emptiness in their lives, and be able to mature all Buddha Dharma and all sentient beings.
又能如實了知生死，不於生死以無常等行深心厭離。
 He can also understand life and death as they really are, and he will not be deeply disgusted by the impermanence of life and death.
若諸菩薩不能如實了知生死，則不能於貪瞋癡等一切煩惱深心棄捨；
 If Bodhisattvas cannot understand life and death as they really are, they cannot give up all the troubles such as greed, anger, and ignorance with deep heart;
不能棄捨諸煩惱故，便雜染心受諸生死；
 Because you cannot give up all the troubles, your mind will be defiled and subject to birth and death;
由雜染心受生死故，不能成熟一切佛法及諸有情。
 Because of the defiled mind that experiences birth and death, it is unable to mature all Buddha Dharma and sentient beings.
若諸菩薩於其生死以無常等行深心厭離，是則速疾入般涅槃；
 If bodhisattvas are deeply disgusted with impermanence and other actions during their birth and death, they will quickly enter parinirvana;
彼若速疾入般涅槃，尚不能成熟一切佛法及諸有情，況能證無上正等菩提。
 If he enters parinirvana quickly, he will not be able to mature all Buddha Dharma and all sentient beings, and will not be able to achieve the supreme enlightenment.
又諸菩薩，由習如是空勝解故，則於涅槃不深怖畏，亦於涅槃不多願樂。
 Furthermore, all Bodhisattvas, because they are accustomed to such a supreme understanding of emptiness, they will not be deeply afraid of Nirvana, nor will they have many wishes and joys in Nirvana.
若諸菩薩深怖涅槃，即便於彼涅槃資糧不能圓滿。
 If Bodhisattvas are deeply afraid of Nirvana, even the merits for that Nirvana cannot be perfected.
由於涅槃深怖畏故，不見涅槃勝利功德；
 Because of the deep fear of Nirvana, the merits of victory in Nirvana cannot be seen;
由不見故，便於涅槃遠離一切清淨勝解。
 Because of not seeing it, it is convenient for Nirvana to be far away from all pure and perfect solutions.
若諸菩薩於其涅槃多住願樂，是則速疾入般涅槃；
 If Bodhisattvas abide in their Nirvana for long periods of time, they will quickly enter Parinirvana;
彼若速疾入般涅槃，則便不能成熟佛法及諸有情。
 If he enters parinirvana quickly, he will not be able to mature the Dharma and all sentient beings.
當知此中，若不如實了知生死，即雜染心流轉生死；
 You should know that if you do not understand life and death in reality, your defiled mind will flow around in life and death;
若於生死深心厭離，即便速疾入般涅槃。
 If you are deeply disgusted with life and death, you can quickly enter parinirvana.
若於涅槃深心怖畏，即於能證涅槃資糧不能圓滿；
 If you are deeply afraid of Nirvana, you will not be able to achieve perfect Nirvana.
若於涅槃多住願樂，即便速疾入般涅槃。
 If you stay in Nirvana for a long time and enjoy the wish, you will quickly enter Parinirvana.
是諸菩薩，於證無上正等菩提無大方便。
 These Bodhisattvas have no great means to realize the supreme and perfect Bodhi.
若能如實了知生死，即無染心流轉生死。
 If one can understand life and death as they really are, then one’s untainted mind will flow through life and death.
若於生死不以無常等行深心厭離，即不速疾入般涅槃。
 If you do not become deeply detached from life and death due to impermanence, you will not quickly enter parinirvana.
若於涅槃不深怖畏，即能圓滿涅槃資糧；
 If you are not deeply afraid of Nirvana, you will be able to complete the qualifications for Nirvana;
雖於涅槃見有微妙勝利功德，而不深願速證涅槃。
 Although I see the subtle merits of victory in Nirvana, I am not deeply willing to achieve Nirvana quickly.
是諸菩薩，於證無上正等菩提有大方便。
 These bodhisattvas have great methods for realizing the supreme bodhicitta.
是大方便，依止最勝空性勝解；
 This is a great expedient that relies on the ultimate understanding of emptiness;
是故菩薩修習學道所攝最勝空性勝解，名為能證如來妙智廣大方便。
 Therefore, the most superior understanding of emptiness captured by the Bodhisattva's practice and learning is called the method that can realize the Tathagata's wonderful wisdom and vastness.
又諸菩薩，由能深入法無我智，於一切法離言自性如實知已，達無少法及少品類可起分別。
 Furthermore, Bodhisattvas, because they are able to penetrate deeply into the selfless wisdom of the Dharma, know the self-nature of all Dharmas as they really are, and realize that there are no few Dharmas and few categories that can differentiate them.
唯取其事，唯取真如。
 Only take what is true, only take the truth.
不作是念，此是唯事，是唯真如；
 Don't think this, this is only things, this is only true;
但行於義。
 But do what is right.
如是菩薩行勝義故，於一切法平等平等。
 Since the Bodhisattva's actions are supreme and righteous, he is equal to all dharmas.
以真如慧如實觀察，於一切處具平等見、具平等心，得最勝捨。
 Observe things as they really are with true wisdom, have an equal view and an equal mind in everything, and achieve the most winning equanimity.
依止此捨，於諸明處一切善巧勤修習時，雖復遭遇一切劬勞、一切苦難，而不退轉，速疾能令身無勞倦、心無勞倦。
 Relying on this equanimity and diligently practicing all the skills and skills in all enlightened places, even if you encounter all the hard work and all the sufferings, you will not retreat, and your body will not be tired and your mind will not be tired.
於諸善巧速能成辦，得大念力。
 All good things can be done skillfully and quickly, and you can gain great power of mind.
不因善巧而自貢高，亦於他所無有祕吝。
 He does not flatter himself because of his skill, nor does he keep secrets from others.
於諸善巧心無怯弱，有所堪能。
 There is no timidity in the skillful mind, and there is something to be done.
所行無礙，具足堅固甲冑加行。
 There will be no hindrance in what you do, and you will be able to walk with strong armor.
是諸菩薩於生死中，如如流轉遭大苦難，如是如是於其無上正等菩提堪能增長。
 These bodhisattvas undergo great sufferings in life and death, and in this way they can increase their ability to achieve supreme enlightenment.
如如獲得尊貴殊勝，如是如是於諸有情憍慢漸減。
 If you gain dignity and excellence, the arrogance and arrogance of all sentient beings will gradually decrease.
如如證得智慧殊勝，如是如是倍於他所難詰、諍訟、諠雜語論、本惑、隨惑、犯禁現行，能數觀察深心棄捨。
 If he has attained the supreme wisdom, he will be able to observe and give up deeply in his mind, which is twice as difficult as in questioning, litigating, talking nonsense, being confused, being confused, and acting in violation of prohibitions.
如如功德展轉增長，如是如是轉覆自善、不求他知、亦不希求利養恭敬。
 As your merits and virtues grow and develop, so as you do good to yourself, you do not seek knowledge from others, nor do you seek benefit or respect.
如是等類菩薩所有眾多勝利是菩提分。
 All the many victories of bodhisattvas like this are the parts of bodhi.
隨順菩提，皆依彼智。
 Following Bodhi, all rely on that wisdom.
是故一切已得菩提、當得、今得，皆依彼智。
 Therefore, everything that has achieved Bodhi, should have achieved it, and has achieved it now, all depends on this wisdom.
除此更無若劣若勝。
 Apart from this, there is nothing worse than winning.
又諸菩薩乘御如是無戲論理，獲得如是眾多勝利。
 Moreover, the Bodhisattvas, riding on such unparalleled reasoning, achieved such numerous victories.
為自成熟諸佛法故，為成熟他三乘法故，修行正行。
 In order to mature all the Buddha's Dharma, and to mature the other three vehicles of Dharma, practice the right conduct.
彼於如是修正行時，於自身財遠離貪愛，於諸眾生學離貪愛，能捨身財，唯為利益諸眾生故。
 When he practices in this way, he will stay away from greed for his own money, learn to stay away from greed for all sentient beings, and be able to give up his body and wealth only for the benefit of all sentient beings.
又能防護、極善防護由身語等修學律儀，性不樂惡，性極賢善。
 It can also protect and protect very well. It can practice disciplines through body, speech, etc. It has a nature that does not like evil and is extremely virtuous and good.
又能忍他一切侵惱，於行惡者能學堪忍，性薄瞋忿，不侵惱他。
 He can also endure all his intrusions and annoyances, learn to be tolerant of those who do evil, have a weak and angry nature, and do not intrude on them.
又能勤修一切明處令其善巧，為斷眾生一切疑難，為惠眾生諸饒益事，為自攝受一切智因。
 He can also diligently cultivate all enlightened places and make them skillful, so as to resolve all the problems of sentient beings, to do beneficial things for sentient beings, and to take in all the causes of wisdom for himself.
又能於內安住其心令心善定，於心安住常勤修學，為淨修治四種梵住，為能遊戲五種神通，為能成立利眾生事，為欲除遣精勤修學一切善巧所生勞倦。
 Also, he can settle his mind in his heart and make his mind good and calm, he can dwell in his mind and practice diligently, he can purify and cultivate the four kinds of Brahma abode, he can play the five kinds of supernatural powers, he can establish things that benefit all sentient beings, he can eliminate the desire to exert his energy and practice diligently to learn all the skillful things. Born from fatigue.
又性黠慧成極真智，為極真智常勤修學，為自當來般涅槃故修習大乘。
 He is also cunning and wise, and has become the ultimate true wisdom. He always practices diligently for the ultimate true wisdom, and practices Mahayana in order to attain parinirvana.
又諸菩薩即於如是修正行時，於具功德諸有情所，常樂現前供養恭敬。
 Furthermore, when Bodhisattvas correct their conduct in this way, they will always happily appear in front of sentient beings with merit and virtue to make offerings and respect them.
於具過失諸有情所，常樂現前發起最勝悲心、愍心，隨能隨力，令彼除斷所有過失。
 In the presence of sentient beings who have faults, always be happy to activate the most supreme compassion and remorse, so that they can eliminate all faults according to their abilities.
於己有怨諸有情所，常起慈心，隨能隨力，無諂無誑，作彼種種利益安樂，令彼怨者意樂加行所有過失及怨嫌心自然除斷。
 If there are any sentient beings who have complaints against themselves, they should always have a kind heart, follow their abilities, do whatever they can, without flattery or deceit, and do all kinds of benefits and happiness for them, so that those who complain will be happy to do so, and all their faults and resentments will be naturally eliminated.
於己有恩諸有情所，善知恩故，若等若增現前酬報，隨能隨力，如法令其意望滿足。
 All sentient beings who are kind to themselves, and who are good at understanding their kindness, will be able to increase their previous rewards if they are able to do so, and fulfill their wishes as ordered.
雖無力能，彼若求請，即於彼彼所作事業示現殷重精勤營務，終不頓止彼所希求，云何令彼知我無力，非無欲樂。
 Even though I am powerless, if I ask for help, I will show my sincerity and diligence in my undertakings, but will not stop what I wish for. How can I let them know that I am powerless? It is not without desire.
如是等類，當知名為菩薩乘御無戲論理，依極真智修正加行。
 Such and similar things should be known as the Bodhisattva's driving and reasoning without drama, correcting and practicing in accordance with the ultimate true wisdom.
以何道理應知諸法離言自性？
 By what principle should we know that all dharmas are separate from their own nature?
謂一切法假立自相，或說為色，或說為受，如前廣說乃至涅槃。
 It is said that all dharmas have their own self-identity, either as form or as feelings, and as mentioned before, they lead to Nirvana.
當知一切唯假建立，非有自性。
 You should know that everything is falsely established and has no inherent nature.
亦非離彼別有自性，是言所行、是言境界。
 It is not separate from others and has its own nature. It is the words and deeds and the realm of words.
如是諸法，非有自性如言所說，亦非一切都無所有。
 Such dharmas do not have their own nature as stated, nor do they have nothing.
如是非有，亦非一切都無所有。
 If there is nothing, it is not that everything is nothing.
云何而有？
 Where does the cloud come from?
謂離增益實無妄執，及離損減實有妄執，如是而有；
 It is said that there is no false attachment when it comes to gain, and there is false attachment when it comes to loss or reduction. This is how it is;
即是諸法勝義自性。
 That is the supreme nature of all dharmas.
當知唯是無分別智所行境界。
 You should know that this is the state of non-discrimination wisdom.
若於諸法諸事隨起言說，即於彼法彼事有自性者，如是一法一事應有眾多自性。
 If all dharmas and things are said together, that is, those dharmas and things have their own nature. In this way, one dharma and one thing should have many self-natures.
何以故？
 Why?
以於一法一事制立眾多假說而詮表故。
 It is explained by establishing many hypotheses on one method and one thing.
亦非眾多假說詮表決定可得。
 Nor can it be determined by numerous hypotheses.
謂隨一假說，於彼法彼事有體、有分、有其自性；
 It is said that according to a hypothesis, that law and thing have substance, participle, and their own nature;
非餘假說。
 Non-remainder hypothesis.
是故一切假說若具不具，於一切法、於一切事，皆非有體、有分、有其自性。
 Therefore, all hypotheses, whether they exist or not, have no substance, participle, or self-nature in all laws and in all things.
又如前說色等諸法，若隨假說有自性者，要先有事，然後隨欲制立假說。
 Also, as mentioned before, if all dharmas such as form and color have their own nature according to the hypothesis, we must first have something to do, and then establish the hypothesis according to the desire.
先未制立彼假說時，彼法彼事應無自性；
 Before the hypothesis is established, that method and thing should have no intrinsic nature;
若無自性，無事制立假說詮表，不應道理；
 If there is no self-nature, there will be nothing to establish hypotheses and explanations, and there will be no reason;
假說詮表既無所有，彼法彼事隨其假說而有自性，不應道理。
 Hypothetical explanations have nothing to do with them, so the laws and things have their own nature according to the hypothesis and should not be justified.
又若諸色未立假說詮表已前，先有色性，後依色性制立假說攝取色者，是則離色假說詮表，於色想法、於色想事應起色覺，而實不起。
 Furthermore, if all forms have color properties before the hypothesis has been established, and then the color is taken in based on the hypothesis of color nature, then the hypothesis of separation of forms, thinking about colors, and thinking about things should arouse color perception, but in fact it does not. rise.
由此因緣由此道理，當知諸法離言自性。
 From this reason and this principle, we should know that all dharmas are separate from their own nature.
如說其色，如是受等如前所說乃至涅槃，應知亦爾。
 If you talk about its color, such feeling, etc., as mentioned before, it will lead to Nirvana, you should know it.
有二種人，於佛所說法毘奈耶，俱為失壞。
 There are two kinds of people, both of whom are corrupted by the Buddha's Dharma Vinaya.
一者、於色等法、於色等事，謂有假說自性自相，於實無事起增益執。
 First, regarding forms and other phenomena and matters such as form, it is said that there is a hypothesis of self-nature and self-phase, which increases attachment to the fact that there is nothing.
二者、於假說相處、於假說相依離言自性勝義法性，謂一切種皆無所有，於實有事起損減執。
 The two are to get along with each other in hypothesis, to depend on each other in hypothesis, to talk about the ultimate meaning of self-nature and dharma nature, to say that all kinds of things have nothing, and to cause damage and reduce attachment to real things.
於實無事起增益執，妄立法者所有過失，已具如前顯了開示；
 In fact, all the faults of the law-maker, such as gaining attachment to nothing, have been revealed as before;
於色等法實無事中，起增益執有過失故；
 In the absence of real phenomena such as form, there are faults in gaining attachment;
於佛所說法毘奈耶甚為失壞。
 According to the Buddha, Dharma Vinaya is very corrupt.
於色等法實有唯事起損減執壞諸法者所有過失，由是過失，於佛所說法毘奈耶甚為失壞，我今當說。
 Regarding the dharma of form and other things, there are actually all the faults of those who hold on to and destroy the dharma. Due to these faults, the Dharma Vinaya is very corrupt according to the Buddha's words. I will say it now.
謂若於彼色等諸法實有唯事起損減執，即無真實，亦無虛假。
 It is said that if there is only damage and attachment to things such as color and other dharmas, then there is no truth or falsehood.
如是二種皆不應理。
 Both of these should be ignored.
譬如要有色等諸蘊，方有假立補特伽羅，非無實事而有假立補特伽羅；
 For example, if there are aggregates such as form, there can be a false and established Putegara. It is not without reality that there is a false and established Potegara;
如是要有色等諸法實有唯事，方可得有色等諸法假說所表，非無唯事而有色等假說所表。
 In this way, if all dharmas such as form are to have materialism, then we can get the hypothesis that all dharmas such as form are represented by the hypothesis, and they are not represented by the hypothesis that there is materiality and so on.
若唯有假，無有實事，既無依處，假亦無有，是則名為壞諸法者。
 If there is only falsehood and no reality, and there is no basis for it, and there is no falsehood, then it is called a person who destroys all dharma.
如有一類，聞說難解大乘相應、空性相應、未極顯了密意趣義甚深經典，不能如實解所說義，起不如理虛妄分別。
 For example, there is a type of person who hears and explains that it is difficult to understand the correspondence between Mahayana and emptiness, and the profound meaning of the secret meaning is not fully revealed, and the meaning cannot be interpreted truthfully, resulting in unreasonable and false distinctions.
由不巧便所引尋思，起如是見，立如是論：
 As a result of my unlucky thinking, I came to this conclusion and concluded as follows:
一切唯假，是為真實，若作是觀名為正觀。
 Everything is false, but it is true. If you do this kind of contemplation, it is called correct contemplation.
彼於虛假所依處所實有唯事，撥為非有，是則一切虛假皆無，何當得有一切唯假是為真實。
 In the place where falsehood is based, there is a real thing, but it is regarded as non-existence. In this case, all falsehoods are non-existent, so how can there be anything but falsehood, which is true.
由此道理，彼於真實及以虛假二種俱謗都無所有。
 For this reason, he has nothing to do with both truth and falsehood.
由謗真實及虛假故，當知是名最極無者。
 Because of the slander of truth and falsehood, you should know that this is the most useless person.
如是無者，一切有智同梵行者不應共語、不應共住。
 If this is not the case, all wise people who share the holy life should not talk to each other or live together.
如是無者，能自敗壞，亦壞世間隨彼見者。
 If there is nothing like this, it can destroy itself and also destroy those who follow it in the world.
世尊依彼密意說言：
 The World-Honored One spoke according to his secret intention:
寧如一類起我見者，不如一類惡取空者。
 It is better to be like a kind of person who has self-seeking than to be like a kind of person who is evil and takes emptiness.
何以故？
 Why?
起我見者，唯於所知境界迷惑，不謗一切所知境界；
 Those who think of me are only confused by the realm of knowledge, and do not slander all the realms of knowledge;
不由此因墮諸惡趣。
 Do not fall into the evil realms due to this reason.
於他求法、求苦解脫不為虛誑，不作稽留；
 Seeking Dharma from him and seeking relief from suffering should not be false or false;
於法、於諦亦能建立；
 It can also be established in Dharma and truth;
於諸學處不生慢緩。
 There is no slowness in learning.
惡取空者，亦於所知境界迷惑，亦謗一切所知境界；
 Those who are evil and empty will also be confused by the realm of knowledge and slander all realms of knowledge;
由此因故，墮諸惡趣。
 For this reason, he falls into the evil realms.
於他求法、求苦解脫能為虛誑，亦作稽留；
 Seeking Dharma and seeking relief from suffering can be deceitful and neglectful;
於法、於諦不能建立；
 The Dharma and truth cannot be established;
於諸學處極生慢緩。
 Extremely slow in learning.
如是損減實有事者，於佛所說法毘奈耶甚為失壞。
 Such a loss of reality is a serious loss in the Dharma Vinaya taught by the Buddha.
云何名為惡取空者？
 Why is it called a person who takes evil for granted?
謂有沙門、或婆羅門，由彼故空亦不信受，於此而空亦不信受，如是名為惡取空者。
 It is said that there is a recluse or a Brahman. Because of this, he is empty and does not believe in and accepts it. If he is empty, he does not believe in and accept it. This is called a person who takes the emptiness seriously.
何以故？
 Why?
由彼故空，彼實是無；
 Because of that, it is empty, and it is actually nothing;
於此而空，此實是有。
 This is empty, this is reality.
由此道理可說為空。
 This principle can be said to be empty.
若說一切都無所有，何處、何者、何故名空？
 If everything is said to be nothing, where, what, and why is it empty?
亦不應言由此、於此即說為空。
 Nor should it be said that this or this means it is empty.
是故名為惡取空者。
 That’s why it’s called evil and empty.
云何復名善取空者？
 How can one be renamed a person who is good at taking emptiness?
謂由於此彼無所有，即由彼故正觀為空；
 It is said that since this and that have nothing, that is why the correct view is empty;
復由於此餘實是有，即由餘故如實知有。
 Furthermore, because this remainder actually exists, that is, because of the remainder, we know that it exists as it really is.
如是名為悟入空性，如實無倒。
 This is called realizing emptiness, being as it is without any inversion.
謂於如前所說一切色等想事、所說色等假說性法，都無所有，是故於此色等想事，由彼色等假說性法說之為空。
 It is said that all forms and other thoughts and things, as well as the said forms and other hypothetical dharmas, have nothing. Therefore, this form and other thoughts and things, and the other forms and other hypothetical dharmas are said to be empty.
於此一切色等想事，何者為餘？
 Of all the forms, thoughts, and things here, what is the remainder?
謂即色等假說所依。
 It is said that the hypothesis of color and so on is based on.
如是二種皆如實知。
 Both of these are known as they really are.
謂於此中實有唯事，於唯事中亦有唯假；
 It is said that there is real thing in this, and there is also falsehood in things;
不於實無起增益執，不於實有起損減執。
 Don’t cling to gains and losses in reality, and don’t cling to losses and decreases in reality.
不增不減、不取不捨，如實了知如實真如離言自性。
 Neither adding nor subtracting, neither taking nor giving up, knowing the true nature of the true nature as it really is.
如是名為善取空者，於空法性能以正慧妙善通達。
 This is called a person who is good at taking emptiness, and he can reach the emptiness with correct wisdom and wonderful goodness.
如是隨順證成道理，應知諸法離言自性。
 If you follow the path and realize the truth, you should know that all dharmas are independent of their own nature.
復由至教，應知諸法離言自性。
 Returning to the Supreme Teaching, one should know that all dharmas are independent of their own nature.
如佛世尊轉有經中，為顯此義而說頌曰：
 For example, the Buddha, the World-Honored One, in a sutra, said in order to show this meaning:
以彼彼諸名，　　詮彼彼諸法；
 Use those names to interpret those dharmas;
此中無有彼，　　是諸法法性。
 There is no other in this, it is the nature of all dharmas.
云何此頌顯如是義？
 Why does this psalm show such meaning?
謂於色等想法，建立色等法名；
 It refers to the thoughts of form and so on, and establishes the names of form and other dharma;
即以如是色等法名，詮表隨說色等想法。
 That is to say, using such names as color and so on, we can interpret thoughts such as color and so on.
或說為色，或說為受，或說為想，廣說乃至說為涅槃。
 It may be said to be form, or it may be said to be feeling, or it may be said to be thought, it may even be said to be Nirvana.
於此一切色等想法、色等自性都無所有，亦無有餘色等性法，而於其中色等想法離言義性，真實是有。
 Here, all thoughts, ideas, and nature of form have no existence, and there is no remaining nature, form, etc., but in it, thoughts, ideas, etc. are separated from the meaning, and they really exist.
當知即是勝義自性，亦是法性。
 You should know that it is the nature of ultimate meaning and also the nature of Dharma.
又佛世尊義品中說：
 Furthermore, the Buddha, World Honored One, said:
世間諸世俗，　　牟尼皆不著，
 The Muni is not attached to all the worldly things in the world.
無著、孰能取，　　見、聞而不愛。
 Without attachment, who can take it? See it, hear it, but not love it.
云何此頌顯如是義？
 Why does this psalm show such meaning?
謂於世間色等想事，所有色等種種假說，名諸世俗。
 It refers to thoughts about form, form, etc. in the world, and all kinds of hypotheses about form, form, etc., are called worldly things.
如彼假說於此想事有其自性，如是世俗牟尼不著。
 If he assumes that this thought has its own nature, this worldly Muni will not be attached to it.
何以故？
 Why?
以無增益、損減見故，無有現前顛倒見故，由此道理名為不著。
 Because there is no gain or loss, because there is no present and reverse, this principle is called non-attachment.
如是無著，誰復能取？
 If there is no attachment, who can take it?
由無見故，於事不取增益、損減，於所知境能正觀察，故名為見；
 Because there is no view, there is no gain or loss in things, and one can observe the situation correctly, so it is called view;
聽聞所知境界言說，故名為聞。
 Hearing and speaking about the state of knowledge, so it is called hearing.
依此見聞，貪愛不生，亦不增長，唯於彼緣畢竟斷滅，安住上捨，故名不愛。
 According to this knowledge, craving does not arise, nor does it grow, but the condition is finally destroyed and abides in the highest level of equanimity, hence the name non-love.
又佛世尊為彼散他迦多衍那作如是說：
 Furthermore, the Buddha, the World-Honored One, said this for the Santhagatayana:
散他苾芻！不依於地而修靜慮，不依於水、不依於火、不依於風、不依空處、不依識處、不依無所有處、不依非想非非想處、不依此世他世、不依日月光輪、不依見聞覺知、不依所求所得、不依意隨尋伺、不依一切而修靜慮。
 Scatter him and his cud! Practice meditation without relying on the earth, not on water, not on fire, not on wind, not on space, not on consciousness, not on the place of nothingness, not on the place of non-perception and non-perception, not on this world and other worlds, and not on the light wheel of the sun and moon. , do not rely on seeing, hearing, and understanding, do not rely on what you seek and gain, do not rely on your will and pursue, do not rely on everything and practice meditation.
云何修習靜慮苾芻，不依於地而修靜慮，廣說乃至不依一切而修靜慮？
 How can we practice meditation and meditation, practice meditation without relying on the earth, practice meditation without relying on anything, or practice meditation without relying on anything?
散他苾芻！或有於地除遣地想，或有於水除遣水想，廣說乃至或於一切除一切想，如是修習靜慮苾芻，不依於地而修靜慮，廣說乃至不依一切而修靜慮。
 Scatter him and his cud! There may be the thought of removing the ground from the earth, or the thought of removing the water from the water, or even to the thought of eliminating all things. In this way, practice meditation and meditation, practice meditation without relying on the earth, and practice it without relying on anything. Think quietly.
如是修習靜慮苾芻，為因陀羅、為伊舍那、為諸世主并諸天眾遙為作禮而讚頌曰：
 Practicing meditation in this way, I perform homage to Indra, Isana, the world lords and all the gods from afar, and praise:
敬禮吉祥士，　　敬禮士中尊，
 Salute to the auspicious person, Salute to the most honorable person,
我今不知汝，　　依何修靜慮。
 I don't know how you can practice meditation now.
云何此經顯如是義？
 Why does this sutra appear to have such meaning?
謂於一切地等想事，諸地等名施設假立，名地等想。
 It is said that all places and other things are considered, and all the places and other names are established hypothetically, and the names and places are thought of.
即此諸想，於彼所有色等想事，或起增益、或起損減。
 That is to say, these thoughts may increase or decrease all thoughts, colors, and other things.
若於彼事起能增益有體自性執，名增益想；
 If that thing can increase the attachment to the body's own nature, it is called the thought of increasing;
起能損減唯事勝義執，名損減想。
 If you can only do things and stick to justice, you will lose your name and think about it.
彼於此想能正除遣，能斷、能捨，故名除遣。
 He thought here that he could correct the punishment, break it, and give it up, so he called it "detention."
如是等類無量聖言，名為至教。
 Countless holy words like these are called the Supreme Teaching.
由此如來最勝至教，應知諸法離言自性。
 From this, the Tathagata’s most superior teaching is to know that all dharmas are independent of their own nature.
問：
 ask:
若如是者，何因緣故，於一切法離言自性而起言說？
 If this is the case, why should all dharmas be spoken apart from their own nature?
答：
 answer:
若不起言說，則不能為他說一切法離言自性，他亦不能聞如是義。
 If you don't speak it, you can't say to him that all dharmas are separate from the nature of speech, and he can't hear this meaning.
若無有聞，則不能知此一切法離言自性。
 If you don't hear it, you can't know that all these dharmas are independent of their own nature.
為欲令他聞知諸法離言自性，是故於此離言自性而起言說。
 In order to make him hear and know that all dharmas are separate from the nature of speech, he started to speak from the nature of separation from speech.
又諸愚夫，由於如是所顯真如不了知故，從是因緣，八分別轉，能生三事，能起一切有情世間及器世間。
 Also, you foolish people, because you do not understand the truth shown in this way, from these causes and conditions, the eight distinctions can turn, three things can occur, and can cause the world of all sentient beings and the world of objects.
云何名為八種分別？
 What are the eight kinds of distinctions?
一者、自性分別，二者、差別分別，三者、總執分別，四者、我分別，五者、我所分別，六者、愛分別，七者、非愛分別，八者、彼俱相違分別。
 The first is the distinction of self-nature, the second is the distinction of difference, the third is the distinction of attachment, the fourth is the distinction of self, the fifth is the distinction of what I am, the sixth is the distinction of love, the seventh is the distinction of non-love, the eighth is the distinction of other. All contradict each other.
云何如是八種分別能生三事？
 How can these eight kinds of distinctions produce three things?
謂若自性分別、若差別分別、若總執分別，此三分別能生分別戲論所依、分別戲論所緣事。
 It is said that if the self-nature is differentiated, if the differences are differentiated, and if the total attachment is differentiated, these three distinctions can produce the basis of the drama theory of differentiation and the things that the drama theory of differentiation is based on.
謂色等想事為依緣故，名想言說所攝、名想言說所顯分別戲論，即於此事分別計度非一眾多品類差別。
 It is said that thoughts such as color and things are based on causes, and the names of thoughts and words are captured, and the names of thoughts and words are manifested and differentiated. That is to say, there are many categories of differences in this matter.
若我分別、若我所分別，此二分別能生一切餘見根本及慢根本薩迦耶見，及能生一切餘慢根本所有我慢。
 If I differentiate, if I differentiate, these two distinctions can give rise to the root of all remaining views and the root of conceit, the Sakya view, and can give rise to the root of all remaining conceit, the root of self-conceit.
若愛分別、若非愛分別、若彼俱相違分別，如其所應能生貪欲、瞋恚、愚癡。
 If you love distinction, if you don't love distinction, if both are contrary to distinction, as they should, greed, anger, and ignorance will arise.
是名八種分別，能生如是三事。
 This is called eight kinds of distinctions, which can produce the following three things.
謂分別戲論所依緣事，見、我慢事，貪瞋癡事。
 It is said that the things that determine the basis of drama theory are things that are seen, I am careless, and things that are greedy, angry and foolish.
當知此中，分別戲論所依緣事為所依止，生薩迦耶見及以我慢；
 You should know that in this, the distinction between drama and theory is based on the conditions and events that give rise to Sakya's view and self-arrogance;
薩迦耶見、我慢為依，生貪瞋癡。
 Sakya saw that, relying on my arrogance, I gave birth to greed, anger and delusion.
由此三事，普能顯現一切世間流轉品法。
 From these three things, all the Dharma that circulates in the world can be manifested universally.
云何名為自性分別？
 What is the meaning of differentiation of self-nature?
謂於一切色等想事，分別色等種種自性所有尋思。
 It is said that all forms and other thoughts are different from all forms and other thoughts of their own nature.
如是名為自性分別。
 This is called self-nature differentiation.
云何名為差別分別？
 What is called difference?
謂即於彼色等想事，謂此有色、謂此無色，謂此有見、謂此無見，謂此有對、謂此無對，謂此有漏、謂此無漏，謂此有為、謂此無為，謂此是善、謂此不善、謂此無記，謂此過去、謂此未來、謂此現在。
 It is said that when it comes to thoughts such as color, it is said that it has form, it is said that it is colorless, it is said that it has seeing, it is said that it has no seeing, it is said that it has rightness, it is said that it has no rightness, it is said that it has leakage, it is said that it has no leakage, it is said that it has Doing means doing nothing, saying it is good, calling it bad, calling it unrecorded, calling it the past, calling it the future, and calling it the present.
由如是等無量品類差別道理，即於自性分別依處，分別種種彼差別義。
 Based on the principle of countless kinds of differences, it is based on the basis of self-nature, and the meanings of various kinds of differences are distinguished.
如是名為差別分別。
 This is called difference.
云何名為總執分別？
 What is the name of "Zongzhi separation"?
謂即於彼色等想事，我及有情、命者、生者等假想施設所引分別。
 It is said that the distinction is caused by the imaginary facilities such as colors, objects, beings, and beings.
於總多法總執為因，分別而轉。
 In the general multi-dharma, the general grasp is the cause, and it is divided and turned.
於舍、軍、林、飲食、衣乘等假想施設所引分別，如是名為總執分別。
 Discrimination caused by imaginary facilities such as homes, armies, forests, food, clothing, and transportation is called general attachment.
云何名為我、我所分別？
 Why is it called me and what I separate?
謂若諸事有漏有取，長時數習我、我所執之所積聚；
 It is said that if everything has omissions and take-aways, if I have been accustomed to it for a long time, I will accumulate what I hold on to;
由宿串習彼邪執故，自見處事為緣所生虛妄分別。
 Due to the habitual attachment of evil, one sees that one's dealings with things are caused by false distinctions.
如是名為我、我所分別。
 Such is my name and my distinction.
云何名為愛分別？
 What is the name of love and separation?
謂緣淨妙、可意事境所生分別。
 It is said that the conditions are pure and wonderful, and can be distinguished by the circumstances.
云何名為非愛分別？
 Why is it called non-love separation?
謂緣不淨妙、不可意事境所生分別。
 It is said that the conditions are not pure and wonderful, and cannot be differentiated by the circumstances.
云何名為彼俱相違分別？
 Why do they mean that they are both in conflict with each other?
謂緣淨妙不淨妙、可意不可意俱離事境所生分別。
 It is said that whether the condition is pure or wonderful, whether it is pure or wonderful, what is possible or not, it is all separated from the distinction between things and circumstances.
此中所說略有二種。
 There are slightly two types of this.
一者、分別自性，二者、分別所依、分別所緣事。
 One is to distinguish one's own nature; the other is to distinguish one's dependence and object.
如是二種，無始世來，應知展轉更互為因。
 There are two kinds of things like this. Since there is no beginning, we should know that the changes are the cause of each other.
謂過去世分別為因，能生現在分別所依及所緣事。
 It is said that separation in the past life is the cause, and it can produce the basis and object of separation in the present.
現在分別所依緣事既得生已，復能為因，生現在世由彼依緣所起分別。
 Now that the conditions on which the distinction is based have already arisen, they can again be the cause, and the distinction in the present life is caused by the conditions on which they are based.
於今分別不了知故，復生當來所依緣事；
 Now I can't tell the difference between the cause and the reason why I will be reborn;
彼當生故，決定當生依彼、緣彼所起分別。
 Because that person is born, it is decided that he should be born based on that person and the distinction that arises from that person.
云何了知如是分別？
 How do you know this difference?
謂由四種尋思、四種如實智故。
 It is said to be due to the four kinds of reflection and the four kinds of truthful wisdom.
云何名為四種尋思？
 What are the four kinds of reflection?
一者、名尋思，二者、事尋思，三者、自性假立尋思，四者、差別假立尋思。
 First, the name is considered, the second is the matter, the third is the self-nature, and the fourth is the difference.
名尋思者，謂諸菩薩於名唯見名，是名名尋思。
 The name Xunsi means that all Bodhisattvas see only names in their names, and this name is Xunsi.
事尋思者，謂諸菩薩於事唯見事，是名事尋思。
 Those who think about things say that Bodhisattvas only see things. This is called thinking about things.
自性假立尋思者，謂諸菩薩於自性假立，唯見自性假立，是名自性假立尋思。
 Those who contemplate the false establishment of self-nature say that Bodhisattvas only see the false establishment of self-nature. This is called contemplation of the false establishment of self-nature.
差別假立尋思者，謂諸菩薩於差別假立，唯見差別假立，是名差別假立尋思。
 Those who think about the false establishment of difference say that Bodhisattvas only see the false establishment of difference. This is called thinking about the false establishment of difference.
此諸菩薩於彼名、事，或離相觀、或合相觀。
 These bodhisattvas may observe names and things separately or together.
依止名、事合相觀故，通達二種自性假立、差別假立。
 By observing the combination of names and things, one can understand the two false assumptions of self-nature and difference.
云何名為四如實智？
 What is the name of the four truthful wisdoms?
一者、名尋思所引如實智，二者、事尋思所引如實智，三者、自性假立尋思所引如實智，四者、差別假立尋思所引如實智。
 First, the wisdom of the name is as it is, the wisdom of the things is as it is. The third is the wisdom of the self-nature, the hypothesis of self, and the wisdom of the truth. The fourth is the wisdom of difference, the hypothesis of difference.
云何名尋思所引如實智？
 What is the name of the truthful wisdom derived from thinking?
謂諸菩薩於名尋思唯有名已，即於此名如實了知。
 It is said that Bodhisattvas, when searching for names, only have names, know this name as it really is.
謂如是名為如是義，於事假立，為令世間起想、起見、起言說故。
 It is said that such a name is such a meaning, and it is established for the purpose of making the world think, think, and speak.
若於一切色等想事，不假建立色等名者，無有能於色等想事起色等想；
 If one does not establish the name of form, etc. in regard to all the thoughts of form, etc., then there is no way to think of things in form, etc.;
若無有想，則無有能起增益執；
 If there is no thought, there will be no attachment to gain;
若無有執，則無言說。
 If there is no attachment, there will be no words.
若能如是如實了知，是名名尋思所引如實智。
 If you can understand it as it really is, this is the wisdom that comes from thinking about it.
云何事尋思所引如實智？
 What is the truthful wisdom derived from thinking?
謂諸菩薩於事尋思唯有事已，觀見一切色等想事性離言說，不可言說。
 It is said that all Bodhisattvas think about things and only have them, and see that the nature of all colors, thoughts, and things is beyond words and cannot be explained.
若能如是如實了知，是名事尋思所引如實智。
 If you can understand it as it really is, this is the truthful wisdom that comes from thinking about famous things.
云何自性假立尋思所引如實智？
 Why is it that the false assumption of self-nature leads to truthful wisdom?
謂諸菩薩於自性假立尋思唯有自性假立已，如實通達了知色等想事中，所有自性假立非彼事自性，而似彼事自性顯現。
 It is said that all bodhisattvas ponder over the false establishment of self-nature, and only the false establishment of self-nature can truly understand, understand, form, and other thoughts. All false establishments of self-nature are not the self-nature of those things, but appear as if they are the self-nature of those things.
又能了知彼事自性，猶如變化、影像、嚮應、光影、水月、焰水、夢、幻相似顯現，而非彼體。
 And he can understand the nature of that thing, just like changes, images, responses, lights and shadows, water and moon, fire and water, dreams and illusions, but not the other body.
若能如是如實了知最甚深義所行境界，是名自性假立尋思所引如實智。
 If you can truly understand the realm of the deepest meaning, it is called the true wisdom derived from the false establishment of your own nature.
云何差別假立尋思所引如實智？
 How is it different from the truthful wisdom derived from hypothetical establishment and inquiry?
謂諸菩薩於差別假立尋思唯有差別假立已，如實通達了知色等想事中差別假立不二之義。
 It is said that all Bodhisattvas ponder upon the establishment of distinctions and assumptions, only the establishment of distinctions and assumptions, and truly understand the non-dual meaning of distinctions and assumptions in thoughts such as form and form.
謂彼諸事非有性、非無性。
 It is said that all things are neither of nature nor of nature.
可言說性不成實故，非有性；
 Since the intelligible nature cannot be realized, it does not have the nature;
離言說性實成立故，非無性。
 Liyan said that nature is the basis of reality, and it is not without nature.
如是由勝義諦故，非有色，於中無有諸色法故；
 This is because of the ultimate truth, it is not form, and there are no forms in it;
由世俗諦故，非無色。
 Due to conventional truth, it is not colorless.
於中說有諸色法故。
 It is said in the book that there are various forms of dharmas.
如有性無性、有色無色，如是有見無見等差別假立門，由如是道理，一切皆應了知。
 Such as existence and non-nature, color and colorlessness, such as seeing and not seeing, etc., the false door is established. From this principle, everything should be understood.
若能如是如實了知差別假立不二之義，是名差別假立尋思所引如實智。
 If one can truly understand the non-dual meaning of distinction and presumption, this is called truthful wisdom derived from contemplation of distinction and presumption.
愚夫於此四如實智有所闕故，不現前故，便有八種邪分別轉，能生三事，能起一切有情世間及器世間。
 If you are a fool, there is a gap in these four truthful wisdom, and because you do not show up before, you will have eight kinds of evils, which can give rise to three things, and can arise in all sentient worlds and the world of objects.
謂由如是邪分別故，起諸雜染；
 It is said that due to such wrong distinctions, various defilements arise;
起雜染故，流轉生死；
 Because of the defilements, it flows through life and death;
於生死中常流轉故，恒有無量隨逐生死種種生老病死等苦，流轉不息。
 Because we are constantly in the flow of life and death, there will always be endless sufferings in various births and deaths, such as birth, old age, illness, and death, and they will continue to flow endlessly.
菩薩依此四如實智，能正了知八種分別；
 Bodhisattvas can correctly understand the eight kinds of distinctions based on these four truthful wisdoms;
於現法中正了知故，令當來世戲論所攝所依緣事不復生起；
 By rectifying the understanding of the present Dharma, the conditions for the drama to be recorded in the future life will no longer arise;
不生起故，於當來世從彼依緣所起分別亦不復生。
 Because it does not arise, the distinction arising from that dependence will not be reborn in the next life.
如是分別及依緣事二俱滅故，當知一切戲論皆滅；
 Since both distinction and dependence are destroyed, you should know that all dramas and theories are destroyed;
菩薩如是戲論滅故，能證大乘大般涅槃。
 The Bodhisattva is able to achieve the Mahayana Nirvana because he plays like this.
於現法中，勝真實義所行處智極清淨故，普能獲得一切自在。
 In the present Dharma, where the true meaning of victory is performed, the wisdom is extremely pure, and therefore, universally able to obtain all freedoms.
謂諸菩薩於種種化，獲得能化神通自在；
 It is said that through various transformations, Bodhisattvas can obtain supernatural powers and freedom;
於種種變，獲得能變神通自在。
 In all kinds of changes, you can gain the magical power to change freely.
普於一切所知境智，皆得自在。
 Wisdom is universal in all realms of knowledge, and everyone can feel at ease.
若欲久住，隨其所樂自在能住；
 If you want to live for a long time, you can live as you please;
若欲終歿，不待害緣，自在能歿。
 If you want to die, don't wait for harm, and you can die freely.
由諸菩薩得如是等無量自在，於諸有情最勝無上。
 Bodhisattvas gain such immeasurable freedom, which is the most superior to all sentient beings.
菩薩如是普於一切得自在故，獲得五種最上勝利。
 Because the Bodhisattva is thus at ease with everything, he obtains the five supreme victories.
一者、獲得心極寂靜。
 First, obtain the utmost peace of mind.
由住最靜故，不由煩惱寂靜故。
 Because he lives in the most tranquility, he does not suffer from troubles and is still in peace.
二者、能於一切明處無所罣礙，清淨鮮白妙智見轉。
 The second is to be able to see nothing in all the bright places, with pure, bright, white and wonderful wisdom.
三者、為利諸有情故，流轉生死無有厭倦。
 Third, for the benefit of all sentient beings, there is no weariness in the cycle of life and death.
四者、善入一切如來密意言義。
 Fourth, be good at understanding the secret meanings of all Tathagatas.
五者、所得大乘勝解不可引奪、不從他緣。
 Fifth, the Mahayana victory and understanding obtained cannot be seduced or taken away from other sources.
當知如是五種勝利，有五種業。
 You should know that these five kinds of victory have five kinds of karma.
一者、菩薩成就最勝現法樂住，能滅一切為趣菩提精勤加行所生身心種種勞倦。
 First, the Bodhisattva achieves the most supreme and joyful dwelling of the present Dharma, and can eliminate all kinds of physical and mental fatigue caused by diligent practice of Bodhi Spirit for all sakes.
當知是名心極寂靜勝利之業。
 You should know that this is the cause of extremely peaceful and victorious mind.
二者、菩薩普能成熟一切佛法。
 Second, the Bodhisattva is universally able to mature all Buddhist dharma.
當知是名於諸明處無礙清白微妙智見勝利之業。
 You should know that this is called the unimpeded, pure, subtle, and victorious karma of wisdom in all clear places.
三者、菩薩普能成熟一切有情。
 Third, Bodhisattvas are universally able to mature all sentient beings.
當知是名流轉生死無有厭倦勝利之業。
 You should know that celebrities reincarnate in life and death without ever getting tired of winning.
四者、菩薩能正除遣所化有情隨所生起一切疑惑；
 Fourth, Bodhisattvas can rectify and eliminate all doubts arising from the sentient beings they transform;
護持如來妙正法眼，令得久住；
 Protect the Tathagata’s wonderful and righteous Dharma Eye so that it can abide for a long time;
於能隱沒如來聖教像似正法，能知、能顯、能正除滅。
 The image of the Tathagata's holy teachings is like the true Dharma, capable of being known, manifested, and eradicated.
當知是名善入如來密意言義勝利之業。
 You should know that this is a successful act of entering into the secret meaning of the Tathagata.
五者、菩薩能摧一切外道異論，精進堅牢，正願無動。
 Fifth, Bodhisattva can destroy all heretics and heretics, be diligent and firm, and have unwavering right aspirations.
當知是名大乘勝解不可引奪、不從他緣勝利之業。
 You should know that this is called the Mahayana victory, which cannot be seduced or won by others.
如是菩薩所有一切菩薩所作，皆為如是五勝利業之所攝受。
 All the Bodhisattvas do are absorbed by the five victorious karma.
云何一切菩薩所作？
 Why do all Bodhisattvas do this?
謂自安樂而無雜染，普能成熟一切佛法，普能成熟一切有情，護持如來無上正法，摧伏他論、精進勇猛、正願無動。
 It is said that he is self-satisfied and free from impurities, has universal power to mature all Buddha Dharma, and has universal power to mature all sentient beings. He protects the Tathagata's supreme dharma, defeats other theories, is diligent and courageous, and has unwavering righteous aspirations.
當知如是四真實義，初二下劣，第三處中，第四最勝。
 You should know that of these four true meanings, the second is inferior, the third is moderate, and the fourth is the most superior.
瑜伽師地論卷第三十六
 Volume 36 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三十七彌勒菩薩說
 Volume 37 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處威力品第五
 The fifteenth place of the Bodhisattva in the local area, the fifth place of yoga, the fifth level of power.
云何諸佛菩薩威力？
 How powerful are the Buddhas and Bodhisattvas?
當知略有三種。
 You should know that there are three types.
一者、聖威力。
 One, holy power.
謂佛菩薩得定自在，依定自在，隨其所欲一切事成。
 It is said that Buddhas and Bodhisattvas can achieve tranquility and freedom, rely on concentration and freedom, and everything they desire can come true.
心調柔故，善修心故，是名聖威力。
 Because the mind is attuned and gentle, and because the mind is cultivated well, this is called the power of the Holy Spirit.
二者、法威力。
 Both, the power of law.
謂諸勝法有廣大果，有大勝利，是名法威力。
 It is said that all victorious methods have vast results and great victory. This is called the power of Dharma.
此中法者，即是六種波羅蜜多。
 The Dharma among these is the six paramitas.
所謂布施乃至般若。
 The so-called generosity and even prajna.
如是諸法有大威力，名法威力。
 Such dharmas have great power, and the name dharma is powerful.
三者、俱生威力。
 The three are inherently powerful.
謂佛菩薩先集廣大福德資糧，證得俱生甚希奇法，是名俱生威力。
 It is said that Buddhas and Bodhisattvas first gather vast amounts of merit and merit, and realize the very strange and wonderful Dharma of co-birth, which is called the power of co-birth.
又佛菩薩如是威力品類差別，復有五種。
 Moreover, there are five types of differences in the power of Buddhas and Bodhisattvas.
一者、神通威力，二者、法威力，三者、俱生威力，四者、共諸聲聞、獨覺威力，五者、不共聲聞、獨覺威力。
 The first one is the power of supernatural powers; the second one is the power of Dharma; the third one is the common power; the fourth one is the power of all the voice-hearers and the single-minded enlightenment; the fifth one is the power of the independent voice-hearers and the single-minded enlightenment.
云何諸佛菩薩神通威力？
 Why are all the Buddhas and Bodhisattvas so powerful?
謂六神通。
 It's called six supernatural powers.
一者、神境智作證通，二者、隨念宿住智作證通，三者、天耳智作證通，四者、見死生智作證通，五者、知心差別智作證通，六者、漏盡智作證通。
 The first one is the wisdom of the divine realm, the second one is the wisdom of abiding in following thoughts, the third one is the wisdom of the heavenly ears, the fourth one is the wisdom of seeing death and life, the fifth one is the wisdom of knowing the difference between the mind and the heart, the sixth one is, Wisdom leaks out and proves the truth.
是名神通威力。
 It's a magical power.
云何諸佛菩薩神境智通？
 Why are all the Buddhas and Bodhisattvas so wise and wise?
謂佛菩薩神境智通略有二種。
 It is said that there are two types of Buddha and Bodhisattva’s divine realm and wisdom.
一者、能變通，二者、能化通。
 One can be flexible, the other can be transformed.
如是二種品類差別，各有多種。
 If there are differences between the two categories, each has its own variety.
云何能變神境智通品類差別？
 How can it be possible to change the category difference between Divine Realm and Intelligent Communication?
謂十八變。
 It's called the Eighteen Changes.
一者、振動，二者、熾然，三者、流布，四者、示現，五者、轉變，六者、往來，七者、卷，八者、舒，九者、眾像入身，十者、同類往趣，十一者、顯，十二者、隱，十三者、所作自在，十四者、制他神通，十五者、能施辯才，十六者、能施憶念，十七者、能施安樂，十八者、放大光明。
 The first is vibration, the second is blazing, the third is flowing, the fourth is manifestation, the fifth is transformation, the sixth is coming and going, the seventh is rolling, the eighth is relaxing, the ninth is the entry of images into the body, The tenth one is similar to the past; the eleventh one is manifest; the twelveth one is hidden; the thirteenth one is free in what one does; the fourteenth one is the ability to control others; the fifteenth one is the ability to speak eloquently; the sixteenth one is the ability to remember. , the seventeenth one can bring peace and happiness, the eighteenth one can magnify the light.
如是等類，皆名能變神境智通。
 Such and other categories are all called able to transform into the divine realm and have wisdom.
振動者，謂佛菩薩得定自在，心調柔故，善修心故；
 Vibration means that Buddhas and Bodhisattvas are calm and at ease, their hearts are attuned and gentle, and they are good at cultivating their minds;
依定自在，普能振動寺館舍宅、村邑聚落、城郭國土、那落迦世界、傍生世界、祖父世界、人世界、天世界、一四大洲、一千世界、二千世界、三千大千世界、百三千大千世界、千三千大千世界、百千三千大千世界、乃至無量無數三千大千世界皆能振動。
 With ease of concentration, universal energy vibrates temples, houses, villages, settlements, cities and lands, the Naraka world, the world of the living beings, the grandfather world, the human world, the heavenly world, one or four continents, one thousand worlds, two thousand worlds, three Thousands of great thousand worlds, one hundred and three thousand great thousand worlds, one thousand and three thousand great thousand worlds, one hundred and three thousand great thousand worlds, and even countless countless three thousand great thousand worlds can all vibrate.
是名振動。
 It's called vibration.
熾然者，謂佛菩薩依定自在，從其身上發猛焰火，於其身下注清冷水；
 Blazing means that the Buddha and Bodhisattva are at ease and at ease, with fierce flames emitting from their bodies and cold water poured under their bodies;
從其身下發猛焰火，於其身上注清冷水。
 Fierce fireworks were fired from under his body, and cold water was poured on his body.
入火界定，舉身洞然，遍諸身分出種種焰，青、黃、赤、白、紅紫、碧綠頗胝迦色。
 Entering the boundary of fire, the body is lifted up, and all kinds of flames are emitted from all parts of the body, including green, yellow, red, white, red, purple, and green.
是名熾然。
 It's named Chiran.
流布者，謂佛菩薩依定自在，流布光明，遍滿一切寺館舍宅，乃至無量無數世界無不充滿，如前振動。
 The one who spreads means that the Buddha and Bodhisattvas are at ease and at ease, spreading light, filling all temples and houses, and even filling all the countless worlds, vibrating as before.
是名流布。
 It's celebrity cloth.
示現者，謂佛菩薩依定自在，如其所樂，示彼一切諸來會眾沙門、婆羅門、聲聞、菩薩、天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人、非人等，令悉現見下諸惡趣、上諸人天。
 The one who appears means that the Buddha and Bodhisattva are at ease and contented, and show it to all the ascetics, brahmins, sravakas, bodhisattvas, gods, dragons, yakshas, gandavas, asuras, kaludas, and jingna who have come to the assembly. Luo, Mohu Luojia, human beings, non-human beings, etc., made them appear in all the evil destinations below and in the human and heavenly realms.
復令現見諸餘佛土，及於其中諸佛菩薩。
 Again, I ordered you to see the remaining Buddha lands and all the Buddhas and Bodhisattvas in them.
乃至超過殑伽沙等諸佛國土，種種名聲所表佛土，及彼土中某名如來，悉令現見；
 Even beyond the Buddha lands such as Sagasa, various Buddha lands represented by names, and a certain Tathagata in that land, are all visible;
亦為宣說彼佛土名，及如來名。
 It is also to proclaim the name of that Buddha's land and the name of the Tathagata.
齊彼至此，若復過彼諸佛國土及諸如來，隨其所欲，乃至所欲皆令現見，亦為宣說。
 When they have come here, if they return to the lands of the Buddhas and the Tathagata, they can follow their desires, and even make them see what they desire. This is also a preaching.
是名示現。
 It is the name that appears.
轉變者，謂佛菩薩依定自在，若於其地起水勝解，即令成水如實非餘；
 Transformation means that Buddhas and Bodhisattvas are at ease in their concentration. If water arises in their place, it will become water as it really is.
火、風勝解亦復如是。
 The same goes for fire and wind.
若於其水起地勝解，即令成地如實非餘；
 If the earth arises out of the water, then the earth will be as it really is and will not be left over;
火、風勝解亦復如是。
 The same goes for fire and wind.
若於其火起地勝解，即令成地如實非餘；
 If there is a supreme solution to the fire that arises from it, then the ground will be made as it really is and will not be leftover;
水、風勝解亦復如是。
 The same is true for water and wind.
若於其風起地勝解，即令成地如實非餘；
 If the wind arises and the ground is solved, then the ground will be made as it really is and will not be left behind;
水、火勝解亦復如是。
 The same is true for the victory of water and fire.
若於一切起餘勝解，即隨勝解如實非餘。
 If there is a residual solution to everything, then the solution will be true and not residual.
如於大種互相轉變，色、香、味、觸，當知亦爾。
 Just like the major types of transformation, color, smell, taste, and touch, you should know this.
若於草葉、牛糞、泥等，起於飲食、車乘、衣服、嚴飾資具、種種塗香、華鬘勝解，即隨勝解如實非餘。
 If it arises from grass blades, cow dung, mud, etc., or from food, drink, carriages, clothes, well-decorated equipment, various kinds of incense, or flower garlands, then it will follow the explanation as it really is and is not leftover.
若於沙石、瓦礫等物，起於末尼、真珠、琉璃、螺貝、壁玉、珊瑚勝解，即隨勝解如實非餘。
 If in the sand, stones, rubble, etc., the ultimate solution comes from moni, pearls, lapis lazuli, shells, wall jade, and coral, then the ultimate solution will be as it really is and will not be left behind.
若於諸山、雪山王等起金勝解，即隨勝解如實非餘。
 If the Golden Shengjie arises in the mountains, snow mountain kings, etc., then the Shengjie will be followed as it really is and will not be left over.
若於一切起餘勝解，即隨勝解如實非餘。
 If there is a residual solution to everything, then the solution will be true and not residual.
若於好色有情起惡色勝解，於惡色有情起好色勝解，於俱非有情起好色、惡色勝解，於俱有情起俱非勝解，即隨勝解如實非餘。
 If, in the case of lustful beings, evil colors arise, and in the case of evil beings, lustful colors arise, and in non-beings, lustful colors, and evil colors arise, and in all sentient beings, it is not the ultimate solution, that is to say, the ultimate solution is as it is.
如於好色、惡色，於具支節、不具支節，及肥瘦等，當知亦爾。
 You should be aware of the good and bad colors, the presence and absence of joints, fat and thinness, etc.
如是於餘所有自相可變色物起餘勝解，皆隨勝解一切轉變，如實非餘。
 In this way, all the self-transformable objects with the ultimate solution will follow all the transformations of the ultimate solution, and they are not residual as they really are.
是名轉變。
 It's called transformation.
往來者，謂佛菩薩依定自在，隨其所樂，於諸牆壁、山石等中縱身往來，無有滯礙。
 Those who come and go are said to be Buddhas and Bodhisattvas who are at ease and at ease, following their pleasures and walking freely among walls, rocks, etc. without any hindrance.
廣說乃至往於梵世，乃至上至色究竟天，還來無礙。
 It is widely said that even in the Brahma world, and even up to the ultimate heaven of form, there will be no hindrance in coming back.
或復傍於無量無數三千大千世界，若往、若來皆無滯礙。
 Or it may be close to the countless three thousand worlds, and there will be no hindrance in going or coming.
或運麁重四大種身，或於遠處作近勝解，或如意勢速疾往來。
 It may be possible to use the four major body types, or it may be a close solution in a distant place, or it may come and go quickly according to one's wishes.
是名往來。
 It's called communication.
卷、舒者，謂佛菩薩依定自在，能卷一切雪山王等如一極微，舒一極微令如一切雪山王等。
 Rolling and relaxing means that Buddhas and Bodhisattvas can roll up all the kings of snow mountains like a tiny one, and relax a tiny order like all kings of snow mountains and so on.
是名卷、舒。
 It is famous Juan and Shu.
眾像入身者，謂佛菩薩依定自在，能以種種現前大眾，及以一切村邑、聚落、草木、叢林、諸山、大地一切色像內己身中，令諸大眾各各自知入其身內。
 When all the images enter the body, it is said that the Buddha and Bodhisattva are at ease, and can appear to the public in various ways, as well as in all villages, settlements, vegetation, jungles, mountains, and all the color images on the earth, so that everyone can understand them individually. into his body.
是名眾像入身。
 This is where all the images come into the body.
同類往趣者，謂佛菩薩依定自在，或能往趣剎帝利眾，同其色類，如彼形量，似彼言音。
 Those who go to the same destination are said to be Buddhas and Bodhisattvas who are at peace and at ease, and may be able to go to the Kshatriyas and help others with the same appearance, shape, and sound.
彼若以此名如是義，亦即以此名如是義；
 If he uses this name in such a way, it means that this name has such meaning;
彼不以此名如是義，亦不以此名如是義。
 He does not use this name in such a way, nor does he use this name in such a way.
然後為其演說正法，示現、教導、讚勵、慶慰。
 Then he would speak the Dharma to them, show them, teach them, praise them, and celebrate them.
化事既終，欻然隱沒。
 After the transformation is over, it disappears.
沒後時眾迭相顧言：
 Afterwards, everyone said to each other:
不知沒者天耶？
 I wonder if there is no such thing?
人耶？
 Human?
如能往趣剎帝利眾，如是往趣婆羅門眾、若沙門眾、若長者眾、若居士眾、四大王天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天、梵眾天、梵先益天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天，當知亦爾。
 If one can go to the Kshatriyas, to the Brahmins, to the ascetics, to the elders, to the lay people, to the four great king heavens, to the thirty-three heavens, to the nightmo heaven, to the world of many monks, to the heaven of happy transformations, etc. The Heaven of Transformation, the Heaven of Brahmas, the Heaven of Brahma Xianyi, the Great Brahma, the Heaven of Less Light, the Heaven of Infinite Light, the Heaven of Light and Sound, the Heaven of Less Pureness, the Heaven of Infinite Pureness, the Heaven of Universal Purity, the Heaven of Cloudless Heaven, the Heaven of Blessing and Rebirth, the Heaven of Guangguo, You should know the heaven without trouble, the heaven without heat, the heaven of good appearance, the heaven of good sight, and the heaven of ultimate form.
是名同類往趣。
 It's a name from the past.
隱、顯者，謂佛菩薩依定自在，於大眾前，百度、千度，或過於是，隱沒自身，復令顯現。
 Hidden and revealed means that the Buddha and Bodhisattva are at ease and at ease, in front of the public, for a hundred degrees, a thousand degrees, or more, hiding themselves, and then appearing again.
是名隱、顯。
 It is the name that is hidden and revealed.
所作自在者，謂佛菩薩依定自在，普於一切諸有情界往、來、住等所作事中，皆自在轉。
 What we do with ease means that Buddhas and Bodhisattvas are at ease with their concentration. It is universal in all sentient beings' coming, coming, and residence in the world of sentient beings, and they are able to turn around freely.
令去即去，令住即住，令來即來，令語即語。
 Go when you are told to go, stay when you are told to stay, come when you are told to come, speak when you are told to speak.
是名所作自在。
 It is famous for being at ease.
制他神通者，謂佛菩薩依定自在，能制伏他所現神通。
 Those who control other's magical powers are said to be able to control the supernatural powers manifested by Buddhas and Bodhisattvas who are at ease and calm.
如來神通普能制伏其餘一切具神通者所現神通，如其所欲，令事成辦。
 The Tathagata's supernatural powers can subdue the supernatural powers of all other persons with supernatural powers, and make things happen as they wish.
究竟菩薩一生所繫，或最後有所有神通，除諸如來、等類菩薩，悉能制伏其餘一切具神通者所現神通。
 After all, a Bodhisattva's life depends on all the supernatural powers, or in the end he has all the supernatural powers. Except for Tathagata and other Bodhisattvas, he can subdue the supernatural powers of all other people with supernatural powers.
諸餘菩薩所有神通，除入上地、等類菩薩，悉能制伏其餘一切具神通者所現神通。
 All the supernatural powers possessed by the remaining Bodhisattvas, except for the Bodhisattvas in the upper realm, can subdue the supernatural powers of all other persons with supernatural powers.
是名制他神通。
 It is his name that controls his magical power.
能施辯才者，謂佛菩薩依定自在，若諸有情辯才窮盡，能與辯才。
 Those who are able to express their eloquence are said to be Buddhas and Bodhisattvas who are at ease with concentration. If all sentient beings have exhausted their eloquence, they can compete with them.
是名能施辯才。
 He is a famous eloquent.
能施憶念者，謂佛菩薩依定自在，若諸有情於法失念，能與憶念。
 Those who are able to give remembrance are said to be Buddhas and Bodhisattvas who are at ease and calm. If sentient beings lose their remembrance of the Dharma, they can recall it.
是名能施憶念。
 This is the name of being able to give remembrance.
能施安樂者，謂佛菩薩依定自在，說正法時，與聽法者饒益身心輕安之樂，令離諸蓋，專心聽法。
 Those who are able to impart peace and happiness are said to be Buddhas and Bodhisattvas who are at ease and calm. When they preach the true Dharma, they will bring peace of mind and body to those who listen to the Dharma, so that they can avoid all hindrances and concentrate on listening to the Dharma.
暫時方便，而非究竟。
 Temporary convenience, not ultimate.
又令諸界互相違變能為損害、非人所行、災癘、疾疫皆得息滅。
 It also causes all realms to disobey each other and cause harm, unintentional acts, disasters, and diseases will all be eliminated.
是名能施安樂。
 This is a name that can bring peace and happiness.
放大光明者，謂佛菩薩依定自在，以神通力，身放光明。
 Those who magnify the light are said to be Buddhas and Bodhisattvas who are at ease and use their supernatural powers to emit light from their bodies.
或有一光往十方面無量無數諸世界中，令惡趣等一切有情息彼眾苦。
 There may be a light that travels to countless worlds in the ten directions, causing all sentient beings in the evil realms to end their suffering.
或有一光往諸天界，令大威德天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽等住自宮中，蒙光覺悟，皆來集會。
 Perhaps a light will go to the heavens and cause the powerful gods, dragons, Yakshas, Jiandafu, Asuluo, Jailuda, Jinnaluo, Mohuluojia, etc. to live in the palace. They will be enlightened by the light and come to gather together. .
或有一光往十方面無量無數諸世界中，令住他方世界菩薩蒙光覺悟，皆來集會。
 Perhaps there is a light that travels to countless worlds in the ten directions, causing Bodhisattvas living in other worlds to be enlightened by the light and come to gather together.
以要言之，諸如來等能放無量無數品類種種光明，能作無量無數世界無量無數諸有情類無量無數利益之事。
 In summary, Tathagata and others can emit countless types of light, and can do things that benefit countless sentient beings in countless worlds.
是名放大光明。
 It is called magnifying the light.
當知如是一切能變神境智通品類差別，一一分別無量無數。
 You should know that in this way everything can change the divine realm, have wisdom and pass through different categories, and each of them can be differentiated innumerably.
由此神通，能轉所餘有自性物令成餘物，故名能變神境智通。
 This magical power can transform the remaining self-nature objects into remaining objects, so it is called the wisdom that can transform the divine realm.
云何能化神境智通品類差別？
 How can we eliminate the difference in categories of Divine Realm Zhitong?
謂若略說，無事而有，是名為化。
 To put it briefly, if nothing happens, it is called transformation.
能以化心，隨其所欲，造作種種未曾有事，故名能化神境智通。
 He can transform his mind and do whatever he wants, creating all kinds of things that have never happened before, so he is called the person who can transform his mind into a state of wisdom.
此復多種。
 There are many kinds of this.
或化為身及化為境，或化為語。
 Or it can be transformed into a body, an environment, or it can be transformed into speech.
或化為身及化為境者，化似自身，或不相似；
 Either it becomes a body or a state, it may resemble itself, or it may not resemble it;
化似他身，或不相似。
 Become like him, or not.
又所化身，若自、若他，或似、不似，唯能化作與根相似根所依處，而非實根。
 In addition, the incarnation may be self or other, similar or dissimilar. It can only be transformed into the place where the root is similar to the root, but not the actual root.
復能化作相似境界。
 Recover energy and transform into a similar state.
謂飲食等，末尼、真珠、琉璃寶等，所有色、香、味、觸所攝外資生具。
 It refers to food, drink, etc., moni, pearls, lapis lazuli, etc., and all the foreign objects captured by color, fragrance, taste, and touch.
若彼相似，若異於彼，隨其所欲一切能化。
 If it's similar to that, if it's different from that, then whatever you want can be transformed into it.
又所化身與己同類，非一眾多種種差別。
 Moreover, the incarnations are of the same kind as oneself, not one with numerous differences.
或作天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽色像，或作人、傍生、鬼、那洛迦色像，或作聲聞、獨覺、菩薩、如來色像。
 It can be made into images of gods, dragons, yakshas, Jandafu, Asuluo, Jailuda, Jinnaluo, Mohuluojia, human beings, living beings, ghosts, Narakas, or voice-hearers. , Solitary Enlightenment, Bodhisattva, Tathagata color image.
若所化身與菩薩身極相似者，名所化身與自相似。
 If the incarnation is very similar to the body of a Bodhisattva, it is said that the incarnation is similar to itself.
若不爾者，名所化身非自相似。
 If not, the incarnation of the name is not self-similar.
又所化身與他同類亦有多種。
 And there are many kinds of incarnations of the same kind as him.
若作天身，與彼天身極相似者，名所化身與他相似；
 If the celestial body is very similar to that celestial body, the incarnation of the name will be similar to him;
若不爾者，名所化身非他相似。
 If not, the incarnation of the name will not be similar to him.
如作天身，乃至佛身，當知亦爾。
 You should know that it is like a heavenly body or even a Buddha body.
云何此中化作多身？
 Why did it take the form of multiple bodies?
謂佛菩薩於十方面無量無數諸世界中，一時化作種種形類，能為無量無數有情作利益事。
 It is said that Buddhas and Bodhisattvas can transform into various forms in countless worlds in the ten directions and can do beneficial things for countless sentient beings.
如是所化種種形類，於中或有諸佛菩薩雖滅度後，由住持力而故隨轉；
 In such various forms, there may be Buddhas and Bodhisattvas who, after passing away, will be transformed by the power of the abbot;
或有暫時作利益已，化事便息。
 Maybe there is temporary benefit, and the matter will be over.
又佛菩薩或作化事，唯令眾生覩見而已，如幻所作不堪受用。
 In addition, Buddhas and Bodhisattvas may perform transformational acts, but only so that sentient beings cannot see them. They are like illusions and cannot be used.
或復化作飲食、衣服、末尼、真珠、琉璃、螺貝、壁玉、珊瑚、車乘等事，與實無異。
 Or it can be reincarnated into things such as food, clothing, nuns, pearls, glass, conch shells, wall jade, corals, cars, etc., which are no different from reality.
如是所作財食眾具，令諸眾生常得受用。
 Such utensils of wealth and food can be used by all sentient beings.
是名化身及化境界。
 This is called incarnation and transformation state.
或化為語者，或有化語妙音相應，或有化語廣音具足，或有化語繫屬於自，或有化語繫屬於他，或有化語無所繫屬，或有化語宣說正法言詞所攝，或有化語誨責放逸言詞所攝。
 Some of those that are transformed into language may have the corresponding wonderful sounds of the transformed language, or some of the transformed languages have broad sounds, or some transformed language families belong to themselves, some may have transformed language families that belong to others, some may have transformed languages that have no family, or some transformed languages are pronounced. It may be captured by the words of the Dharma, or it may be captured by the words of transformation, instruction, responsibility and relaxation.
妙音相應者，謂佛菩薩所說化語，其聲深遠如雲雷音，其聲和雅如頻迦音，能感眾心，甚可愛樂。
 The corresponding wonderful sound refers to the transformed words spoken by Buddhas and Bodhisattvas. Its sound is as profound as the sound of clouds and thunder, and its sound is as gentle and elegant as the sound of Pinga. It can touch the hearts of all people and is very lovely and joyful.
又此化語，圓上、微妙、顯了、易解、樂聞、無逆、無依、無盡。
 Furthermore, this transformed language is perfect, subtle, obvious, easy to understand, enjoyable to hear, irreversible, unsupported, and endless.
廣音具足者，謂佛菩薩所說化語，其聲廣大，隨其所樂，無量種類天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、聲聞、菩薩、人、非人等無量眾會，一踰繕那皆悉充滿，以妙圓音隨類遍告。
 Those with sufficient sound can refer to the transformed words spoken by Buddhas and Bodhisattvas. Their sounds are vast and can be heard according to their pleasure. Countless types include devas, dragons, yakshas, gandafu, asuluo, garuda, jinnaluo and mohuluojia. , voice-hearers, bodhisattvas, human beings, non-human beings, and other countless assemblies, all of them are filled with each other, and they are all preached according to the wonderful perfect sound.
又隨所樂，小千世界、二千世界、三千世界，乃至十方無量無數諸世界中，若近、若遠所有眾會，以妙圓音隨類遍告。
 And as he pleases, in the small thousand worlds, the two thousand worlds, the three thousand worlds, and even in the countless worlds in the ten directions, whether near or far, all the people will gather together, and the wonderful round sound will be announced according to the category.
於此聲中出種種音，為諸眾生說種種法，隨其所應，各得義利。
 Various sounds come out of this sound, and various dharma are spoken for all sentient beings. According to their response, each one will obtain righteousness and benefit.
繫屬於自者，謂佛菩薩所說化語，於化自身出種種音，宣說正法，誨責放逸。
 Those belonging to oneself refer to the transformation words spoken by Buddhas and Bodhisattvas, and various sounds are produced in the transformation itself, proclaiming the righteous Dharma, instructing and letting loose.
繫屬於他者，謂佛菩薩所說化語，於化他身宣說正法，誨責放逸。
 Those belonging to others are the transformed words spoken by Buddhas and Bodhisattvas, and they proclaim the righteous Dharma in other transformed bodies, giving instructions and letting loose.
無所繫屬者，謂佛菩薩所說化語，或於空中、或於所化非情法上而有所說。
 Those without attachments refer to the transformed words spoken by Buddhas and Bodhisattvas, either in the air or on the non-emotional dharma they transformed.
宣說正法言詞所攝者，謂佛菩薩所說化語，開示正理，令諸愚癡於種種法皆得悟解。
 Those who proclaim the correct Dharma words are the transformed words spoken by Buddhas and Bodhisattvas, explaining the correct principles, so that all ignorant people can understand and understand all kinds of Dharma.
誨責放逸言詞所攝者，謂佛菩薩所說化語，為不愚癡獲得淨信而放逸者，責其放逸，令生慚愧；
 Those who are caught in the words of instructing and reprimanding people for letting loose are the transformed words spoken by Buddhas and Bodhisattvas, and those who let loose in order to avoid ignorance and gain pure faith should be blamed for being loose and make people feel ashamed;
誨不放逸，令勤修學。
 Don't let go of your teachings, make them study diligently.
如是所說眾多化事略有三種，化身、化境，及以化語。
 As mentioned above, there are three types of transformations: incarnation, transformation, and transformation.
當知如是一切能化神境智通品類差別，一一分別無量無數。
 You should know that in this way everything can transform into the divine realm, and there are countless differences in the categories of intelligence and intelligence.
如是二種諸佛菩薩神境智通能辦二事。
 In this way, the two kinds of Buddhas and Bodhisattvas with divine realms and wisdom can do two things.
一者、示現種種神通，引諸眾生入佛聖教。
 First, manifest various magical powers and lead all living beings into the holy teachings of Buddhism.
二者、示現種種神通，惠施無量受苦眾生眾多品類利益安樂。
 The two manifest various magical powers, benefiting countless suffering sentient beings and benefiting and enjoying happiness in many categories.
云何諸佛菩薩隨念宿住智通？
 Why are all the Buddhas and Bodhisattvas able to abide in thoughts and gain wisdom?
謂佛菩薩以宿住智，自能隨念己之宿住，曾於如是有情類中，我如是名，如經廣說。
 It is said that Buddhas and Bodhisattvas, with the wisdom of abiding and abiding, are able to remember their abiding and abiding. They have been among such sentient beings. This is my name, as it is widely said in the sutras.
亦能隨念他諸有情身等一切品類差別，如自隨念己事無異。
 He can also be mindful of all the categories and distinctions among other sentient beings, just as he is mindful of his own affairs.
又能令他得宿住智，能自隨念前際所經若自、若他身等一切品類差別，曾於如是有情類中，我如是名，乃至廣說。
 It can also enable him to acquire the wisdom of abiding, and be able to remember all the differences in categories such as his own body and other bodies in the past. Among such sentient beings, I have such a name, and can even say it widely.
如是有情轉復令他得宿住智，能自隨念一切宿住，如前無異。
 The rebirth of such a being will enable him to gain the wisdom of abiding, and he will be able to remember all the abidings as before.
如是展轉令憶宿住，皆如自己。
 In this way, everything is like oneself.
於現法中，又能隨念諸微細事，所有一切若少若多先所造作、先所思惟，皆無忘失。
 In the present Dharma, you can also remember all the subtle things, whether they are small or large, you have made and thought about them before, and you will not forget them.
又能隨念無間剎那，次第所作無間斷故。
 It can also be remembered moment by moment, and the actions can be performed sequentially without interruption.
又能隨念有量有數宿住差別，所知時劫可算數故。
 He can also remember the difference in quantity and number of accommodations, and he knows that time and calamity can be counted.
又能隨念無量無數宿住差別，所知時劫不可數故。
 He can also remember countless different places and places, and he knows that the eons of time are uncountable.
以要言之，此宿住智於如是處、於如是類、於如是量，隨其所欲皆無礙轉。
 In summary, this abiding wisdom is in such a place, in such a category, and in such a measure, and can be turned around wherever it wants without hindrance.
如是名為諸佛菩薩隨念宿住所攝威力。
 This is called the power of all the Buddhas and Bodhisattvas who stay in their dwellings according to their thoughts.
又由隨念宿住智故，憶念本生，為諸有情開示先世種種品類第一希有菩薩所行難行苦行。
 And because of the wisdom of dwelling on the mind, he recalled his own life and taught all sentient beings the difficult and difficult ascetic practices performed by the rare Bodhisattvas in the past.
令於佛所生淨信故，起恭敬故，令於生死深厭離故。
 Because of the pure faith and respect for the Buddha, because of the deep disgust and detachment from life and death.
又由此智憶念本事，為諸眾生開示種種先世相應業果異熟，為令妄計前際常論、一分常論常見眾生破常見故。
 Furthermore, with this wisdom and recollection, he can enlighten all sentient beings about the different consequences of corresponding karma in previous lives, so as to prevent all sentient beings from making false assumptions about the past and the ordinary theories.
云何諸佛菩薩天耳智通？
 Why do all the Buddhas and Bodhisattvas have divine ears and wisdom?
謂佛菩薩以淨天耳，能於種種天聲、人聲，聖聲、非聖聲，大聲、小聲，辯聲、非辯聲，化聲、非化聲，遠聲、近聲皆悉得聞。
 It is said that Buddhas and Bodhisattvas, with their pure heavenly ears, can hear all kinds of heavenly sounds and human sounds, holy sounds and non-holy sounds, loud and quiet sounds, arguing sounds and non-speaking sounds, transformed sounds and non-transformed sounds, distant sounds and near sounds. .
聞天聲者，若不作意，下從欲界，上至色究竟宮，其中受生諸有情類種種音聲皆悉能聞。
 Those who hear the sounds of the heavens, if they do not pay attention, can hear all kinds of sounds from the Desire Realm down to the Ultimate Palace of Form, where all sentient beings are born.
若作意時，過是已上諸世界聲皆亦能聞。
 If you concentrate on it, you can hear the sounds of all the worlds in the past.
聞人聲者，遍於一切傍四大洲受生有情種種音聲皆悉能聞。
 He who hears human voices can hear all kinds of voices from all sentient beings on the four continents.
聞聖聲者，於諸如來、聲聞、獨覺及諸菩薩，若從彼聞展轉為餘諸有情類宣說種種示現、教導、讚勵、慶慰，勸修諸善、勸捨諸惡所有音聲皆悉能聞。
 Hearing the holy voice, if the Tathagata, the sravaka, the Solitary Buddha, and the bodhisattvas, from that hearing, turn to the remaining sentient beings, they will preach various manifestations, instructions, praises, and consolations, exhort them to do good deeds, and encourage them to give up all kinds of good deeds. All the sounds of evil can be heard.
又於一切無染污心受持讀誦、論議決擇、無倒諫誨、為作憶念、教授、教誡，及餘所有善言善說能引義利種種音聲皆悉能聞。
 In addition, all the untainted minds can receive, uphold, read and recite, discuss decisions and make decisions, give unfailing advice, memorize, teach, teach, and other good words and words that can lead to righteousness and benefit. All kinds of sounds can be heard.
如是等類，名聞聖聲。
 Such as this and so on, the name heard the holy voice.
聞非聖聲者，於諸有情虛妄、離間、邪綺、麁獷、生下惡趣、生上天趣、生傍人趣種種音聲皆悉能聞。
 If you hear non-sacred sounds, you will be able to hear all the sounds of beings who are false, alienated, evil, rude, reborn in evil destinies, reborn in heavenly destinies, or reborn in human destinies.
聞大聲者，謂於大眾生聲、大集會聲、種種苦具所逼切聲、大號哭聲、相呼召聲、大雷吼聲、諸螺貝聲、諸鼓角等種種音聲皆悉能聞。
 Hearing loud sounds means that one can hear all kinds of sounds such as the sounds of the crowd, the sounds of large gatherings, the sounds of various painful instruments, the sounds of loud cries, calls to each other, the roar of thunder, the sounds of shells, drums and horns, etc.
聞小聲者，下至耳語諸微細聲皆悉能聞。
 Those who hear small voices can hear all the subtle sounds down to a whisper.
聞辯聲者，於義易了種種音聲皆悉能聞。
 Those who listen to the debate can hear all kinds of sounds in Yiyi.
聞非辯聲者，於義難了種種音聲，謂達羅弭荼種種明呪、風、鈴、樹響、鸚鵡、鸜鵒、百舌、鸝黃、命命鳥等所出音聲、皆悉能聞。
 Hearing non-arguing voices, it is difficult to understand all kinds of sounds. It is said that all kinds of sounds made by Dāluāmāṇṭṭhāna, wind, bells, tree sounds, parrots, eagles, white tongues, orioles, and life-giving birds can all be heard. smell.
聞化聲者，謂於一切得心自在具神通者，依神通力所化音聲皆悉能聞。
 Hearing the transformed sounds means that all those who have attained the freedom of mind and have supernatural powers can hear all the sounds transformed by the power of supernatural powers.
聞非化聲者，謂於種種異彼音聲皆悉能聞。
 Hearing non-transformed sounds means that he can hear all kinds of different sounds.
聞遠聲者，除佛菩薩所住聚落、城邑等中所有音聲，於餘乃至無量無數世界中聲皆悉能聞。
 Those who hear distant sounds can hear all the sounds in the settlements, cities and towns where Buddhas and Bodhisattvas live, and all the sounds in the rest of the world and even the countless worlds can be heard.
聞近聲者，聞所除聲。
 Those who hear nearby sounds hear the sound removed.
云何諸佛菩薩見死生智通？
 How can all the Buddhas and Bodhisattvas see death and life with wisdom?
謂佛菩薩以超過人清淨天眼，見諸有情死時、生時、妙色、惡色、若劣、若勝，及於後際生已增長，諸根成熟，身諸所作善、惡、無記差別而轉。
 It is said that Buddhas and Bodhisattvas, with their pure heavenly eyes surpassing those of humans, can see all sentient beings at the time of their death and rebirth, their beautiful and evil colors, whether they are bad or excellent, and when they are born in the future, they have grown up, their roots are mature, and what they do in the body is good, bad, and useless. Remember the difference and turn.
又現見知諸光明色、諸微細色、諸變化色、諸淨妙色，下至無間，上至色究竟宮，不由作意皆能見知。
 He also now sees and knows all bright colors, all subtle colors, all changing colors, and all pure and wonderful colors, from the bottom to the infinite, and up to the ultimate palace of color, all can be seen without using the mind.
若作意時，能見上下無量無數餘世界色，亦能見傍無量無數諸世界中一切諸色，乃至能見彼彼佛土彼彼如來安坐彼彼異類大會，宣說正法，顯然無亂。
 If you are mindful, you can see the colors of the countless worlds above and below, and you can also see the colors of the countless worlds around you. You can even see that Buddha land, that Tathagata, sitting in that assembly of heterogeneous people, preaching the righteous Dharma, and there is obviously no confusion. .
又佛菩薩以淨天眼，普見十方無量無數諸有情類身之所作淨不淨業。
 Furthermore, Buddhas and Bodhisattvas, with their pure heavenly eyes, can universally see the pure and impure karma of countless sentient beings in the ten directions.
既見彼已，隨其所應、隨其所宜，施作種種利益安樂。
 Now that you have seen them, do whatever is appropriate and suitable for them, and provide them with various benefits and happiness.
以淨天耳，普聞十方無量無數諸有情類語之所作淨不淨業。
 With pure heavenly ears, I can hear the pure and impure karma of countless sentient beings in the ten directions.
既聞彼已，隨其所應、隨其所宜，施作種種利益安樂。
 Now that you have heard about them, do whatever is appropriate and suitable for them, and provide them with benefits and happiness of all kinds.
是名略說諸佛菩薩天眼、天耳之所作業。
 This name briefly describes the work of the heavenly eyes and ears of Buddhas and Bodhisattvas.
云何諸佛菩薩知心差別智通？
 How can all the Buddhas and Bodhisattvas know the difference between minds and be so wise?
謂佛菩薩以他心智，遍知十方無量無數諸世界中他有情類，若有纏煩惱心，若離纏煩惱心，若有隨縛、有隨眠煩惱心，若離隨縛、離隨眠煩惱心。
 It is said that Buddhas and Bodhisattvas, with their minds, know all the sentient beings in the countless worlds in the ten directions. If they have the mind of entanglement and troubles, if they have the mind of freedom from the troubles of entanglement, if they have the mind of being bound, and if they have the mind of sleeping and troubles, if they are free from the bondage, and if they are free from the worries. Sleep troubles mind.
又遍了知有染心、邪願心，謂諸外道心及有愛染心。
 He also fully understands the tainted mind and wrong wishing mind, which are called heretic minds and the tainted mind of love.
又遍了知無染心、正願心，謂與上相違心。
 He also fully understands the untainted mind and the righteous mind, which are said to be contrary to the above.
又遍了知劣心，謂生欲界諸有情類，下至一切禽獸等心。
 It also knows the bad mind all over, and refers to the mind of all sentient beings in the desire realm, down to all animals and so on.
又遍了知中心，謂生色界諸有情類諸所有心。
 It also pervades the center of knowledge, saying that all sentient beings in the form realm have all their minds.
又遍了知勝心，謂生無色界諸有情類諸所有心。
 Also, the omnipotent mind that knows and conquers is the mind that gives birth to all sentient beings in the formless realm.
又遍了知樂相應心、苦相應心、不苦不樂相應心。
 He also went through the consciousness corresponding to happiness, the consciousness corresponding to suffering, and the consciousness corresponding to neither suffering nor happiness.
又能以一知他心智，於一有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。
 Furthermore, one can know with one's mind that such a being has such possessions, such a body, such a category, such behavior, and such divisions, and appears in front of him, and knows it as it really is in a moment of thought.
又能以一知他心智，於多有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。
 He can also use his mind to know that all sentient beings have such possessions, such bodies, such categories, such behaviors, and such divisions, all appearing in front of him, and knowing them as they really are in a moment of thought.
又佛菩薩此他心通，知諸有情諸根勝劣，知諸有情種種勝解，知諸有情種種界行，隨其所應，能正安處趣涅槃宮種種正行。
 Furthermore, the Buddhas and Bodhisattvas have such clear minds that they know the merits and demerits of the roots of all sentient beings, know all kinds of excellent understandings of all sentient beings, and know all kinds of behaviors of sentient beings in the world. According to their corresponding actions, they can live in the palace of Nirvana and conduct all kinds of righteous behaviors.
當知是名此所作業。
 You should know that this is the name of the work.
云何諸佛菩薩漏盡智通？
 How come all the Buddhas and Bodhisattvas have lost all their wisdom and wisdom?
謂佛菩薩如實了知煩惱盡得，如實了知若自、若他於諸漏盡已得未得，如實了知若自、若他所有能得漏盡方便。
 It is said that the Buddha and Bodhisattva truly know that all the troubles have been eliminated, and that if they truly know that they and others have already achieved the elimination of all outflows, they have not yet achieved it.
如能如實了知方便，於非方便亦如實知。
 If you can understand expedients as they really are, you can also understand them as they are if they are not expedients.
如實知他於漏盡得有增上慢，如實知他於漏盡得離增上慢。
 Know truthfully that when the outflows are eliminated, he will have an increase in contemplation. Know truthfully that when the outflows are eliminated, he will have an increase in contemplation.
又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。
 Moreover, although Bodhisattvas can truly understand that all outflows of merit and virtue can be realized through expediency, they do not bear witness.
是故菩薩於有漏事及與諸漏不速捨離；
 Therefore, the Bodhisattva does not quickly give up any omissions and outflows;
雖行種種有漏事中，而不染污。
 Although there are various omissions in our actions, we are not defiled.
如是威力，於諸威力最為殊勝。
 Such power is the most extraordinary among all powers.
又佛菩薩由漏盡智，自無染污；
 Furthermore, Buddhas and Bodhisattvas, whose wisdom is free from outflows, are free from defilements;
亦善為他廣分別說，壞增上慢。
 Also, good things can be said widely for him, and bad things can only increase with condescension.
當知是名此所作業。
 You should know that this is the name of the work.
云何法威力？
 What is the power of this method?
謂布施威力乃至般若威力。
 It is called the power of giving and even the power of Prajna.
此布施等諸法威力，應知一一略有四相。
 The power of alms and other methods should be known to have four characteristics.
一者、斷所對治相，二者、資糧成熟相，三者、饒益自他相，四者、與當來果相。
 The first is the sign of cutting off the object to be cured, the second is the sign of maturation of resources, the third is the sign of benefiting oneself and others, and the fourth is the sign of future results.
布施四相者，謂諸菩薩修行惠施，能斷慳悋，施所對治。
 The four characteristics of generosity are that the bodhisattvas who practice charity can cut off frugality and cure the problems caused by giving.
是名第一。
 It's number one.
即此惠施，能作自己菩提資糧，亦即能作布施攝事成熟有情。
 That is to say, this kind of charity can be used as material for one's own enlightenment, that is, it can be used as a gift to support mature sentient beings.
是名第二。
 It's the second one.
施先意悅，施時心淨，施已無悔，於三時中心常歡喜，以自饒益；
 The intention of giving is joyful, the heart is pure when giving, and there is no regret after giving. The heart is always happy in the three o'clock, so as to benefit oneself;
亦能除他飢渴、寒熱、種種疾病、所欲匱乏、怖畏眾苦，以饒益他。
 It can also benefit him by removing hunger, thirst, cold and heat, various diseases, lack of what he desires, and fear of suffering.
是名第三。
 It's the third one.
於當來世在在生處，恒常富樂，得大祿位、得大財寶、得大朋黨、得大眷屬。
 In the next life, when you are still alive, you will always be rich and happy, get a great salary, great wealth, great friends, and a great family.
是名第四。
 It's the fourth one.
是名布施威力四相。
 These are the four aspects of the power of giving.
此外無有若過若增。
 In addition, there is no excess or increase.
持戒四相者，謂諸菩薩受持清淨身語律儀，能斷犯戒，戒所對治。
 The four characteristics of upholding the precepts mean that the Bodhisattvas accept and uphold the pure body, speech, and rituals, and are able to stop violating the precepts and treat them according to the precepts.
是名第一。
 It's number one.
即所受持清淨尸羅，能為自己菩提資糧，亦即能作同事攝事成熟有情。
 That is to say, the pure shila that is received and held can be the basis for one's own enlightenment, that is, it can be used as a colleague and a mature sentient being.
是名第二。
 It's the second one.
受持淨戒，捨離犯戒為緣所生怖畏、眾罪、怨敵等事，寢寤安樂，以自饒益。
 Accept and uphold the pure precepts, give up the fear, sins, hatred and enemies caused by violating the precepts, sleep peacefully and happily, and benefit yourself.
又由淨戒、無悔、歡喜乃至心定，以自饒益；
 And from pure morality, no regrets, joy and even a calm mind, it will benefit oneself;
受持淨戒，不損惱他，普施一切有情無畏，以饒益他。
 Receive and uphold the pure precepts without harming others, and be fearless in giving to all sentient beings in order to benefit them.
是名第三。
 It's the third one.
由是因緣，身壞已後。
 Because of the cause and condition, the body is already broken.
生於善趣天世界中。
 Born in the heavenly world of good destination.
是名第四。
 It's the fourth one.
是名持戒威力四相。
 These are the four aspects of the power of observing the precepts.
此外無有若過若增。
 In addition, there is no excess or increase.
忍辱四相者，謂諸菩薩修行忍辱，能斷不忍，忍所對治。
 The four characteristics of patience mean that the Bodhisattvas who practice patience can cut off the intolerance and cure it.
是名第一。
 It's number one.
即此忍辱，能作自己菩提資糧，亦即能作同事攝事成熟有情。
 That is to say, this patience can be used as the basis for one's own enlightenment, and it can also be used as a mature sentient being to take care of colleagues.
是名第二。
 It's the second one.
由此忍辱，濟㧋自他大怖畏事，饒益自他。
 In this way, one endures humiliation, relieves oneself and others from fearful things, and benefits oneself and others.
是名第三。
 It's the third one.
由是因緣，能令菩薩於當來世無多怨敵、無多離隔、無多憂苦；
 Due to this cause and condition, the Bodhisattva will have no enemies, no separation, and no worries in the next life;
於現法中，臨命終時心無憂悔，身壞已後生於善趣天世界中。
 In the present Dharma, when dying, the mind has no regrets, and the body is destroyed and reborn in the heavenly world of good destination.
是名第四。
 It's the fourth one.
是名忍辱威力四相。
 This is called the four phases of endurance and power.
此外無有若過若增。
 In addition, there is no excess or increase.
精進四相者，謂諸菩薩住勤精進，能斷懈怠，精進所治。
 The four characteristics of diligence mean that all Bodhisattvas who live diligently and diligently can cut off laziness and be cured by diligence.
是名第一。
 It's number one.
即此精進，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。
 That is to say, with this diligence, one can become one's own bodhicitta and support, and that is, one can be a mature sentient being who can serve as a guide for colleagues.
是名第二。
 It's the second one.
勤精進故，得安樂住。
 If you work diligently and diligently, you will live in peace and happiness.
不為一切惡不善法之所雜亂，後後所證轉勝於前，倍生歡喜，以自饒益；
 Don’t be confused by all evil and unwholesome dharmas, and your subsequent experiences will be better than those before, and you will be twice as happy to benefit yourself;
勤修善品，不以身語損惱於他，令他發生精進樂欲，以饒益他。
 Practice good deeds diligently, do not harm or annoy others with your body or words, and benefit them by making them energetic and happy.
是名第三。
 It's the third one.
由此因力，於當來世，愛樂殊勝士夫功業。
 Due to this force, in the next life, the love of music will surpass the merits of a scholar.
是名第四。
 It's the fourth one.
是名精進威力四相。
 These are the four aspects of energy and power.
此外無有若過若增。
 In addition, there is no excess or increase.
靜慮四相者，謂諸菩薩入靜慮時，能斷煩惱、語言尋、伺、喜、樂、色想等隨煩惱，靜慮所治。
 The four phases of meditation and contemplation mean that when bodhisattvas enter meditation, they can cut off the troubles, thoughts of speech, thoughts, joy, pleasure, color, etc. that accompany them, and can be cured by meditation.
是名第一。
 It's number one.
即此靜慮，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。
 That is to say, this kind of meditation can be one's own bodhi material and support, and it can also be used as a mature sentient being to help colleagues.
是名第二。
 It's the second one.
現法樂住以自饒益，其心寂靜、最極寂靜，遠離貪愛；
 Live happily in the present Dharma to benefit yourself, your mind is peaceful, the most peaceful, and free from craving;
於諸有情無損、無惱，以饒益他。
 There is no harm or trouble to all sentient beings, in order to benefit them.
是名第三。
 It's the third one.
由此因緣，智得清淨，能發神通，於當來世生淨天處，得靜慮果。
 Due to this cause and condition, one's wisdom will be pure, one will be able to develop supernatural powers, and in the next life he will be reborn in a pure heaven and obtain the fruit of meditation.
是名第四。
 It's the fourth one.
是名靜慮威力四相。
 This is called the four phases of meditation and power.
此外無有若過若增。
 In addition, there is no excess or increase.
般若四相者，謂諸菩薩具足妙慧，能斷無明，慧所對治。
 The four aspects of Prajna mean that all Bodhisattvas possess wonderful wisdom and can cut off ignorance and be cured by wisdom.
是名第一。
 It's number one.
即此般若，能作自己菩提資糧，能以布施、愛語、利行、同事攝事成熟有情。
 That is, this Prajna can serve as the basis for one's own enlightenment, and can mature sentient beings through charity, loving words, helpful deeds, and co-operation.
是名第二。
 It's the second one.
於所知事如義覺了，能引廣大清淨歡喜，以自饒益；
 Awareness of the righteousness of what you know can lead to vast, pure joy and benefit yourself;
普為有情稱理說法，令其獲得現法當來利益安樂，以饒益他。
 Praise the truth and preach the Dharma to all sentient beings, so that they can obtain the benefits and happiness of the present Dharma, so as to benefit them.
是名第三。
 It's the third one.
由是因緣，攝諸善根，能正所作，於當來世能證二障離繫，謂煩惱障離繫及所知障離繫。
 Due to these causes and conditions, all good roots are gathered, and you can do what you do correctly. In the next life, you can realize the separation of two obstacles, namely the separation of troubles and obstacles and the separation of knowledge.
是名第四。
 It's the fourth one.
是名般若威力四相。
 These are the four phases of Prajna power.
此外無有若過若增。
 In addition, there is no excess or increase.
是名法威力。
 It is the power of the Dharma.
云何諸佛菩薩俱生威力？
 Why do all Buddhas and Bodhisattvas have such power?
謂性能憶念諸本生事。
 It means the ability to remember all the original things.
為欲利益諸有情故，不由思擇，於極長時種種猛利無間大苦悉能堪忍。
 In order to benefit all sentient beings, I can't help but make choices, and I can endure all kinds of violent and endless suffering for an extremely long period of time.
為欲利益諸有情故，欣樂領受能辦有情利益事苦。
 In order to benefit all sentient beings, I happily accept the suffering that can be done to benefit all sentient beings.
為欲利益諸有情故，上生第四覩史多天，盡覩史多壽量而住。
 In order to benefit all sentient beings, I was reborn in the fourth world for many days, and lived for as long as there was.
有三勝事，映彼受生諸天子眾。
 There are three victorious things that reflect the rebirth of all the sons of heaven.
一、天壽量，二、天形色，三、天名稱。
 1. Heaven’s longevity, 2. Heaven’s form and color, 3. Heaven’s name.
將欲下生入母胎時，放大光明，普照世界。
 When the desire is born into the mother's womb, it magnifies the light and illuminates the world.
於降母胎入、住、出位，皆正了知。
 The entry, residence, and exit of the descending mother's womb are all correctly understood.
既出胎已，即於地上，不待扶侍而行七步，自稱德號。
 As soon as he comes out of the womb, he walks seven steps on the ground without waiting for help, and calls himself the name of virtue.
於初生時，有大威德天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽等，散以種種天妙華香，持天伎樂、上妙衣服、幢幡、寶蓋，殊勝供具而為供養。
 At the time of first birth, there are powerful and virtuous gods, dragons, yakshas, jiandafu, asuluo, garuda, jinnaluo, mohuluojia, etc., who scatter all kinds of wonderful fragrances of heavenly flowers, hold heavenly music, and Wonderful clothes, flags, precious canopies, and extraordinary offerings are offered as offerings.
又以無上三十二大丈夫相等，莊嚴其身。
 He also adorns his body with the equality of the thirty-two great men.
住最後有最後生中，一切怨敵、一切魔軍、一切災橫不能侵害。
 Living in the last and final life, all enemies, all demonic armies, and all disasters cannot harm you.
坐菩提座，以慈定力摧伏眾魔。
 Sit on the Bodhi Seat and use your loving kindness and concentration to defeat all demons.
一一支節，皆悉備足那羅延力。
 Each section is fully equipped with Narayan power.
於稚童時，不由習學，自然善巧，於諸世間工巧業處疾疾能入。
 When he was a child, he could not help but learn, he was naturally skillful, and he was able to gain access to all the skillful craftsmanship in the world.
無師自然獨處三千大千世界，證得無上正等菩提。
 Without a teacher, one can naturally live alone in the three thousand worlds and achieve the supreme enlightenment.
索訶界主大梵天王自然來下，慇懃勸請哀愍世間宣說正法。
 King Brahma, the Lord of Suohe Realm, naturally came down and earnestly urged me to express my condolences to the world and preach the righteous Dharma.
其定寂靜，設大雲雷，曾無覺受，安然不起。
 It is still and quiet, even if there are big clouds and thunder, there is no feeling, and it is peaceful and peaceful.
為菩薩時，一切禽獸蠕動之類，皆極仰信，常來歸趣，隨其所欲親附而住。
 When he was a Bodhisattva, all animals, including animals and animals, had great faith in him. They would always come back to his place and live wherever they wanted.
既成佛已，下至傍生亦來供養。
 Now that he has become a Buddha, he has come to make offerings to others in his lifetime.
如彼獼猴獻清淨蜜，世尊哀受，歡喜舞躍。
 Just like that macaque offering pure honey, the World Honored One accepted it with sorrow and danced with joy.
龍雲常候，洗便降雨；
 Longyun always waits for rain;
若出遊行，止而不落。
 If you go on a procession, stop without falling.
菩薩如是若坐樹下，一切枝條並皆垂影，隨蔭其身，曾無虧捨。
 If a Bodhisattva sits like this under a tree, all the branches will cast their shadows, shadowing his body, and he will never suffer any loss.
證菩提已，於六年中，魔求其便竟不能得。
 After attaining Bodhi, for six years, the demons sought him but could not get him.
常俱行念每恒現前；
 Always act and think, always present;
由此念故，受想尋思生住滅等無不覺了。
 With this in mind, all thoughts, feelings, thoughts, births, existences, and demises will be noticed.
又佛成就俱生威力，或有見便饒益所攝，或有賢聖行住所攝。
 In addition, the Buddha has achieved the inherent power, and may be benefited by seeing it, or there may be a virtuous sage in his residence.
見便饒益所攝俱生威力者，謂諸世間若見如來，癲癎心亂還得本心，逆胎得順，盲者得視，聾者能聽，懷貪欲者得離貪纏，懷瞋恚者得離瞋纏，懷愚癡者得離癡纏。
 Seeing it will benefit the inherent power of the Tathagata. It means that if you see the Tathagata in the world, your original mind will be restored if you are crazy and have a confused mind. If you have an adverse pregnancy, you will be healthy. The blind will be able to see. The deaf will be able to hear. If you are greedy, you will be freed from the entanglement of greed. Those who harbor anger can be freed from anger, and those who harbor ignorance can be freed from ignorance.
如是等類，當知是名見便饒益所攝俱生威力。
 Such as this, if you know this name and view, you will benefit from the inherent power.
賢聖行住所攝俱生威力者，謂佛菩薩常右脇臥，如師子王。
 The virtuous sages who live in the abode and possess the inherent power are said to be Buddhas and Bodhisattvas who always lie on their right sides, like the Master-Son-King.
雖現安處草葉等蓐，一脇而臥，曾無動亂。
 Although there are grass leaves and other branches in the safe place, lying on one side, there has been no turmoil.
一切如來應正等覺，雖現睡眠而無轉側。
 All Tathagatas should be waiting for awakening, and even if they are sleeping, they should not turn aside.
大風卒起，不動身衣。
 A strong wind blew up, and the clothes could not be moved.
行如師子，步若牛王。
 He walks like a master and steps like an ox king.
先舉右足，方移左足。
 Lift your right foot first, then move your left foot.
隨所行地，高處便下，下處遂高，坦然如掌，無諸礫石、塼瓦等物。
 Wherever you go, you will go down from the high places, and the low places will be as high as the palm of your hand, without any gravel, bricks or other objects.
心專遠離而入聚落，隨所入門，門若狹小自然高廣。
 The mind is focused on staying away and entering the community, and the door is open wherever it is. If the door is narrow, it will naturally be tall and wide.
食所食時，有粒皆碎，無口不殫。
 When you eat what you eat, any grains will be broken into pieces, and you will not eat anything you eat.
如是等類，當知是名賢聖行住所攝俱生威力。
 Such as this and so on, you should know that the abode of the famous sage and sage has inherent power.
般涅槃時，大地振動，眾星晃耀，交流而隕，諸方一時欻然大熱，遍滿虛空奏天大樂。
 At the time of parinirvana, the earth vibrates, stars shine, communicate and fall, all directions are suddenly heated up, and the sky is filled with heavenly music.
如是無量甚希有事，皆是如來俱生威力，非是神通威力所作。
 Such countless and rare things are all caused by the inherent power of the Tathagata and are not caused by the power of supernatural powers.
如是名為諸佛菩薩俱生威力。
 This is called the inherent power of all Buddhas and Bodhisattvas.
云何諸佛菩薩威力，與聲聞、獨覺有共不共？
 Why is the power of the Buddhas and Bodhisattvas different from that of the Sravakas and Paccekabuddhas?
略由三相應知不共。
 From the three corresponding aspects, we can know the difference.
一者、微細故；
 First, it is subtle;
二者、品類故；
 Both, because of the category;
三者、界故。
 The third is the boundary.
諸佛菩薩於無量無數諸有情類，及無量無數威力方便，如所應作諸利益事，皆如實知，無不能作。
 Buddhas and Bodhisattvas know all the beneficial things they should do for the countless sentient beings and the countless mighty expedients.
是名微細。
 It's called subtlety.
一切品類神通威力、法威力、俱生威力悉皆成就。
 All types of magical power, Dharma power, and inherent power are all achieved.
是名品類。
 It is a famous category.
以一切世界、一切有情界為威力境。
 Take all worlds and all sentient realms as the realm of power.
是名為界。
 It is called the world.
聲聞但以二千世界及有情界為神通境，獨覺但以三千世界為神通境。
 The sravakas regard the two thousand worlds and the world of sentient beings as the realm of supernatural powers, while the solitary awakeners regard the three thousand worlds as the realm of supernatural powers.
何以故？
 Why?
由彼唯為調伏一身而修正行，非諸有情；
 Since he only corrects his conduct to tame the whole body, he is not a sentient being;
是故最極唯以一界為神通境。
 Therefore, the ultimate realm is the realm of supernatural power.
除上所說，所餘諸佛菩薩威力，當知麁相，與諸聲聞、獨覺等共。
 In addition to what has been said above, the power of the remaining Buddhas and Bodhisattvas should be known to be the same as those of the Sravakas, Pakyobuddhas, etc.
如是諸佛菩薩威力，聲聞、獨覺尚不能及，何況所餘一切天人異生外道。
 The power of such Buddhas and Bodhisattvas cannot be matched by the voice-hearers and pagodas, let alone all the remaining gods and humans born in different ways.
諸佛菩薩略有三種神變威力。
 Buddhas and Bodhisattvas have three kinds of magical power.
一者、神境神變所攝，二者、記說神變所攝，三者、教誡神變所攝。
 The first one is captured by the divine realm, the second one is captured by the divine transformation, and the third one is captured by the divine transformation of the teachings.
當知此三，如其所應，攝入三種神通威力。
 You should know that these three, as they should be, absorb the power of three magical powers.
謂神境智通威力、心差別智通威力、漏盡智通威力。
 It is called the power of wisdom in the realm of gods, the power of wisdom in differences of heart, and the power of wisdom in the realm of leakage.
本地分中菩薩地第十五初持瑜伽處成熟品第六
 The 15th stage of the local Bodhisattva's first stage of yoga and the 6th mature stage
云何成熟？
 How mature is this?
當知成熟略有六種。
 You should know that there are six types of maturity.
一者、成熟自性，二者、所成熟補特伽羅，三者、成熟差別，四者、成熟方便，五者、能成熟補特伽羅，六者、已成熟補特伽羅相。
 The first is the mature nature, the second is the matured Tegara, the third is the mature difference, the fourth is the mature method, the fifth is the ability to mature and complement the Tegara, and the sixth is the matured Tegara phase.
云何成熟自性？
 How can one mature one's own nature?
謂由有善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪任性、極調善性，正加行滿。
 It is said that due to having the seeds of good Dharma and practicing many good Dharma, one can obtain the ability to eliminate the two obstacles, increase the ability of the body and mind to be willing and capable, perfectly adjust the good nature, and complete the positive conduct.
安住於此，若遇大師、不遇大師，皆有堪任、有大勢力，無間能證煩惱障斷、所知障斷。
 If you stay here, whether you meet a master or not, you will be worthy and powerful, and you will be able to realize the end of troubles and obstacles and the end of knowledge.
譬如癰痤，熟至究竟無間可破，說名為熟。
 For example, if a carbuncle is cooked until it can be broken, it is called ripe.
又如瓦器，熟至究竟無間可用，說名為熟。
 Another example is an earthenware vessel, which is said to be ripe when it is cooked to the point where it can be used forever.
又如眾果，熟至究竟無間可噉；
 And like many fruits, they are ripe to the end and can be eaten forever;
說名為熟。
 Say the name is familiar.
如是由有善法種子及數修習諸善法故，獲得能順廣說乃至正加行滿，無間能證二障清淨，說名成熟。
 In this way, due to the seeds of good dharma and the practice of many good dharma, one can obtain the ability to follow the extensive teaching and even complete the positive and positive practices, and can realize the purity of two obstacles without interruption, and the saying is mature.
如是名為成熟自性。
 This is called the mature nature.
云何所成熟補特伽羅？
 Why is it so mature to complement Te Jialuo?
謂所成熟補特伽羅略有四種。
 There are four types of so-called mature supplements.
一者、住聲聞種姓，於聲聞乘應可成熟補特伽羅；
 First, those who live in the sravaka caste should be able to mature into the sravaka vehicle;
二者、住獨覺種姓，於獨覺乘應可成熟補特伽羅；
 The second one, those who live in the Pacceka caste, should be able to mature and complete Tekara in the Pacceka vehicle;
三者、住佛種姓，於無上乘應可成熟補特伽羅；
 Third, the caste of living Buddhas should be able to mature and complement Tekara in the Supreme Vehicle;
四者、住無種姓，於住善趣應可成熟補特伽羅。
 Fourth, if you live without caste, you should be able to mature and replenish Tekara while living in a good destination.
諸佛菩薩於此四事，應當成熟如是四種補特伽羅。
 In these four things, all Buddhas and Bodhisattvas should mature into the four kinds of Putegara.
是名所成熟補特伽羅。
 This is the so-called mature Putegara.
云何成熟差別？
 What's the difference between maturity and maturity?
謂此差別略有六種。
 It is said that there are slightly six kinds of differences.
一、諸根成熟，二、善根成熟，三、智慧成熟，四、下品成熟，五、中品成熟，六、上品成熟。
 1. All roots are mature, 2. Good roots are mature, 3. Wisdom is mature, 4. Lower quality is mature, 5. Middle quality is mature, and 6. High quality is mature.
諸根成熟者，謂壽量具足、形色具足、族姓具足、自在具足、信言具足、大勢具足、人性具足、大力具足。
 When all the roots are mature, it means that one has sufficient lifespan, sufficient form and color, sufficient family name, sufficient freedom, sufficient faith and words, sufficient general situation, sufficient human nature, and sufficient strength.
此依身果異熟具足為所依故，堪任發起勇猛精進，修諸善法，於勤修集一切明處心無厭倦。
 This dependence on the body and fruit has been fully matured, so it can be used to initiate courageous efforts, practice all kinds of good Dharma, and never get tired of diligently cultivating all the enlightened places.
善根成熟者，謂性薄塵垢為所依止，性於諸惡不善法中心不樂入；
 When the good roots are mature, it is said that the nature is thin and dusty, and the nature is unwilling to enter the center of all evil and unwholesome dharmas;
諸蓋輕微，尋思薄弱，柔和正直，隨順而取。
 The cover is light, the thinking is weak, the mind is gentle and upright, and it is easy to follow.
智慧成熟者，謂具足正念，為性聰敏，有所堪任、有大勢力，能解善說、惡說法義，能受、能持、能正通達，具足成熟俱生妙慧。
 A person with mature wisdom is said to be full of right thoughts, intelligent by nature, capable of doing something, powerful, able to understand the meaning of good and bad teachings, capable of receiving and upholding, capable of righteous understanding, and possessing mature and innate wisdom.
依此妙慧，有所堪任、有大勢力，能令其心究竟解脫一切煩惱。
 Relying on this wonderful wisdom, one is worthy and has great power, and can finally free his mind from all troubles.
當知此中，諸根成熟故，解脫異熟障；
 You should know that in this, because all the roots are mature, you are freed from the obstacles of abnormal maturity;
善根成熟故，能解脫業障；
 When good roots mature, karma can be liberated;
智慧成熟故，解脫煩惱障。
 With mature wisdom, one is freed from troubles and obstacles.
下品成熟者，謂二因緣下品成熟。
 Those whose lower qualities are mature are those whose lower qualities are mature due to two causes and conditions.
一者、未久修習，諸根、善根、智慧成熟因緣未極增長；
 First, if you have not practiced for a long time, your roots, good roots, and wisdom will mature and the causes and conditions will not grow to the extreme;
二者、串習下劣因緣。
 The two are linked to bad causes and conditions.
中品成熟者，謂即於此二種因緣，隨一闕減，隨一具足。
 The middle-grade mature person means that these two kinds of causes and conditions will decrease and become complete.
上品成熟者，謂二因緣俱無闕減。
 A person who is of the highest quality and mature means that the two causes and conditions are both inexhaustible.
云何成熟方便？
 Why is it mature and convenient?
當知此有二十七種。
 You should know that there are twenty-seven kinds of this.
一者、界增長，二者、現緣攝受，三者、趣入，四者、攝樂，五者、初發處，六者、非初發處，七者、遠清淨，八者、近清淨，九者、加行，十者、意樂，十一者、財攝受，十二者、法攝受，十三者、神通引攝，十四者、宣說正法，十五者、隱密說法，十六者、顯了說法，十七者、下品加行，十八者、中品加行，十九者、上品加行，二十者、聽聞，二十一者、思惟，二十二者、修習，二十三者、攝受，二十四者、降伏，二十五者、自成熟，二十六者、請他成熟，二十七者、俱成熟。
 The first is the growth of the realm, the second is the reception of the present condition, the third is the entry of interest, the fourth is the enjoyment of pleasure, the fifth is the initial place of origin, the sixth is the non-initial origin, the seventh is distant purity, and the eighth is: Nearly pure, the ninth one is preliminaries, the tenth one is pleasure, the eleventh one is the acceptance of wealth, the twelfth one is the acceptance of Dharma, the thirteenth one is the guidance of supernatural powers, the fourteenth one is preaching the true Dharma, the fifteenth one , secret sermon, sixteen, explicit sermon, seventeen, low-grade plus practice, eighteen, medium-grade plus practice, nineteen, high-grade plus practice, twenty-one, listening, twenty-one, reflection. , Twenty-two is practice, twenty-three is acceptance, twenty-four is surrender, twenty-five is self-maturity, twenty-six is asking others to mature, and twenty-seven is maturity.
界增長者，謂本性善法種子具足為所依止，先來串習諸善法故，後後位中善法種子轉增轉勝，生起堅住。
 When the realm increases, it means that the seeds of good dharma of one's nature are sufficient to rely on. First, the good dharma is practiced in series, and then the seeds of good dharma in the later stages increase, become victorious, and become firm and persistent.
是名界增長。
 It is the growth of the famous world.
現緣攝受者，謂於現法中無倒說法、無倒受持，如理修行法隨法行。
 Those who are accepted by the present conditions are those who preach the teaching without inversion in the present Dharma, accept and uphold it without inversion, and practice the Dharma according to the principles.
當知界增長，由先世因現在成熟；
 When the world of knowledge grows, the causes from the past are now mature;
現緣攝受，由現在因現在成熟。
 It is taken in by the present condition and matures from the present cause.
趣入者，謂得淨信增上力故，或有在家遠離惡行，受持學處；
 Those who are interested in it are those who have gained pure faith and increased their power, or who may stay away from evil deeds at home and receive and uphold their studies;
或趣非家遠離諸欲，受持學處。
 Or you can stay away from all kinds of desires and accept and uphold the place of learning.
攝樂者，謂依出離眾苦行迹，及依遠離欲樂、自苦二邊行迹，於佛善說法毘奈耶真實聖教深生愛樂。
 Those who take joy are those who rely on the deeds of escaping from the sufferings of others, and the deeds of staying away from pleasure and self-suffering, and instilling deep love and happiness in the true teachings of Vinaya through the Buddha's good teachings.
初發處者，謂即最初於可厭法深生厭離；
 The initial stage means that one is deeply disgusted with the disgusting dharmas at the beginning;
於能成辦真實理義，如實了知有勝功德，而創趣入。
 To be able to realize the true principles and principles, to understand the merits and virtues as they really are, and to create joy.
名初發處。
 The origin of the name.
非初發處者，謂已趣入補特伽羅，現成熟時，常不捨離諸佛菩薩，諸明了處轉轉明了。
 Those who are not in the initial stage are said to have entered the Putegara. When they are mature, they will never abandon the Buddhas and Bodhisattvas, and all the clear places will become clear.
由此成熟，轉轉增進。
 From this it matures, turns and improves.
遠清淨者，謂由懈怠，或由違緣，經極長時，或經多生、或經多劫方能清淨。
 Far-reaching purity means that it is due to laziness or violation of conditions that it takes a very long time, many lives, or many kalpas to become pure.
近清淨者，當知一切與此相違。
 Those who are close to purity should know that everything is contrary to this.
加行者，謂為獲得自勝義利，猛利樂欲為所依故；
 The additional practice is to obtain self-defeating righteousness and benefit, and to rely on strong interests and pleasures;
或怖當來墮諸惡趣，或怖現法他所譏毀，於諸學處常勤護持；
 Either you are afraid that you will fall into the evil realms in the future, or you are afraid that the Dharma will be ridiculed and destroyed by others, so you should always diligently protect it in various places of study;
無間所作、殷重所作。
 Worked without interruption and with great care.
意樂者，謂於諸法正觀察忍為所依故，於佛善說法毘奈耶不可引奪，於他所證深生信解。
 The one who is happy means that he relies on the right observation of all dharma and forbearance. The Buddha's good Dharma Vinaya cannot be taken away, and he has deep faith and understanding in what he has achieved.
信有功德為所依故，於三寶所及於獲得自義利所深信無動。
 Believe in the merits and virtues as the basis, and be convinced and unmoved by the Three Jewels to gain self-righteousness and benefit.
財攝受者，謂於一切飲食等物有匱乏者，施與一切飲食等物；
 The person who receives wealth means that if there is a shortage of all food, drink and other things, he will give all food, drink and other things to him;
或於隨順飲食等物有匱乏者，施與隨順飲食等物。
 Or if there is a shortage of food and other things in Suishun, give food and other things to Suishun.
法攝受者，謂或宣說正法，施諸有情；
 Those who accept the Dharma are said to preach or preach the Dharma and give it to all sentient beings;
或開顯正義，施諸有情。
 Or show justice and do good to all sentient beings.
神通引攝者，謂具神通者，哀愍有情故，或為有情意樂清淨、或為有情加行清淨增上力故，示現種種神通變化。
 Those who are attracted by supernatural powers are those who have supernatural powers. They manifest various changes in magical powers because they mourn for sentient beings, or because they purify their thoughts and joy, or because they increase their power by performing pure actions.
欲令有情見已、聞已，於佛聖教，或當獲得意樂清淨，或當修行無倒加行。
 If you want sentient beings to see and hear the Buddha's teachings, they should either obtain pure and pure happiness, or they should practice non-returning practices.
彼諸有情，由此神變引攝心故，或有獲得意樂清淨，或有修行無倒加行。
 Those sentient beings, as a result of this magical change, may obtain pure and pure happiness, or may practice practice without any incomprehension.
宣說正法者，謂於獲得自勝義利若無堪能，為說正法，伴助令彼發生正行；
 Those who preach the righteous Dharma say that if they are unable to obtain self-defeating righteousness and benefit, then in order to preach the righteous Dharma, they will help them to do the right thing;
若有堪能，為說正法，隨順令彼速證通慧。
 If you are capable, in order to teach the true Dharma, follow suit and let them quickly realize wisdom.
隱密說法者，謂於嬰兒智慧有情，隱覆廣大甚深義法，為說麁淺易可悟入、易為方便趣入處法。
 Those who secretly teach the Dharma say that they are intelligent and sentient beings in infants, and they conceal the vast and profound Dharma.
顯了說法者，謂於廣大智慧有情，已善悟入聖教理者，為其開示廣大甚深道理處法。
 The manifest preacher refers to the vast number of wise sentient beings who have understood the holy teachings well, and explains to them the vast and profound principles and methods.
下品加行者，謂若遠離無間加行及殷重加行。
 Those with inferior practices are those who are far away from the continuous practices and the Yin Zhong practices.
中品加行者，謂或遠離無間加行，或復遠離殷重加行，於二加行隨闕一種。
 Those who are in the middle grade of Jia Xing are those who are either far away from the Infinite Jia Xing, or further away from the Yin Zhong Jia Xing, and are one of the two Jia Xing.
上品加行者，謂無間加行及殷重加行二俱相應。
 Those who are of the highest grade are those who have both the Incessant Practice and the Yin Zhong Practice.
聽聞者，謂於佛語深生信解，精勤聽聞、受持、讀誦契經等法。
 Hearers are said to have deep faith and understanding of the Buddha's words, and diligently listen to, accept and uphold, read and recite the Buddhist scriptures and other methods.
思惟者，謂居遠離，樂思惟法，推度其義，解了決定。
 A thinker means one who lives far away and enjoys contemplating the law, reasoning about its meaning, and making decisions.
修習者，謂於止、舉、捨相正審觀察為先，深心欣樂修止、舉、捨。
 Practitioners should first examine and observe the aspects of stopping, moving, and equanimity, and practice stopping, moving, and equanimity with deep joy.
攝受者，謂無染心，以親教師及軌範師道理方便，無有顛倒與作依止。
 Those who accept it are said to have an untainted mind, and rely on the teachings of teachers and standard teachers without any confusion or confusion.
又即於彼發起種種別供事行。
 Then he initiated various kinds of worship services to him.
謂看病行，給施如法衣服、飲食、諸坐臥具、病緣醫藥資生具行，除遣憂愁及惡作行，除遣煩惱、隨煩惱行。
 It refers to the practice of treating diseases, providing them with clothes, food and drink, all kinds of sitting and bedding equipment, and medical supplies according to the law, so as to eliminate sorrow and evil deeds, eliminate worries, and act according to worries.
如是等類，當知皆名別供事行。
 Such as this and so on, you should know that they all have different names and deeds.
降伏者，謂深防護自身雜染。
 Subduing means deeply protecting one's own defilements.
於毀犯者，若犯下品，慈心諫誨；
 For those who have committed crimes, if they have committed a crime, they should be compassionate and admonish them;
若犯中品，慈心訶罰；
 If you commit an offense of middle quality, you will be punished with compassion;
若犯上品，慈心驅擯。
 If someone violates the highest standards, he will be driven away with compassion.
當知此中，諫誨、訶罰，令彼及餘利益安樂。
 You should know that there are admonitions and punishments in this, so that he and others can benefit from peace and happiness.
驅擯一種，若重攝受，令彼及餘利益安樂。
 If you drive away one thing, if you take it in again, it will bring peace and happiness to that person and the rest.
若驅擯已，不重攝受，但令其餘利益安樂。
 If you have expelled yourself, don't take it in again, but make other people happy and happy.
何以故？
 Why?
餘若見彼毀犯因緣，既被驅擯，便自防護，不起毀犯故。
 If I see him destroying the cause and condition, and being expelled, I will protect myself and not be able to destroy him.
自成熟者，謂自宣說隨順正法，令諸有情出不善處，安立善處。
 Those who have matured by themselves are said to have self-declared and followed the righteous Dharma, so that all sentient beings can escape from unwholesome places and establish themselves in good places.
如自所說，亦自修行法隨法行，令諸有情同分隨轉。
 As I said, I also practice the Dharma and follow the Dharma, so that all sentient beings can follow the same path.
勿使他人作如是說：
 Don't let others say:
汝自不能出不善處，安立善處，云何於他教授、諫舉、為作憶念？
 Since you cannot leave the unwholesome place and establish a good place, why should you teach, advise, or remember others?
他應於汝教授、諫舉、為作憶念。
 He should remember your teachings, admonitions and actions.
請他成熟者，謂若有餘無量有情，於彼發起上品愛敬；
 Ask him to mature, and say that if there are any more boundless sentient beings, develop the highest level of love and respect for him;
或復有餘善知方便，於說正法已善修學；
 Perhaps he is still good at knowing the expedients, and he has been good at practicing the Dharma;
即應勸請慇懃營助，令其成熟無量有情。
 That is to say, we should advise you to provide diligent support so that it can mature and be immeasurable.
俱成熟者，謂具二種。
 Those who are both mature are said to have two types.
若自成熟，若勸請他令其成熟。
 If you mature yourself, if you persuade him to mature.
由此所說二十七種成熟方便，當知令前六種成熟差別圓滿。
 From this, the twenty-seven kinds of maturity are mentioned, and it should be understood that the difference between the first six kinds of maturity is perfect.
所謂諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。
 The so-called roots are mature, good roots are mature, wisdom is mature, lower grades are mature, middle grades are mature, and top grades are mature.
云何能成熟補特伽羅？
 How can one mature and replenish Te Jia Luo?
謂略有六種菩薩，住菩薩六地，能成熟有情。
 It is said that there are six kinds of Bodhisattvas, who live in the six bodhisattva lands and can mature sentient beings.
一者、勝解行菩薩住勝解行地，二者、淨勝意樂菩薩住淨勝意樂地；
 First, the Bodhisattva of the Supreme Understanding and Practice lives in the land of the Pure and Supreme Knowledge. Second, the Bodhisattva of the Pure and Supreme Mind and the Bliss lives in the land of the Pure and Supreme Bliss;
三者、行正行菩薩住行正行地；
 Third, the bodhisattva who lives in the right way lives in the place where he walks in the right way;
四者、墮決定菩薩住墮決定地；
 Fourthly, the bodhisattva who is determined to fall lives in the place where he is determined to fall;
五者、決定行正行菩薩住決定行正行地；
 Fifth, the Bodhisattva who is determined to do right things lives in the place where he is determined to do right things;
六者、到究竟菩薩住到究竟地。
 Sixth, the Bodhisattva who has reached the ultimate place lives in the ultimate place.
住無種姓補特伽羅，於往善趣而成熟時，有數退轉、有數應作。
 Living in the non-caste Putegara, when going to the good destination and reaching maturity, there will be many retreats and many rebirths.
安住種姓補特伽羅，於往三乘而成熟時，無數退轉、無數應作。
 The abiding caste Putegara, when it matures in the three vehicles, undergoes countless regresses and countless repertoires.
云何已成熟補特伽羅相？
 Why is it that it is mature enough to make up for the special Jala phase?
謂諸聲聞先已串習諸善法故，若時安住下品成熟，爾時便有下品欲樂、下品加行。
 It is said that all the voice-hearers have already practiced all the good Dharma, and if the inferior qualities mature, then there will be inferior desires and pleasures, and inferior actions.
猶往惡趣，非於現法證沙門果，非於現法得般涅槃。
 Just like going to the evil realm, it is not to realize the fruit of recluseship in the present Dharma, nor to achieve parinirvana in the present Dharma.
若時安住中品成熟，爾時便有中品欲樂、中品加行。
 If at that time the middle quality of abiding is mature, then there will be the middle quality of desire pleasure and the middle quality of advanced actions.
不往惡趣，於現法中證沙門果，非於現法得般涅槃。
 Do not go to the evil realm, realize the fruit of Samana in the present Dharma, and achieve parinirvana not in the present Dharma.
若時安住上品成熟，爾時便有上品欲樂、上品加行。
 If you abide in the highest quality and mature, then you will have the highest quality of desire and pleasure, and the highest quality of practice.
不往惡趣，於現法中證沙門果，即於現法得般涅槃。
 Not going to the evil realm, and realizing the fruit of Samana in the present Dharma, that is, attaining parinirvana in the present Dharma.
如說聲聞，獨覺亦爾。
 Just like the voice-hearers, solitary awakening is also true.
何以故？
 Why?
道與聲聞同種類故。
 The Tao and the Sravakas are of the same kind.
而此獨覺與諸聲聞有差別者，謂住最後有、最後所得身，無軌範師，宿習力故，修三十七菩提分法，究竟斷滅一切煩惱，證阿羅漢，故名獨覺。
 The difference between this Solitary Enlightenment and other voice-hearers is that it lives in the last existence, the last attained body, has no standard teacher, and has long-standing habits. Therefore, it practices the thirty-seven Bodhi Dharma, ultimately eradicates all troubles, and achieves Arahantship, so it is called Solitary Awakening. Sleep.
若諸菩薩住勝解行地，名下品成熟；
 If bodhisattvas abide in the land of supreme knowledge and practice, their names and qualities will be mature;
住淨勝意樂地，名中品成熟；
 Live in a land of pure and holy joy, with a mature reputation;
住墮決定、到究竟地，名上品成熟。
 Staying in the final state of determination and reaching the ultimate level is called the highest level of maturity.
若時菩薩住下品成熟，爾時便有下品欲樂、下品加行。
 If the Bodhisattva abides at the lower level and matures, then there will be lower-level pleasures and lower-level actions.
猶往惡趣。
 Still going to a bad place.
此盡第一無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆未相應。
 At the end of the first countless kalpas, this is a blazing, motionless, extremely pure and enlightened good law. You should know that nothing corresponds to it.
若時菩薩住中品成熟，爾時便有中品欲樂、中品加行。
 If the Bodhisattva abides in the middle level and matures, then he will have the middle level of desire pleasure and the middle level of additional actions.
不往惡趣。
 Don’t go to the lower realms.
此盡第二無數劫邊際，熾然、無動覺品善法已得相應，極善清淨覺品善法未得相應。
 At the end of the second innumerable kalpas, the good Dharma of the blazing and motionless enlightenment has been corresponding, but the good Dharma of the extremely pure and pure enlightenment has not been corresponding.
若時菩薩住上品成熟，爾時便有上品欲樂、上品加行。
 If the Bodhisattva abides in the higher realm and matures, then he will have the higher realm of sensual pleasures and conduct higher realms.
不往惡趣。
 Don’t go to the lower realms.
此盡第三無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆悉成就。
 At the end of the third innumerable kalpas, this is a blazing, motionless, extremely pure and enlightened good law. You should know that everything has been accomplished.
今於此中，性淳厚故，極猛盛故，能有上品廣大果故，大勝利故，名為熾然。
 Now here, because of its pure and honest nature, because of its extreme vigor and prosperity, because it can have high-quality and vast fruits, and because of its great victory, it is called blazing.
不轉還故，不退墮故，常勝進故，名為無動。
 Because it does not turn around and return, because it does not retreat and fall, because it always wins and advances, it is called Wudong.
菩薩地中最無上故，當知說名極善清淨。
 It is the most supreme among Bodhisattvas, so it should be known that its name is extremely good and pure.
當知此中，若財攝受所作成熟、若神通引攝所作成熟、若隱密說法所作成熟、若下品加行所作成熟、若唯聽聞所作成熟，如是五種所作成熟，若於長時修習彼法，尚為下品，況於少時修習彼法。
 You should know that if it is matured by being attracted by wealth, if it is matured by being guided by supernatural powers, if it is matured by secretly preaching, if it is matured by performing inferior practices, if it is matured if it is done by listening only, if these five kinds of actions are mature, if it is matured through long-term practice That method is still of inferior quality, especially if you practice it when you are young.
其餘一切成熟因緣所作成熟，當知皆有三品道理。
 All other maturation caused by causes and conditions should be understood to have three levels of truth.
謂若於彼下品修習，成下成熟；
 It is said that if you practice at the lower level, you will become mature;
中品修習，成中成熟；
 Middle-grade practice leads to maturity;
上品修習，成上成熟。
 The best quality of practice leads to the highest level of maturity.
此下中上三品成熟，當知一一復有三品。
 Now the lower, middle and upper grades are mature. You should know that there are three grades one by one.
於下品中，有下下、下中、下上三品成熟；
 Among the lower grades, there are three grades of maturity: lower lower, lower middle, and lower upper grades;
於中品中，有中下、中中、中上三品成熟；
 Among the middle grades, there are three grades of maturity: middle-lower, middle-middle, and middle-upper;
於上品中，有上下、上中、上上三品成熟。
 Among the top grades, there are three grades of maturity: upper and lower, upper middle, and upper upper grades.
如是等類諸佛菩薩成熟有情，當知展轉差別道理有無量品。
 Such mature sentient beings as Buddhas and Bodhisattvas should know that there are immeasurable qualities in the various teachings.
此中菩薩，由前所說成熟因緣，為欲成熟自佛法故，精勤修集諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。
 Among these bodhisattvas, due to the causes and conditions of maturity mentioned before, in order to mature from the Buddha's teachings, they diligently cultivate to mature all the roots, mature the good roots, mature the wisdom, mature the lower grade, mature the middle grade, and mature the upper grade.
又欲令他諸有情類補特伽羅乘三乘法而出離故，往善趣故，修集如是六種成熟。
 Also, in order to make other sentient beings replenish the Three Vehicles of Tekarayana and renounce them, and go to a good destination, they should cultivate and gather these six kinds of maturity.
瑜伽師地論卷第三十七
 Volume 37 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第三十八彌勒菩薩說
 Volume 38 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處菩提品第七
 The 15th stage of the Bodhisattva’s level in this local area and the 7th level of the Yoga level.
云何菩提？
 Why Bodhi?
謂略說二斷、二智，是名菩提。
 Briefly speaking, the two judgments and the two wisdoms are called Bodhi.
二斷者，一、煩惱障斷，二、所知障斷。
 The two types of elimination are: first, the elimination of obstacles caused by worries, and second, the elimination of obstacles caused by knowledge.
二智者，一、煩惱障斷故，畢竟離垢，一切煩惱不隨縛智；
 The two wise men are: first, because the troubles and obstructions are eliminated, they are finally free from defilement, and all troubles are not bound by the wisdom;
二、所知障斷故，於一切所知無礙無障智。
 2. Because knowledge is clear of obstacles, there is no hindrance or obstacle to all knowledge.
復有異門。
 There is another door.
謂清淨智、一切智、無滯智。
 It is called pure wisdom, all wisdom, and non-stagnation wisdom.
一切煩惱并諸習氣無餘永害，遍一切種不染無明無餘永斷，是名無上正等菩提。
 All troubles and habits will have no remaining and permanent harm, and all kinds of uncontaminated ignorance will have no remaining and permanent end. This is called the Supreme Enlightenment Bodhi.
一切煩惱并諸習氣畢竟斷故，名清淨智。
 Because all worries and habits are finally eliminated, it is called pure wisdom.
於一切界、一切事、一切品、一切時智無礙轉，名一切智。
 In all realms, all things, all qualities, and all times, wisdom can be transferred without hindrance, which is called omniscience.
界有二種。
 There are two kinds of worlds.
一者、世界，二者、有情界。
 One is the world, the other is the world of sentient beings.
事有二種。
 There are two kinds of things.
一者、有為，二者、無為。
 One is action, the other is inaction.
即此有為、無為二事無量品別，名一切品。
 That is to say, these two things, conditioned and unconditioned, are infinitely differentiated, and are called all qualities.
謂自相展轉種類差別故，共相差別故，因果差別故，界趣差別故，善、不善、無記等差別故。
 It is said that there are differences in types of self-phase development, differences in universals, differences in cause and effect, differences in realms and interests, and differences in good, bad, and incompetent.
時有三種。
 There are three kinds of times.
一、過去，二、未來，三、現在。
 One, the past, two, the future, three, the present.
即於如是一切界、一切事、一切品、一切時如實知故，名一切智。
 That is to say, knowing all realms, all things, all qualities, and all times as they really are is called omniscience.
無滯智者，暫作意時，遍於一切無礙速疾無滯智轉。
 A person with no stagnation of wisdom, when he temporarily concentrates, he can turn around everything without hindrance, quickly and without stagnation.
不由數數作意思惟，依一作意遍了知故。
 Don't just count the numbers to make the meaning, but rely on the one thought to know the reason.
復有異門。
 There is another door.
謂百四十不共佛法，及如來無諍願智、無礙解等。
 It is said that there are one hundred and forty different Buddha Dharma, as well as the Tathagata's unambiguous aspiration wisdom, unhindered understanding, etc.
是名無上正等菩提。
 This is called supreme enlightenment.
百四十不共佛法者，謂三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣、一切種妙智。
 The one hundred and forty different Buddha Dharma include the thirty-two great qualities of a man, the eighty good habits, the four purity of all kinds, the ten powers, the four fearlessness, the three mindfulness, the three non-protection, the great compassion, the failure to forget the Dharma, and the eternal harm. Habits, all kinds of wonderful wisdom.
是諸佛法，建立品中當廣分別。
 These Buddhist teachings should establish broad distinctions among people.
如是菩提名為最勝。
 Such Bodhisattva is the most winning.
七種最勝共相應故。
 The seven most superior ones correspond to each other.
由是因緣，於諸菩提最為殊勝。
 Due to this cause and condition, it is the most extraordinary among all bodhisattvas.
云何名為七種最勝？
 Why are the seven most powerful?
一者、所依最勝，二者、正行最勝，三者、圓滿最勝，四者、智最勝，五者、威力最勝，六者、斷最勝，七者、住最勝。
 First, the most powerful thing is to rely on; secondly, right conduct is the most powerful; thirdly, perfection is the most powerful; fourthly, wisdom is the most powerful; fifthly, power is the most powerful; sixthly, breaking is the most powerful; seventhly, dwelling is the most powerful.
由諸如來以三十二大丈夫相等莊嚴其身，故名所依最勝。
 Since Tathagata has decorated his body equally with the thirty-two great men, he is named the most powerful one.
由諸如來自利利他，利益安樂無量眾生，哀愍世間，令諸天人獲得義利利益安樂而行正行，故名正行最勝。
 Because it is altruistic and altruistic, it benefits countless sentient beings, mourns the world, and enables all gods and humans to obtain righteousness, benefit, happiness, and conduct righteous conduct, so it is called righteous conduct.
由諸如來無上無等四種圓滿，謂戒圓滿、見圓滿、軌則圓滿、淨命圓滿，皆悉成就，故名圓滿最勝。
 From the Tathagata, there are four supreme perfections, namely, perfection of precepts, perfection of views, perfection of principles, and perfection of pure life. They are all achieved, so they are called the most perfect perfection.
由諸如來無上無等四無礙解，謂法無礙解。
 From the Tathagata, there are four unimpeded understandings of the supreme and unparalleled, which means that the Dharma is unimpeded.
義無礙解、訓詞無礙解、辯說無礙解，皆悉成就故，名智最勝。
 Understanding the meaning without hindrance, the precepts without hindrance, and the argument without hindrance are all accomplished, so it is called the most superior wisdom.
由諸如來無上無等如前所說六種神通皆悉成就，故名威力最勝。
 Because Tathagata is supreme and unparalleled, the six magical powers mentioned above are all achieved, so it is called the most powerful.
由諸如來無上無等一切煩惱習氣永斷，及一切所知障永斷皆悉成就，故名斷最勝。
 All troubles and habits are permanently eliminated by the Tathagata Supreme, and all known obstacles are permanently eliminated, so it is called the ultimate elimination.
由諸如來多住無上無等三住，謂聖住、天住、梵住，故名住最勝。
 From the Tathagata, there are many unparalleled three abodes, which are called the holy abode, the heavenly abode, and the Brahman abode, so it is called the most excellent abode.
當知此中，空、無願、無相住，及滅盡定住，是名聖住。
 You should know that there is emptiness, no wish, no phase, and cessation of cessation. This is called holy dwelling.
四種靜慮、四無色定，是名天住。
 The four kinds of meditation and the four formless concentration are called heavenly abode.
四種無量，是名梵住。
 The four immeasurables are called the Brahma abiding.
於此三住中，如來多住四最勝住。
 Among these three abodes, the Tathagata has lived in four most excellent abodes.
謂於聖住中，多住空住、滅盡定住；
 It is said that in the holy abode, there is a long abiding and an empty abiding, and a cessation of abiding in a fixed state;
於天住中，多住無動第四靜慮住；
 In the heavenly abode, dwell for many times without movement, and the fourth is to dwell in tranquility and contemplation;
於梵住中，多住大悲住。
 In the abode of Brahma, abide in the abode of great compassion.
由是如來晝夜六時，晝三、夜三，常以佛眼觀察世間誰增、誰減，我應令誰未起善根而種善根，廣說乃至我應令誰建立最勝阿羅漢果。
 Therefore, the Tathagata has six hours of day and night, three days and three nights. He always observes with the Buddha's eyes who is increasing and who is decreasing in the world, who I should cause to plant good roots before they have arisen, and who I should cause to establish the most excellent Arahantship.
又諸如來所依最勝故，名大丈夫。
 Also, Tathagata is the most powerful person to rely on, so he is called a virtuous man.
正行最勝故，名大悲者。
 Righteous conduct is the most successful, so he is called the Great Compassionate One.
圓滿最勝故，名大戒者及大法者。
 Since it is the most perfect and perfect, it is called the Great Precepts and the Great Dharma.
智最勝故，名大慧者。
 Because he has the most superior wisdom, he is called the Great Wisdom.
威力最勝故，名大神通者。
 His power is the most powerful, so he is called a person with great supernatural powers.
斷最勝故，名大解脫者。
 Because it is the most successful, it is called the Great Liberator.
住最勝故，名多安住、廣大住者。
 Because he lives in the most prosperous place, he is called the one who lives in many places and in a vast area.
又諸如來略有十種功德名號隨念功德。
 Tathagata also has ten kinds of merits and virtues, and the merits of chanting the names are as follows.
何等為十？
 What is ten?
謂薄伽梵，號為如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫調御士、天人師、佛、薄伽梵。
 It is called Bhagavan, and his names are Tathagata, Response, Perfect Enlightenment, Perfection of Clear Conduct, Good Passion, Understanding of the World, Supreme Husband and Chaplain, Teacher of Heaven and Man, Buddha, Bhagavan.
言無虛妄，故名如來。
 His words are not false, so he is called Tathagata.
已得一切所應得義，應作世間無上福田，應為一切恭敬供養，是故名應。
 Having received all the righteousness that is due to it, it should be a field of unparalleled blessings in the world, and should be respected and supported by all, hence the name Ying.
如其勝義覺諸法故，名正等覺。
 Because of its ultimate meaning of awakening all dharmas, it is called Zhengtang Awakening.
明謂三明，行如經說止觀二品。
 Ming is called the three kinds of enlightenment, and the two qualities of tranquility and insight are described in the Sutra.
極善圓滿，是故說名明行圓滿。
 It is extremely good and perfect, so it is said that Ming Ming Xing is perfect.
上昇最極，永不退還，故名善逝。
 It rises to the highest point and never returns, hence the name Good Death.
善知世界及有情界一切品類染淨相故，名世間解。
 Because he is good at understanding the world and all categories of sentient beings, he is called worldly understanding.
一切世間唯一丈夫，善知最勝調心方便，是故說名無上丈夫調御士。
 The only husband in the world, a good knower is the best at regulating the mind, so he is called the Supreme Husband and the Regulator.
為實眼故，為實智故，為實義故，為實法故，與顯了義為開導故，與一切義為所依故，與不了義為能了故，與所生疑為能斷故，與甚深處為能顯故，令明淨故，與一切法為根本故，為開導故，為所依故，能正教誡教授天人，令其出離一切眾苦，是故說佛名天人師。
 Because it is a real eye, because it is a real wisdom, because it is a real meaning, because it is a real method, because it is a guide for showing the meaning, because it is the basis for all meanings, because it is able to understand the incomprehensible meaning, and because it is able to solve the doubts that arise. Because it can be revealed in the deepest parts of the world, because it can be made clear and pure, because it is the root of all dharma, because it can be enlightened, and because it can be relied upon, it can teach the gods and humans correctly and help them escape from all suffering. This is why it is said The Buddha is called the Master of Heaven and Man.
於能引攝義利法聚，於能引攝非義利法聚，於能引攝非義利非非義利法聚，遍一切種現前等覺，故名為佛。
 Because he is able to attract and attract the gathering of righteous and beneficial Dharma, he is able to attract the gathering of non-righteous and beneficial Dharma, and he is able to attract and attract the gathering of non-righteous and non-righteous Dharma to pervade all kinds of enlightenment, so he is called Buddha.
能破諸魔大力軍眾，具多功德，名薄伽梵。
 Able to defeat all demons and powerful armies, he has many merits and virtues and is named Bhagavan.
或有多劫，無有一佛出現於世；
 There may be many kalpas without a single Buddha appearing in the world;
或有一劫，有眾多佛出現於世。
 Perhaps one kalpa, many Buddhas will appear in the world.
彼彼十方無量無數諸世界中，應知同時有無量佛出現於世。
 In the countless worlds in the ten directions, you should know that there are countless Buddhas appearing in the world at the same time.
何以故？
 Why?
於十方界，現有無量無數菩薩，同時發願、同勤修集菩提資糧。
 In the realms of the ten directions, there are countless bodhisattvas who are making vows and diligently cultivating the merits of enlightenment at the same time.
若一菩薩，於如是日、於如是分、於如是月、於如是年發菩提心，願趣菩提。
 If a Bodhisattva generates bodhicitta on such a day, in such a minute, in such a month, in such a year, he wishes to achieve enlightenment.
即於此日、即於此分、即於此月、即於此年，一切亦爾。
 On this day, this minute, this month, this year, everything.
如一菩薩勇悍策勵，熾然精進，一切亦爾。
 Just like a Bodhisattva who encourages bravely and makes vigorous efforts, so does everything else.
於今現見此世界中，多百菩薩同時發願、同修惠施、同修淨戒、同修忍辱、同修精進、同修靜慮、同修智慧，況於十方無量無邊諸佛世界。
 In this world we see now, hundreds of bodhisattvas are simultaneously making vows, practicing charity, practicing pure precepts, practicing patience, practicing diligence, practicing meditation, and cultivating wisdom. They are in the world of countless Buddhas in the ten directions. .
又於十方現有無量無數三千大千佛土，無二菩薩同時修集菩提資糧，俱時圓滿，於一佛土並出於世，一時成佛，況有無量無數菩薩於一世界一時成佛。
 Furthermore, there are countless three thousand great thousand Buddha lands in the ten directions. No two Bodhisattvas are cultivating the merits of enlightenment at the same time. They are all perfect at the same time. They emerge from the world in one Buddha land and become Buddhas in one time. How much more is there there are countless Bodhisattvas in the same world. Become a Buddha in one moment.
又不應言：
 It should not be said:
眾多菩薩同時修集菩提資糧，俱時圓滿，前後相避，次第成佛。
 Many Bodhisattvas simultaneously cultivated and accumulated the merits of Bodhi. They all reached perfection at the same time, avoiding each other in front and behind, and became Buddhas one by one.
亦不應言：
 Nor should it be said:
一切菩薩皆不成佛。
 All Bodhisattvas cannot become Buddhas.
是故當知眾多菩薩同時修集菩提資糧俱圓滿者，於十方面無量無數隨其所淨空無如來諸佛國土，各別出世，同時成佛。
 Therefore, you should know that many Bodhisattvas who have perfected the merits of Bodhi at the same time will be born in countless Buddha lands in the ten directions, and they will be born separately and become Buddhas at the same time.
由此道理，多世界中，決定應有眾多菩薩同時成佛。
 Based on this principle, in many worlds, it is determined that many Bodhisattvas should become Buddhas at the same time.
決定無有一佛土中，有二如來俱時出世。
 It is decided that in the land of no single Buddha, there will be two Tathagatas born at the same time.
何以故？
 Why?
菩薩長夜起如是願，隨令增長：
 The Bodhisattva has made such a wish during the long night, which will increase according to his orders:
我當獨一，於無導首諸世界中，為作導首，調伏有情，令脫眾苦、令般涅槃。
 I should be the only one who acts as a leader among the worlds without a leader, to tame sentient beings, to free them from suffering, and to achieve nirvana.
如是長夜所起大願隨令增長，攝受正行得成滿故，無二如來於一世界俱時出現。
 In this way, the great vows made during the long night will increase as time goes by, and the upright actions will be fulfilled. Therefore, there will be no two Tathagatas appearing in the same world at all times.
又一如來，於一三千大千佛土，普能施作一切佛事，是故第二如來出世無所利益。
 Another Tathagata is universally capable of performing all Buddha deeds in the land of one or three thousand great thousand Buddhas. Therefore, the second Tathagata has no benefit when he appears in this world.
又一如來，於一佛土出現於世，令諸有情成辦自義，極為熾盛、極為隨順。
 Another Tathagata appeared in the world in a Buddha land, making all sentient beings realize their own righteousness, extremely blazing, and extremely obedient.
何以故？
 Why?
彼作是思：
 He is thinking:
一切世間唯一如來，更無第二。
 There is only one Tathagata in all the world, and there is no second one.
若於此土化事已訖，或往餘方，或入滅度。
 If the transformation in this land has been completed, it may go to the rest of the world, or it may enter the realm of annihilation.
我等何從當修梵行？
 How can I practice the holy life?
我等何從當聞正法？
 How can I hear the true Dharma?
如是思已，發起深厚欲勤精進，速修梵行、速聞正法。
 Having thought like this, I have aroused a deep desire to be diligent and diligent, to practice the holy life quickly, and to hear the true Dharma quickly.
若一佛土多佛出世，彼於所作不能速疾。
 If there are many Buddhas born in one Buddha land, they will not be able to do what they do quickly.
故一佛土一佛出世，令諸有情成辦自義，極為熾盛、極為隨順。
 Therefore, when a Buddha appears in the Buddha Land, all sentient beings will achieve their own righteousness, be extremely blazing, and be extremely obedient.
一切如來一切功德平等平等無有差別，唯除四法。
 All the merits of all Tathagatas are equal and without distinction, except for the four dharmas.
一者、壽量，二者、名號，三者、族姓，四者、身相。
 The first is life span, the second is name, the third is family name, and the fourth is physical appearance.
一切如來於此四法有增減相，非餘功德。
 All Tathagatas have increases and decreases in these four dharmas, and there is no residual merit.
又非女身能證無上正等菩提。
 It’s not like a woman can achieve the supreme enlightenment.
何以故？
 Why?
一切菩薩於過第一無數劫時，已捨女身，乃至安坐妙菩提座，曾不為女。
 All Bodhisattvas, after passing through the first countless kalpas, have given up their female bodies and even sat on the wonderful Bodhi Seat. They have no longer been women.
一切母邑性多煩惱、性多惡慧。
 All mother cities have many troubles and evil wisdom by nature.
非諸稟性多煩惱身、多惡慧身能證無上正等菩提。
 No one with a body of many troubles and a body of evil wisdom can achieve the supreme enlightenment.
如是無上正等菩提，如說自性，應如實知；
 Such supreme and perfect enlightenment, such as the self-nature, should be known as it really is;
如說最勝，應如實知；
 If it is said that the winner is the best, you should know it truthfully;
如說十種功德名號隨念功德，應如實知；
 For example, if the names of the ten kinds of merits are said to be merits by reciting them, they should be understood truthfully;
如說出現，應如實知；
 If it is said to appear, it should be known as it is;
如說差別，應如實知。
 If you say there is a difference, you should know it truthfully.
又此菩提，為不思議，超過一切尋思道故；
 Furthermore, this Bodhi is inconceivable and surpasses all other ways of thinking;
為無有量，無邊功德所集成故；
 It is a collection of immeasurable and boundless merit;
為無有上，生成一切聲聞、獨覺及與如來諸功德故；
 Because there is no superior, it generates all the merits and virtues of all the Sravakas, Paccekabuddhas and the Tathagata;
是故唯佛所證菩提，最上、最尊、最妙、最勝。
 Therefore, only the Bodhi realized by the Buddha is the highest, the most noble, the most wonderful, and the most winning.
本地分中菩薩地第十五初持瑜伽處力種姓品第八
 The local Bodhisattva’s ground, the fifteenth, the first yoga practitioner, the eighth caste
已說菩薩所應學處。
 It has been said what Bodhisattvas should learn from.
如是應學，我今當說。
 If this is the case, I will tell you now.
嗢拕南曰：
 Fu Gaonan said:
勝解多、求法、　　說法、修法行、
 There are many solutions, seek Dharma, Dharma, practice Dharma,
正教授、教誡、　　方便攝三業。
 The three professions are orthodox teaching, admonishment, and expedient photography.
若諸菩薩欲於菩薩所應學處精勤修學，最初定應具多勝解，應求正法，應說正法，應正修行法隨法行，應正教授，應正教誡，應住無倒教授、教誡，方便所攝身語意業。
 If bodhisattvas want to study diligently in the place where bodhisattvas should learn, they should initially have many superior solutions. They should seek the right Dharma, they should preach the right Dharma, they should practice the Dharma correctly and follow the Dharma, they should teach the right way, they should teach the right precepts, and they should abide by the infallible teaching. , teachings, and facilitating the actions of body, speech, and mind.
云何菩薩具多勝解？
 How can a Bodhisattva possess so many supreme understandings?
謂諸菩薩於其八種勝解依處，具足成就淨信為先決定喜樂。
 It is said that all Bodhisattvas who have attained pure faith in their eight bases of ultimate understanding determine happiness first.
一者、於三寶功德勝解依處，具足成就淨信為先決定喜樂。
 First, in the place where the merits and virtues of the Three Jewels are the ultimate solution, having pure faith in attaining success determines happiness first.
謂於佛法僧真實功德具多勝解。
 It is said that the true merits and virtues of the Buddha, Dharma and Sangha have many excellent explanations.
二者、於佛菩薩威力勝解依處，具足成就淨信為先決定喜樂。
 Second, in the place where the power of Buddha and Bodhisattva is supreme, having pure faith to achieve success is the first step to determine happiness.
謂於如前所說威力具多勝解。
 It means that as mentioned before, the power has many solutions.
三者、於真實義勝解依處，具足成就淨信為先決定喜樂。
 Third, based on the ultimate understanding of true righteousness, having pure faith is the first to determine happiness.
謂於如前所說真實義具多勝解。
 As mentioned before, the true meaning has many different interpretations.
四者、於因勝解依處，具足成就淨信為先決定喜樂。
 Fourth, at the base of the cause and solution, having pure faith to achieve success is the first step to determine happiness.
謂於種種如應所攝無顛倒因具多勝解。
 It is said that all kinds of things are as they should be, and there is no reverse cause, and there are many excellent solutions.
五者、於果勝解依處，具足成就淨信為先決定喜樂。
 Fifth, in the place where the ultimate solution is achieved, having pure faith to achieve success is the first step to determine happiness.
謂於種種如應所攝無顛倒果具多勝解。
 It is said that there are many excellent solutions to the non-inverted fruit of all kinds of things.
六者、於應得義勝解依處，具足成就淨信為先決定喜樂。
 Sixth, on the basis of the ultimate understanding of deserved righteousness, having the pure faith to achieve success is the first step to determine happiness.
謂於無上正等菩提所應得義，我有堪任定當能得具多勝解。
 It is said that as for the meaning that is due to the supreme and perfect enlightenment, I am worthy enough to be able to obtain many superior understandings.
七者、於得方便勝解依處，具足成就淨信為先決定喜樂。
 Seventh, upon obtaining the base of expedient and superior understanding, and having sufficient pure faith to determine happiness first.
謂於一切菩薩學道能得方便，有此方便得應得義具多勝解。
 It is said that all Bodhisattvas can obtain expedients by learning the Tao, and there are many excellent explanations for the meaning of having such expedients.
八者、於善言、善語、善說勝解依處，具足成就淨信為先決定喜樂。
 Eighth, on the basis of good words, good words, and good explanations, having pure faith in it is the first thing to determine happiness.
謂於契經、應頌、記別等法具多勝解。
 It is said that there are many excellent explanations for the methods of declaring scriptures, responding to chants, and remembering differences.
於此八種勝解依處，應知菩薩由二因緣具多勝解。
 Regarding these eight kinds of superior solutions, it should be known that Bodhisattvas have many superior solutions due to two causes and conditions.
一者、多修勝解故；
 First, the more you practice, the better;
二者、積集猛利忍故。
 The second is to accumulate strength and endure.
彼諸菩薩求正法時，當何所求？
 When those bodhisattvas seek the true Dharma, what should they seek?
云何而求？
 Why do you ask for it?
何義故求？
 What's the point of seeking?
謂諸菩薩以要言之，當求一切菩薩藏法、聲聞藏法、一切外論、一切世間工業處論。
 It is said that all Bodhisattvas should ask for all the Bodhisattva's hidden Dharma, the Sravaka's hidden Dharma, all the external teachings, and all the worldly industrial teachings.
當知於彼十二分教，方廣一分，唯菩薩藏；
 You should know that the twelve branches of the teaching are as wide as one branch, and only the Bodhisattva has them;
所餘諸分，有聲聞藏。
 The remaining parts are stored in the sravakas.
一切外論略有三種。
 There are three kinds of external theories.
一者、因論，二者、聲論，三者、醫方論。
 The first is the theory of cause, the second is the theory of sound, and the third is the theory of medical prescription.
一切世間工業處論，非一眾多種種品類。
 All industrial processes in the world are not of numerous types.
謂金師、鐵師、末尼師等工業智處。
 It is called the industrial wisdom department such as the metal master, the iron master, and the moni master.
如是一切明處所攝有五明處。
 In this way, all luminous places are captured by the five luminous places.
一、內明處，二、因明處，三、聲明處，四、醫方明處，五、工業明處。
 1. The place of inner light, 2. The place of cause and effect, 3. The place of declaration, 4. The place of medical prescription and 5. The place of industrial light.
菩薩於此五種明處若正勤求，則名勤求一切明處。
 If a Bodhisattva diligently seeks these five luminous places, it is called diligently seeking all luminous places.
諸佛語言，名內明論，此幾相轉？
 The language of all Buddhas is called Inner Clarity. How many phases are there in this?
如是乃至一切世間工巧業處，名工業明論，此幾相轉？
 In this way, all the craftsmanship in the world is called industry clarification. How many phases are there?
謂內明論略二相轉。
 It is said that the theory of internal enlightenment is slightly transformed into two phases.
一者、顯示正因果相，二者、顯示已作不失、未作不得相。
 The first is to show the positive cause and effect; the second is to show that what has been done will not be lost, and what has not been done will not be lost.
因明論亦二相轉。
 Because the theory of Ming is also reversed.
一者、顯示摧伏他論勝利相，二者、顯示免脫他論勝利相。
 One, it shows the victory of overthrowing others; the other, it shows the victory of avoiding others.
聲明論亦二相轉。
 The statement theory is also reversed.
一者、顯示安立界相、能成立相；
 First, it shows the establishment of the realm and the ability to establish the phase;
二者、顯示語工勝利相。
 Both of them show the victory of language skills.
醫方明論四種相轉。
 There are four phases of medical prescription.
一者、顯示病體善巧相，二者、顯示病因善巧相，三者、顯示斷已生病善巧相，四者、顯示已斷之病當不更生善巧相。
 First, it shows the skillful sign of the disease body; second, it shows the skillful sign of showing the cause of the disease; third, it shows the skillful sign of eradicating the disease; fourth, it shows the skillful sign that the disease that has been cured should not be regenerated.
一切世間工業明論，顯示各別工巧業處所作成辦種種異相。
 The explanation of all worldly industries shows the various differences in the achievements of different industries.
云何內明論顯示正因果相？
 Why does the theory of inner enlightenment show positive cause and effect?
謂有十種因，當知建立無顛倒因，攝一切因。
 It is said that there are ten kinds of causes. You should know that there are no inverted causes and all causes are established.
或為雜染、或為清淨、或為世間彼彼稼穡等無記法轉。
 It may be impurities, it may be pure, it may be the work of other people in the world, etc. There is no record of the transformation.
云何十因？
 What are the ten causes?
一隨說因，二、觀待因，三、牽引因，四、攝受因，五、生起因，六、引發因，七、定別因，八、同事因，九、相違因，十、不相違因。
 1. Causes of explanation, 2. Causes of observation, 3. Causes of attraction, 4. Causes of absorption, 5. Causes of origin, 6. Causes of initiation, 7. Causes of identification, 8. Causes of co-occurrence, 9. Causes of conflict, 10. , does not conflict with the cause.
謂一切法，名為先故想，想為先故說。
 When it comes to all dharmas, it is called thinking first, and thinking comes first, so it is said.
是名彼諸法隨說因。
 This is called the cause of the explanation of all dharmas.
觀待此故，此為因故，於彼彼事若求、若取，此名彼觀待因。
 Treating this cause, this is the cause, if you seek or take that thing, this is called observing the cause.
如觀待手故，手為因故，有執持業。
 Just like observing the hand, the hand is the cause and has the karma of holding on.
觀待足故，足為因故，有往來業。
 If you observe and treat enough, it is enough for the reason, and there will be karma.
觀待節故，節為因故，有屈申業。
 Observe festivals and festivals, festivals are causes and consequences, and there are Qushen karma.
觀待飢渴故，飢渴為因故，於諸飲食若求、若取。
 Look at hunger and thirst. Hunger and thirst are the causes. You can ask for and take food and drink.
隨如是等無量道理，應當了知觀待因相。
 Following the immeasurable principles such as this, one should know how to observe and treat the causes.
一切種子，望後自果，名牽引因。
 All seeds are expected to bear fruit on their own, which is called the cause of traction.
除種子外，所餘諸緣，名攝受因。
 Except for the seeds, all the remaining conditions are called the causes of receiving.
即諸種子，望初自果，名生起因。
 That is, all seeds, looking forward to their own fruits, are called the causes of birth.
即初種子所生起果，望後種子所牽引果，名引發因。
 That is, the fruit produced by the first seed and the fruit drawn by the subsequent seed are called causes.
種種異類，各別因緣，名定別因。
 All kinds of different types have different causes and conditions, and their names are different.
若觀待因、若牽引因、若攝受因、若生起因、若引發因、若定別因，如是諸因總攝為一，名同事因。
 If we observe the cause of treatment, the cause of pulling, the cause of receiving, the cause of origin, the cause of triggering, and the different causes, then all these causes are combined into one, and they are called co-occurring causes.
於所生法能障礙因，名相違因。
 The cause of the obstacles arising from the law is called the cause of conflict.
此障礙因若闕、若離，名不相違因。
 The cause of this obstacle is like a gap or separation, which is called the cause of non-contradiction.
當知相違略有六種。
 You should know that there are six types of contradictions.
一、語言相違。
 1. Language conflict.
謂有一類，或諸沙門、或婆羅門，所造諸論前後相違。
 It is said that there is a group of ascetics or brahmans who create contradictory theories.
二、道理相違。
 2. Contrary to the truth.
謂為成立諸所成立諸所知義，建立比量，不與證成道理相應。
 It is said that it is to establish all the established and known meanings and to establish comparisons, which does not correspond to the proven principles.
三、生起相違。
 3. Contradiction arises.
謂所生法，能生緣闕，障生緣會。
 It is said that the dharma that arises can create conditions and barriers, and obstacles can create conditions and meetings.
四、同處相違。
 4. Contrary to the same situation.
謂明、闇、貪、瞋、苦、樂等法。
 It refers to the laws of light, darkness, greed, anger, suffering, happiness, etc.
五、怨敵相違。
 5. Contrary to enemies.
謂毒蛇、鼠狼、猫狸、鼷鼠，互為怨敵、惡知識等。
 It is said that poisonous snakes, rats, wolves, cats, rats, and mice are enemies of each other, evil knowledge, etc.
六、障治相違。
 6. Obstacles and treatments are inconsistent with each other.
謂修不淨與諸貪欲，修慈與瞋，修悲與害，修七覺支、八聖道支與三界繫一切煩惱。
 It means cultivating impurity and greed, cultivating kindness and hatred, cultivating compassion and harm, cultivating the Seven Factors of Enlightenment, the Eightfold Noble Path, and all the troubles related to the Three Realms.
於此義中，正意唯取生起相違。
 In this sense, the right intention only arises and contradicts it.
此一切因二因所攝。
 All this is caused by two causes.
一、能生因，二、方便因。
 One, the cause that can produce, and two, the cause that is convenient.
當知此中，牽引種子、生起種子名能生因；
 You should know that pulling the seed and giving rise to the name of the seed can produce causes;
所餘諸因名方便因。
 The remaining causes are called convenient causes.
復有四緣。
 There are four conditions again.
一、因緣，二、等無間緣，三、所緣緣，四、增上緣。
 1. Cause and condition, 2. Infinite condition, 3. Object condition, and 4. Increased condition.
當知此中，若能生因，是名因緣；
 You should know that if there is a cause, it is called cause and condition;
若方便因，是增上緣。
 If the cause is convenient, it will increase the superior condition.
等無間緣及所緣緣，唯望一切心心法說。
 Waiting for the uninterrupted condition and the condition of the object, I only look forward to the teachings of all mental states.
由彼一切心及心法前生開導所攝受故，所緣境界所攝受故，方生方轉。
 Because all the minds and mental dharma are taken in by the guidance of the previous life, and because they are taken in by the object realm, they can only be born and transformed.
是故當知等無間緣及所緣緣，攝受因攝。
 Therefore, you should know that there are endless conditions and objects, and they are taken in by the cause.
如是十因，云何能令一切世間種種事轉？
 How can these ten causes change all the events in the world?
云何能令雜染事轉？
 How can the defilements be reversed?
云何能令清淨事轉？
 How can things be changed?
謂於世間種種稼穡墮諸穀數世資生物，所有種種名想言說，謂大麥、小麥、稻穀、胡麻、大小豆等。
 It is said that there are countless living beings in this world who are planting crops and falling into grains. I want to describe all the various names, such as barley, wheat, rice, flax, small and large beans, etc.
即此望彼種種稼穡，為隨說因。
 That is to say, one hopes that the other will plant crops, which is the reason for the explanation.
如言大麥，持去、持來，若磨、若置，如是等類種種隨說。
 For example, if you say barley, hold it away, hold it back, grind it, place it, and so on.
如說大麥，餘小麥等，當知亦爾。
 For example, when talking about barley, wheat, etc., you should know it.
觀待飢渴羸劣身住，觀待段食所有愛味，於彼追求、執取、受用，即說彼法為觀待因。
 Observing hunger, thirst, and weakness in the body, observing all the loving tastes of food, and pursuing, grasping, and enjoying them, that is to say, this dharma is the cause of observing.
由彼各別自種子故，種種稼穡差別而生，即說彼種子為此牽引因。
 Due to the different seeds, the various crops are different, that is to say, the seeds are the cause of pulling.
地、雨等緣，能生於芽，名攝受因。
 The conditions such as earth and rain can produce sprouts, which are called the causes of ingestion.
即彼種子望所生芽，名生起因。
 That is to say, the sprout produced by the seed is called the cause of birth.
芽、莖、葉等展轉相續，望彼稼穡若成、若熟，為引發因。
 The buds, stems, leaves, etc. unfold and turn continuously, hoping that the crops will be completed and ripe, which is the cause.
從大麥種生大麥芽、大麥苗稼，不生餘類。
 From barley seeds, barley sprouts and barley seedlings are produced, and no other species are produced.
如是所餘，當知亦爾。
 The rest of this is what you should know.
即說彼為此定別因。
 That is to say, he has a different reason for this.
即彼一切從觀待因至定別因，同為稼穡而得成熟，名同事因。
 That is to say, everything from observing the causes to determining the different causes is the same as the harvest and matures, which is called the cause of the same cause.
非彼稼穡隨闕一因而得成熟，是故一切和合說為此同事因。
 It's not the other crops that mature as a result of the same thing, so all the harmony is said to be the same cause.
霜雹災等諸障礙法，望彼滋稼為相違因。
 Frost and hail disasters and other obstacles are contrary to the hope that the harvest will be prosperous.
彼闕無障，是諸滋稼不相違因。
 There is no obstacle in that que, which is the reason why the crops are growing without conflict.
如是十因，於餘世間種種事物，隨其所應，當知廣如攝穀論說。
 In this way, the various things in the rest of the world are related to the ten causes. It should be understood that the theory is as broad as taking a valley.
又於一切雜染緣起所有種種名想言說。
 Furthermore, all kinds of names arise from all defilements and are thought to be expressed.
謂無明、行、識、名色，廣說乃至老死、愁悲、憂苦、擾惱。
 It refers to ignorance, formation, consciousness, name and form, and it is widely said that it can lead to old age, death, sorrow, sorrow, and trouble.
即此望彼諸雜染法，為隨說因。
 That is to say, looking at the various defilements in others is the cause of the explanation.
如言無明緣行，乃至生緣老死。
 Such as it is said that there is no clear destiny, and even life and death are destined.
如是等類種種隨說。
 If so, you can say various things.
觀待境界所有愛味，於諸有支相續流轉，即彼望此諸雜染法，為觀待因。
 All the tastes of love in the state of observation are continuously flowing through all the branches of existence, that is, looking at the various tainted phenomena, it is the cause of observation and treatment.
於現法中，無明等法所有已生已長種子，今此種子，望於餘生生老死等，為牽引因。
 In the present dharma, the seeds of ignorance and other dharmas have already been born and grown. Now this seed will be the cause of pulling for the rest of life, birth, old age, death, etc.
近不善士、聞不正法、非理作意，及先串習所引勢力生無明等，名攝受因。
 Being close to unwholesome people, hearing unrighteous Dharma, making irrational thoughts, and leading to ignorance due to previous habits are called the causes of acceptance.
無明等法各別種子，名生起因。
 Ignorance and other dharmas have their own seeds, which are the causes of name birth.
從無明支乃至有支，展轉引發後後相續，望於餘生生老死等，為引發因。
 From the branch of ignorance to the branch of existence, it unfolds and causes one after another. Looking forward to the rest of life, birth, old age and death, etc., are the causes.
餘無明支及自種子，乃至有支，能生那洛迦；
 The remaining branches of ignorance and self-seeds, and even branches of existence, can give birth to Naraka;
餘無明支及自種子，乃至有支，能生傍生、餓鬼、人、天，當知亦爾。
 You should know that the remaining branches of ignorance, as well as from seeds and even branches, can give birth to living beings, hungry ghosts, humans, and gods.
即此望彼諸雜染法，名定別因。
 That is to say, looking at the various defilements of others, they are called different causes.
即彼一切從觀待因至定別因，名同事因。
 That is, everything from observing the causes to determining the different causes is called the same cause.
此雜染法相違因者，謂出世間種姓具足，值佛出世演說正法，親近善士，聽聞正法，如理作意，法隨法行，及與一切菩提分法。
 Those who are in conflict with the cause of these impure dharma are those who have sufficient caste in the transcendental world, are worthy of the Buddha's emergence from the world and preach the righteous Dharma, get close to good people, listen to the righteous Dharma, do their mind properly, follow the Dharma, and be in harmony with all Bodhi Dharma.
即如所說種種善法若闕、若離，是雜染法不相違因。
 That is to say, as mentioned, all kinds of good dharmas are missing or separated, which are the causes of the non-contradiction of defiled dharmas.
如是十因，應知能起一切有情一切雜染。
 Such ten causes should be known to cause all defilements in all sentient beings.
又於一切清淨品法及滅涅槃所有種種名想言說，即此望彼諸清淨法，為隨說因。
 Also, when I want to speak about all the pure dharmas and all the various names of the cessation of Nirvana, I look at these pure dharmas and that is the cause of my subsequent exposition.
如言：
 As the saying goes:
念住、正斷，乃至八聖道支；
 Mindfulness, right judgment, and even the elements of the Eightfold Noble Path;
無明滅故行滅，廣說乃至生滅故老死滅。
 When ignorance ceases, action ceases; when extensive teaching leads to birth and death, aging and death cease.
如是等類種種隨說。
 If so, you can say various things.
觀待諸行多過患故，樂求清淨、攝受清淨、成滿清淨，彼望於此為觀待因。
 Because he observes many faults and troubles in all actions, he is happy to seek purity, absorb purity, and achieve purity. He looks at this as the cause of contemplation.
安住種姓補特伽羅，種姓具足，能為上首，證有餘依及無餘依二涅槃界，彼望清淨，為牽引因。
 The abiding caste Putegara, with sufficient caste, can be the superior, realize the two realms of Nirvana with residual support and no residual support, and the pure hope is the cause of pulling.
親近善士、聽聞正法、如理作意，及先所作諸根成熟，名攝受因。
 Being close to good people, listening to the righteous Dharma, doing your mind properly, and all the roots you have done before are mature, this is called the cause of acceptance.
種姓所攝一切無漏菩提分法所有種子，望彼一切菩提分法，為生起因。
 All the seeds of the flawless bodhidharma absorbed by the caste are expected to be the cause of all bodhidharma.
即自種子所生一切菩提分法，漸次能證若有餘依、若無餘依二涅槃界，名引發因。
 That is, all the Bodhisattvas born from the seed can gradually realize the two nirvana realms, if there is any remaining support and if there is no remaining support, which is called the cause.
聲聞種姓，以聲聞乘能般涅槃；
 The sravaka caste achieves parinirvana through the sravaka vehicle;
獨覺種姓，以獨覺乘能般涅槃；
 The single-minded caste achieves parinirvana through single-mindedness;
大乘種姓，以無上乘能般涅槃；
 The Mahayana caste achieves nirvana through the supreme vehicle;
彼望清淨，為定別因。
 His desire to be pure is the reason for his determination.
若清淨品觀待因乃至定別因，彼望清淨，為同事因。
 If one looks at the causes of pure things and even determines the different causes, then if one looks at the pure things, they will be the same causes.
種姓不具足，不值佛出世，生諸無暇處，不親近善士，不聽聞正法，不如理作意，數習諸邪行，彼望清淨，為相違因。
 Those who are not qualified in caste are not worthy of the birth of the Buddha, are born in an impeccable place, do not get close to good people, do not listen to the righteous Dharma, do not follow the principles of mind, and practice various evil behaviors. Those who want to be pure are the causes of conflict.
此相違因若闕、若離，是名清淨不相違因。
 This conflicting cause is like a gap or separation, which is called the pure and non-conflicting cause.
若雜染品諸相違因，當知即是清淨法因；
 If there are conflicting causes of impurities, you should know that they are the causes of pure dharmas;
若清淨品諸相違因，當知即是雜染法因。
 If there are contradictory causes of pure things, you should know that they are the causes of impurities.
如是現有雜染十因、清淨十因，過去、未來曾當染淨皆亦如是。
 In this way, there are ten causes of defilements and ten causes of purification, and the same is true for all the past and future purifications.
一切唯有如是十因，除此無有若過若增。
 There are only ten causes like this. Apart from these, there is nothing more or more than anything else.
於此相中，云何為果？
 In this phase, what is the result?
謂略有五。
 It is said to be slightly five.
一者、異熟果，二者、等流果，三者、離繫果，四者、士用果，五者、增上果。
 The first is the odd-ripe fruit, the second is the equal-flowing fruit, the third is the separation fruit, the fourth is the scholar-use fruit, and the fifth is the increasing fruit.
諸不善法，於諸惡趣受異熟果；
 All unwholesome dharma will receive unripe fruits in various evil destinations;
善有漏法，於諸善趣受異熟果；
 Good deeds are caused by outflows, and you will receive unnaturally ripe fruits in all good destinations;
是名異熟果。
 It is called an unusually ripe fruit.
習不善故，樂住不善，不善法增。
 Because of unwholesome habits and unwholesome joy, unwholesome dharma increases.
修習善故，樂住善法，善法增長。
 If you practice good deeds, be happy to live in good Dharma, your good Dharma will increase.
或似先業，後果隨轉，是名等流果。
 It may be like an initial karma, but the consequences will follow. It is the result of fame and fortune.
八支聖道滅諸煩惱，名離繫果。
 The Eight-branched Noble Path eliminates all troubles, which is called the fruit of separation.
若諸異生，以世俗道滅諸煩惱，不究竟故，非離繫果。
 If all the troubles are eliminated by the worldly way, it is not the ultimate result, and it is not the result of separation.
諸有一類，於現法中，依止隨一工巧業處，起士夫用。
 There is a kind of them. In the present Dharma, they rely on a skillful industry and are used by scholars.
所謂農作、商賈、事王、書畫、算數、占卜等事。
 The so-called farming, business, kingship, calligraphy and painting, arithmetic, divination and other things.
由此成辦諸稼穡等財利等果，是名士用果。
 From this, various crops and other financial benefits can be achieved, which is a fruit used by famous people.
若眼識等，是眼根增上果；
 If eye-consciousness etc. are present, it is the eye-faculty that increases the superior fruit;
乃至意識等，是意根增上果。
 Even consciousness, etc., are the results of the enhancement of the mind.
眾生身分不散不壞，是命根增上果。
 The identity of all living beings does not dissipate or deteriorate, and this is the result of increasing the life root.
二十二根，各各能起自增上果。
 Each of the twenty-two roots can produce its own fruit.
當知一切名增上果。
 Know that all names increase fruitfulness.
二十二根增上作用，如攝事分應知其相。
 The twenty-two roots have increased functions, such as taking in things and knowing their characteristics.
菩薩於是內明所顯正因果相如實知已，精勤修習，令處非處智力種姓漸得清淨、漸得增長。
 The Bodhisattva knows the cause and effect revealed by his inner enlightenment as it really is, and practices diligently, so that his intellectual caste will gradually become purified and increase.
云何內明論顯示已作不失、未作不得相？
 Why does the theory of internal enlightenment show that if something is done, it will not be lost, and if it is not done, it will not be recognized?
謂諸有情自所作業，雖復作已經多百劫，與果功能終無失壞。
 It is said that all sentient beings have done their own work, and although it has been repeated for hundreds of kalpas, the fruit and function will not be lost.
亦無不作、或復異作，而有異熟、或異果熟。
 There are also cases where they are not done or are done again and again, but there are also different ripeness or different fruit ripeness.
菩薩於是內明所顯已作不失、未作不得相如實知已，精勤修習，令其自業智力種姓漸得清淨、漸得增長。
 The Bodhisattva then realizes that what he has done and what he has not done as shown by his inner wisdom is true to the truth, and practices diligently, so that his own karma, intelligence, and caste will gradually become purified and increase.
菩薩云何求聞正法？
 Why does the Bodhisattva seek to hear the true Dharma?
謂諸菩薩於善說法，應當安住猛利愛重，求聞正法。
 It is said that Bodhisattvas who are good at teaching the Dharma should abide in the strong love and seek to hear the true Dharma.
如是略說於善說法安住猛利愛重之相。
 This is a brief introduction to the good Dharma and the characteristics of abiding, fierceness, love and emphasis.
謂諸菩薩為欲聽聞一善說法，假使路由猛焰熾然大熱鐵地，無餘方便可得聞是善說法者，即便發起猛利愛重，歡喜而入，何況欲聞多善言義。
 It is said that if Bodhisattvas wish to hear a good Dharma, if they pass through the iron ground that is blazing with fierce flames and have no remaining expediency to hear the good Dharma, even if they arouse strong love and love and enter with joy, how much more will they want to hear the meaning of many good words.
又諸菩薩於自身分，及於一切資身眾具飲食等事所有愛重，於欲聽聞諸善說法所有愛重；
 Furthermore, all Bodhisattvas have great love for themselves, for all their possessions, for food, drink, and other things, and for wanting to hear all good teachings;
以前愛重方後愛重，於百分中不及其一，於千分中亦不及一，於數分中亦不及一，於算分中亦不及一，乃至鄔波尼殺曇分亦不及一。
 In the past, love was more important than in love later. It was less than one in a hundred, less than one in a thousand, less than one in a number, less than one in a calculation, and even less than one in the score of Upani. .
菩薩如是於善說法深生敬重，常樂聽聞諸善說法，無有勞倦，亦無厭足。
 The Bodhisattva thus deeply respects the good Dharma and is always happy to listen to the good Dharma. He is never tired or tired of it.
淨信淳厚，其性柔和，心直見直。
 Pure faith is honest, gentle in nature, and straightforward in heart.
愛敬德故、愛敬法故，往法師所無難詰心，有敬重心，無高慢心。
 Because you love and respect virtues and love and respect the Dharma, you can go to the Dharma Master to question your mind without any difficulty. You should have a heart of respect and respect, and not have any arrogance.
專為求善，非顯己德。
 Just to seek good, not to show your own virtue.
為欲安立自他善根，不為利養恭敬因緣。
 For the sake of establishing good roots for oneself and others, not for the sake of profit and respecting the causes and conditions.
菩薩具足如是功德，往法師所，無雜染心、無散亂心聽聞正法。
 A Bodhisattva with such merits and virtues can go to the Dharma Master and listen to the true Dharma without any impurity or distraction.
云何菩薩無雜染心聽聞正法？
 How can a Bodhisattva listen to the true Dharma with an untainted mind?
謂聽法時，其心遠離貢高雜染，其心遠離輕慢雜染，其心遠離怯弱雜染。
 It is said that when listening to the Dharma, one's mind should be far away from the defilements of being high and noble, one's mind should be far away from the defilements of being arrogant and condescending, and one's mind should be far away from the defilements of being timid and weak.
由六種相，其心遠離貢高雜染；
 Based on the six characteristics, his mind is far away from the high defilements;
由四種相，其心遠離輕慢雜染；
 Based on the four characteristics, his mind is far away from the defilements of contempt and arrogance;
由一種相，其心遠離怯弱雜染。
 Due to one aspect, his mind is free from the defilements of timidity and weakness.
謂聽法時，應時而聽、慇重而聽、恭敬而聽、不為損害、不為隨順、不求過失。
 When listening to the Dharma, we should listen at the right time, listen attentively, listen respectfully, and do not do harm, do not follow, and do not seek fault.
由此六相，其心遠離貢高雜染。
 Based on these six characteristics, his mind is far away from the high defilements.
又聽法時，恭敬正法、恭敬說法補特伽羅、不輕正法、不輕說法補特伽羅。
 Also, when listening to the Dharma, respect the Dharma, respect the Dharma and add Tegara, but do not underestimate the Dharma and do not take the Dharma lightly.
由此四相，其心遠離輕慢雜染。
 Based on these four characteristics, his mind is free from the defilements of contempt and conceit.
又聽法時，不自輕蔑。
 And when listening to the Dharma, do not despise yourself.
由此一相，其心遠離怯弱雜染。
 With this aspect, his mind is free from the defilements of timidity and weakness.
菩薩如是無雜染心聽聞正法。
 Bodhisattvas listen to the true Dharma with such an untainted mind.
云何菩薩無散亂心聽聞正法？
 How can a Bodhisattva listen to the true Dharma without distraction?
謂由五相。
 It is said to be composed of five phases.
一者、求悟解心聽聞正法，二者、專一趣心聽聞正法，三者、聆音屬耳聽聞正法，四者、掃滌其心聽聞正法，五者、攝一切心聽聞正法。
 First, seek enlightenment and understanding and listen to the true Dharma; second, focus your mind to hear the true Dharma; third, listen to the sound and listen to the true Dharma; fourth, purify your mind to hear the true Dharma; and fifth, capture all the minds to hear the true Dharma.
菩薩如是求聞正法。
 Bodhisattva thus seeks to hear the true Dharma.
菩薩何故求聞正法？
 Why does a Bodhisattva seek to hear the true Dharma?
謂諸菩薩求內明時，為正修行法隨法行，為廣開示利悟於他。
 It is said that when Bodhisattvas seek inner enlightenment, they should practice the Dharma correctly and follow the Dharma in order to widely enlighten and enlighten them.
若諸菩薩求因明時，為欲如實了知外道所造因論是惡言說；
 If Bodhisattvas, when seeking for the understanding of causes, want to know truthfully the evil theories about causes created by outsiders;
為欲降伏他諸異論；
 In order to subdue his various theories;
為欲於此真實聖教，未淨信者令其淨信，已淨信者倍令增廣。
 In order to achieve this true holy teaching, those who have not yet purified their faith will have their faith purified, and those who have purified their faith will have their faith multiplied and expanded.
若諸菩薩求聲明時，為令信樂典語眾生，於菩薩身深生敬信。
 If the Bodhisattvas ask for explanations, in order to make all living beings believe and be happy, they will have deep respect and faith in the Bodhisattvas.
為欲悟入詁訓言音文句差別，於一義中種種品類殊音隨說。
 In order to understand the difference in pronunciation and text in the exegesis, various types of different pronunciations are explained in one meaning.
若諸菩薩求醫明時，為息眾生種種疾病，為欲饒益一切大眾。
 When Bodhisattvas seek medical enlightenment, they wish to alleviate all kinds of diseases in sentient beings and benefit all the people.
若諸菩薩求諸世間工業智處，為少功力多集珍財，為欲利益諸眾生故，為發眾生甚希奇想，為以巧智平等分布，饒益攝受無量眾生。
 If Bodhisattvas seek industrial wisdom in the world, they can gather more precious wealth with less power, they want to benefit all sentient beings, they want to inspire all living beings to have strange and strange thoughts, they want to distribute their skillful wisdom equally, and benefit and absorb countless sentient beings.
菩薩求此一切五明，為令無上正等菩提大智資糧速得圓滿。
 The Bodhisattva prays for all these five clarifications so that the supreme and perfect bodhisattva and great wisdom can be quickly and completely fulfilled.
非不於此一切明處次第修學，能得無障一切智智。
 Only by practicing in this stage of all enlightenment can one obtain unobstructed wisdom and wisdom.
如是已說一切菩薩正所應求，如是而求，為此義求。
 It has been said in this way that all Bodhisattvas should answer their requests. If you ask in this way, this is the meaning of asking.
菩薩為他說正法時，當何所說？
 When the Bodhisattva preaches the Dharma to him, what should he say?
云何而說？
 Why do you say that?
何義故說？
 What's the point?
謂諸菩薩正所應求，即是所說。
 That is what Bodhisattvas are asking for.
為此義求，即為此義而為他說。
 To seek for this righteousness means to speak for him for this righteousness.
依二種相應為他說。
 Tell him according to two kinds of correspondence.
一者、依隨順說應為他說；
 First, Yi Suishun said it should be said by him;
二者、依清淨說應為他說。
 The second one, according to the theory of purity, should be explained to others.
云何依隨順說應為他說？
 Why should Suishun say it should be for him?
謂諸菩薩應當安住如法威儀而為他說，非不安住如法威儀。
 It is said that all Bodhisattvas should abide in accordance with the Dharma and the majesty of the Dharma.
不為無病處高座者而說正法，不為坐者立說正法，不應居後為前行者而說正法，不為覆頭而說正法。
 You should not preach the Dharma to those who are sitting on high seats in a clear place, you should not preach the Dharma to those who are sitting upright, you should not sit behind and preach the Dharma to those walking in front, and you should not preach the Dharma to those who have their heads covered.
如別解脫經廣說應知。
 You should know this if it is widely expounded by the Liberation Sutra.
何以故？
 Why?
諸佛菩薩敬重法故。
 All Buddhas and Bodhisattvas respect the Dharma.
又於正法生尊重時，令他於法起極珍貴，恭敬聽聞而不輕毀。
 And when respect for the true Dharma arises, make him extremely precious to the Dharma, listen to it respectfully and not destroy it lightly.
又為一切說一切法，無間而說。
 He also spoke about all dharma for everything, without interruption.
又於正法不生慳悋，不作師拳。
 Also, there will be no cowardice in the righteousness of the Dharma, and no practice of master's boxing.
又於正法，如其文句次第而標，如其文句次第而釋，如其次第分別其義。
 Moreover, in the Zhengfa, it is marked according to the sequence of its sentences, explained according to the sequence of its sentences, and its meaning is distinguished according to its sequence.
又若引攝義利法義，應標、應釋、應廣分別，非不引攝義利法義。
 Moreover, if the meaning of righteousness, benefit, and law is cited, it should be marked, explained, and widely differentiated, otherwise it is not without citing the meaning of righteousness, benefit, and law.
又應示現所應示現。
 And what should be shown should be shown.
又應教導所應教導。
 And what should be taught should be taught.
又應讚勵所應讚勵。
 And you should be praised where you should be praised.
又應慶慰所應慶慰。
 We should celebrate and comfort what we should celebrate and comfort.
又依現、比至教道理而說正法，非不依彼三量道理。
 Furthermore, when we speak of the true Dharma based on the teachings of present and comparative teachings, we must not fail to rely on those three principles.
又所宣說順往善趣。
 And what he preaches is to go to a good destination.
又所宣說無亂、易入，而不隱密。
 Moreover, what he preaches is without confusion and easy to enter, but it is not secretive.
又所宣說應四聖諦。
 What he preaches should be the Four Noble Truths.
又處一切眾說正法時，隨眾所應而為宣說。
 And when all the people are preaching the true Dharma, he should preach it according to the response of the people.
菩薩依此十五種相，諸隨順說普為利他，應如是說。
 According to these fifteen characteristics, Bodhisattvas should follow the instructions to benefit others. This is how they should be said.
云何依清淨說應為他說？
 Why should the theory of purity be said for him?
謂諸菩薩，於己有怨諸有情類，應住慈心，為說正法。
 It is said that all Bodhisattvas who have grievances against themselves and other sentient beings should abide in compassion and preach the true Dharma.
於行惡行諸有情類，住利益心，應說正法。
 To all sentient beings who do evil deeds, with the intention of benefiting them, they should speak the right Dharma.
於諸有樂有苦、放逸下劣有情，應當安住利益安樂哀愍之心，為說正法。
 For all sentient beings who have both pleasure and pain, and who are carefree and inferior, they should dwell in the heart of interests, peace, joy, and sorrow, in order to preach the right Dharma.
不以嫉纏增上力故，自讚毀他。
 Don't use jealousy to increase your strength, praise yourself and destroy others.
以無染心，不希利益恭敬讚頌，為他說法。
 With an untainted mind and no desire for benefit, he respectfully praised and preached the Dharma for him.
菩薩依止此五種相，諸清淨說普為利他，應如是說。
 The Bodhisattva relies on these five characteristics, and the pure sayings are universally beneficial to others, so he should say this.
如是菩薩說正法相略有二十。
 Thus the Bodhisattva said that the true Dharma has only twenty signs.
一者、以時，二者、重法，三者、次第，四者、相續，五者、隨順，六者、歡喜，七者、愛樂，八者、悅豫，九者、欣勇，十者、不擯，十一者、應理，十二者、稱順，十三者、無亂，十四者、如法，十五者、順眾，十六者、慈心，十七者、利益心，十八者、哀愍心，十九者、不自讚毀他，二十者、不依利養恭敬讚頌。
 The first is time, the second is emphasis on the Dharma, the third is sequence, the fourth is continuity, the fifth is obedience, the sixth is joy, the seventh is joy, the eighth is joy, and the ninth is courage. , the tenth is not to abandon, the eleventh is to be reasonable, the twelfth is to be obedient, the thirteenth is to have no chaos, the fourteenth is to follow the law, the fifteenth is to obey the crowd, the sixteenth is to be compassionate, the tenth Seventh, the heart of benefit; Eighteenth, the heart of pity; Nineteenth, not praising oneself and destroying others; Twentyth, not relying on profit and respecting and praising.
菩薩如是應常為他宣說正法。
 The Bodhisattva should always preach the Dharma to him.
云何菩薩法隨法行？
 How can a Bodhisattva follow the Dharma?
當知此行略有五種。
 You should know that there are five types of this trip.
謂如所求、如所受法，身語意業無倒隨轉，正思、正修。
 It means that as you seek and receive the Dharma, your actions of body, speech, and mind will not be reversed, and you will have correct thoughts and correct cultivation.
若佛世尊於彼諸法，制身語意令不造作。
 If the Buddha, the World-Honored One, controls his body, speech, and mind in regard to those dharma, he will not do anything wrong.
於此諸法，開身語意令其造作。
 For these dharmas, open your body, speech, and mind to make them happen.
即於如是二種法中，身語意業無倒遠離、無倒修證。
 That is to say, in these two kinds of dharmas, the actions of body, speech and mind are kept away from each other without any inversion, and they are cultivated and realized without inversion.
是名菩薩於諸法中，身語意業無倒隨轉法隨法行。
 This is a Bodhisattva whose actions of body, speech, and mind are invariably followed by the Dharma and follow the Dharma.
云何菩薩於法正思？
 How can a Bodhisattva truly reflect on the Dharma?
謂諸菩薩獨居閑靜，隨所聞法樂欲思惟、樂欲稱量、樂欲觀察。
 It is said that Bodhisattvas live alone and quietly, and are happy to think about the Dharma they hear, to weigh it, and to observe it.
先當遠離不思議處，思惟彼法。
 First, you should stay away from the unimaginable place and think about the Dharma.
恒常思惟，無間加行、殷重加行，而無慢緩。
 Think about it constantly, practice it without interruption, practice it diligently, and never be slow.
是諸菩薩勇猛精進思惟法時，於其少分以理觀察而隨悟入。
 When these Bodhisattvas meditate on the Dharma bravely and diligently, they will only observe it rationally and follow it to enlightenment.
於其少分，但深信解。
 I don't know much about it, but I believe in it.
凡所思惟，但依其義，不依其文。
 Whatever you think about, do it according to its meaning, not its text.
如實了知黑說、大說。
 Understand the black theory and the big theory truthfully.
正能悟入最初思惟。
 Just be able to realize the original thought.
既悟入已，數數作意令得堅固。
 Now that you have understood it, you can count and make your instructions to become firm.
是諸菩薩由能遠離不應思議而思惟故，其心不墮迷悶錯亂。
 Since these bodhisattvas are able to think far away from inappropriate thoughts, their minds will not fall into confusion, boredom and confusion.
由能恒常無間、殷重加行無緩而思惟故，先未知義得正了知、得正決了，先已知義得無失壞、得不忘失。
 Because of the ability to think about it constantly and without interruption, and to practice it diligently and without delay, the unknown meaning can be understood correctly and resolved correctly.
由於少分以理觀察隨悟入故，於隨正理觀察法中，不由他緣。
 Since there is little observation and enlightenment based on principles, there is no other reason for observing the Dharma according to principles.
由於少分但信解故，於極甚深自少覺慧不能達法，仰推如來，言如是法是佛所行，非我境界。
 Because I have little knowledge but faith and understanding, I am unable to reach the Dharma with my little awakening wisdom in the extremely profound depths. I look up to the Tathagata and say that this Dharma is practiced by the Buddha and is not my state.
如是於法不生誹謗，不自損害，遠離衰患，無諸過罪。
 In this way one does not slander the Dharma, does not harm oneself, avoids troubles, and does not commit any sins.
由諸菩薩思惟法時，但依其義不依文故，於佛世尊一切所說密意語言，能隨悟入。
 When bodhisattvas meditate on the Dharma, they do not rely on its meaning, so they can comprehend all the secret words spoken by the Buddha and the World-Honored One.
由諸菩薩普於一切黑說、大說得善巧故，於真實義，無物無法能傾能動。
 Since all Bodhisattvas have gained skill in all black and great teachings, in its true meaning, nothing can move or move it.
是諸菩薩正能悟入初思惟故，能得先來所未得忍。
 Because these Bodhisattvas are able to realize and enter into the first stage of contemplation, they can achieve endurance that they have not achieved before.
是諸菩薩，由即於此已所得忍，數數作意令堅牢故，能於其修隨順趣入。
 These bodhisattvas, because they have already acquired endurance here and made numerous intentions to make them firm and firm, are able to follow the path of their cultivation.
菩薩由是八種相故，能正修行正思所攝法隨法行。
 Due to these eight characteristics, Bodhisattva can practice correctly, contemplate the Dharma, and follow the Dharma.
云何菩薩於法正修？
 How can a Bodhisattva practice the Dharma properly?
當知此修、略有四相。
 You should know that this practice has four characteristics.
一者、奢摩他，二者、毘鉢舍那，三者、修習奢摩他、毘鉢舍那，四者、樂修習奢摩他、毘鉢舍那。
 The first is Samatha; the second is Vipassana; the third is practicing Samatha and Vipassana; the fourth is practicing Samatha and Vipassana happily.
云何奢摩他？
 Why is this so much?
謂諸菩薩，由八種思善依持故，於離言說唯事、唯義所緣境中，繫心令住。
 It is said that all Bodhisattvas, because of the eight kinds of good thoughts and supports, can stay in the environment where they are separated from words and only focus on things and meanings.
離諸戲論、離心擾亂想作意故，於諸所緣而作勝解。
 Abandon all kinds of dramas and theories, and get rid of distracting thoughts and thoughts, and achieve the ultimate solution to all objects.
於諸定相，令心內住、安住、等住，廣說乃至一趣、等持。
 In all aspects of concentration, let the mind dwell, settle, and hold in it, and preach it widely, even to the point of holding on to one thing.
是名奢摩他。
 It's called Samatha.
云何毘鉢舍那？
 Why is it so close to Pashena?
謂諸菩薩，由奢摩他熏修作意，即於如先所思惟法思惟其相。
 It is said that all Bodhisattvas, who have cultivated their thoughts through samatha fumigation, will meditate on the characteristics of the Dharma as previously contemplated.
如理簡擇、最極簡擇、極簡擇法，廣說乃至覺、明、慧行。
 Such as simple selection, the most simple selection, the most simple selection method, expounding it extensively and leading to enlightenment, clarity, and wisdom.
是名毘鉢舍那。
 His name is Vipasana.
云何修習奢摩他、毘鉢舍那？
 Why do you practice Samatha and Vipassana?
謂諸菩薩，於奢摩他、毘鉢舍那，無間加行、殷重加行，恒常修習，是名修習奢摩他、毘鉢舍那。
 It is said that all Bodhisattvas should practice Samatha and Vipassana continuously and diligently, and practice them constantly. This is called practicing Samatha and Vipassana.
云何樂修習奢摩他、毘鉢舍那？
 Why do you want to practice Samatha and Vipassana?
謂諸菩薩，即於如是止觀相中，其心無動，於無功用離諸加行任運轉處攝受無亂，是名樂修習奢摩他、毘鉢舍那。
 It is said that all Bodhisattvas, in such a state of tranquility and contemplation, their minds are motionless, and they accept and receive without any confusion in the place where they have no function and are separated from the actions and movements. This is called practicing Samatha and Vipassana happily.
當知此中，是諸菩薩，如如修習奢摩他、毘鉢舍那，如是如是樂住奢摩他、毘鉢舍那；
 You should know that these Bodhisattvas practice Samatha and Vipassana, and live happily in Samatha and Vipassana;
如如樂住奢摩他、毘鉢舍那，如是如是奢摩他、毘鉢舍那清淨。
 Such is the joy of living in Samatha and Vipassana, such is the purity of Samatha and Vipassana.
如如奢摩他清淨，如是如是身安、心安增長廣大；
 As samatha is pure, as body is at peace and mind is at peace and grows vast;
如如毘鉢舍那清淨，如是如是若智、若見增長廣大。
 Such is the purity of the vipasana, such is the growth of wisdom and vision.
齊此名為修所應作，謂於所依中，應除遣麁重；
 Qi this means what should be done in cultivating the place, and it means that in the place of dependence, we should eliminate the weight of sending troops;
及於一切所知，應修清淨智見。
 As for everything you know, you should cultivate pure wisdom.
如是一切修所作業，菩薩由前四種修相，皆能成辦。
 In this way, all the tasks of cultivation can be accomplished by the Bodhisattva from the first four aspects of cultivation.
云何教授？
 Professor Yunhe?
當知教授略有八種。
 You should know that there are eight types of professors.
謂諸菩薩，或三摩地為依止故，或於長時共彼住故，於彼慈悲欲為教授。
 It is said that Bodhisattvas, either because they are in samadhi as a refuge, or because they have lived there for a long time, teach them compassion and desire.
或由其餘諸菩薩眾，或由如來，為作教授。
 Either by other Bodhisattvas or by the Tathagata, the teachings are given.
於教授時，先當審諦尋思其心，如實了知。
 When teaching, you should first examine your mind and understand it as it really is.
尋思如實了知心已，尋思其根，如實了知。
 Think about it and understand it as it is. Think about its roots and understand it as it is.
尋思如實了知根已，尋思意樂，如實了知。
 Seek and reflect on the truth to understand the roots; seek and reflect on the joy of understanding and know the truth as it is.
尋思如實知意樂已，尋思隨眠，如實了知。
 It is a pleasure to know what you mean as it really is. When you think about it, you will sleep and know it as it is.
尋思如實知隨眠已，如其所應，隨其所宜，示現種種所趣入門，令其趣入。
 If you think about it, you will know it as it is, as it should be, as it should be, as it should be, as it should be, and it will show you the entrance to all kinds of interests, so that it can enter.
謂或修不淨，或復修慈，或修種種緣性緣起，或修界差別，或修阿那波那念。
 It means either cultivating impurity, or re-cultivating loving-kindness, or cultivating various conditioned originations, or cultivating differences in worlds, or cultivating anabana thoughts.
如其所應，隨其所宜，示現種種所趣入門。
 As it should be, as it is suitable, it shows all kinds of interesting introductions.
令趣入已，為說能治常邊邪執處中之行，為說能治斷邊邪執處中之行。
 Let the interest come in, it is said that it can cure the behavior that is located in the permanent side of evil attachment, and it is said that it can cure the behavior that is located in the broken side of evil attachment.
令其除捨未作謂作、未得謂得、未觸謂觸、未證謂證諸增上慢。
 Let them get rid of all the condescension that has not been done, is said to be achieved, has not been touched, is said to be touched, and has not been realized, is said to be realized.
如是菩薩八種教授，當知略說三處所攝。
 Such are the eight teachings of Bodhisattvas, and you should know briefly what they are captured in three places.
云何三處？
 Where are the three places?
一、未住心者為令住故，令於所緣無倒係念；
 1. If the mind is not abiding, it is because the mind is abiding, so that the object cannot be ignored;
二、心已住者為令獲得自義利故，為其宣說正方便道；
 2. For those who have already settled in the mind, in order to help them achieve self-righteousness and benefit, preach the right path to them;
三、於自所作未究竟者，令捨中間所有留難。
 3. If what you do is not completed yet, let go of everything in between and make it difficult.
若知彼心、根、意樂、隨眠已，如其所應，隨其所宜，示現種種所趣入門，令其趣入。
 If you know that the mind, faculties, and pleasures of the mind are already asleep, as they should be, and as they are suitable, all kinds of interests will appear and enter, allowing them to enter.
當知是名未住心者為令住故，令於所緣無倒係念。
 It should be understood that the person who is not abiding in the mind is to make it stay, so that the object will be remembered without fail.
若為宣說能治斷、常二邊邪執處中之行。
 If it is preached that it can be cured, it is often caused by evil attachments on both sides.
當知是名心已住者為令獲得自義利故，為其宣說正方便道。
 You should know that for the sake of achieving self-righteousness and benefit to those who have abiding name and mind, preach the right path to them.
若令除捨未作謂作，廣說乃至未證謂證諸增上慢。
 If the removal of equanimity is not done, it can be said that it is not even realized, and it is said that all kinds of increasing conceits are realized.
當知是名於自所作未究竟者，令捨中間所有留難。
 You should know that this is because what you do is not complete yet, leaving behind everything in between.
如是三處，當知能攝八種教授。
 If there are three places like this, you should know that eight kinds of teachings can be captured.
如是菩薩，或由從他得正教授，或由施他無倒教授。
 Such a Bodhisattva can either receive a true teaching from him, or he can receive an infinite teaching by giving to him.
能令所餘八力種姓漸得清淨、漸得增長。
 It can make the remaining eight castes gradually become purified and grow.
謂靜慮、解脫、等持、等至智力種姓，諸根勝劣智力種姓，種種勝解智力種姓，種種界智力種姓，遍趣行智力種姓，宿住隨念智力種姓，死生智力種姓，漏盡智力種姓。
 It is called the caste of meditation, liberation, holding on, and attainment of wisdom, the caste of superiority and inferiority of faculties, the caste of wisdom of various superior understandings, the caste of wisdom of various realms, the caste of all-pervasive activities, the caste of abiding and reciting thoughts, the caste of death and birth, and the caste of outflow. All intellectual castes.
云何教誡？
 What is the instruction?
當知教誡略有五種。
 You should know that there are five kinds of teachings.
一者、遮止有罪現行。
 First, cover up the sinful activities.
二者、開許無罪現行。
 Both, it is allowed to proceed without guilt.
三者、若有於所遮止、開許法中暫行犯者，如法諫誨。
 Thirdly, if there are any temporary violations of the laws that are covered, stopped or allowed, it is admonished by the law.
四者、若有於彼法中數數輕慢而毀犯者，以無染濁、無有變異、親善意樂如法呵擯，與作憶念。
 Fourth, if there are those who are disrespectful, disrespectful, and destructive of the Dharma, remember it by saying that it is untainted, unchangeable, friendly, kind, joyful, and consistent with the Dharma.
五者、若有於所遮止、開許法中能正行者，慈愛稱歎真實功德，令其歡喜。
 Fifth, if there is anyone who can act correctly in the dharma that has been blocked or opened, lovingly praise the true merits and virtues and make them happy.
當知是名略說菩薩五種教誡。
 You should know that this name briefly describes the five teachings of Bodhisattvas.
所謂遮止、開許、諫誨、呵擯、慶慰。
 The so-called restraint, opening, admonition, exhortation, and comfort.
云何菩薩方便所攝身語意業？
 How can Bodhisattva's body, speech and mind be captured by expedient means?
當知略說菩薩所有四種攝事，是名方便。
 You should know that there are four kinds of things Bodhisattvas can do, which are called expedients.
如世尊言：
 As the World Honored One said:
菩薩成就四種攝事所攝方便，方名菩薩。
 When a Bodhisattva achieves the four methods of taking care of things, he is called a Bodhisattva.
復何因緣，惟四攝事說名方便？
 What causes and conditions are there, but the four things are called conveniences?
謂諸菩薩，略由如是攝事所攝四種方便，於諸有情普能攝受、調伏、成熟。
 It is said that all Bodhisattvas, through the four methods of taking care of things in this way, are universally able to take in, tame, and mature all sentient beings.
除此無有若過若增。
 Apart from this, there is nothing more.
何等名為四種方便？
 What are the four expedients called?
一、隨攝方便，二、能攝方便，三、令入方便，四、隨轉方便。
 First, it is convenient to take pictures at any time; second, it is convenient to take pictures; third, it is convenient to put in; fourth, it is convenient to turn around.
若諸菩薩先行布施，當知是名隨攝方便。
 If Bodhisattvas give alms first, you should know that this is called the method of following.
何以故？
 Why?
先以種種財物布施饒益有情，為欲令彼聽受所說，奉教行故。
 First, give all kinds of wealth to benefit sentient beings, in order to make them listen to what is said and follow the teachings.
若諸菩薩次行愛語，於彼彼處有愚癡者，為欲除彼所有愚癡令無餘故，令其攝受瞻察正理。
 If the Bodhisattvas practice the words of love, and there is a foolish person in that place, in order to eliminate all their foolishness and leave nothing behind, let them accept and observe the right principles.
如是愛語，當知名為能攝方便。
 This is the language of love, and it should be called the ability to take advantage of it.
若諸菩薩知彼有情攝受瞻察正道理已，次行利行，拔彼有情出不善處，於其善處勸導、調伏、安處、建立。
 If the Bodhisattvas know that the sentient beings have been attracted by and observed the correct principles, they will perform beneficial deeds, pull the sentient beings out of bad places, and guide, tame, settle, and establish them in good places.
如是利行，當知名為令入方便。
 If this is beneficial, it should be called the convenience of entering.
若諸菩薩如是方便令諸有情得趣入已，最後與其於正事業同共修行，令彼隨轉。
 If bodhisattvas use such expedient methods to help sentient beings gain access to themselves, they will eventually practice together with them in the right cause, so that they can follow suit.
由是因緣，令所化者不作是說：
 Due to this cause and condition, the transformed person does not do this:
汝自無有圓滿淨信、圓滿尸羅、圓滿惠捨、圓滿智慧，何賴於善勸導於他，諫誨、呵擯、與作憶念。
 You do not have perfect pure faith, perfect shila, perfect charity, and perfect wisdom. How can you rely on being good at advising, admonishing, exhorting, and remembering others?
是故菩薩所行第四同事攝事，當知是名隨轉方便。
 Therefore, when the Bodhisattva performs the fourth step of taking care of things, you should know that this is called the expedient of turning around.
如是菩薩四種方便，若總若別所攝身業、語業、意業，是名方便所攝三業。
 Such four kinds of expediency of Bodhisattvas, if they are different, they can capture the physical, verbal, and mental karma. These are called the three karmas captured by expediency.
於諸有情能正攝受、調伏、成熟。
 All sentient beings can be properly absorbed, tamed, and matured.
瑜伽師地論卷第三十八
 Volume 38 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第三十九彌勒菩薩說
 Volume 39 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處施品第九
 The fifteenth day of the local bodhisattva's ground of yoga, the ninth place of alms
復次，菩薩次第圓滿六波羅蜜多已，能證無上正等菩提。
 Again, after completing the six paramitas in the Bodhisattva stage, one can achieve the supreme enlightenment.
謂施波羅蜜多、戒波羅蜜多、忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、慧波羅蜜多。
 It is called the Paramita of giving, the Paramita of abstinence, the Paramita of endurance, the Paramita of diligence, the Paramita of meditation, and the Paramita of wisdom.
云何菩薩施波羅蜜多？
 Why does the Bodhisattva give paramitas more?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　是名略說施。
 Such are the nine forms, which are briefly described as giving.
謂九種相施，名為菩薩施波羅蜜多。
 The nine kinds of charity are called Bodhisattva Paramita.
一、自性施，二、一切施，三、難行施，四、一切門施，五、善士施，六、一切種施，七、遂求施，八、此世他世樂施，九、清淨施。
 1. Giving by one’s own nature, 2. Giving by all means, 3. Giving with difficulty, 4. Giving by all disciples, 5. Giving by good people, 6. Giving by all kind of people, 7. Giving in response to requests, 8. Giving in this world and in others, 9. Pure giving.
云何菩薩自性施？
 How can a Bodhisattva give by his own nature?
謂諸菩薩於自身財無所顧惜，能施一切所應施物。
 It is said that Bodhisattvas have no concern for their own wealth and can give whatever they need.
無貪俱生思，及因此所發能施一切無罪施物身語二業，安住律儀阿笈摩見、定有果見，隨所希求，即以此物而行惠施。
 The thought of non-greed arises, and the two actions of body, speech, and body that are able to give all sinless charity are based on this. Ajāma's view is settled in the law and rituals, and there is a certain fruitful view. According to what he desires, he performs charity with this thing.
當知是名菩薩自性施。
 You should know that this is called Bodhisattva’s natural giving.
云何菩薩一切施？
 Why do all Bodhisattvas give?
謂一切者略有二種。
 There are two types of people who say everything.
一、內所施物，二、外所施物。
 One, what is given internally, and two, what is given externally.
若諸菩薩但捨己身，是名唯施內所施物。
 If Bodhisattvas only give up their own bodies, this is called giving only what is given within them.
若諸菩薩為愍食吐活命眾生，數數食已，吐所飲食而施與之，是名雜施內外施物。
 If Bodhisattvas vomit out food to save living beings, count the food, vomit the food and drink and then give it to them, this is called miscellaneous giving of internal and external gifts.
若諸菩薩除上所說，施餘一切所應施物，是名唯施外所施物。
 If Bodhisattvas give all the things they should give besides what is mentioned above, this is called giving only things other than what is given.
又諸菩薩略由二相，以自內身施來求者。
 In addition, Bodhisattvas use two aspects to give to those who seek it from their own bodies.
一、總求身者，以身施彼，隨所欲為，繫屬於彼、隨順於彼。
 1. Those who always seek the body should give it to others, do whatever they want, belong to them, and obey them.
譬如有人為衣食故，強自為他而作僕使。
 For example, for the sake of food and clothing, someone forces himself to serve as a servant for others.
如是菩薩無愛染心，但為速證最勝菩提，但為眾生利益安樂，但為布施波羅蜜多速圓滿故，以身施彼，隨所欲為，繫屬於彼、隨順於彼。
 Such a Bodhisattva has no love to taint his heart, but for the quick realization of the supreme Bodhi, for the benefit and happiness of all living beings, and for the quick perfection of the paramitas of alms, he gives to others with his body, does whatever he wants, belongs to him, and obeys him.
二、別求手、足、頭、目、支節、血、肉、筋、骨乃至髓者，隨其所欲，一切施與。
 2. Don’t ask for hands, feet, heads, eyes, limbs, blood, flesh, tendons, bones or even marrow. Give them whatever you want.
又諸菩薩亦由二相，以外施物施諸眾生。
 In addition, Bodhisattvas also use the two characteristics to give gifts to all sentient beings.
一、求受用者，恣彼所須，如其所樂隨意受用。
 1. Those who seek to use it should do whatever they want and use it as they like.
二、求自在者，一切斷心並皆施與。
 2. Those who seek freedom should be willing to give everything away.
又諸菩薩非無差別以一切種一切內外所有施物施諸眾生；
 Moreover, all Bodhisattvas do not give without distinction to all sentient beings with all kinds of gifts, both internal and external;
是諸菩薩以其種種內外施物，於諸眾生或有施與、或不施與。
 These bodhisattvas, with their various internal and external gifts, may or may not give to all sentient beings.
云何施與？
 How to give?
云何不施？
 Why don't you give it?
謂諸菩薩，若知種種內外施物，於彼眾生唯令安樂、不作利益；
 It is said that Bodhisattvas, if they know all kinds of internal and external gifts, only bring peace and happiness to those living beings and do not benefit them;
或復於彼不作安樂、不作利益，便不施與。
 Or if you don't bring comfort or benefit to him, you won't give anything to him.
若知種種內外施物，於彼眾生定作利益、不定安樂，或復於彼定作利益、定作安樂，即便施與。
 If you know that all kinds of internal and external gifts are destined to bring benefit and happiness to those living beings, or if they are destined to bring benefit and happiness to those living beings, then you can give them.
如是略說菩薩應施不應施已，次當廣辯。
 This is a brief explanation of what a Bodhisattva should give to others and what he should not give to himself. Next, we will discuss it extensively.
謂諸菩薩，若有來求共為伴侶，欲作非理逼迫、損害、誑惑於他，便不以身而施於彼，隨所欲為，繫屬於彼、隨順於彼。
 It is said that if a Bodhisattva comes to seek a companion and wants to persecute, harm, or deceive him unreasonably, then he should not use his body to do anything to him, but do as he pleases, as he belongs to him and obeys him.
由諸菩薩寧於百反、千反、或百千反，捨自身命施諸眾生，終不隨他教命、稱悅彼情，於諸眾生非理逼迫、損害、誑惑。
 Bodhisattvas would rather sacrifice their own lives to benefit all sentient beings for hundreds, thousands, or hundreds of reversals, but ultimately they would not follow other people's teachings, praise others, and unreasonably persecute, harm, and deceive all living beings.
若諸菩薩於所行施意樂清淨，見有無量利眾生事正現在前，設有來求自身支節，不應施與。
 If Bodhisattvas are pure in their intentions of giving, and if they see sentient beings of immeasurable benefit appearing in front of them, they should not give to them if they seek help from themselves.
何以故？
 Why?
非彼菩薩於所行施意樂不淨，心生退弱，作是念言：
 Unless that Bodhisattva is happy with the charity he performs, and his mind becomes weak, he thinks as follows:
此應可施，此不可施，此應施與，此不應與故。
 This should be given, this should not be given, this should be given, this should not be given.
彼菩薩為令意樂得清淨故，須捨現前利眾生事，而施身分。
 In order to purify his mind and happiness, that Bodhisattva must give up his present deeds to benefit sentient beings and give his status as a gift.
由彼意樂已清淨故，不應棄捨正現在前利眾生事，而施身分。
 Since the happiness of your mind has been purified, you should not abandon your present and present interests in benefiting sentient beings in order to give your status.
又諸菩薩，若魔眾天懷惱亂心，現前來乞身分支節，不應分碎支節施與。
 Also, Bodhisattvas, if the demon gods come to you with a troubled mind and beg for limbs, you should not give them in pieces.
何以故？
 Why?
勿彼當獲上品過罪及損害故。
 Don't let him suffer the high-grade fault and damage.
如魔眾天，如是於彼所使眾生，當知亦爾。
 Just like the demons and gods, they should know that they are causing sentient beings to do this.
或有眾生癡狂心亂，來求菩薩身分支節，亦不應碎支節施與。
 If there are sentient beings who are crazy and confused and come to ask for branches of the Bodhisattva's body, they should not give them in pieces.
何以故？
 Why?
由彼不住自性心故，不為義利而求乞故，其心狂亂不自在故，空有種種浮妄言說，是故不應施彼身分。
 Because he does not abide by his own nature, does not seek for righteousness and benefit, his mind is wild and uneasy, and he makes all kinds of vain talk, so he should not be given this status.
除上所說，與上相違，來求菩薩身支節者，隨其所欲應施彼身，隨所欲為，繫屬於彼、隨順於彼，或分支節而施與之。
 In addition to what is said above, and contrary to the above, those who come to ask for the branches of the Bodhisattva's body should be given to that body according to their wishes, and they should be given to that body according to their wishes, belonging to them, following them, or giving them branches.
當知是名菩薩於內所可施物，或應施與、或不應與。
 You should know that this Bodhisattva may give something to you, or you may not give it to him.
又諸菩薩於外施物，若有眾生來求毒、火、刀、酒等物，或為自害、或為害他，即不應施。
 Furthermore, when Bodhisattvas give things to others, if there are sentient beings asking for poison, fire, knives, wine, etc., either to harm themselves or others, they should not give them.
若有眾生來求毒、火、刀、酒等物，或自饒益、或饒益他，是即應施。
 If any sentient being comes asking for poison, fire, knife, wine, etc., either to benefit yourself or to benefit others, then you should give it to them.
又諸菩薩，不以屬他非同意物而行惠施。
 Moreover, Bodhisattvas do not use things that belong to others and do not agree with them in order to benefit others.
又諸菩薩，不行媒媾，以他妻妾而行布施。
 Moreover, Bodhisattvas do not practice matchmaking, but use their wives and concubines to practice charity.
又諸菩薩，不以有虫飲食等物而行惠施。
 Also, Bodhisattvas do not use insects, food, or other things to do charity.
又諸菩薩，若有眾生來求種種能引戲樂、能引無義所施之物，不應施與。
 Also, Bodhisattvas, if there are sentient beings who come to ask for all kinds of things that can cause entertainment or cause meaningless giving, they should not give them to them.
何以故？
 Why?
若施彼時，雖暫令彼於菩薩所心生歡喜，而復令彼廣作種種不饒益事。
 If you give it to that person, although it will temporarily make him happy in the heart of the Bodhisattva, it will also make him do all kinds of unhelpful things.
謂因施故，令彼多行憍逸惡行，身壞已後墮諸惡趣。
 It is said that due to charity, he made many foolish and evil deeds, and after his body was destroyed, he fell into various evil destinations.
若有種種戲樂等具雖復施與，不令眾生墮諸惡趣，亦不增長諸不善根，菩薩為欲令彼眾生，因此所施戲樂等具，攝受饒益，心生淨信，易可化導、易可成熟，隨彼所求悉皆施與。
 If all kinds of musical instruments and other instruments are given again, they will not cause sentient beings to fall into the bad realms, nor will they increase their unwholesome roots. The Bodhisattva wants to help those living beings, so the musical instruments and instruments given to them will be beneficial to them, and their minds will be pure. Faith can be easily transformed and matured, and it will be given to others whatever they ask for.
是諸菩薩若有來求諸戲樂事，何者應施？
 If any of these Bodhisattvas come to ask for entertainment and entertainment, who should give it to them?
何者不施？
 Who doesn’t give?
謂諸菩薩終不施人捕獵等法。
 It is said that all Bodhisattvas will never do anything to others such as hunting.
又於雜穢諸祠祀中，作大方便多集眾生，損害其命，獲無量罪。
 He also performs expedients in various filthy temples to gather many sentient beings, harming their lives, and commits immeasurable sins.
於彼祠祀終不自作，亦不教他，亦不於彼諸天寺中殺羊祠祀。
 He will not perform sacrifices in those temples on his own, nor teach others, nor will he kill sheep to perform sacrifices in those temples in the heavens.
若有來求或水、或陸無量眾生所依止處，為欲殺害彼生命故，菩薩知已，終不施與。
 If someone comes to seek refuge for countless sentient beings, whether in water or on land, because they want to kill those lives, the Bodhisattva will know this and will not give it to him.
若有來求罩羅、罝、弶，為害眾生及為習學，皆不施與。
 If someone comes to ask for a chaoluo, a scorpion, or a gauze, and does harm to all sentient beings or for the sake of learning, he will not give it to him.
若有怨家來求酬隙，為欲呵罵、縛錄、殺害、奪財、治罰，終不施與。
 If a grudge comes to ask for a favor, and wants to scold, imprison, kill, seize wealth, or punish him, he will not give him anything.
以要言之，所有一切逼迫、損害他諸有情戲樂等具，有來求者，是諸菩薩皆不施與。
 To put it more simply, these Bodhisattvas will not give anything to those who ask for it, including those that persecute, harm other sentient beings, play, and play.
若復種種象馬車輿、衣服莊嚴、珍妙飲食、習歌舞等，及諸樂器、塗飾香鬘、珍玩眾具、園林樓觀、舍宅侍女、習學種種工巧業處。
 If there are various things like carriages and carriages, solemn clothes, exquisite food and drink, singing and dancing, etc., as well as various musical instruments, painted incense wands, precious utensils, gardens and towers, houses and maids, and places to learn various crafts and skills.
如是一切戲樂等具，為欲令其於菩薩所因此發起清淨信心，有來求者悉皆施與。
 In order to inspire pure faith in the Bodhisattvas, all such musical instruments and equipment are given to anyone who comes to ask for them.
又諸菩薩，若有病者來求非量、非宜飲食，亦不施與。
 Also, Bodhisattvas, if a sick person comes and asks for food or drink that is not adequate or appropriate, he will not give it to him.
若有眾生食飽滿已，性多饞嗜，數復來求珍妙飲食，亦不施與。
 If there are sentient beings who are full of food and have a greedy nature, and they come to ask for exquisite food and drink many times, they will not give it to them.
若諸眾生愁憂所逼，求欲殺害歐擊自身，食毒、墜巖、投淵、赴火，皆悉不應施其所欲。
 If sentient beings are driven by sorrow and want to kill others and attack themselves, eat poison, fall off rocks, throw themselves into abyss, or go into fire, they should not do what they want.
又諸菩薩，若有來求父母師長，定不應施。
 Moreover, if any Bodhisattvas come to ask for help from their parents or teachers, they will definitely not give it to them.
何以故？
 Why?
以諸菩薩於其父母尊重師長乳哺養育微有恩者，於長夜中常思頂戴不生厭倦，恒持自身繫屬隨順，任所屠害、捶縛、貨賣。
 Bodhisattvas who respect their parents, respect their teachers, nurture them with their breasts, and nurture them with a little kindness will always think of them and support them throughout the long night without getting tired of them.
尚自不敢竊懷施心，何況顯然施來求者。
 I don’t dare to secretly give alms, let alone those who obviously come to ask for alms.
又諸菩薩，若作國王，灌頂自在，統領方域。
 Moreover, all Bodhisattvas, if they become kings, are empowered to be at ease, and can rule over the entire territory.
於自國界所有寮庶，終不抑奪取餘妻子而轉施餘。
 For all the common people in the country, they would not hesitate to take away my wife and give it to me instead.
唯持村邑、聚落、川土，或全或分以用布施，而告彼曰：
 Only hold on to villages, settlements, and rivers, and use all or part of them for charity, and tell them:
如我恩化，汝亦宜然。
 If I am kind to you, you should do the same.
又諸菩薩，於自妻子、奴婢、僕使、親戚、眷屬，若不先以正言曉喻，令其歡喜，終不強逼令其憂惱施來求者。
 Moreover, Bodhisattvas, if you do not first speak to your wives, slaves, servants, relatives, and dependents with correct words to make them happy, you will never force them to give to those who seek help from them in distress.
雖復先以正言曉喻，令其歡喜生樂欲心，而不施與怨家、惡友、藥叉、羅剎兇暴業者。
 Even if you first use righteous words to make them happy and have a happy mind, you will not do anything to enemies, bad friends, Yakshas, or violent people.
不以妻子形容軟弱族姓男女，施來求者令作奴婢。
 Weak men and women of the same clan are not described as wives, and those who ask for help are ordered to be slaves.
又諸菩薩，若有上品逼惱眾生樂行種種暴惡業者來求王位，終不施與。
 Also, Bodhisattvas, if there are those who are of high quality and seek the throne by forcing all sentient beings to engage in all kinds of violence and evil, they will never give anything to them.
若彼暴惡補特伽羅先居王位，菩薩有力尚應廢黜，況當施與。
 If the violent and evil Putegara were to occupy the throne first, the Bodhisattva should be deposed if he has the strength, and in the best case, he should be given to him.
又諸菩薩終不侵奪父母、妻子、奴婢、僕使、親戚、眷屬所有財物，持用布施。
 Furthermore, Bodhisattvas will never seize the property of their parents, wives, slaves, servants, relatives, and dependents, but will use it to give away.
亦不逼惱父母、妻子、奴婢、僕使、親戚、眷屬，以所施物施來求者。
 Nor do they force parents, wives, slaves, servants, relatives, and dependents to ask for anything in return.
又諸菩薩，以其正法，以無卒暴積集財物而行惠施，不以非法、不以卒暴，亦不逼迫損惱於他而行惠施。
 Furthermore, all Bodhisattvas, in accordance with their righteous Dharma, accumulate property without violence and do charity, and do charity without illegality, without violence, and without persecution, harm or distress to others.
又諸菩薩，若在諸佛聖教出家，終不違越所有學處而行惠施。
 Furthermore, all Bodhisattvas, if they become ordained in the holy teachings of the Buddhas, they will never go beyond their training and practice charity.
又諸菩薩行布施時，普於一切有情之類起平等心，住福田想，而行惠施。
 Furthermore, when Bodhisattvas are giving alms, they should have a mind of equanimity towards all sentient beings, dwell in the field of blessings, and perform charitable acts.
終不分別怨親中庸、有德有失、劣等勝品、有苦有樂品類差別。
 In the end, there is no distinction between the middle and the mean, the virtuous and the immoral, the inferior and the superior, the bitter and the happy.
又諸菩薩，如先所說、如先所許，終無減少施來求者，唯有施彼或等、或增。
 Moreover, Bodhisattvas, as previously said and as promised, never give less to those who ask for it, but can only give equal or more to those who ask for it.
又諸菩薩，終無先許勝妙財物，後施下劣；
 Moreover, all Bodhisattvas never promise wonderful wealth first and then give away inferior things;
唯有先許下劣財物，若有勝妙後施勝妙。
 The only way is to promise bad wealth first, and if there is something better, give it later.
又諸菩薩，不以異意、不以憤怒撓濁之心而行惠施。
 Moreover, Bodhisattvas do not give with disapproval or anger in their hearts.
又諸菩薩，終不施已而自稱讚，數數告言：
 Moreover, all the Bodhisattvas, without giving anything to themselves, praise themselves, count them and tell them:
我於汝所曾行如是如是惠施，攝受長養濟拔於汝。
 I have done this to you and given you such kindness, and I have taken care of you and supported you.
又諸菩薩，於卑賤者行布施時，尚無不敬撩擲而與，況於有德。
 Moreover, when Bodhisattvas give alms to humble people, they are not disrespectful and throw them away, how much more virtuous are they?
又諸菩薩，若來求者安住種種毀犯邪行、掉舉、躁擾，不自防護，專行罵詈、瞋忿、呵責，終不於彼暫起邪行帶厭倦心而行惠施。
 Also, Bodhisattvas, if you come to ask for help, if you have settled all kinds of destructive and evil behaviors, restlessness, and restlessness, and do not protect yourself, but only engage in cursing, being angry, and scolding, you will never temporarily engage in evil behaviors and have a tired mind to do charity. .
唯即於彼了知為諸煩惱所媚，令改本性，深更安住憐愍之心而行惠施。
 Only when he understands that he is attracted by all kinds of troubles, he changes his nature, deeply settles his heart of pity and sympathy, and performs charity.
又諸菩薩，不由惡見妄有執取而行惠施，謂如廣大暴惡祠祀。
 Moreover, Bodhisattvas, who do not have evil views and false attachments, but perform charitable acts, are like the vast temples of violent evil.
不計殺生布施為法，亦不妄取吉祥瑞應相應相狀而行布施。
 Don't consider killing to give alms as a Dharma, and don't take the auspiciousness and auspiciousness to do alms according to the appearance.
又諸菩薩，終不妄計唯一切種極善清淨而行惠施，即是世間及出世間離欲清淨。
 Furthermore, all Bodhisattvas, do not presume to realize that the only kind of supreme good is pure, but do charity.
唯審了知所行布施，但是離欲清淨資糧。
 Only after examining and knowing what you do and donating, you should be free from desires and purify your merits.
又諸菩薩，不觀其果而行布施，一切布施皆為迴向速證無上正等菩提。
 Also, all Bodhisattvas give alms without looking at the consequences. All alms given are dedicated to quickly realizing the supreme enlightenment.
又諸菩薩，如實了知一切品類所行布施，一切品類施果異熟，深生信解，不由他緣、非他所引而行布施。
 Furthermore, all Bodhisattvas truly understand the alms given by all categories, and the fruits of all categories of alms are ripe. They have deep faith and understanding, and do not give alms due to other conditions or being led by others.
謂施飲食能感大力，施諸衣服能感妙色，施諸車乘能感快樂，施諸燈明能感淨眼，如是等類廣說應知。
 It is said that giving people food and drink can make them feel strong, giving them clothes can make them feel wonderful colors, giving people giving cars and rides can make them feel happy, giving people lighted lamps can make them feel pure eyes, and it should be understood that these and other categories are widely explained.
又諸菩薩，不為怖畏自身貧窮而行布施，唯由悲愍眾生意樂而行布施。
 Furthermore, Bodhisattvas do not give alms out of fear of their own poverty, but only do so out of compassion for the happiness of living beings.
又諸菩薩於來求者，終不施與不合儀物。
 Moreover, all Bodhisattvas will never give anything inappropriate to those who come to ask for it.
謂施出家者餘殘飲食，或諸便穢、洟唾、變吐、膿血，不淨所雜所染。
 It refers to the residual food and drink left by those who give to monks, or the stools are dirty, saliva is wet, vomiting, pus and blood, and are contaminated by impurities.
又不告白不令覺知，如棄捨法施糜飯等。
 And if you don't confess and don't make people aware of it, it's like giving up Dharma and giving rice to others.
謂不食葱者，施以葱雜葱染飲食；
 Those who do not eat onions should be fed with onions to dye their food;
不食肉者，施以肉雜肉染飲食；
 Those who do not eat meat are fed meat and other meats to dye their diet;
不飲酒者，施以酒雜酒染飲食。
 Those who do not drink alcohol should be given alcohol mixed with alcohol to dye their food.
或復處置不合儀式所有事業而行布施。
 Or give alms to any business that is not in line with the rituals.
如是等類不合儀施，菩薩不為。
 Such and other kinds of gifts are not in line with the etiquette, and Bodhisattva will not do it.
又諸菩薩，不令求者數數來求，往還親附，隨順繫屬，稽留疲倦，然後方施，唯暫來求即便施與。
 Moreover, Bodhisattvas do not ask those who ask for them to come and ask for them innumerable times, but they return their favors and follow their subordinates. They wait until they are tired and then give.
又諸菩薩，不依世間名聲讚頌而行布施，不依於他反報恩德而行布施，不依帝釋、魔王、輪王、自在等果而行布施，亦復不為誑誘他故而行惠施。
 Furthermore, Bodhisattvas do not give alms based on the worldly reputation and praise, do not do alms based on the repayment of kindness by others, do not do alms based on the results of Sakyamuni, Mara, Chakravartin, and Self-Availability, nor do they do charity in order to deceive others.
謂欲令他國王、大臣、城邑聚落諸婆羅門、多饒財寶長者、居士、大富商主、施者施主知我行施，定當恭敬、尊重、讚歎、供養於我，故行惠施。
 It is said that I want to make other kings, ministers, Brahmins in the city, elders with riches, laymen, wealthy merchants, and donors know that I am doing alms, and they must respect, respect, praise, and make offerings to me, so they do charity.
又不狹劣而行惠施。
 He is not narrow-minded but generous.
謂財雖少，尚廣心施，何況財多。
 It is said that although the wealth is small, one still has a broad heart to give, not to mention the wealth is abundant.
又不誑他而行惠施。
 He does not lie to him but does charity.
謂先於彼少行惠施，令起愛著、令親附己，然後傾滅。
 It means that you should do some kindness to him first, so that he will be loved and attached to you, and then it will be destroyed.
又復不為乖離於他而行惠施。
 And he will no longer do charity for the sake of being disobedient to him.
謂我以施乖離村邑、村邑一分，乖離國土、國土一分，令背其主而來屬我。
 It is said that I have given away a part of the village and a village, and I have left a part of the country and made it belong to me.
又諸菩薩翹勤無惰起策具足，勇銳自嚴。
 Moreover, all Bodhisattvas are diligent, not lazy, have sufficient strategies, are courageous and self-reliant.
先自行施，後勸他施。
 Do it yourself first, then persuade others to do it.
非自懈怠，策他勤施。
 If you don't slack off yourself, encourage others to work hard.
又無量眾同集來乞，如實了知持戒、犯戒，隨其長幼以次而坐，從上至下周旋往返，窮諸施物分布與之。
 In addition, countless people gathered together to beg, knowing truthfully about observing and breaking the precepts. They sat in order of their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, their age, and the younger's, and they went back and forth from top to bottom, and all kinds of alms were distributed among them.
又諸菩薩現有無量廣多財物，終不行於有量之施。
 Moreover, all Bodhisattvas now have immeasurable and vast wealth, but in the end they are unable to give immeasurably.
又諸菩薩不損惱他而行惠施。
 Moreover, Bodhisattvas do not harm or annoy others, but do charity.
謂不訶罵、捶打、恐怖、毀辱、縛害、拘禁、斫刺、驅擯於此，而施於彼。
 It means not scolding, beating, terrorizing, humiliating, harming, imprisoning, stabbing, expelling one person, but inflicting it on another person.
又諸菩薩，施前意悅，施時心淨，施後無悔。
 Also, all Bodhisattvas are happy before giving, have a pure heart when giving, and have no regrets after giving.
又諸菩薩不以諂詭而行惠施。
 Moreover, Bodhisattvas do not use flattery and trickery but do charity.
謂終不以非實末尼、真珠、琉璃、珂貝、璧玉、珊瑚等寶，而施希望真實寶者。
 It is said that in the end, one should never use treasures other than real pearls, pearls, lapis lazuli, shells, jade, corals, etc., but give hope for real treasures.
又諸菩薩所有財物若少、若多，無不運心先施一切。
 Moreover, whether the Bodhisattva's possessions are small or large, they all have the will to give everything first.
後來求者，如取自財，菩薩與時，如還彼物。
 Later, those who ask for it are like taking it from their own wealth, and the Bodhisattva will return it in time.
又諸菩薩應時而施，不以非時；
 Moreover, Bodhisattvas give at the right time and not at the wrong time;
自他淨施，非不清淨；
 Purifying oneself and giving to others is not impure;
合儀而施，不以非儀；
 Give according to the etiquette, not inappropriately;
無亂心施，不以散亂。
 Don’t give with a chaotic mind, don’t be distracted.
又諸菩薩見來求者，終不嗤笑，亦不輕弄，亦不令其而生\xED\xA1\x9F\xED\xB9\x9E愧；
 Moreover, when Bodhisattvas see those who come to seek help, they will never laugh at them, nor tease them lightly, nor make them feel ashamed;
亦不顰蹙，舒顏平視，前笑先言；
 Not frowning, looking calmly, smiling before speaking;
終不稽留，疾疾而施。
 Don't stay in the end, just give it quickly.
又諸菩薩，他雖不求，自恣求者必有所求，稱須而與，常開求者歡情自取。
 Moreover, Bodhisattvas, although they do not ask for anything, those who ask freely will definitely ask for something. They will ask for it and give it to them, and they will always be open to the joy of those who ask.
又諸菩薩，不以惡慧而行布施，常以巧慧而行布施。
 Moreover, Bodhisattvas do not give with evil wisdom, but always give with skillful wisdom.
云何菩薩巧慧布施？
 Why is Bodhisattva so clever and wise in giving?
謂諸菩薩現有種種可施財物，求者未至，先發是心：
 It is said that Bodhisattvas have various kinds of wealth that can be given to others. Before the person who asks for it arrives, he should first have this intention:
設二求者俱來我所，一是安樂、非貧非賤、有依有怙；
 Suppose two seekers come to me: one is peace and happiness, neither poor nor humble, and dependent on parents;
二是危苦、是貧是賤、無依無怙。
 The second is danger, poverty, humbleness, and being helpless.
我於爾時，應自揆量所有財物，若堪於二充足滿願，即應俱施滿願充足。
 At that time, I should measure all my possessions. If they are enough to fulfill my vows, I should give them all to fulfill my vows.
如其財物不堪於二充足滿願，即應方便發遣安樂、非貧非賤、有依有怙，盡己所有施彼危苦、是貧是賤、無依無怙。
 If one's wealth is not enough to fulfill one's wishes, one should take advantage of it to find peace and happiness. He should be neither poor nor humble, have a supporter and a parent, and use all he has to help those who are in danger and suffering.
發是心已，如所思惟，即便成辦如是事業。
 If you have this intention and think about it, you will achieve such a career.
於安樂等諸來求者，既無力能足滿其願，先當方便發意思惟，辭謝發遣：
 Since those who come to seek peace and happiness are unable to fulfill their wishes, we should first express our thoughts and say goodbye:
我此施物，於危苦等先捨先許，故今與之；
 I give this gift to others in times of danger and suffering, so I give it to you now;
非我於汝無樂施心，但更無力。
 I don’t have the heart to be charitable to you, but I am even more powerless.
唯願賢首，勿於我所嫌恨棄背。
 I only hope that, as a virtuous leader, you will not abandon me for what I hate.
又諸菩薩，現有種種可施財物，知有慳家、最極慳家、悋執財寶，慳固兢戰，於其家中，曾未惠施一切沙門、婆羅門等。
 Furthermore, Bodhisattvas, who have all kinds of wealth available for giving, know that there are some who are stingy, extremely stingy, clinging to their treasures, frugal and conscientious, and have not given any benefit to any ascetics, brahmans, etc. in their homes.
菩薩即便往詣其舍，慰問安不？
 Even if the Bodhisattva goes to visit his house, will he express his condolences?
恭順方便，告言：
 With all due respect and convenience, I say:
汝來，我不令汝庫藏減盡，而於現前作大饒益。
 Come, I will not let your treasury be depleted, but I will do great benefit to you now.
我家現有廣多財寶、廣多施物，為滿我施波羅蜜多，若有求者來到汝所，勿令空返，可至我家取諸財寶，隨意施與。
 My house now has a lot of treasures and a lot of gifts to fill my paramitas. If anyone comes to your place to ask for help, don't let them come back empty. You can come to my house to get the treasures and give them as you like.
或有求者來至我所，我行施時，汝於此施當生隨喜。
 Perhaps someone who asks for something comes to my place and when I give something to you, you should be delighted with the gift.
彼聞是已，便生欣悅：
 When he heard this, he was delighted:
於我庫藏既無所減，復得稱彼善男子心，故應隨順成辦所作。
 Since nothing has been reduced from my treasury, I have regained the heart of a good man, so I should follow suit and do what I do.
菩薩如是令彼漸種當來調伏慳悋種子，由慧為先善巧方便，令漸修習自捨少財，依下無貪進得中品，依中無貪進得上品。
 In this way, the Bodhisattva instructs him to gradually sow the seeds of frugality and tame them. With wisdom as his guide, he uses skillful means and gradually practices self-sacrifice of small amounts of wealth. He can advance to the middle grade without greed, and he can advance to the upper grade without greed.
又諸菩薩，若親教師及軌範師、共住弟子同梵行者，性是慳貪，是慳貪類；
 Furthermore, Bodhisattvas, who are personal teachers, guides, and disciples who live together and practice the holy life, are greedy and greedy by nature;
或性雖非慳貪種類，而闕資財，所欲匱乏。
 Or even though his nature is not of the greedy type, he still lacks money and wants.
菩薩欲寄佛法僧田樹修布施福業事時，捨所施物與彼令作，已自不為。
 When the Bodhisattva wanted to send the Buddha, Dharma, and monks to cultivate the trees in the fields and do alms for good deeds, he gave up the gifts and did what he ordered, but he did not do it himself.
菩薩如是巧慧方便，自所生福彌更弘多。
 Bodhisattva's skillful wisdom and expedient methods will bring more blessings to him.
復令一類同梵行者，調伏所有慳貪煩惱，亦令一類樂善法者，所願滿足，攝受有情、成熟有情。
 It also enables a group of people who follow the holy path to tame all the troubles of greed and greed, and also makes a group of people who enjoy the good Dharma have their wishes fulfilled, accept sentient beings, and mature sentient beings.
又諸菩薩現有眾多可施財物，見諸來者有希求相，知其心已，隨彼所樂悉皆施與。
 Furthermore, the Bodhisattvas now have many things to give. When they see that those who come have desires and requests, they know their intentions and give to them according to their pleasure.
復有商人為性矯詐，欲行欺誑，菩薩知已，尚掩其過不令他知，況觸於彼。
 Again, there is a businessman who is deceitful by nature and wants to commit deception. The Bodhisattva knows this and covers up his fault so that he does not know about it. This situation touches him.
稱滿其願，令無羞愧，踊躍無畏，歡喜而去。
 Having his wish fulfilled makes him feel no shame, be enthusiastic and fearless, and leave happily.
復有矯詐欺誑，菩薩初不覺知，後時乃覺；
 Again there is deceit and deceit, the Bodhisattva is not aware of it at first, but becomes aware of it later;
雖復覺知，不以此事舉發彼人，亦不訶責為作憶念。
 Even though he is aware again, he does not take this matter to others, nor does he blame others for remembering it.
但生悲愍：
 But I feel sad:
彼於我所誤行如是不與取事，我今隨喜，令彼無罪。
 He did not take any action against me for my wrongdoing, so I am happy to make him innocent.
如是等類，當知名為菩薩現有可施財物巧慧而施。
 Such and similar things should be called bodhisattvas who have the wealth to give and give it skillfully and wisely.
又諸菩薩，若現無有可施財物，先所串習彼彼世間工巧業處作意現前，少用功力，多集財寶，施諸眾生。
 Also, Bodhisattvas, if you have nothing to give, you should first show your mind to the skillful deeds you have practiced in the world, use less skill, gather more treasure, and give to all living beings.
是諸菩薩，或復為他種種美妙、善巧言詞宣說正法，令貧苦者尚樂行施，況富樂者；
 These Bodhisattvas may again preach the Dharma with their beautiful and skillful words, so that the poor will be happy to do alms, and become rich and happy;
令慳貪者猶能惠施，況習施者。
 Even those who are stingy and greedy can still be kind to others, even those who are accustomed to giving.
或有淨信多饒財寶常樂施家，數教乞者往彼求索，令其布施。
 Or there may be a man of pure faith who has abundant wealth and always gives alms to others. He may teach beggars to go there and ask for them, and ask them to give alms.
或彼惠捨修福業時，躬詣其所，翹勤無惰，起策具足，深心歡喜，隨力隨能身助、語助，令施求者得善滿足。
 Or when he is doing good deeds to cultivate good deeds, he will go to the place where he is, be diligent and not lazy, have good plans, be deeply happy, and be willing to help with his body and words according to his ability, so that the person who gives to him will be satisfied with the good.
以彼施時，事力闕尠，或惡供瞻，或墮朋黨，或不恭敬，或念忘失，由善助故，斯過皆無。
 When he is giving to others, he may not be able to do anything good, may be evil, may fall into the trap of being a partisan, may be disrespectful, or may be forgetful, but with good help, there will be no such faults.
如是菩薩現無財寶，巧慧方便而行布施，此說乃至未證增上清淨意樂。
 Such a Bodhisattva has no treasures, but has skillful wisdom and convenient means to practice charity. This saying does not even realize the increase of pure happiness.
若諸菩薩已證增上清淨意樂，如已獲得超諸惡趣，如是生生必定獲得無盡財寶。
 If bodhisattvas have realized the bliss of pure thoughts, if they have transcended all the evil realms, they will surely gain endless wealth in every life.
又諸菩薩、終不口授求過外道所有正法，亦不施彼所寫經典；
 Furthermore, Bodhisattvas never teach orally all the true Dharma that they have sought from outsiders, nor do they practice the scriptures written by them;
知性多貪，求欲衒賣經卷等者，亦不施與；
 Those who are intellectually greedy and want to show off, sell scriptures, etc., will not give anything;
知欲祕藏，亦不施與；
 Even if you know that you want to keep it secretly, you won’t give it away;
不求勝智，亦不施與，必求勝智。
 Don’t ask for superior wisdom, and don’t give to others. You must seek superior wisdom.
若自了知於經卷等其義已辯，即隨所樂如應施與。
 If you understand the scriptures and have explained their meaning, then you can give as you please.
若自了知於經卷等其義未辯，為辯義故恒自披轉。
 If you know the meaning of the scriptures and have not yet argued it, you will always explain it to yourself in order to argue the meaning.
如是菩薩若見其餘有經卷等，即應方便轉求施與，或更書寫而施與之。
 If a Bodhisattva sees that there are other sutras and scrolls, he should readily ask for them and give them to them, or he should write them in writing and give them to them.
若不見餘有經卷等，亦無力能更為書寫，即應審諦觀察自心：
 If you do not see any remaining scriptures, etc., and are unable to write more, you should carefully observe your mind:
勿我於法慳垢纏心，不能施耶？
 Why don't I be obsessed with the Dharma and be unable to give alms?
勿我於法別意所礙，不欲施耶？
 Don't you think I am hindered by the Dharma and don't want to do it?
為我於法有勝所須，不應施耶？
 Is it necessary for me to be victorious in the Dharma? Shouldn’t I give it to you?
如是審諦觀察心已，若自了知，我於此法少有慳纏、別意所礙而不施者，即作是心：
 After observing the mind in this way, if you realize that I am rarely entangled in this Dharma, and do not do it if other thoughts hinder it, then you have this mind:
我今決定應行法施。
 I have now decided to practice the Dharma.
設我由此行法施故，於現法中即成癡瘂，不忍煩惱尚應法施，況令闕乏妙智資糧。
 If I practice the Dharma in this way, I will become a fool in the present Dharma. I can't bear to be troubled and still respond to the Dharma. What's more, I will lack the material of wonderful wisdom.
又觀察已，若自了知，我於此法無少慳纏，亦無別意，但為成辦勝所須義不應施者，菩薩爾時應更思忖：
 Furthermore, after observing, if you realize that I am very involved in this Dharma, and have no other intention, but if I should not do it in order to achieve victory, then Bodhisattva should think more:
我持此法施於彼者，為為損害自煩惱耶？
 If I apply this method to others, will I be troubled by the harm to myself?
為為圓滿智資糧耶？
 Is it the material for perfect wisdom?
為為愛念諸眾生耶？
 Do you think of all sentient beings out of love?
既思忖已，便正了知，我都不見自有煩惱。
 After thinking about it, I realized that I didn't even realize that I had any troubles.
見不施彼此經卷等，現法、當來我智資糧展轉增勝，非施於彼建此功德；
 Seeing that they do not give each other sutras, scrolls, etc., when the Dharma appears, my wisdom and resources will expand and increase, and they will not give to each other to build this merit;
但於當來薄饒法利，非豐覺慧。
 But in the future, if you are sparing Dharma benefits, you will not be rich in wisdom.
若不施彼，便能修集利益安樂一切眾生巧方便智，即為愛念此一眾生及餘一切；
 If you don't give it to him, you can cultivate the skillful wisdom of benefiting all sentient beings, that is, thinking of this sentient being and all others out of love;
若施於彼，唯成愛念此一眾生，非餘一切。
 If you give it to that person, it will only be the sentient being who has love and thoughts, and nothing else.
菩薩如是如實知已，不施彼者，無罪、無悔；
 A Bodhisattva who knows himself as he really is and does not do anything to others is guiltless and has no regrets;
亦不違越菩薩淨戒。
 Nor does it violate the pure precepts of Bodhisattvas.
云何菩薩方便不施？
 Why doesn't Bodhisattva use expedient methods?
謂諸菩薩不忍直言遣來求者，謂我不能惠施於汝。
 It is said that the Bodhisattvas cannot bear to speak out and send you to seek help, and that I cannot benefit you.
要當施設方便善巧，曉喻發遣。
 It is necessary to make facilities convenient and skillful, and to use knowledge to send instructions.
云何施設方便善巧？
 How can the facilities be convenient and skillful?
謂諸菩薩先於所畜一切資具、一切施物為作淨故，以淨意樂，捨與十方諸佛菩薩。
 It is said that all Bodhisattvas must first purify all their belongings and all the gifts, so that they can give them to all the Buddhas and Bodhisattvas in the ten directions with pure intention and happiness.
譬如苾芻於己衣物為作淨故，捨與親教、軌範師等。
 For example, he chews cud on his own clothes to purify himself, and gives up to his personal teacher, standard teacher, etc.
如是菩薩淨施因緣，雖復貯畜種種上妙一切資具、一切施物，猶得名為安住聖種，生無量福。
 In this way, the bodhisattva who purifies the causes and conditions of giving, even though he has stored up all the wonderful tools and gifts of livestock and seeds, is still called the holy seed of peace, and produces immeasurable blessings.
常於此福多思惟故，於一切時隨逐增長。
 Because you always think about this blessing, it will increase at all times.
恒於一切作淨施物，如佛菩薩所寄護持，見來求者即應觀察。
 Always make pure donations to all things, as if they are protected and protected by Buddhas and Bodhisattvas, and you should observe them when you see them asking for them.
若隨所欲作淨施物惠施彼時，稱當正理，應作是念：
 If you make a pure donation as you wish and give it to that person, it is right and you should think like this:
諸佛菩薩無有少物於諸眾生而不施者。
 Buddhas and Bodhisattvas have nothing to offer to all sentient beings.
如是知已，取淨施物施來求者，令所願滿。
 Knowing this, take pure gifts and give them to those who ask for them, and your wishes will be fulfilled.
若觀施時，不稱正理，即應念先作淨施法。
 If you don't think it's right when you observe the practice, you should remember to do pure practice first.
告言：
 Announcement:
賢首！如是等物是他所有，不許施汝。
 A wise leader! Such things belong to him and are not allowed to be given to you.
軟言曉喻，方便發遣。
 Soft words make it easy to convey.
或持餘物二倍三倍，恭敬施與，然後發遣。
 Or take two or three times what is left, give it respectfully, and then send it away.
令彼了知，菩薩於此非慳貪故，不欲施我；
 Let him know that the Bodhisattva is not greedy and does not want to give to me;
定當於此經卷等法不自在故，不施於我。
 Because I am not comfortable with these scriptures and other methods, please do not use them on me.
當知是名菩薩巧慧而行法施。
 You should know that this Bodhisattva is skillful and wise in practicing Dharma.
又諸菩薩於一切施，謂法施、財施、無畏施。
 In addition, all Bodhisattvas call giving of Dharma, giving of wealth, and giving of fearlessness.
若異門、若體相、若釋名、若因果差別，如實了知而行惠施，當知亦名菩薩巧慧而行布施。
 If there is a different door, if there is a body, if there is a name, if there is a difference in cause and effect, if you understand it truthfully and perform charity, you should know that it is also called a bodhisattva who is skillful and wise and performs charity.
又諸菩薩，於諸有怨，以慈意樂而行惠施；
 Moreover, Bodhisattvas, when they have any grievances, act with kindness and benevolence;
於諸有苦，以悲意樂而行惠施；
 In the face of all suffering, be happy with compassion and perform charity;
於諸有德，以喜意樂而行惠施；
 To those who are virtuous, act with joy and charity;
於諸有恩、親善、同意，以捨意樂而行惠施；
 To those who are kind, friendly, and agreeable, be willing to give and be charitable;
當知亦名菩薩巧慧而行布施。
 You should know that it is also called Bodhisattva who practices charity with skill and wisdom.
又諸菩薩於其施障及彼對治如實了知。
 Furthermore, all Bodhisattvas know how to treat obstacles and how to deal with them.
此中施障略有四種。
 There are four types of obstacles.
一、先未串習，二、施物尠闕，三、耽著上妙悅意財物，四、觀見當來具足財果而深欣樂。
 1. Not practicing it first, 2. Giving alms to others, 3. Holding on to the wonderful and pleasant wealth, 4. Seeing the future wealth and fruit and being deeply happy.
若諸菩薩現有種種可施財物，雖見求者正現在前，而於惠施心不趣入；
 If Bodhisattvas already have various kinds of wealth that can be given to others, but they see the seeker right in front of them, they are not interested in giving;
菩薩爾時即以正慧速疾通達，是我於施先未串習所作過失。
 At that time, Bodhisattva quickly understood with correct wisdom, but I made the mistake of not practicing before giving.
復以妙慧如是通達；
 Again, with wonderful wisdom, one can gain such understanding;
我於先世決定於施曾未串習，致令今世現有種種可施財物，雖見求者正現在前，而於惠施心不趣入。
 In my previous life, I decided to give alms and never practiced it. As a result, in this life, I now have all kinds of wealth that can be given. Although I see the person who is asking for it right in front of me, my heart is not interested in giving.
若於今世不強思擇而行施者，復於來世定當憎背所應行施。
 If you don't think hard about your choice in this life and then do alms, you will definitely hate the alms you should do in the next life.
菩薩如是正通達已，用此施障對治為依，力勵思擇而行惠施，能不隨逐先未串習所作過失，自在而行。
 The Bodhisattva has thus attained the correct understanding, and uses this as a basis for remedying obstacles. He will be able to think carefully and make choices to perform beneficent acts. He will be able to act with ease without following the mistakes he has made before or in the past.
又諸菩薩若見求者正現在前，由諸財物有尠闕故，於其惠施心不趣入。
 Furthermore, if the Bodhisattvas see the seeker appearing in front of him, they will not be interested in giving to him because there are barriers in the property.
菩薩爾時即以正慧速疾通達如是匱乏障施因緣，忍受匱乏所作眾苦，力勵思擇，起悲愍心而行慧施。
 At that time, the Bodhisattva quickly understood the causes and conditions of such lack that hindered giving with correct wisdom, endured all the suffering caused by the lack, encouraged his thoughts and choices, aroused compassion and performed wisdom in giving.
作如是念：
 Think like this:
或由宿業有過失故，或由現在繫屬他故，令我具受眾多猛利飢渴等苦，不能饒益一切眾生。
 Either because I have made mistakes in my past karma, or because I belong to others now, I have suffered a lot of sharp pains, hunger, thirst, etc., and I cannot benefit all sentient beings.
設我今者由行惠施，因饒益他，於現法中受種種苦，乃至殞歿，如是行施猶為最勝，非空發遣諸來求者；
 Suppose that I am doing charity now, because I am benefiting others, and I suffer all kinds of sufferings in the present Dharma, and even die. This kind of charity is still the best, and I am not sending people to ask for it in vain;
況當更有諸菜葉等可以活命。
 What's more, there are more vegetables and leaves that can survive.
菩薩如是忍受匱乏所作眾苦而行惠施。
 In this way, the Bodhisattva endures all the sufferings caused by scarcity and performs charitable acts.
又諸菩薩，若見求者正現在前，由可施物極悅意故、最上妙故，於行惠施心不趣入。
 Furthermore, Bodhisattvas, if they see the person asking for help appearing right in front of them, they will not be interested in giving sincerely because the things they can give are extremely pleasing and most wonderful.
菩薩爾時即以正慧速疾通達，是我耽著所作過失，我今於苦發起虛妄樂想顛倒，由此能生當來眾苦。
 At the time of the Bodhisattva, I quickly gained enlightenment with correct wisdom. It was because of my mistakes that I indulged in my mistakes. Now I am experiencing suffering and have false thoughts of joy and confusion, which will cause me to suffer all the sufferings to come.
於此顛倒遍了知故，為欲斷除，力勵思擇，用此財物而行惠施。
 I know the reason why I have confused everything here, so I can get rid of my desires, encourage my thoughts and choices, and use this wealth to do charity.
又諸菩薩若行施已，於當施果廣大財利，見勝功德，深生欣樂，不求無上正等菩提。
 Furthermore, if all Bodhisattvas have given alms, the results of their alms will be great financial benefits, they will see great merits and virtues, they will be deeply happy, and they will not seek the supreme enlightenment.
菩薩爾時即以正慧速疾通達，是邪果見所作過失。
 At that time, the Bodhisattva quickly understood with correct wisdom and saw the consequences of his mistakes.
如實觀察一切諸行皆不堅牢，一切諸行皆念念滅，所受用果速疾滅盡、速疾離散。
 Observe truthfully that all actions are not solid, all thoughts are extinguished, and the effects received are quickly extinguished and dispersed quickly.
如是觀時，即能斷滅能生欣樂邪果之見，諸所行施一切迴向無上菩提。
 When you meditate like this, you can eliminate the views that can give rise to the evil fruits of joy and happiness, and dedicate everything you do to the Supreme Bodhi.
如是菩薩四種施障，當知四種能對治智對治於彼。
 In this way, Bodhisattva has four kinds of obstacles. You should know that the four kinds of power can cure them and wisdom can cure them.
一者、覺悟，二者、忍受眾苦，三者、遍知顛倒，四者、見一切行性不堅牢。
 The first is enlightenment, the second is enduring all kinds of suffering, the third is omniscience being perverted, and the fourth is seeing that all behaviors are not firm.
是諸菩薩由前三種能對治智，決定堪能正行惠施；
 Based on the first three kinds of wisdom, these bodhisattvas determine that they are capable of righteous conduct and charity;
由後一種能對治智，能正攝受施福勝果。
 The latter can counteract wisdom and can correctly absorb the blessings and fruits of giving.
當知亦名菩薩巧慧而行布施。
 You should know that it is also called Bodhisattva who practices charity with skill and wisdom.
又諸菩薩內居閑靜，由淨意樂淳厚淨信分別勝解，數數緣念種種上妙無量財寶，以勝解力，於諸眾生樂行惠施。
 In addition, all Bodhisattvas dwell quietly within themselves, with pure mind, joy, pure faith, discernment and superior understanding, and they count all kinds of wonderful and immeasurable treasures in their minds, and with the power of superior understanding, they perform joyful deeds and benefit all sentient beings.
由此因緣，是諸菩薩以少功用生無量福，當知亦名菩薩巧慧而行布施。
 Due to this cause and condition, these Bodhisattvas generate immeasurable blessings through their small efforts. You should know that they are also called Bodhisattvas who practice generosity with skill and wisdom.
如是妙慧大慧菩薩巧慧行施總略義者，由有財、無財，財施所攝故；
 Such is the summary meaning of Bodhisattva Miaohui Mahamati's skilful and wise conduct and giving, which is based on whether there is wealth or no wealth, and the giving of wealth;
如是由法施故，由無礙解施故，由勝意樂施故，由施障對治智慧施故，由增上意樂勝解施故，當知是名唯諸菩薩不共行施。
 In this way, it is because of the method of giving, because of the unobstructed understanding of giving, because of the joy of giving with the superior intention, because of the wisdom of giving that overcomes obstacles in giving, and because of the improvement of the superior intention, the reason for giving, you should know that this is the name of giving that is not practiced by all Bodhisattvas.
如是廣說於內外事菩薩所行一切施差別相已。
 In this way, it is widely said that there is a difference between the internal and external affairs and all the charity that the Bodhisattva does.
自斯已後，即於一切施差別相中，分出所餘難行施等一切差別，應當了知。
 From then on, among all the differences in giving, you should distinguish the remaining differences in giving that are difficult to perform and all the differences should be understood.
云何菩薩難行施？
 Why is it difficult for a Bodhisattva to perform alms?
當知此施略有三種。
 You should know that there are three types of this method.
謂若諸菩薩財物尠少，自忍貧苦惠施於他，是名菩薩第一難行施。
 It is said that if a Bodhisattva has little wealth and endures poverty to give to others, this is the first difficult thing for a Bodhisattva to do.
若諸菩薩所可愛物，或性深愛著，或長時串習，或有上品恩，或最上妙物，極生耽著，能自開解，惠施於他，是名菩薩第二難行施。
 If the beloved things of the Bodhisattva are either deeply loved by nature, or have been practiced for a long time, or have the highest quality of kindness, or are the most wonderful things, if they are attached to them in the extreme, they can be enlightened by themselves and benefit others, this is called the second difficult act of a Bodhisattva. Give.
若諸菩薩極大艱辛所獲財物惠施於他，是名菩薩第三難行施。
 If the Bodhisattva's wealth obtained through great hardships is given to him, this is called the third difficulty for a Bodhisattva to perform charity.
云何菩薩一切門施？
 Why are all the disciples of Bodhisattva giving gifts?
當知此施略有四相。
 You should know that this gift has four characteristics.
謂諸菩薩，或自財物，或勸化他所得財物，或施親屬、父母、妻子、奴婢、作使、善友、大臣、親戚、眷屬，或復施與他來求者。
 It is said that Bodhisattvas may give property from themselves, or may give property to others through persuasion, or may give it to relatives, parents, wives, slaves, envoys, good friends, ministers, relatives, or dependents, or may give it to others who ask for it.
如是四相，是名菩薩一切門施。
 Such four characteristics are called the gifts of all Bodhisattva disciples.
云何菩薩善士所行名善士施？
 Why do Bodhisattvas and good people do what is called charity?
當知此施略有五相。
 You should know that this method has five characteristics.
謂諸菩薩，淨信而施，恭敬而施，自手而施，應時而施，不損惱他而行惠施。
 It is said that all Bodhisattvas should give with pure faith, give with respect, give with their own hands, give at the right time, and give to others without harming or offending them.
如是五相，是名菩薩善士所行名善士施。
 Such five characteristics are what a good Bodhisattva does and a good person gives.
云何菩薩一切種施？
 Why do Bodhisattva give all kinds of gifts?
當知此施有十三相。
 You should know that this gift has thirteen characteristics.
一、無依施，二、廣大施，三、歡喜施，四、數數施，五、田器施，六、非田器施，七、一切物施，八、一切處施，九、一切時施，十、無罪施，十一、有情物施，十二、方土物施，十三、財穀物施。
 1. Giving without any support, 2. Giving in a broad way, 3. Giving with joy, 4. Giving by counting, 5. Giving with field tools, 6. Giving with non-field tools, 7. Giving to everything, 8. Giving everywhere, 9. Giving in everything Giving at the right time, 10. Giving without guilt, 11. Giving with sentimental things, 12. Giving with square soil and things, 13. Giving with wealth and grain.
如是十三種相，當知是名菩薩一切種施。
 With these thirteen signs, you should know all the gifts given by this Bodhisattva.
云何菩薩遂求施？
 How can a Bodhisattva ask for alms?
當知此施有八種相。
 You should know that this gift has eight aspects.
謂諸菩薩，匱乏飲食而求乞者，施以飲食；
 It is said that Bodhisattvas who are in need of food and drink and beg for food should give them food and drink;
匱乏車乘而求乞者，施以車乘；
 Those who are in need of rides and beg for rides will be given a ride;
匱乏衣服而求乞者，施以衣服；
 To those who are in want of clothes and beg, give them clothes;
匱乏嚴具而求乞者，施以嚴具；
 Those who lack strict tools and beg for help will be given strict tools;
匱乏種種資生什物而求乞者，施以種種資生什物；
 Those who are short of various means to produce something and beg for help should be given various means to produce something;
匱乏種種塗飾香鬘而求乞者，施以種種塗飾香鬘；
 Those who are in want of various kinds of painted fragrant garlands and seek begging are given various kinds of painted fragrant garlands;
匱乏舍宅而求乞者，施以舍宅；
 Those who are in need and beg, give alms to those who have left their homes;
匱乏光明而求乞者，施以光明。
 Those who are in need of light and beg for help will be given light.
如是八相，是名菩薩遂求施。
 With these eight signs, this Bodhisattva then asks for alms.
云何菩薩此世他世樂施？
 How can a Bodhisattva do charity in this life and other lives?
當知此施略有九相。
 You should know that this method has nine characteristics.
謂財施、無畏施、法施，總說名為能令眾生此世他世樂施。
 We call it financial giving, fearless giving, and Dharma giving. It is always said that it can make sentient beings be happy in this world and in other lives.
財施者，謂以上妙清淨如法財物而行惠施。
 Those who give money are those who say that they have the above wonderful, pure, and Dharma-like property and give it to them.
調伏慳悋垢而行惠施，調伏積藏垢而行惠施。
 To tame the accumulated dirt and do good things, to tame the accumulated dirt and do good things.
調伏慳悋垢者，謂捨財物執著。
 To tame those who are frugal and filthy is to give up the attachment to possessions.
調伏積藏垢者，謂捨受用執著。
 To tame those who have accumulated dirt, it is called letting go and using attachment.
無畏施者，謂濟拔師子、虎狼、鬼魅等畏，拔濟王賊等畏，拔濟水火等畏。
 Those who are fearless in giving are those who are afraid of teachers, sons, tigers, wolves, ghosts, etc., who are afraid of kings and thieves, and who are afraid of water, fire, etc.
法施者，謂無倒說法、稱理說法，勸修學處。
 Those who give the Dharma say that there is no inversion of the Dharma, that the Dharma is preached, and that the Dharma is encouraged to practice.
如是一切總說九相，是名菩薩能令眾生此世他世樂施。
 In this way, everything can be summed up in nine aspects. This Bodhisattva can make living beings benefit in this life and other lives.
此中財施、無畏施及此差別，能令眾生此世安樂；
 The difference between the gift of wealth and the gift of fearlessness can make all sentient beings happy in this world;
法施及此差別，能令眾生後世安樂。
 Dharma and this difference can make all sentient beings happy in future generations.
云何菩薩清淨施？
 How can a Bodhisattva give pure gifts?
當知此施有十種相。
 You should know that this gift has ten kinds of characteristics.
一、不留滯施，二、不執取施，三、不積聚施，四、不高舉施，五、無所依施，六、不退弱施，七、不下劣施，八、不向背施，九、不望報恩施，十、不希異熟施。
 1. Don’t give with stagnation, 2. Don’t hold onto giving, 3. Don’t accumulate giving, 4. Don’t give high, 5. Don’t have anything to rely on, 6. Don’t give to the weak, 7. Don’t give with inferiority, 8. Don’t turn your back. Giving, nine, don’t expect to repay the kindness, ten, don’t expect to be familiar with it.
云何不留滯施？
 Why don't you stay and give alms?
謂諸菩薩見來求者正現在前，速疾惠施，不作留滯；
 It is said that when Bodhisattvas see those who come to ask for help, they are right in front of them and give them quickly without any hesitation.
非來求者疾望得財，如諸菩薩速希惠施。
 Those who do not come to seek help are eager to get wealth, just like the Bodhisattvas who are eager to give charity.
云何不執取施？
 Why don't you insist on giving?
謂諸菩薩不以妄見執取於施。
 It is said that Bodhisattvas do not cling to charity based on false views.
或執此施空無有果，或執殺害而行惠施以為正法，或執唯施極淨圓滿是世出世究竟清淨。
 Either you hold that giving is empty and fruitless, or you hold that killing and doing charity is the right dharma, or you hold that only giving is extremely pure and perfect, which is the ultimate purity in this world.
云何不積聚施？
 Why don't the clouds gather together to give?
謂諸菩薩，不於長時漸漸積集聚多財物，然後頓施。
 It is said that Bodhisattvas do not gradually accumulate a lot of wealth over a long period of time and then give it away suddenly.
何以故？
 Why?
非諸菩薩現有施物，見來求者正現在前堪能不施；
 Unless the Bodhisattva has something to offer, he would not be able to give it if he sees the person who comes to ask for it right in front of him;
不見不施是稱正理。
 Not seeing and not doing anything is called justice.
云何積財而不速施？
 Why am I accumulating wealth but not spending it quickly?
又諸菩薩，不見積財後方頓施是能生長多福之門。
 Also, Bodhisattvas, if you don’t see that accumulating wealth and then giving it freely, this is the door to the growth of many blessings.
又正觀見若別、若總求者相似，漸施、頓施財物平等，何緣而執福有差別。
 Also, if you correctly observe that there are differences, if those who always seek are similar, and if the gradual and sudden gifts of wealth are equal, why are there differences in holding on to blessings?
又諸菩薩，見積聚施，其施有罪；
 Also, if Bodhisattvas see accumulated donations, their giving will be sinful;
見隨得施，其施無罪。
 If you see someone who is willing to give, his giving will be guiltless.
何以故？
 Why?
若積聚已然後頓施，是則先時有來求者，其數或百而不施與，令生嫌恨，不忍、不信；
 If it is accumulated and then given out suddenly, then there will be people who come to ask for it, but they will not give anything to them, perhaps hundreds of them, which will lead to resentment, intolerance, and disbelief;
後有一類或不希求，畜積珍財，強而頓施。
 Later, there is a kind of people who may not have any desire. They accumulate precious wealth in animals and give it to them when they are strong.
是故菩薩不積聚施。
 This is why Bodhisattva does not accumulate donations.
云何不高舉施？
 Why don't you give high praise?
謂諸菩薩，於來求者謙下心施，亦不與他競勝而施，亦不施已而生憍慢。
 It is said that all Bodhisattvas should humbly give to those who come to ask for help, and they will not compete with others to give, nor will they give to themselves, which will lead to arrogance.
謂我能施，我是施主，餘則不爾。
 If you say that I can give, I am the donor, but I cannot do it.
云何無所依施？
 Why do you have nothing to rely on?
謂諸菩薩不依稱譽聲頌而施。
 It is said that Bodhisattvas do not give gifts based on praise or praise.
體達世間稱譽聲頌，虛妄分別文字所起，唯是虛音，繫屬妄嚮，譬如世間䅌䴬葉聚。
 The body realizes the praises and praises in the world, which are caused by false and distinguishing words. They are only false sounds and belong to false directions, such as the gathering of leaves in the world.
云何不退弱施？
 Why don't you retreat and help the weak?
謂諸菩薩，施先意悅，施時心淨，施已無悔；
 It is said that all Bodhisattvas are happy when they give, their hearts are pure when they give, and they have no regrets after giving;
聞諸菩薩廣大第一最勝施時，不自輕蔑、恐怖、退弱。
 When I hear that the Bodhisattvas are the greatest, most powerful and generous, I will not feel scornful, fearful or weak.
云何不下劣施？
 Why not do something bad?
謂諸菩薩，於諸施物勤數簡擇，最勝最妙飲食、車乘、衣服等物，持用布施。
 It is said that all Bodhisattvas should diligently count and select the best things to give, such as food, drink, carriages, clothes, etc., and use them to give.
云何不向背施？
 Why don't you give it to your back?
謂諸菩薩其心平等，不隨朋黨，於怨親中悲心等施。
 It is said that all Bodhisattvas have an equal mind, do not follow the clique, and give compassionately to relatives who have resentments.
云何不望報恩施？
 Why don't you want to repay your kindness?
謂諸菩薩悲心、愍心而行惠施，終不於他希望反報，但觀求樂愛火所燒無有勢力性苦眾生，深心悲愍而行惠施。
 It is said that all Bodhisattvas who perform charity with compassion and compassion will not be rewarded in the end as they hope. However, they observe the powerless and suffering sentient beings burned by the fire of seeking happiness and compassion, and perform charity with deep compassion.
云何不希異熟施？
 Why don't you want to be familiar with it?
謂諸菩薩修行惠施，終不希望當來所得財寶圓滿、自身圓滿施果異熟，觀一切行性是虛偽，觀大菩提最勝功德。
 It is said that all Bodhisattvas who practice charity do not hope that the treasures they will receive will be perfect in the future, and that the fruits of their own charity will be perfect and ripe. They observe that the nature of all actions is hypocritical, and observe the supreme merit of Mahabodhi.
由此十相，菩薩所行布施清淨、最極清淨。
 Based on these ten signs, the charity performed by the Bodhisattva is pure and extremely pure.
如是菩薩依止九相所行惠施，圓滿施波羅蜜多已，能證無上正等菩提。
 Such a Bodhisattva relies on the Nine Appearances to perform charity, and has given many paramitas to perfection, and can achieve the supreme enlightenment.
瑜伽師地論卷第三十九
 Volume 39 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第四十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 40 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處戒品第十之一
 The fifteenth beginning of the local Bodhisattva's ground and the tenth precepts of yoga.
云何菩薩戒波羅蜜多？
 Why does Bodhisattva abstain from paramita?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　是名略說戒。
 Such nine kinds of signs are called precepts in brief.
謂九種相戒，名為菩薩戒波羅蜜多。
 The nine types of precepts are called the Bodhisattva Precepts Paramita.
一、自性戒，二、一切戒，三、難行戒，四、一切門戒，五、善士戒，六、一切種戒，七、遂求戒，八、此世他世樂戒，九、清淨戒。
 1. Self-nature precepts, 2. All precepts, 3. Difficult precepts, 4. All sect precepts, 5. Good person precepts, 6. All kinds of precepts, 7. Pursuing precepts, 8. Precepts for happiness in this world and other worlds, 9. Purity and precepts.
云何菩薩自性戒？
 How can a Bodhisattva take the precepts of his own nature?
謂若略說具四功德，當知是名菩薩自性戒，何等為四？
 If we briefly talk about the four merits and virtues, we should know that this is called the Bodhisattva's Self-nature Precepts. What are the four?
一、從他正受，二、善淨意樂，三、犯已還淨，四、深敬專念無有違犯。
 1. Acceptance from others, 2. Good intentions and happiness, 3. Transgressions have been repaid, and 4. Deep respect and single-mindedness will lead to no transgressions.
由諸菩薩從他正受故，於所學戒若有違犯，即外觀他深生愧恥。
 Because Bodhisattvas have received it from him, if they violate the precepts they have learned, it will appear that they are deeply ashamed.
由諸菩薩善淨意樂故，於所學戒若有違犯，即內自顧深起慚羞。
 Since all Bodhisattvas have good and pure intentions and are happy, if they violate the precepts they have learned, they will feel deep in their hearts and feel ashamed.
由諸菩薩於諸學處犯已還淨、深敬專念初無違犯二因緣故，離諸惡作。
 Because all Bodhisattvas have paid off their transgressions in various places of study, and they have deeply respected and single-mindedly focused on the two causes of no transgressions, they have abstained from all evil deeds.
如是菩薩從他正受、善淨意樂為依止故，生起慚愧；
 Such a Bodhisattva will feel ashamed because he relies on his right feelings, good and pure thoughts and pleasures;
由慚愧故，能善防護所受尸羅；
 As a result of being ashamed, one is able to protect the body he receives;
由善防護所受戒故，離諸惡作。
 Because of the precepts received through good protection, one avoids all evil deeds.
又於是中，從他正受、善淨意樂，此二是法；
 And in doing so, receiving from him rightly, having good and pure thoughts, these two are the Dharma;
犯已還淨、深敬專念無有違犯，此二是前二法所引。
 The offenses have been repaid, and there are no offenses committed by deep respect and concentration. These two are derived from the first two methods.
又於是中，從他正受、善淨意樂、深敬專念無有違犯，由此三法，應知能令不毀菩薩所受淨戒；
 Furthermore, if you receive from him rightly, have good and pure thoughts, and have deep reverence and single-mindedness without any violation, you should know from these three methods that you will not destroy the pure precepts received by the Bodhisattva;
犯已還淨，由此一法，應知能令犯已還出。
 The crime has been repaid, and with this method, one should know that the crime can be repaid.
如是菩薩具四功德自性尸羅，應知即是妙善淨戒，正受隨學，能利自他，利益安樂無量眾生，哀愍世間諸天人等，令得義利利益安樂故。
 Such a Bodhisattva has the four merits and virtues of his own nature. You should know that these are wonderful, good and pure precepts. If you follow them and learn them, you can benefit yourself and others, benefit countless sentient beings, and show compassion to the gods and humans in the world, so that you can achieve righteousness, benefit, peace and happiness.
應知即是無量淨戒，攝受無量菩薩所學故。
 You should know that these are the immeasurable pure precepts, which are learned by immeasurable Bodhisattvas.
應知即是饒益一切有情淨戒，現前能作一切有情利益安樂故。
 You should know that it is the pure precepts that benefit all sentient beings, and it can now bring benefits and happiness to all sentient beings.
應知即是能獲大果勝利淨戒，攝受隨與無上正等菩提果故。
 You should know that you can obtain the great fruit of victory, pure precepts, and accept the unsurpassed and perfect bodhi fruit.
是名菩薩自性戒。
 This is called the Bodhisattva’s Self-nature Precepts.
云何菩薩一切戒？
 Why do Bodhisattvas take all the precepts?
謂菩薩戒略有二種。
 There are two types of Bodhisattva precepts.
一、在家分戒，二、出家分戒。
 One is to practice separation at home, and two is to practice separation as a monk.
是名一切戒。
 This is called all precepts.
又即依此在家、出家二分淨戒，略說三種。
 Based on this, we can divide the pure precepts into two categories: homely and monastic, and briefly describe three types.
一、律儀戒，二、攝善法戒，三、饒益有情戒。
 1. The precepts to observe discipline, 2. The precepts to collect good dharma, and 3. The precepts to benefit sentient beings.
律儀戒者，謂諸菩薩所受七眾別解脫律儀。
 The rules and precepts refer to the seven kinds of rules and regulations for liberation that all Bodhisattvas receive.
即是苾芻戒、苾芻尼戒、正學戒、勤策男戒、勤策女戒、近事男戒、近事女戒。
 They are the Bi-Chu Precepts, the Bi-Chu Ni Precepts, the Zhengxue Precepts, the Diligent Men’s Precepts, the Diligent Counseling Women’s Precepts, the Near-Things Men’s Precepts, and the Near-Things Women’s Precepts.
如是七種，依止在家、出家二分，如應當知。
 These seven types can be divided into two categories: homely and monastic, as you should know.
是名菩薩律儀戒。
 This is called Bodhisattva's precepts.
攝善法戒者，謂諸菩薩受律儀戒後，所有一切為大菩提，由身語意積集諸善，總說名為攝善法戒。
 Those who take the precepts of good deeds mean that after all Bodhisattvas receive the precepts, everything becomes great Bodhi. They accumulate all the good deeds through body, speech and mind. This is called the precepts of taking good deeds.
此復云何？
 What does this mean?
謂諸菩薩依戒、住戒，於聞、於思、於修止觀、於樂獨處精勤修學。
 It is said that all Bodhisattvas should adhere to the precepts, abide by the precepts, study diligently in listening, contemplating, practicing tranquility and vipassanā, and staying in happy solitude.
如是時時於諸尊長精勤修習合掌、起迎、問訊、禮拜、恭敬之業，即於尊長勤修敬事。
 In this way, we diligently practice the actions of joining our palms, raising greetings, asking questions, bowing, and paying respect to our elders all the time, which means we diligently practice respecting our elders.
於疾病者，悲愍殷重瞻侍供給。
 For those who are sick, they look forward to serving and providing for those who are sick.
於諸妙說，施以善哉。
 It is good to give good advice to all the wonderful people.
於有功德補特伽羅，真誠讚美。
 I sincerely praise you for your meritorious deeds.
於十方界一切有情一切福業，以勝意樂起淨信心發言隨喜。
 For all sentient beings in the ten directions and all their blessings, speak with joy and joy with pure confidence.
於他所作一切違犯，思擇安忍。
 Choose to be patient with all the transgressions he commits.
以身語意已作、未作一切善根，迴向無上正等菩提，時時發起種種正願。
 With the roots of all good deeds, whether done or not done, by body, speech, and mind, dedicate yourself to the Supreme Bodhi, and initiate all kinds of righteous vows at all times.
以一切種上妙供具，供佛法僧。
 Make offerings to the Buddha, Dharma, and Sangha with wonderful offerings of all kinds.
於諸善品，恒常勇猛精進修習。
 Always practice bravely and diligently in all good deeds.
於身語意住不放逸。
 Don't let go of your body, speech and mind.
於諸學處，正念正知。
 In all places of learning, be mindful and have clear understanding.
正行防守，密護根門。
 Defend rightly and protect the root gate closely.
於食知量。
 Know the amount of food.
初夜後夜常修覺悟。
 Always practice enlightenment every night after the first night.
親近善士，依止善友。
 Stay close to good people and rely on good friends.
於自愆犯審諦了知，深見過失。
 When I committed a crime, I realized the truth and realized my mistake deeply.
既審了知深見過已，其未犯者，專意護持；
 After examining and knowing deeply, if he has not committed any offense, he will wholeheartedly protect him;
其已犯者，於佛菩薩同法者所，至心發露如法悔除。
 Those who have violated the law should be found in the place where Buddhas and Bodhisattvas share the Dharma, and they should express their sincerity and regret according to the Dharma and get rid of them.
如是等類所有引攝、護持、增長諸善法戒，是名菩薩攝善法戒。
 All the good dharma and precepts that are attracted, protected, and increased by such things are called the bodhisattva's precepts of good dharma.
云何菩薩饒益有情戒？
 Why does Bodhisattva benefit sentient beings?
當知此戒略有十一相。
 You should know that this precept has eleven characteristics.
何等十一？
 How eleven?
謂諸菩薩，於諸有情能引義利彼彼事業，與作助伴。
 It is said that Bodhisattvas can bring righteousness to all sentient beings and benefit their careers, and they can help and accompany them.
於諸有情隨所生起疾病等苦瞻侍病等，亦作助伴。
 He also serves as a companion to all sentient beings who are suffering from illnesses or other illnesses.
又諸菩薩，依世出世種種義利，能為有情說諸法要；
 In addition, Bodhisattvas, according to various righteousnesses and benefits in the world, can expound the essentials of the Dharma for sentient beings;
先方便說，先如理說，後令獲得彼彼義利。
 First speak conveniently, first speak truthfully, and then make sure you get the righteousness and benefit.
又諸菩薩，於先有恩諸有情所，善守知恩，隨其所應現前酬報。
 Also, Bodhisattvas, who have shown kindness to all sentient beings in the past, are good at keeping and knowing their kindness, and will reward them in advance according to their due needs.
又諸菩薩，於墮種種師子、虎狼、鬼魅、王賊、水火等畏諸有情類，皆能救護，令離如是諸怖畏處。
 Moreover, Bodhisattvas can save all kinds of fallen masters, tigers, wolves, ghosts, kings, thieves, water and fire, and other sentient beings who are afraid of water and fire, and can keep them away from such places of fear.
又諸菩薩，於諸喪失財寶親屬諸有情類，善為開解，令離愁憂。
 Moreover, Bodhisattvas are good at enlightening and relieving all sentient beings who have lost their treasures and relatives, so as to relieve their sorrow and sorrow.
又諸菩薩，於有匱乏資生眾具諸有情類，施與一切資生眾具。
 Also, Bodhisattvas, give all living things to sentient beings who are in need of them.
又諸菩薩，隨順道理，正與依止，如法御眾。
 Also, all Bodhisattvas, follow the principles, be upright and resolute, and control the people like the Dharma.
又諸菩薩，隨順世間事務言說，呼召去來，談論慶慰，隨時往赴，從他受取飲食等事。
 In addition, Bodhisattvas follow the world's affairs and speak about them, come and go as they are called, talk about celebrations, and go at any time to receive food and drink from them.
以要言之，遠離一切能引無義、違意現行，於所餘事心皆隨轉。
 In other words, stay away from everything that can lead to meaningless and contrary actions, and your mind will follow everything else.
又諸菩薩，若隱若露顯示所有真實功德，令諸有情歡喜進學。
 In addition, Bodhisattvas, hidden or exposed, reveal all their true merits and virtues, making all sentient beings happy to learn.
又諸菩薩，於有過者，內懷親昵利益安樂增上意樂，調伏、訶責、治罰、驅擯；
 In addition, Bodhisattvas, when those who have made mistakes, have the benefit of intimacy, peace and joy in their hearts, and increase the happiness of their minds, they can tame, punish, punish, and drive away;
為欲令其出不善處，安置善處。
 In order to get it out of a bad place, place it in a good place.
又諸菩薩，以神通力方便示現那落迦等諸趣等相，令諸有情厭離不善；
 In addition, Bodhisattvas use their supernatural power and expedient methods to manifest various phenomena such as Naluka and other places, so that all sentient beings will be disgusted and shun evil deeds;
方便引令入佛聖教，歡喜信樂，生希有心，勤修正行。
 It is convenient to introduce people to the teachings of Buddhism, to be happy and confident, to be hopeful, and to practice diligently.
云何菩薩住律儀戒，住攝善法戒，住饒益有情戒？
 How can a Bodhisattva abide by the precepts of discipline, abide by the precepts of collecting good dharma, and abide by the precepts of benefiting sentient beings?
善護律儀戒，善修攝善法戒，善行一切種饒益有情戒？
 The precepts of being good at protecting the laws and rituals, being good at cultivating the good Dharma, and doing all kinds of good deeds to benefit sentient beings?
謂諸菩薩，住別解脫律儀戒時，捨轉輪王而出家已，不顧王位，如棄草穢。
 It is said that all Bodhisattvas, while abiding in the precepts of liberation, abandoned the wheel-turning king and became a monk, and did not care about the king's throne, just like abandoning the filthy grass.
如有貧庶為活命故，棄下劣欲而出家已，不顧劣欲，不如菩薩清淨意樂，捨輪王位而出家已，不顧一切人中最勝轉輪王位。
 If a poor person abandons his bad desires and becomes a monk just to survive, and does not care about the evil desires, it is not as good as the Bodhisattva who has pure thoughts and joy, and abandons the wheel-turning throne and becomes a monk, regardless of the most excellent wheel-turning throne among all people.
又諸菩薩，住律儀戒，於未來世天魔王宮所有妙欲，不生喜樂。
 Furthermore, all Bodhisattvas who abide by the rules and precepts will not have any wonderful desires in the palace of the gods and demons in the future life, and will not have joy.
亦不願求彼諸妙欲，修行梵行。
 Nor do they want to pursue their wonderful desires and practice the holy life.
於彼妙欲尚如實觀，猶如趣入廣大種種恐畏稠林，況餘諸欲。
 Seeing those wonderful desires as they really are is like walking into a vast dense forest of all kinds of fears, except for the remaining desires.
又諸菩薩，既出家已，於現在世尊貴有情種種上妙利養恭敬，正慧審觀尚如變吐曾不味著，何況於餘卑賤有情所有下劣利養恭敬。
 Moreover, all Bodhisattvas, since they have become monks, in the present world, noble sentient beings have all kinds of wonderful benefits and respects, and it is not necessary to observe with correct wisdom, such as change and vomiting. How much more should they respect the inferior benefits and benefits of other lowly sentient beings.
又諸菩薩，常樂遠離，若獨靜處，若在眾中，於一切時心專遠離寂靜而住。
 Moreover, Bodhisattvas are always happy to be far away, either in a quiet place alone or in a crowd. At all times, their minds are focused on living far away from silence.
不唯於是尸羅律儀而生喜足，依戒、住戒，勤修無量菩薩等持，為欲引發證得自在。
 Not only do you feel happy and satisfied with the rituals of Shilua, but you also abide by the precepts and abide by them, and diligently practice the immeasurable Bodhisattvas and others, in order to induce the realization of freedom.
又諸菩薩，雖處雜眾，而不樂為乃至少分不正言論；
 Moreover, even though Bodhisattvas are among the mixed crowd, they are not happy to do anything but at least partake in unrighteous speech;
居遠離處，不起少分諸惡尋思。
 Living in a far away place, I can't bear to think about evil things.
或時失念暫爾現行，尋便發起猛利悔愧，深見其過。
 Sometimes, when I lose my mind, it suddenly appears, and I feel regretful and deeply realize my fault.
數數悔愧，深見過故，雖復暫起不正言論、諸惡尋思，而能速疾安住正念，於彼獲得無復作心。
 I have regretted and regretted many times, and I have seen the past deeply. Although I may temporarily relapse into improper remarks and evil thoughts, I can quickly settle down with righteous thoughts, and gain the intention to never do anything again.
由此因緣，則能拘檢。
 Due to this reason, it can be detained and inspected.
習拘檢故，漸能如昔於彼現行深生喜樂，於今安住彼不現行喜樂亦爾。
 As you get used to being careful, you will gradually be able to enjoy the deep joy that was present in the past, and you can also abide in the joy that is not present now.
又能違逆，令不現起。
 It can also be disobedient, and the order will not appear.
又諸菩薩，於諸菩薩一切學處，及聞已入大地菩薩廣大無量不可思議長時最極難行學處，心無驚懼，亦不怯劣。
 Furthermore, Bodhisattvas, in all the places where Bodhisattvas learn, and when they hear that the Bodhisattvas who have entered the earth are vast, immeasurable and inconceivable, they will learn in the most difficult places for a long time. They will not be frightened or timid.
唯作是念：
 Just thinking:
彼既是人，漸次修學，於諸菩薩一切學處廣大無量不可思議淨身語等諸律儀戒成就圓滿；
 Since he is a human being, he gradually practices training and achieves perfection in the vast, immeasurable and inconceivable purification of body, speech, and other disciplines and precepts in all the Bodhisattvas’ places of learning.
我亦是人，漸次修學，決定無疑。
 I am also a human being. I practice gradually and make decisions without any doubt.
當得如彼淨身語等諸律儀戒成就圓滿。
 When all the disciplines and precepts such as purification of body and speech are achieved and perfected.
又諸菩薩，住律儀戒，常察己過，不伺他非，普於一切兇暴犯戒諸有情所，無損害心，無瞋恚心。
 Furthermore, Bodhisattvas, abide by the discipline and precepts, always observe their own faults, do not dwell on the wrongs of others, and are free from all sentient beings who violently violate the precepts. They have no intention of harm and no intention of hatred.
菩薩於彼由懷上品法大悲故，現前發起深憐愍心、欲饒益心。
 Because the Bodhisattva had great compassion in his heart, he appeared in front of him and aroused deep compassion and a desire to benefit him.
又諸菩薩，住律儀戒，雖復遭他手足、塊石、刀杖等觸之所加害，於彼尚無少恚恨心，況當於彼欲出惡言、欲行加害，況復發言毀辱訶責，以少苦觸作不饒益。
 Furthermore, all Bodhisattvas who uphold the precepts and disciplines may again be harmed by their hands, feet, stones, knives, sticks, etc., but they still have no hatred or resentment toward them. What if they want to say evil words or do harm to them, and things will happen again? Talking about slander and disgrace is not a blame, and doing it with little suffering is not helpful.
又諸菩薩，住律儀戒，具足成就五支所攝不放逸行。
 Also, all Bodhisattvas, abide by the laws and precepts, and have the ability to fulfill the five factors without hesitation.
一、前際俱行不放逸行，二、後際俱行不放逸行，三、中際俱行不放逸行，四、先時所作不放逸行，五、俱時隨行不放逸行。
 1. Do what goes before and don’t slack off; 2. Do what follows and don’t let go; 3. Do what you do in the middle and don’t let go; 4. Do what you did before and don’t let go; 5. Do what you do all the time and don’t let go. Escape.
謂諸菩薩，於菩薩學正修學時，若於過去已所違犯如法悔除，是名菩薩前際俱行不放逸行。
 It is said that when a Bodhisattva is studying and practicing correctly, if he has violated the law in the past and repented of it, this is what the Bodhisattva will do without hesitation in the future.
若於未來當所違犯如法悔除，是名菩薩後際俱行不放逸行。
 If in the future the transgressions should be repented of and eradicated according to the law, this is the name of the Bodhisattva who will not let go of his behavior in the future.
若於現在正所違犯如法悔除，是名菩薩中際俱行不放逸行。
 If you now regret your violation and eliminate it according to the Dharma, this is the name of a Bodhisattva who will practice uncompromising behavior.
若諸菩薩，先於後時當所違犯，發起猛利自誓欲樂：
 If any Bodhisattva, who has violated the law before and after, makes a violent move and swears to be happy:
謂我定當如如所應行，如如所應住，如是如是行，如是如是住，令無所犯。
 It is said that I should act as I should, live as I should, act like this, live like this, so that I will not commit any offense.
是名菩薩先時所作不放逸行。
 This is the unyielding deed that the Bodhisattva has done in the past.
若諸菩薩，即以如是先時所作不放逸行為所依止，如如所應行，如如所應住，如是如是行，如是如是住，不起毀犯。
 If all Bodhisattvas rely on the unyielding actions they have performed in the past, act as they should, live as they should, act as they should, live as they should, they will not be destructed.
是名菩薩俱時隨行不放逸行。
 This is the name of the Bodhisattva who follows the path at all times and never hesitates.
又諸菩薩，住律儀戒，覆藏自善，發露己惡，少欲喜足，堪忍眾苦，性無憂慼，不掉不躁，威儀寂靜，離矯詐等一切能起邪命之法。
 Furthermore, Bodhisattvas, who abide by the disciplines and precepts, hide their own good deeds and reveal their own evil, have few desires and are content with joy, can endure many sufferings, have a nature without worries, are incorrigible and impatient, are majestic and peaceful, and are free from all the dharma that can cause evil destiny. .
菩薩成就如是十支，名住律儀戒，善護律儀戒。
 The Bodhisattva has achieved ten branches like this. He is famous for abiding in the rules and precepts, and he is good at protecting the rules and precepts.
謂不顧戀過去諸欲，又不希求未來諸欲，又不耽著現在諸欲，又樂遠離不生喜足，又能掃滌不正言論諸惡尋思，又能於己不自輕蔑，又性柔和，又能堪忍，又不放逸，又能具足軌則淨命。
 It means not caring about past desires, not wishing for future desires, not clinging to present desires, being happy and far away from any joy and contentment, being able to cleanse away unhealthy thoughts and evil thoughts, being able to not be contemptuous of oneself, and having a good nature. Gentle, tolerable, not lethargic, and able to have a pure destiny.
又諸菩薩，已能安住攝善法戒。
 Moreover, all Bodhisattvas have been able to abide and take good dharma and precepts.
若於身財少生顧戀尚不忍受，何況其多。
 If you can't bear to have a little wealth and a small life, let alone a lot of love.
又於一切犯戒因緣根本煩惱、少分煩惱忿恨等生，亦不忍受。
 Moreover, he will not tolerate the occurrence of any fundamental worries, minor worries, anger, etc. due to the causes and conditions of violating the precepts.
又於他所發生恚、害、怨恨等心，亦不忍受。
 Furthermore, I will not tolerate the feelings of hatred, harm, resentment, etc. that arise from him.
又於所起懈怠、懶惰，亦不忍受。
 And he will not tolerate laziness and laziness.
又於所起等至味著、等至煩惱，亦不忍受。
 Moreover, I cannot bear to wait for the taste and troubles that arise.
又於五處如實了知。
 And he understood it truthfully in the five places.
謂如實知善果勝利，又能如實了知善因，又能如實知善因果倒與無倒，又如實知攝善法障。
 It is said that one knows truthfully that good consequences are victorious, and one can truthfully know good causes, and truthfully know whether good causes and effects are reversed or non-reversed, and truthfully know how to overcome the obstacles of good deeds.
是諸菩薩能於善果見大勝利，尋求善因；
 These bodhisattvas can see great victory in good results and seek good causes;
為攝善故，如實了知倒與無倒；
 For the sake of good deeds, understand the true meaning of inversion and non-inversion;
由此菩薩獲得善果。
 From this, the Bodhisattva obtains good results.
不於無常妄見為常，不於其苦妄見為樂，不於不淨妄見為淨，不於無我妄見為我。
 Do not misunderstand impermanence as permanent, do not misunderstand its suffering as happiness, do not misunderstand impurity as pure, do not misunderstand selflessness as self.
如實了知攝善法障；
 Understand and take down the obstacles of good dharma as they really are;
為攝善故，速疾遠離。
 For the sake of good deeds, stay away quickly.
菩薩由此十種相故，名住攝善法戒。
 Because of these ten characteristics, the Bodhisattva is called to abide by the good Dharma and precepts.
速能攝善一切種相。
 Quickly able to capture all kinds of goodness.
謂施漸次、若戒漸次、若忍漸次、若精進漸次、若靜慮漸次，及五種慧。
 It refers to the steps of giving, the step of refraining, the step of forbearance, the step of diligence, the step of calmness, and the five kinds of wisdom.
又諸菩薩由十一相，名住一切種饒益有情戒。
 Furthermore, the Bodhisattvas have eleven attributes and are known to abide in all kinds of precepts that benefit sentient beings.
於一一相中成就一切種。
 Achieve all kinds of things in each phase.
謂諸菩薩，於諸有情彼彼事業，皆為助伴。
 It is said that all Bodhisattvas are helping companions in the undertakings of all sentient beings.
謂於思量所作事業，及於功用所作事業，悉能與彼而作助伴。
 It means that we can help each other in thinking about what we do and in what we do in terms of function.
或於道路若往、若來，或於無倒事業加行，或於守護所有財物，或於和合展轉乖離，或於義會，或於修福，皆為助伴。
 Whether on the way to go or come back, or to carry out the irreversible cause, or to protect all the property, or to be in peace and harmony, or to be a companion, or to be a companion, or to cultivate blessings.
於諸救苦亦為助伴。
 He is also a helpful companion in rescuing people from suffering.
謂於遭遇疾疫有情瞻侍供給，盲者啟導，聾者撝義，手代言者曉以想像，迷方路者示以遇途，支不具者惠以荷乘，其愚騃者誨以勝慧。
 It is said that when encountering an epidemic, there are people who are willing to provide for them, to guide the blind, to convey meaning to the deaf, to use imagination to speak for the hands, to show that they are on the road when they are lost, to offer help to those who have no means of support, and to win over those who are stupid by teaching. Wisdom.
為貪欲纏所苦有情，開解令離貪欲纏苦。
 Beings who are suffering from the entanglement of greed and desire can be freed from the suffering of being entangled in greed and desire.
如是若為瞋恚、惛沈睡眠、掉舉惡作、疑纏所苦有情，開解令離疑纏等苦。
 If there are sentient beings suffering from anger, lethargy, restlessness, evil deeds, and doubts, the relief will be to free them from the sufferings of doubts and entanglements.
欲尋思纏所苦有情，開解令離欲尋思苦。
 Desires and thoughts are entangled in the suffering of sentient beings. Elucidate and free yourself from the suffering of desires and thoughts.
如欲尋思，恚、害、親里、國土、不死、輕侮相應、族姓相應所有尋思，當知亦爾。
 If you want to think about it, you should know that it corresponds to hatred, harm, relatives, country, immortality, contempt and family name.
他蔑、他勝所苦有情，開解令離被蔑、勝苦。
 He is scorned, and he overcomes the suffering of sentient beings. He opens his mind and escapes being scorned, and overcomes the suffering.
行路疲乏所苦有情，施座施處，調身按摩，令其止息勞倦眾苦。
 For the sentient beings who are tired and suffering from the journey, I would give alms to them, adjust their bodies and massage them, so that they can cease the sufferings of fatigue and fatigue.
又諸菩薩，為諸有情如理宣說。
 Also, Bodhisattvas preach the truth to all sentient beings.
謂於樂行惡行有情，為欲令斷諸惡行故，以相應文句、助伴、隨順、清亮、有用、相稱、應順、常委分資糧法而為宣說。
 It is said that there are sentient beings who enjoy doing evil deeds, and in order to put an end to these evil deeds, we preach them with corresponding sentences, helpful companions, obedient, clear, useful, commensurate, obedient, and standing committee members.
或復方便善巧宣說。
 Or explain it skillfully and conveniently.
如於樂行惡行有情，為欲令斷諸惡行故；
 Just like there are sentient beings who enjoy doing evil deeds because they want to make them stop doing evil deeds;
如是於行慳行，有情為欲令彼斷慳行故；
 In this way, when someone is practicing frugality, there are sentient beings who want to make him stop practicing frugality;
於現法中求財寶者，為欲令彼正少功力，集多財寶，守護無失；
 Those who seek treasures in the present Dharma do so in order to make them have less skill, gather more treasures, and protect them without loss;
於佛聖教懷憎嫉者，為欲令彼得清淨信，證清淨見，超諸惡趣，盡一切結，越一切苦；
 Those who harbor hatred and jealousy towards the teachings of Buddhism want to make Peter pure in faith, realize pure views, transcend all evil realms, eliminate all knots, and overcome all suffering;
應知亦爾。
 You should know.
又諸菩薩，於其有恩諸有情所深知恩惠，常思酬報。
 Furthermore, Bodhisattvas, to whom they are kind, all sentient beings are deeply aware of their kindness and always think of repaying them.
暫見申敬，讚言善來，怡顏歡慰，吐誠談謔；
 When I see him for a while, he expresses his respect, praises his good deeds, comforts his face, and expresses his sincerity in banter;
祥處設座，正筵令坐。
 Set up a seat in an auspicious place for the main banquet.
若等若增財利供養現前酬答，非以下劣。
 If you wait to increase your wealth and profits and provide for your current rewards, it is not the following.
於彼事業雖不求請，尚應伴助。
 Although he does not ask for help in his career, he should still help him.
況于有命。
 It's better to have fate.
如於事業，如是於苦，於如理說，於方便說，於濟怖畏，於衰惱處開解愁憂，於惠資具，於與依止，於隨心轉，於顯實德令深歡悅，於懷親愛方便調伏，於現神通驚恐引攝，如應廣說，當知亦爾。
 As in career, as in suffering, as in reasoning, in expedient explanation, as in alleviating fear, as in relieving worries and troubles, as in benefiting from equipment, as in providing support, as in following one's mind, as in manifesting real virtues and causing deep joy. , When you are pregnant with love, you can easily tame it, when you have magical powers that frighten you, you should know it as you should know.
又諸菩薩，於遭怖畏諸有情類，能為救護。
 Moreover, Bodhisattvas can save all sentient beings who encounter fear.
謂於種種禽獸、水火、王賊、怨敵、家主、宰官、不活、惡名、大眾、威德、非人、起屍、魍魎等畏，皆能救護，令得安隱。
 It means that it can save and protect all kinds of animals, water and fire, kings and thieves, enemies, family masters, rulers, immortality, bad reputation, the public, majesty, non-human beings, corpses, monsters and other fears, and make them safe and sound.
又諸菩薩，於處衰惱諸有情類，能善開解，令離愁憂。
 Furthermore, Bodhisattvas are able to resolve the problems faced by sentient beings wherever they are, so that they can relieve their worries and worries.
或依親屬有所衰亡。
 Or it may decline depending on relatives.
所謂父母、兄弟、妻子、奴婢、僮僕、宗長、朋友、內外族因、親教、軌範及餘尊重，時有喪亡，善為開解，令離憂惱。
 The so-called parents, brothers, wives, slaves, servants, clan leaders, friends, internal and external family ties, personal teachings, norms and respects are all lost and lost from time to time, and good solutions can be used to relieve worries and troubles.
或依財寶有所喪失。
 Or some treasure may be lost.
謂或王賊之所侵奪，或火所燒，或水所溺，或為矯詐之所誑誘，或由事業無方損失，或為惡親非理橫取，或家生火之所耗費，於如是等財寶喪失，善為開解，令離憂惱。
 It is said that it may have been robbed by kings and thieves, or burned by fire, or drowned in water, or deceived by fraud, or lost due to unreasonable business, or unreasonably taken by evil relatives, or consumed by fire at home. If the treasure is lost in this way, a good solution will be taken to relieve worries and worries.
由是因緣，諸有情類生軟中上三品愁憂，菩薩皆能正為開解。
 Due to this cause and condition, all sentient beings are suffering from weakness, middle and upper grades of sorrow, and Bodhisattva can correct them.
又諸菩薩，備資生具，隨有來求，即皆施與。
 Moreover, all Bodhisattvas are equipped with the gift of life, and they will give it to anyone who comes to ask for it.
謂諸有情求食與食，求飲與飲，求乘與乘，求衣與衣，求莊嚴具施莊嚴具，求諸什物施以什物，求鬘塗香施鬘塗香，求止憩處施止憩處，求諸光明施以光明。
 It is said that all sentient beings seek food and drink, drink and drink, rides and rides, clothes and robes, solemn utensils and solemn utensils, all kinds of things to give, and incense to be applied to one's headband, incense to be applied to one's headband, and a place to rest. Wherever you rest, ask for light and give it light.
又諸菩薩，性好攝受諸有情類，如法御眾，方便饒益。
 Furthermore, Bodhisattvas have a good nature to accept all sentient beings, control them like Dharma, and provide convenience and benefit.
以無染心先與依止，以憐愍心現作饒益，然後給施如法衣服、飲食、臥具、病緣醫藥資身什物。
 With an untainted mind, he first provides support, and with compassion and compassion, he shows his kindness, and then provides him with clothing, food, bedding, medical supplies related to illnesses, and other personal belongings according to the Dharma.
若自無有，應從淨信長者、居士、婆羅門等求索與之。
 If there is none, one should seek it from the faithful elders, laymen, Brahmins, etc.
於己以法所獲如法衣服、飲食、諸坐臥具、病緣醫藥資身什物，與眾同用，自無隱費。
 If you use the Dharma to obtain clothes, food, sitting utensils, bedding, medical supplies, and personal belongings, you can share them with others, and there will be no hidden expenses.
於時時間，以其隨順八種教授而正教授，五種教誡而正教誡。
 At any given time, one can follow the eight kinds of teachings to be taught correctly, and the five kinds of teachings to be taught correctly.
此中所說教授、教誡，當知如前力種性品已廣分別。
 You should know that the teachings and admonitions mentioned here have been widely differentiated as before.
又諸菩薩，於有情心性好隨轉。
 Moreover, all Bodhisattvas change their minds when it comes to sentient beings.
隨心轉時，先知有情若體若性。
 When you follow your heart, you will see the emotions as well as the body and nature.
知體性已，隨諸有情所應共住，即應如是與其共住；
 Once you understand the nature of your body, you should live with all sentient beings as they should; that is, you should live with them as such;
隨諸有情所應同行，即應如是與彼同行。
 Walk with all sentient beings as they should, that is, walk with them as you should.
若諸菩薩欲隨所化有情心轉，當審觀察，若於如是如是相事現行身語生他憂苦，如是憂苦若不令其出不善處安立善處，菩薩爾時於如是事現行身語，護彼心故，方便思擇勵力遮止令不現行。
 If Bodhisattvas want to follow the thoughts of the sentient beings they have transformed, they should carefully observe and observe. If the Bodhisattva's body, speech, and appearance are caused by such things, they will suffer. If such sorrow is not caused to leave the unwholesome place and establish a good place, then the Bodhisattva's body, speech, and appearance will be caused by such things. , To protect the other's mind, it is convenient to think, choose, encourage, and stop the order from happening.
如是憂苦若能令其出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。
 If such sorrow and suffering can make it escape from the unwholesome place and establish a good place, the Bodhisattva will act in body and speech for such things, keep the heart of mourning, and will not follow such sentient minds.
復審觀察，若於如是他有情事現行身語令餘有情發生憂苦，如是憂苦若不令他、或餘有情、或不令二出不善處安立善處，菩薩爾時於如是事現行身語，護餘心故，方便思擇勵力遮止令不現行。
 Review and observe, if in such a situation his body and speech cause other sentient beings to suffer, and if such suffering does not cause him, other sentient beings, or two unwholesome places to establish a good place, then the Bodhisattva will perform such things in his body and speech. , To protect the rest of the mind, it is convenient to think, choose, and use force to prevent the order from happening.
如是憂苦若能令他、或餘有情、或能令二出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。
 If such sorrow can cause him, or other sentient beings, or can cause two unwholesome places to settle down in a good place, the Bodhisattva will act in body, speech, and mourn for such things at that time, and will not follow the thoughts of such sentient beings, and use convenient thoughts, choices, encouragement, and strategies. Make it current.
復審觀察，若於如是菩薩自事現行身語生他憂苦，如是現行身語二業非諸菩薩學處所攝，不順福德、智慧資糧，如是憂苦不能令他出不善處安立善處，菩薩爾時於如是事現行身語，護他心故，方便思擇勵力遮止令不現行。
 Review and observe, if such a Bodhisattva's actions, body, and speech cause others to suffer, and such actions, body, and speech are not captured by the Bodhisattva's learning place, and are not in line with the merits and wisdom, such sorrow and suffering cannot cause him to leave an unwholesome place and establish a good place. When a Bodhisattva performs such things, his body and speech will protect his mind, and he will use expedient thought, choice, encouragement, and force to stop and prevent the occurrence of such things.
與此相違現行身語，如前應知。
 The current body and speech are contrary to this, as you should know before.
如生憂苦，如是廣說生於喜樂，隨其所應，當知亦爾。
 Just as it is said that one is born from sorrow and suffering, it is widely said that one is born from joy, and it should be understood accordingly.
又隨他心而轉菩薩，知他有情忿纏所纏，現前忿纏難可捨離，尚不讚歎，何況毀呰，即於爾時亦不諫誨。
 The Bodhisattva who follows his heart and turns around knows that he is entangled in emotions and anger, and it is difficult to let go of the current anger and entanglement. He does not praise him, let alone destroys him, and he does not admonish him at that time.
又隨他心而轉菩薩，他雖不來談論慶慰，尚應自往談論慶慰，何況彼來而不酬報。
 Also, if the Bodhisattva follows his heart, even if he does not come to talk about comfort, he should go and talk about comfort by himself, not to mention that he will not reward him when he comes.
又隨他心而轉菩薩，終不故意惱觸於他，唯除訶責諸犯過者，起慈悲心，諸根寂靜，如應訶責令其調伏。
 Furthermore, the Bodhisattva who follows his/her mind does not intentionally offend others, but only eliminates those who have committed wrongdoings. He has a compassionate heart, and all his faculties are quiet, as if he had ordered them to tame them.
又隨他心而轉菩薩，終不嗤誚輕弄於他，令其\xED\xA1\x9F\xED\xB9\x9E愧不安隱住，亦不令其心生憂悔。
 The Bodhisattva who follows his heart will never ridicule or tease him, causing him to hide in shame and uneasiness, nor make him feel sad or regretful.
雖能摧伏得勝於彼，而不彰其墮在負處。
 Although you can defeat him and win, you don't want to show that he is at a disadvantage.
彼雖淨信，生於謙下，終不現相而起自高。
 Although he has pure faith and is born in humility, he eventually does not appear and becomes self-exalted.
又隨他心而轉菩薩，於諸有情非不親近，不極親近，亦不非時而相親近。
 Also, the Bodhisattva who follows his/her mind is not always close to all sentient beings, not extremely close to them, and not always close to them.
又隨他心而轉菩薩，終不現前毀他所愛，亦不現前讚他非愛；
 And the Bodhisattva who follows his heart will never appear to destroy what he loves, nor will he appear to praise him for not loving him;
非情交者不吐實誠，不屢希望，知量而受；
 Those who are not in love do not tell the truth, do not always hope, and accept with knowledge;
若先許應他飲食等，終無假託不赴先祈，為性謙冲如法曉諭。
 If he is promised food, drink, etc. in advance, he will not go to pray in advance without any pretense, and he will be modest and follow the instructions given by the Dharma.
又諸菩薩性好讚揚真實功德，令他歡喜。
 Moreover, all Bodhisattvas are good-natured and praise their true merits, making them happy.
於信功德具足者前，讚揚信德令其歡喜；
 In front of those who possess the merits of faith, praise their faith and make them happy;
於戒功德具足者前，讚揚戒德令其歡喜；
 In front of those who have sufficient virtues, praise their virtues and make them happy;
於聞功德具足者前，讚揚聞德令其歡喜；
 In front of those who have heard of merits and virtues, praise them and make them happy;
於捨功德具足者前，讚揚捨德令其歡喜；
 In front of those who have the merit of generosity, praise the virtue of generosity and make them happy;
於慧功德具足者前，讚揚慧德令其歡喜。
 In front of those who possess the merits of wisdom, praise their wisdom and make them happy.
又諸菩薩性好悲愍，以調伏法調伏有情。
 Moreover, all Bodhisattvas are fond of compassion and use the method of taming to tame sentient beings.
若諸有情有下品過下品違犯，內懷親愛無損惱心，以軟訶責而訶責之。
 If there are sentient beings who have bad qualities and transgress against the bad qualities, they should have deep love and unharmed feelings in their hearts, and they should blame them with softness.
若諸有情有中品過中品違犯，內懷親愛無損惱心，以中訶責而訶責之。
 If there are sentient beings who violate the rules of the middle class and violate the rules of the middle class, and have deep love and unharmed anger in their hearts, they will blame them with the help of the middle class.
若諸有情有上品過上品違犯，內懷親愛無損惱心，以上訶責而訶責之。
 If there are any sentient beings of higher quality who violate the law, and if they have deep love and no hurt in their hearts, they will not be punished by the above.
如訶責法，治罰亦爾。
 Just like the law of responsibility, there is also a law of punishment.
若諸有情有下、中品應可驅擯過失違犯，菩薩爾時為教誡彼及餘有情，以憐愍心及利益心，權時驅擯，後還攝受。
 If there are sentient beings of inferior or middle quality who should be able to expel their faults and transgressions, the Bodhisattva will instruct them and the rest of the sentient beings to use pity and compassion, and to expel them from time to time, and then accept them.
若諸有情有其上品應可驅擯過失違犯，菩薩爾時盡壽驅擯，不與共住、不同受用，憐愍彼故不還攝受，勿令其人於佛聖教多攝非福，又為教誡利餘有情。
 If there are sentient beings of superior quality who should be able to expel their faults and transgressions, the Bodhisattva will exorcise them at the end of his life. He will not live with them and will not be used in the same way. He feels pity for them and therefore will not accept them again. Do not let them receive more blessings from the Buddha's teachings. And for the sake of teaching and benefiting sentient beings.
又諸菩薩為欲饒益諸有情故，現神通力，或為恐怖、或為引攝。
 In addition, in order to benefit all sentient beings, Bodhisattvas manifest supernatural powers, either to frighten them or to attract them.
謂為樂行諸惡行者，方便示現種種惡行諸果異熟。
 It is said that for those who enjoy doing evil deeds, all kinds of evil deeds will appear and their fruits will ripen unexpectedly.
謂諸惡趣，小那落迦、大那落迦、寒那落迦、熱那落迦，既示現已，而告之言：
 It is said that the evil destinies, Little Naraka, Great Naraka, Hanalaka, and Genalaka, have been revealed now, and I tell you:
汝當觀此，先於人中造作增長諸惡行故，今受如是最極暴惡、辛楚、非愛苦果異熟。
 You should observe this, because you have committed and increased all kinds of evil deeds among people before, and now you are experiencing the most extreme cruelty, hardship, and unloving suffering.
彼見是已，恐怖厭患，離諸惡行。
 Seeing this, he was terrified and disgusted with suffering, and shunned all evil deeds.
復有一類無信有情，菩薩眾中隨事故問，彼作異思拒而不答。
 There is also a class of unbelieving sentient beings who randomly ask questions among the Bodhisattvas, but they have strange thoughts and refuse to answer.
菩薩爾時或便化作執金剛神，或復化作壯色大身巨力藥叉，令其恐怖。
 When the Bosar comes, he may turn into a Vajra God, or he may turn into a Yakshas with a strong color, a large body and a powerful body, which makes him frightened.
由是因緣，捨慢生信，恭敬正答；
 Due to this cause and condition, he gave up his arrogance and gave birth to faith, and answered respectfully and correctly;
其餘大眾聞彼正答，亦皆調伏。
 When the rest of the crowd heard his correct answer, they all subdued him.
或現種種神通變化，或一為多，或多為一，或以其身穿過石壁、山巖等障往還無礙，如是廣說乃至梵世身自在轉，現無量種神變差別，或復現入火界定等，或復示現共聲聞等種種神通，方便引攝，令諸有情踊躍歡喜。
 It may manifest various magical transformations, or one may become many, or many may become one, or it may pass through stone walls, rocks and other obstacles without being hindered. It is widely said that even in the Brahma world, the body can turn around freely and manifest countless different kinds of magical transformations. It may reappear into the realm of fire, or it may reappear as a voice-hearer and other various magical powers, which can be easily attracted and captured, making all sentient beings excited and joyful.
諸未信者，方便安處信具足中；
 For those who have not believed, it is convenient for you to have enough faith;
諸犯戒者，方便安處戒具足中；
 Those who violate the precepts should find a place where the precepts are sufficient;
諸少聞者，方便安處聞具足中；
 For those who have heard little, it is convenient for you to find a place where you have sufficient listening tools;
多慳悋者，方便安處捨具足中；
 Those who are too frugal will find a convenient place to live in and have enough;
諸惡慧者，方便安處慧具足中。
 Those who are evil in wisdom will find their convenience in the possession of wisdom.
如是菩薩成就一切種饒益有情戒。
 Such a Bodhisattva achieves all kinds of precepts that benefit sentient beings.
是名菩薩三種戒藏，亦名無量大功德藏。
 This is called the Bodhisattva's three treasures of precepts, and it is also called the treasure of immeasurable great merits.
謂律儀戒所攝戒藏，攝善法戒所攝戒藏，饒益有情戒所攝戒藏。
 It is said that the precepts are stored in the dharma and precepts, the precepts are stored in the good dharma, and the precepts are stored in the precepts to benefit sentient beings.
若諸菩薩欲於如是菩薩所學三種戒藏勤修學者，或是在家、或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩，已發大願、有智有力於語表義能授能開。
 If Bodhisattvas wish to diligently practice the three precepts learned by such Bodhisattva, whether at home or as a monk, and who have made great vows before the Supreme Enlightenment, they should look for Bodhisattvas with the same Dharma who have made great vows and are wise. It has the power to convey meaning through language and to teach and open up.
於如是等功德具足勝菩薩所，先禮雙足，如是請言：
 Wherever there is a Bodhisattva with such merits and virtues, I will first bow my feet and say this:
我今欲於善男子所、或長老所、或大德所，乞受一切菩薩淨戒，唯願須臾不辭勞倦，哀愍聽授。
 I now wish to go to the place of good men, elders, or great virtues to beg and receive all the pure precepts of Bodhisattvas. I only wish to work tirelessly for a moment and listen to the instructions with pity.
既作如是無倒請已，偏袒右肩，恭敬供養十方三世諸佛世尊、已入大地得大智慧得大神力諸菩薩眾，現前專念彼諸功德，隨其所有功德因力，生殷淨心或少淨心。
 Now that you have done this, without bowing your head, you raise your right shoulder and respectfully make offerings to the Buddhas of the ten directions and the three times of the world. The Bodhisattvas, who have entered the earth and gained great wisdom and great spiritual power, appear in front of you and focus on their merits. With all their merits and deeds, they are born. Yin Jingxin or Shao Jingxin.
有智有力勝菩薩所，謙下恭敬膝輪據地，或蹲、跪、坐，對佛像前，作如是請：
 A wise and powerful Bodhisattva will humbly and respectfully kneel on the ground, squatting, kneeling, or sitting in front of the Buddha statue, and make this invitation:
唯願大德，或言長老、或善男子，哀愍授我菩薩淨戒。
 I only hope that a great virtuous person, an elder, or a good man may give me the pure precepts of a Bodhisattva out of pity.
如是請已，專念一境長養淨心，我今不久當得無盡、無量、無上大功德藏，即隨思惟如是事義，默然而住。
 So please, if you concentrate on one point and cultivate your pure mind, I will soon obtain the endless, immeasurable, and supreme treasure of merit. I will then think about the meaning of such things and live in silence.
爾時有智有力菩薩，於彼能行正行菩薩，以無亂心，若坐、若立而作是言：
 At that time, there was a wise and powerful Bodhisattva, a Bodhisattva who was able to practice righteous conduct, who said this whether he was sitting or standing, with a non-distracted mind:
汝如是名善男子聽、或法弟聽，汝是菩薩不？
 If you are a good man like this, or a disciple of the Dharma, are you a Bodhisattva?
彼應答言：
 He replied:
是！發菩提願未？
 yes! Have you made the bodhicitta vow?
應答言：
 Answer:
已發！
 sent!
自此已後，應作是言：
 From now on, it should be said:
汝如是名善男子、或法弟，欲於我所受諸菩薩一切學處，受諸菩薩一切淨戒。
 You, a good man or Dharma disciple, wish to receive all the pure precepts of Bodhisattvas in all the places where I have learned from Bodhisattvas.
謂律儀戒、攝善法戒、饒益有情戒。
 They are called the precepts of discipline, the precepts of collecting good dharma, and the precepts of benefiting sentient beings.
如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。
 Such a place of learning and such pure precepts have been possessed by all Bodhisattvas in the past, and should be possessed by all Bodhisattvas in the future, and they are presently possessed by all Bodhisattvas now in the ten directions.
於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。
 Therefore, the place of study and the pure precepts have been learned by all Bodhisattvas in the past, all Bodhisattvas in the future should learn them, and all Bodhisattvas now learn them now.
汝能受不？
 Can you bear it?
答言：
 Answer:
能受！能授菩薩第二、第三亦如是說，能受菩薩第二、第三亦如是答。
 Can bear it! The second and third Bodhisattvas who are able to teach him also say the same thing, and the second and third Bodhisattvas who are able to receive them also answer in the same way.
能授菩薩作如是問，乃至第三授淨戒已。
 Able to teach Bodhisattvas to ask such questions, and even to give the third pure precepts.
能受菩薩作如是答，乃至第三受淨戒已。
 If the Bodhisattva can answer in this way, he will receive the pure precepts for the third time.
能受菩薩不起于坐。
 The Bodhisattva who can accept this does not stop sitting.
能授菩薩對佛像前，普於十方現住諸佛及諸菩薩恭敬供養，頂禮雙足，作如是白：
 The Bodhisattva who can teach him should respectfully make offerings to all the Buddhas and Bodhisattvas living in the ten directions in front of the Buddha image, bow his feet, and say this:
某名菩薩，今已於我某菩薩所，乃至三說受菩薩戒，我某菩薩已為某名菩薩作證。
 A certain Bodhisattva has now received the Bodhisattva precepts even three times in my Bodhisattva’s place. I, a certain Bodhisattva, have testified for a certain Bodhisattva.
唯願十方無邊無際諸世界中諸佛菩薩第一真聖，於現不現一切時處一切有情皆現覺者，於此某名受戒菩薩亦為作證。
 I only wish that the first true sage among all the Buddhas and Bodhisattvas in the boundless worlds of the ten directions will appear and be awakened to all sentient beings at all times and places. A certain Bodhisattva who has received the ordination will also be my witness.
第二、第三，亦如是說。
 Second and third, the same goes for it.
如是受戒羯磨畢竟。
 If you take the precepts and practice karma after all.
從此無間，普於十方無邊無際諸世界中現住諸佛、已入大地諸菩薩前，法爾相現。
 From then on, all the Buddhas appeared in the boundless worlds in the ten directions, and they entered before the Bodhisattvas on the earth, and the Dharma appeared.
由此表示如是菩薩已受菩薩所受淨戒。
 This means that such a Bodhisattva has received the pure precepts received by a Bodhisattva.
爾時十方諸佛菩薩，於是菩薩法爾之相生起憶念；
 At that time, the Buddhas and Bodhisattvas of the ten directions recalled the Dharma of the Bodhisattvas;
由憶念故，正智見轉；
 Through remembrance, righteous wisdom is transformed;
由正智見，如實覺知：
 Seeing with right wisdom, knowing as it really is:
某世界中某名菩薩，某菩薩所正受菩薩所受淨戒。
 There is a certain Bodhisattva in a certain world, and a certain Bodhisattva is receiving the pure precepts received by the Bodhisattva.
一切於此受戒菩薩，如子如弟，生親善意，眷念憐愍。
 All the Bodhisattvas who have received the precepts here are like sons and brothers. They are kind-hearted, considerate and compassionate.
由佛菩薩眷念憐愍，令是菩薩希求善法倍復增長，無有退減。
 Because of the care and compassion of the Buddha and the Bodhisattva, the Bodhisattva's desire for good deeds will increase exponentially without diminishing.
當知是名受菩薩戒啟白請證。
 You should know that this is called receiving the Bodhisattva precepts and asking for enlightenment.
如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊無際諸世界中諸佛菩薩，頂禮雙足恭敬而退。
 Having thus done things such as receiving the Bodhisattva's precepts and karma, all the Bodhisattva giving and receiving will rise to make offerings, and all the Buddhas and Bodhisattvas in the boundless worlds of the ten directions will bow with their feet and retreat respectfully.
如是菩薩所受律儀戒，於餘一切所受律儀戒最勝無上，無量無邊大功德藏之所隨逐，第一最上善心意樂之所發起，普能對治於一切有情一切種惡行。
 The discipline and precepts received by a Bodhisattva are the most superior and supreme among all the disciplines and precepts received by a Bodhisattva. They are the source of immeasurable and boundless treasures of great merits and virtues. They are the first and highest source of good intentions and joys. They are universally capable of treating all sentient beings and all kinds. evil deeds.
一切別解脫律儀，於此菩薩律儀戒百分不及一，千分不及一，數分不及一，計分不及一，算分不及一，喻分不及一，鄔波尼殺曇分亦不及一，攝受一切大功德故。
 All other laws and rituals of liberation are less than one in a hundred, less than one in a thousand, less than one in counting, less than one in calculation, less than one in metaphor, and less than one in Upani Shatan. First, it is because of absorbing all great merits.
又此菩薩安住如是菩薩淨戒，先自數數專諦思惟：
 Furthermore, when this Bodhisattva abides in the pure precepts of a Bodhisattva, he first counts and meditates on the truth:
此是菩薩正所應作，此非菩薩正所應作。
 This is what a Bodhisattva should do, but this is not what a Bodhisattva should do.
既思惟已，然後為成正所作業，當勤修學。
 Now that you have meditated on it, you should then study diligently in order to achieve righteousness in your work.
又應專勵聽聞菩薩素怛纜藏及以解釋，即此菩薩素怛纜藏、摩怛履迦，隨其所聞當勤修學。
 You should also be encouraged to listen to the Bodhisattva Sutra Lampang and explain it. That is to say, this Bodhisattva Sutra Lampang and Mota Lujia, and practice diligently according to what you hear.
又諸菩薩，不從一切唯聰慧者求受菩薩所受淨戒。
 Moreover, Bodhisattvas do not seek and receive the pure precepts received by Bodhisattvas from all those who are wise.
無淨信者，不應從受；
 Those without pure faith should not accept it;
謂於如是所受淨戒初無信解，不能趣入，不善思惟。
 It is said that one has no faith and understanding of the pure precepts received in this way, is unable to enter into them, and is not good at thinking about them.
有慳貪者，慳貪弊者，有大欲者，無喜足者，不應從受。
 There are those who are greedy, those who are greedy for disadvantages, those who have great desires, and those who are unsatisfied, they should not accept it.
毀淨戒者，於諸學處無恭敬者，於戒律儀有慢緩者，不應從受。
 Those who destroy the pure precepts, those who are disrespectful in all places of study, and those who are slow in observing the precepts and rituals should not be accepted.
有忿恨者，多不忍者，於他違犯不堪耐者，不應從受。
 Those who are angry are often intolerant, and those who cannot tolerate his transgressions should not accept them.
有嬾惰者，有懈怠者，多分耽著日夜睡樂、倚樂、臥樂，好合徒侶樂喜談者，不應從受。
 There are lazy people, there are slack-off people, those who spend too much time sleeping, leaning on, and lying down day and night, and those who like to have fun with friends and talk, they should not accept it.
心散亂者，下至不能搆牛乳頃善心一緣住修習者，不應從受。
 Those whose minds are distracted, down to the point where they are unable to form a milk-like state, and those who practice single-mindedness with a kind heart, should not accept it.
有闇昧者，愚癡類者，極劣心者，誹謗菩薩素怛纜藏、及菩薩藏摩怛履迦者，不應從受。
 Those who are ignorant, ignorant, or extremely evil-minded, and those who slander the Bodhisattva Sutala Zang and the Bodhisattva Zangma Lujia should not be accepted.
又諸菩薩，於受菩薩戒律儀法，雖已具足受持究竟，而於謗毀菩薩藏者無信有情，終不率爾宣示開悟。
 Furthermore, even though all Bodhisattvas have been able to accept and uphold the Bodhisattva's precepts and rituals to the end, they have no faith in those who slander the Bodhisattva's treasures and will not take the lead in proclaiming enlightenment.
所以者何？
 So what?
為其聞已不能信解，大無知障之所覆蔽，便生誹謗。
 Because he could no longer believe what he heard and understood it, and was covered by ignorance and obstacles, slander arose.
由誹謗故，如住菩薩淨戒律儀，成就無量大功德藏，彼誹謗者亦為無量大罪業藏之所隨逐，乃至一切惡言、惡見及惡思惟未永棄捨，終不免離。
 As a result of slander, the Tathagata Bodhisattva's pure precepts and rituals have achieved immeasurable treasures of merit and virtue. The slanderer has also been chased by the immeasurable treasure of sinful karma. As a result, all evil words, evil views and evil thoughts cannot be abandoned forever, and they will inevitably leave.
又諸菩薩欲授菩薩菩薩戒時，先應為說菩薩法藏摩怛履迦、菩薩學處及犯處相，令其聽受，以慧觀察自所意樂，堪能思擇受菩薩戒，非唯他勸、非為勝他。
 Furthermore, when Bodhisattvas wish to confer the Bodhisattva precepts, they should first expound the Bodhisattva's Dharma Storehouse, Motāluka, the Bodhisattva's place of learning, and the signs of his offenses, so that they can listen and accept it, observe their own desires and pleasures with wisdom, and be able to consider and choose to receive the Bodhisattva precepts. He only persuades you, not to defeat him.
當知是名堅固菩薩堪受菩薩淨戒律儀，以受戒法如應正授。
 You should know that this solid Bodhisattva is worthy of receiving the Bodhisattva's pure precepts and rituals, so that he can receive the precepts and Dharma as he should and should be taught the right way.
如是菩薩住戒律儀，有其四種他勝處法。
 In this way, the Bodhisattva lives in the precepts and rituals, and has four other methods of excellence.
何等為四？
 What is four?
若諸菩薩為欲貪求利養恭敬，自讚毀他。
 If Bodhisattvas are greedy for profit and respect, they praise themselves and destroy others.
是名第一他勝處法。
 This is the first method of victory.
若諸菩薩現有資財，性慳財故，有苦、有貧、無依、無怙正求財者來現在前，不起哀憐而修惠捨；
 If any Bodhisattva has wealth and is stingy by nature, and is suffering, poor, helpless, and helpless, and someone who is seeking wealth comes before him, he should refrain from feeling pity and cultivate charity;
正求法者來現在前，性慳法故，雖現有法而不給施。
 Those who are seeking the Dharma come before them, but because they are Dharma-sparing by nature, they do not give the Dharma even though it is available to them.
是名第二他勝處法。
 This is the second method of victory.
若諸菩薩長養如是種類忿纏，由是因緣，不唯發起麁言便息；
 If Bodhisattvas have such kind of anger and entanglement for a long time, due to these causes and conditions, not only will they start speaking, but then stop;
由忿蔽故，加以手足、塊石、刀杖、捶打、傷害、損惱有情。
 Out of anger, he beats, hurts, and annoys sentient beings with his hands, feet, stones, knives and sticks.
內懷猛利忿恨意樂，有所違犯他來諫謝，不受、不忍、不捨怨結。
 He harbors fierce anger, resentment, and joy in his heart. He comes to remonstrate and thank you for any violation, but he does not accept, cannot tolerate, and does not give up grudges.
是名第三他勝處法。
 This is the third method of victory.
若諸菩薩謗菩薩藏，愛樂宣說、開示、建立像似正法，於像似法或自信解，或隨他轉。
 If the bodhisattvas slander the Bodhisattva Storehouse, love to preach, teach, and establish the image-like Dharma, they may self-understand the image-like Dharma or follow others.
是名第四他勝處法。
 This is the fourth method of victory.
如是名為菩薩四種他勝處法。
 This is called the Bodhisattva's four other methods of excellence.
菩薩於四他勝處法隨犯一種，況犯一切，不復堪能於現法中增長攝受菩薩廣大菩提資糧，不復堪能於現法中意樂清淨。
 If a Bodhisattva violates one or all of the Dharma in the four other holy places, he will no longer be able to increase and absorb the Bodhisattva's vast bodhicitta in the present Dharma, and he will no longer be able to have pure joy in the present Dharma.
是即名為相似菩薩，非真菩薩。
 This is called a similar Bodhisattva, not a true Bodhisattva.
菩薩若用軟、中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；
 If a Bodhisattva uses soft or medium qualities to entangle and violate the four superior dharma of others, and does not abandon the Bodhisattva's pure precepts and rituals;
上品纏犯，即名為捨。
 The highest-grade pester is called She.
若諸菩薩毀犯四種他勝處法，數數現行，都無慚愧，深生愛樂，見是功德，當知說名上品纏犯。
 If Bodhisattvas violate the four Dharmas of other superior places and practice them numerous times without any shame and deep love and happiness, and seeing this merit, they should know that they are called top-grade offenders.
非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀。
 Unless all Bodhisattvas temporarily practice the Dharma of other places, they will give up the pure precepts and rituals of Bodhisattvas.
如諸苾芻犯他勝法，即便棄捨別解脫戒。
 Just like those who violate his victorious Dharma, even if they give up the precepts of liberation.
若諸菩薩由此毀犯，棄捨菩薩淨戒律儀，於現法中堪任更受，非不堪任。
 If the Bodhisattva violates this and abandons the Bodhisattva's pure precepts and rituals, he will be able to accept and be accepted in the present Dharma, and he will not be unable to do so.
如苾芻住別解脫戒，犯他勝法，於現法中不任更受。
 It is like cuddling in the precepts of liberation, violating other supreme dharma, and not accepting any more in the present dharma.
略由二緣，捨諸菩薩淨戒律儀。
 Based on the two conditions, the pure precepts and rituals of the Bodhisattva are given up.
一者、棄捨無上正等菩提大願；
 First, give up the great vow of supreme bodhicitta;
二者、現行上品纏犯他勝處法。
 Two, the current high-quality entanglement violates his superiority.
若諸菩薩，雖復轉身遍十方界，在在生處不捨菩薩淨戒律儀；
 If Bodhisattvas, even though they turn around again and travel throughout the ten directions, never abandon the Bodhisattva’s pure precepts and rituals while still alive;
由是菩薩不捨無上菩提大願，亦不現行上品纏犯他勝處法。
 This is why the Bodhisattva does not give up the supreme Bodhi vow, nor does he engage in high-level actions to interfere with other people's supreme dharma.
若諸菩薩轉受餘生，忘失本念，值遇善友，為欲覺悟菩薩戒念，雖數重受而非新受，亦不新得。
 If bodhisattvas spend the rest of their lives forgetting their original thoughts and encountering good friends in order to awaken to the bodhisattva precepts, they will experience repeated experiences instead of new ones, nor will they be new.
瑜伽師地論卷第四十
 Volume 40 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第四十一彌勒菩薩說
 Volume 41 of the Yogi Earth Treatise: Sayings of Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處戒品第十之二
 The 15th and 15th beginning of the Bodhisattva’s ground in this local area. The 10th and 2nd precepts of yoga.
如是菩薩安住菩薩淨戒律儀，於有違犯及無違犯，是染非染、軟中上品，應當了知。
 In this way, a Bodhisattva who abides in the Bodhisattva's pure precepts and rituals should understand whether there are violations or non-violations, which are tainted and not tainted, soft and of the highest quality.
若諸菩薩安住菩薩淨戒律儀，於日日中，若於如來、或為如來造制多所；
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals throughout the day, if they build many abodes for or for the Tathagata;
若於正法、或為正法造經卷所，謂諸菩薩素怛纜藏、摩怛理迦；
 If it is in the Dharma, or in the place where sutras and scrolls are made for the Dharma, it is called the Bodhisattvas Sutālanzang and Motālika;
若於僧伽，謂十方界已入大地諸菩薩眾。
 If it is said to the Sangha, it is said that the bodhisattvas of the ten directions have entered the earth.
若不以其或少、或多諸供養具而為供養，下至以身一拜禮敬，下至以語一四句頌讚佛法僧真實功德，下至以心一清淨信隨念三寶真實功德，空度日夜，是名有犯，有所違越。
 If you don’t make offerings with small or large offering utensils, it can be as low as bowing with your body, as low as one or four words praising the true merits of the Buddha, Dharma, and Sangha, or as low as reciting the true qualities of the Three Jewels with a pure heart and faith. Merits and virtues are spent in vain day and night. This is called a crime and a violation.
若不恭敬、嬾惰懈怠而違犯者，是染違犯。
 If someone violates it due to lack of respect, laziness or laziness, it is a tainted violation.
若誤失念而違犯者，非染違犯。
 If someone violates the law by mistake, it is not a violation of law.
無違犯者，謂心狂亂。
 If there is no violation, it is said that the mind is crazy.
若已證入淨意樂地，常無違犯。
 If you have entered the blissful land of pure mind, you will never violate it.
由得清淨意樂菩薩，譬如已得證淨苾芻，恒時法爾於佛法僧以勝供具承事供養。
 The Bodhisattva who has attained pure mind and happiness, for example, has attained the enlightenment of purity and enlightenment. He always makes offerings to the Buddha, Dharma, and Sangha with excellent offerings.
若諸菩薩安住菩薩淨戒律儀，有其大欲而無喜足，於諸利養及以恭敬生著不捨。
 If Bodhisattvas abide in the pure precepts and rituals of Bodhisattvas, they have great desires but no joy, and they are not willing to give up on all benefits and reverence.
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
無違犯者，謂為斷彼，生起樂欲，發勤精進攝彼對治。
 If there is no violation, it is said that it is necessary to cut off the violation, arise pleasure and desire, and exert diligence and energy to take advantage of the remedy.
雖勤遮遏，而為猛利性惑所蔽，數起現行。
 Although I work diligently to cover it up, I am blinded by the temptation of violent nature, and it appears several times.
若諸菩薩安住菩薩淨戒律儀，見諸耆長有德可敬同法者來，憍慢所制，懷嫌恨心、懷恚惱心，不起承迎，不推勝座。
 If Bodhisattvas, who are abiding in the Bodhisattva's pure precepts and rituals, see the elders who are virtuous and respectable and who share the Dharma coming, they will be controlled by their pride, resentment, hatred and annoyance, and they will not be able to welcome them or push them to the throne.
若有他來語言談論、慶慰、請問，憍慢所制，懷嫌恨心、懷恚惱心，不稱正理發言酬對。
 If someone comes to talk, express condolences, or ask questions, he will be restrained by arrogance, harboring resentment, jealousy, and anger, and will not speak the right words.
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
非憍慢制，無嫌恨心、無恚惱心，但由嬾惰、懈怠、忘念、無記之心，是名有犯，有所違越，非染違犯。
 There is no arrogance, no resentment, no anger, but laziness, laziness, forgetfulness, and lack of memory. This is called a violation, a violation, and a non-contamination violation.
無違犯者，謂遭重病；
 Those who do not violate the rules are said to be seriously ill;
或心狂亂；
 or a frenzied mind;
或自睡眠他生覺想，而來親附語言談論、慶慰、請問；
 Or from sleep, other people may have thoughts and come to talk, express condolences, and ask questions in personal words;
或自為他宣說諸法論義決擇；
 Or you can declare all dharma, theory, meaning and decision for others;
或復與餘談論、慶慰；
 Or talk and celebrate with me again;
或他說法論義決擇屬耳而聽；
 Or he chooses to listen to the ears when he speaks the Dharma and its meaning;
或有違犯說正法者，為欲將護說法者心；
 Or if someone violates the teaching of the righteous Dharma, he will try to protect the Dharma in his heart;
或欲方便調彼、伏彼，出不善處安立善處；
 Or if you want to conveniently tune him or subjugate him, you can leave an unwholesome place and establish a good place;
或護僧制；
 or the system of protective monks;
或為將護多有情心；
 Or to protect the general with more affection;
而不酬對，皆無違犯。
 Failure to reward the right person is no violation.
若諸菩薩安住菩薩淨戒律儀，他來延請，或往居家、或往餘寺，奉施飲食及衣服等諸資生具，憍慢所制，懷嫌恨心、懷恚惱心，不至其所，不受所請，是名有犯，有所違越，是染違犯。
 If Bodhisattvas are abiding in the Bodhisattva's pure precepts and rituals, and they come to invite them, either to their homes or to other temples, and offer them food, drink, clothes and other necessities, they will not come if they are restrained by conceit, resentment, jealousy and annoyance. Being in a place where you are not invited is a violation of the name. If something is violated, it is a violation.
若由嬾惰、懈怠、忘念、無記之心，不至其所，不受所請，是名有犯，有所違越，非染違犯。
 If due to laziness, laziness, forgetfulness, or lack of memory, you do not go where you want to go, and do not receive invitations, this is called a violation, a violation, and it is not a violation of pollution.
無違犯者，或有疾病；
 There are no offenders, or there is disease;
或無氣力，或心狂亂；
 Or lack of strength, or the mind is frantic;
或處懸遠；
 or far away;
或道有怖；
 Or there is fear in the way;
或欲方便調彼、伏彼，出不善處安立善處；
 Or if you want to conveniently tune him or subjugate him, you can leave an unwholesome place and establish a good place;
或餘先請；
 Or please come first;
或為無間修諸善法，欲護善品令無暫廢；
 Or to practice good Dharma continuously, and to protect the good deeds so that they will never be abolished;
或為引攝未曾有義；
 Or there is no meaning for inducing photos;
或為所聞法義無退；
 Or there is no retreat from the righteousness of the Dharma that one has heard;
如為所聞法義無退，論義決擇，當知亦爾；
 If the meaning of the Dharma you have heard has no retreat, and if you discuss the meaning and make a decision, then you should know this;
或復知彼懷損惱心，詐來延請；
 Or you may realize that he is hurtful and angry, so he deceives you to extend your invitation;
或為護他多嫌恨心；
 Or there is too much hatred to protect him;
或護僧制；
 or the system of protective monks;
不至其所，不受所請，皆無違犯。
 If you don't go where you are, if you don't receive invitations, there is no violation.
若諸菩薩安住菩薩淨戒律儀，他持種種生色可染、末尼、真珠、琉璃等寶，及持種種眾多上妙財利供具慇懃奉施，由嫌恨心、或恚惱心，違拒不受，是名有犯，有所違越。
 If a Bodhisattva abides in the Bodhisattva's pure precepts and rituals, holds all kinds of precious things such as dyeable materials, moni, pearls, and lapis lazuli, and holds all kinds of excellent and wonderful financial and benefit offerings and diligently offers them, due to the mind of resentment or anger, To refuse to accept a violation is to commit a crime and to violate something.
是染違犯，捨有情故。
 This is a transgression because of abandonment of feelings.
若由嬾惰、懈怠、忘念、無記之心，違拒不受，是名有犯，有所違越，非染違犯。
 If the violation is refused due to laziness, laziness, forgetfulness, or lack of memory, it is called a violation. It is a violation, and it is not a violation.
無違犯者，或心狂亂；
 Those who do not violate the law may be mad at heart;
或觀受已心生染著；
 Or the observation feeling has become tainted in the mind;
或觀後時彼定追悔；
 Or he will definitely regret it when he looks back;
或復知彼於施迷亂；
 Or you may realize that he is causing confusion;
或知施主隨捨隨受，由是因緣定當貧匱；
 Perhaps you know that the benefactor will give and receive as he pleases, and due to such causes and conditions, he will be in poverty;
或知此物是僧伽物、窣堵波物；
 You may know that this object is a Sangha object or a stupa object;
或知此物劫盜他得；
 Perhaps someone knows that this thing was stolen and obtained by someone else;
或知此物由是因緣多生過患，或殺、或縛、或罰、或黜、或嫌、或責；
 Perhaps you know that this thing has many causes and conditions, such as being killed, bound, punished, deposed, disliked, or blamed;
違拒不受，皆無違犯。
 If you disobey or refuse, there is no violation.
若諸菩薩安住菩薩淨戒律儀，他來求法，懷嫌恨心、懷恚惱心，嫉妬變異，不施其法，是名有犯，有所違越，是染違犯。
 If a Bodhisattva abides in the Bodhisattva's pure precepts and rituals, and comes to seek the Dharma, but harbors resentment, jealousy, anger, jealousy and distortion, and does not apply the Dharma, this is called a violation, a transgression, a defilement violation.
若由嬾惰、懈怠、忘念、無記之心，不施其法，是名有犯，有所違越，非染違犯。
 If the method is not applied due to laziness, laziness, forgetfulness, or lack of memory, it is called a violation, a violation, and it is not a violation of pollution.
無違犯者，謂諸外道伺求過短；
 If there is no violation, it is said that the heretics are too short-sighted;
或有重病；
 or have a serious illness;
或心狂亂；
 or a frenzied mind;
或欲方便調彼、伏彼，出不善處安立善處；
 Or if you want to conveniently tune him or subjugate him, you can leave an unwholesome place and establish a good place;
或於是法未善通利；
 Or the law is not good and beneficial;
或復見彼不生恭敬，無有羞愧，以惡威儀而來聽受；
 Or if you see him again, you will have no respect, no shame, and come to listen to him with evil dignity;
或復知彼是鈍根性，於廣法教得法究竟深生怖畏，當生邪見，增長邪執，衰損惱壞；
 Or if you realize that you have a dull nature, you will be deeply afraid of the truth of the Dharma taught by the Dharma, and you will have wrong views, increase your wrong attachments, and become debilitated and annoyed;
或復知彼，法至其手轉布非人；
 Or if you know him again, the law will be transferred to his hands and spread to non-human beings;
而不施與，皆無違犯。
 If you don't give, there is no violation.
若諸菩薩安住菩薩淨戒律儀，於諸暴惡犯戒有情，懷嫌恨心、懷恚惱心，由彼暴惡犯戒為緣，方便棄捨，不作饒益，是名有犯，有所違越，是染違犯。
 If Bodhisattvas, who abide by the Bodhisattva's pure precepts and rituals, harbor feelings of resentment, hatred, and anger towards those who violently violate the precepts, and use those violent transgressions as a pretext to abandon them conveniently and do nothing to benefit them, this is called a transgression and a violation. To go beyond is to violate the law.
若由嬾惰懈怠棄捨，由忘念故，不作饒益，是名有犯，有所違越，非染違犯。
 If you give up due to laziness or forgetfulness, and do not do any good, this is called a violation, a violation, and it is not a violation of pollution.
何以故？
 Why?
非諸菩薩於淨持戒、身語意業寂靜現行諸有情所，起憐愍心，欲作饒益；
 It is not the Bodhisattva who abides by the precepts and whose actions of body, speech, and mind are peaceful and present in all sentient beings, and who arouses compassion and compassion and desires to do benefit;
如於暴惡犯戒有情，於諸苦因而現轉者。
 Just like a sentient being who commits violent crimes and violates the precepts, and suffers from all kinds of suffering.
無違犯者，謂心狂亂；
 If there is no violation, it is said that the mind is crazy;
或欲方便調彼、伏彼，廣說如前；
 Or if you want to use convenience to tame him or subjugate him, speak widely as before;
或為將護多有情心；
 Or to protect the general with more affection;
或護僧制；
 or the system of protective monks;
方便棄捨，不作饒益，皆無違犯。
 It is no violation to abandon it conveniently and not to use it for benefit.
若諸菩薩安住菩薩淨戒律儀，如薄伽梵於別解脫毘奈耶中，將護他故，建立遮罪，制諸聲聞令不造作。
 If all the Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, just like Bhagavan in the other liberation Vinaya, they will protect them, establish expiation for their sins, and restrain the voice-hearers from committing any sins.
諸有情類，未淨信者令生淨信，已淨信者令倍增長。
 Among sentient beings, those who have not yet purified their faith will have pure faith, and those who have purified their faith will multiply their faith.
於中菩薩與諸聲聞應等修學，無有差別。
 In it, Bodhisattvas and all voice-hearers should practice equally, without distinction.
何以故？
 Why?
以諸聲聞自利為勝，尚不棄捨將護他行，為令有情未信者信、信者增長，學所學處，何況菩薩利他為勝。
 Taking self-interest as the victory for all the voice-hearers, and not giving up, he will protect others, so that the sentient beings who have not believed will believe, and the believers will increase their faith, and learn what they have learned, not to mention that the Bodhisattva's benefit to others is the victory.
若諸菩薩安住菩薩淨戒律儀，如薄伽梵於別解脫毘奈耶中，為令聲聞少事、少業、少悕望住，建立遮罪，制諸聲聞令不造作。
 If the Bodhisattvas abide in the Bodhisattva's pure precepts, just like Bhagavan in the liberated Vinaya, they will watch over the Sravakas with less deeds, less karma, and less grief, establish expiation for sins, and control the Sravakas from doing anything.
於中菩薩與諸聲聞不應等學。
 Bodhisattvas and the voice-hearers should not learn from each other.
何以故？
 Why?
以諸聲聞自利為勝，不顧利他，於利他中少事、少業、少悕望住可名為妙；
 It is said that it is wonderful to regard the self-interest of all sravakas as victory, regardless of the benefit to others, and to do less things, have less karma, and stay in despair while benefiting others;
非諸菩薩利他為勝，不顧自利，於利他中少事、少業、少悕望住得名為妙。
 Unless Bodhisattvas win by benefiting others, regardless of self-interest, and do less deeds, less karma, and less despair while benefiting others, they will be called wonderful.
如是菩薩為利他故，從非親里長者、居士、婆羅門等及恣施家，應求百千種種衣服，觀彼有情有力無力，隨其所施，如應而受。
 For the sake of benefiting others, a Bodhisattva should ask for hundreds of thousands of kinds of clothing from non-relative elders, lay people, Brahmans, etc., as well as from generous donors. Seeing that those sentient beings are weak and weak, he should give according to what they give and receive accordingly.
如說求衣，求鉢亦爾。
 Just like asking for clothes, the same goes for asking for a bowl.
如求衣鉢，如是自求種種絲縷，令非親里為織作衣。
 Just like asking for a robe and bowl, so asking for all kinds of silk threads, so that people who are not relatives can weave clothes for you.
為利他故，應畜種種憍世耶衣、諸坐臥具，事各至百，生色可染百千俱胝，復過是數亦應取積。
 For the sake of benefiting others, we should wear various types of livestock, clothing, and sleeping utensils. Each number should be up to a hundred, and the raw color can be stained by hundreds and thousands. If you exceed this number again, you should also accumulate it.
如是等中少事、少業、少悕望住制止遮罪，菩薩不與聲聞共學。
 In this way, there are few things, few karma, and few sorrows to stop and cover up the sins, and the Bodhisattvas will not learn from the sravakas.
安住淨戒律儀菩薩，於利他中，懷嫌恨心、懷恚惱心，少事、少業、少悕望住，是名有犯，有所違越，是染違犯。
 The Bodhisattva who abides in the pure precepts and rituals, in the midst of benefiting others, has a mind of resentment, a mind of jealousy and annoyance, has few affairs, few karma, and few regrets. This is called a transgression, a transgression, and a transgression.
若由嬾惰、懈怠、忘念、無記之心，少事、少業、少悕望住，是名有犯，有所違越，非染違犯。
 If one looks at it due to laziness, laziness, forgetfulness, lack of memory, lack of things to do, lack of work, and lack of regrets, it is called a violation, something has been violated, and it is not a violation of pollution.
若諸菩薩安住菩薩淨戒律儀，善權方便，為利他故，於諸性罪少分現行，由是因緣，於菩薩戒無所違犯，生多功德。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, use good powers and expedients, and do little harm to others for the sake of benefiting others, due to this cause and condition, they will not violate the Bodhisattva precepts and will have many merits and virtues.
謂如菩薩見劫盜賊，為貪財故，欲殺多生，或復欲害大德聲聞、獨覺、菩薩，或復欲造多無間業。
 It is said that a Bodhisattva sees a robber and wants to kill many living beings out of greed for money, or wants to harm the great virtuous Sravakas, Paccekabuddhas, and Bodhisattvas, or wants to create many uninterrupted karma.
見是事已，發心思惟：
 Seeing this, I started to think:
我若斷彼惡眾生命，墮那落迦，如其不斷，無間業成，當受大苦；
 If I cut off the lives of those evil beings and fall into Naluka, if they continue, my uninterrupted karma will be accomplished, and I will suffer greatly;
我寧殺彼墮那落迦，終不令其受無間苦。
 I would rather kill him and fall into Naluojia than let him suffer endless suffering.
如是菩薩意樂思惟，於彼眾生或以善心、或無記心，知此事已，為當來故深生慚愧，以憐愍心而斷彼命。
 Such a Bodhisattva is happy to think about the fact that for those living beings, either with a kind heart or without a mind to remember, he knew this, so he was deeply ashamed of what he should have done, and ended his life out of pity and compassion.
由是因緣，於菩薩戒無所違犯，生多功德。
 Due to this cause and condition, there will be no violation of the Bodhisattva precepts and many merits will be generated.
又如菩薩，見有增上增上宰官，上品暴惡，於諸有情無有慈愍，專行逼惱。
 Another example is the Bodhisattva who sees a superior official who is violent and evil. He has no compassion for all sentient beings and only acts to cause trouble.
菩薩見已，起憐愍心，發生利益安樂意樂，隨力所能，若廢、若黜增上等位。
 When the Bodhisattva sees this, he feels pity and compassion, brings about benefits, peace and joy, and does whatever he can to depose or dethrone him and increase him to a higher position.
由是因緣，於菩薩戒無所違犯，生多功德。
 Due to this cause and condition, there will be no violation of the Bodhisattva precepts and many merits will be generated.
又如菩薩，見劫盜賊奪他財物，若僧伽物、窣堵波物，取多物已執為己有，縱情受用。
 Another example is the Bodhisattva who sees thieves taking away his property, such as Sangha objects and stupa objects. He takes many things and takes them as his own, enjoying them to his heart's content.
菩薩見已，起憐愍心，於彼有情發生利益安樂意樂，隨力所能，逼而奪取，勿令受用如是財故，當受長夜無義無利。
 When the Bodhisattva sees this, he feels pity and compassion for those sentient beings. He wants to benefit, live, and feel happiness from those sentient beings. He will take it away by force according to his ability, and do not allow such wealth to be used. Therefore, it should be kept for a long time without any meaning or benefit.
由此因緣，所奪財寶，若僧伽物，還復僧伽；
 Due to this cause and condition, the treasures taken away, if they belong to the Sangha, will be returned to the Sangha;
窣堵波物，還窣堵波；
 The thing that blocks the waves will return the waves;
若有情物，還復有情。
 If there is a sentimental object, there will be sentimentality again.
又見眾主、或園林主，取僧伽物、窣堵波物，言是己有，縱情受用。
 I also saw the owners, or garden owners, taking things from the Sangha and the temples, saying that they were my own and enjoying them as much as I wanted.
菩薩見已，思擇彼惡，起憐愍心，勿令因此邪受用業，當受長夜無義無利，隨力所能廢其所主。
 When Bodhisattva sees this, he thinks about the evil, and feels pity and compassion. Do not allow him to suffer the evil karma. He should suffer for a long night without any meaning and benefit, and he will do whatever he can to destroy his master.
菩薩如是雖不與取，而無違犯，生多功德。
 Although a Bodhisattva does not take anything like this, he does not violate it and generates many merits and virtues.
又如菩薩處在居家，見有母邑現無繫屬，習婬欲法，繼心菩薩求非梵行。
 Another example is that when a Bodhisattva is at home, he sees a mother-in-law who has no relatives, practices lustful dharma, and follows the Bodhisattva's mind to pursue a non-Brahma life.
菩薩見已，作意思惟：
 When the Bodhisattva saw this, he thought:
勿令心恚，多生非福，若隨其欲，便得自在，方便安處令種善根，亦當令其捨不善業。
 Don't let your heart be filled with jealousy, as many rebirths will not be a blessing. If you follow your desires, you will be at ease. You should plant good roots in a convenient place, and you should also let them give up their bad deeds.
住慈愍心，行非梵行。
 Live in a heart of compassion and compassion, and practice non-Brahma conduct.
雖習如是穢染之法，而無所犯，多生功德。
 Even if you are accustomed to such dirty methods, you will not commit any offense and will generate many merits and virtues.
出家菩薩，為護聲聞聖所教誡，令不壞滅，一切不應行非梵行。
 The monastic Bodhisattva protects the holy place of sound-hearers and instructs them so that they will not be destroyed and should not engage in any non-brahmanic life.
又如菩薩為多有情解脫命難、囹圄縛難、刖手足難、劓鼻刵耳剜眼等難，雖諸菩薩為自命難，亦不正知說於妄語，然為救脫彼有情故，知而思擇，故說妄語。
 Another example is that Bodhisattva liberates many sentient beings from hardships, such as being imprisoned, having their hands and feet cut off, having their noses cut off, ears and eyes being gouged out, etc. Even though the Bodhisattvas seek hardship for themselves, they do not have the right knowledge to speak lies. However, in order to save those sentient beings, they know And because he thinks about choices, he lies.
以要言之，菩薩唯觀有情義利，非無義利，自無染心，唯為饒益諸有情故，覆想正知而說異語。
 In summary, the Bodhisattva only observes the righteousness and benefit of sentient beings, not without righteousness and benefit. He has an untainted mind, and only for the sake of benefiting all sentient beings, he reflects on the right knowledge and speaks different words.
說是語時，於菩薩戒無所違犯，生多功德。
 When you say this, you will not violate the Bodhisattva precepts and will generate many merits.
又如菩薩，見諸有情為惡朋友之所攝受，親愛不捨。
 Another example is the Bodhisattva who loves and refuses to let go of sentient beings when he sees them being taken in by evil friends.
菩薩見已，起憐愍心，發生利益安樂意樂，隨能隨力說離間語，令離惡友，捨相親愛，勿令有情由近惡友，當受長夜無義無利。
 When the Bodhisattva sees this, he arouses pity and sympathy, brings benefits, peace and joy, and speaks divisive words as he can, so that he can stay away from evil friends and abandon his love.
菩薩如是以饒益心說離間語，乖離他愛，無所違犯，生多功德。
 In this way, Bodhisattva speaks divisive words with the intention of benefiting others, deviates from the love of others, commits no violation, and generates many merits.
又如菩薩，見諸有情為行越路，非理而行，出麁惡語，猛利訶擯，方便令其出不善處安立善處。
 Another example is the Bodhisattva who sees sentient beings crossing the path, acting irrationally, saying evil words, and shouting violently, and conveniently removes them from unwholesome places and establishes them in good places.
菩薩如是以饒益心，於諸有情出麁惡語，無所違犯，生多功德。
 Bodhisattva, with such a mind of benefit, speaks ill words to all sentient beings, does nothing wrong, and generates many merits and virtues.
又如菩薩，見諸有情信樂倡伎、吟詠、歌諷，或有信樂王、賊、飲食、婬蕩街衢無義之論，菩薩於中皆悉善巧，於彼有情起憐愍心，發生利益安樂意樂，現前為作綺語相應種種倡伎、吟詠、歌諷、王、賊、飲食、婬衢等論，令彼有情歡喜引攝、自在隨屬，方便獎導出不善處安立善處。
 Another example is the Bodhisattva who sees sentient beings who believe in music, play tricks, chant, and sing satirical songs, or those who believe in music, thieves, eating, drinking, and lascivious streets are meaningless. The Bodhisattva is very skillful in all of them, and he feels pity and compassion for those beings. , to bring about benefits, happiness and joy, and to compose eloquent words corresponding to all kinds of provocations, chants, songs, satires, kings, thieves, food and drink, prostitution, etc., to make other sentient beings happy and attracted, to follow them freely, and to facilitate the reward and lead to bad deeds. Set up a good place.
菩薩如是現行綺語，無所違犯，生多功德。
 Bodhisattvas who behave like this will not violate anything and will generate many merits and virtues.
若諸菩薩安住菩薩淨戒律儀，生起詭詐、虛談、現相，方便研求，假利求利，味邪命法，無有羞恥，堅持不捨，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the pure precepts and rituals of Bodhisattvas, deception, empty talk, appearances, expedient research, false gains, taste of wrong destiny, shamelessness, and perseverance, this is called a transgression, a transgression. It is a violation of dyeing.
無違犯者，若為除遣生起樂欲，發勤精進，煩惱熾盛蔽抑其心，時時現起。
 If there is no violation, if pleasure and desire arise in order to eliminate distractions and work diligently, the troubles will be overwhelming and suppress the mind, which will appear from time to time.
若諸菩薩安住菩薩淨戒律儀，為掉所動，心不寂靜，不樂寂靜，高聲嬉戲，諠譁紛聒，輕躁騰躍，望他歡笑，如此諸緣，是名有犯，有所違越，是染違犯。
 If Bodhisattvas are abiding in the Bodhisattva's pure precepts and rituals, and are moved by distractions, their minds are not quiet, they are not happy in silence, they play loudly, they make a lot of noise, they are restless and jump up and down, looking at others to laugh, such conditions are called violations and violations. To go beyond is to violate the law.
若忘念起，非染違犯。
 If you forget to remember it, it is not a violation.
無違犯者，若為除遣生起樂欲，廣說如前；
 If there is no violation, if pleasure arises in order to get rid of the banishment, say it as before;
若欲方便解他所生嫌恨令息；
 If you want to expediently relieve the resentment and resentment he has, make him stop;
若欲遣他所生愁惱；
 If you want to rid him of his sorrow;
若他性好如上諸事，方便攝受，敬慎將護，隨彼而轉；
 If his nature is good for the above things and he is easy to accept, be respectful and careful to protect him and follow him;
若他有情猜阻菩薩，內懷嫌恨，惡謀憎背，外現歡顏表內清淨；
 If he has feelings to obstruct the Bodhisattva, harbors resentment in his heart, hates his evil plans, and appears happy on the outside but pure on the inside;
如是一切，皆無違犯。
 All of this is without violation.
若諸菩薩安住菩薩淨戒律儀，起如是見，立如是論：
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, they will have such a view and establish such a conclusion:
菩薩不應忻樂涅槃，應於涅槃而生厭背；
 A Bodhisattva should not rejoice in Nirvana, but should be disgusted with Nirvana;
於諸煩惱及隨煩惱不應怖畏而求斷滅，不應一向心生厭離；
 We should not fear and seek to eliminate all troubles and accompanying troubles, and we should not always be disgusted with the mind;
以諸菩薩三無數劫流轉生死，求大菩提。
 Bodhisattvas spend three countless eons going through life and death, seeking great enlightenment.
若作此說，是名有犯，有所違越，是染違犯。
 If you say this, it is called a violation, a violation, a violation.
何以故？
 Why?
如諸聲聞於其涅槃忻樂親近，於諸煩惱及隨煩惱深心厭離；
 Just as the voice-hearers are close to the joy of Nirvana, they are deeply detached from all the troubles and accompanying troubles;
如是菩薩於大涅槃忻樂親近，於諸煩惱及隨煩惱深心厭離，其倍過彼百千俱胝。
 Such a Bodhisattva is close to the bliss of the Great Nirvana, and is deeply detached from all the troubles and accompanying troubles, which is twice as much as those hundreds and thousands of others.
以諸聲聞唯為一身證得義利勤修正行，菩薩普為一切有情證得義利勤修正行。
 All the voice-hearers realize righteousness, benefit and diligently correct their conduct for one body, while the Bodhisattva universally realizes righteousness, benefit and diligently corrects his conduct for all sentient beings.
是故菩薩當勤修集無雜染心，於有漏事隨順而行，成就勝出諸阿羅漢無雜染法。
 Therefore, the Bodhisattva should diligently cultivate the untainted mind, act accordingly when there are omissions, and achieve the untainted method that is superior to that of all Arhats.
若諸菩薩安住菩薩淨戒律儀，於自能發不信重言，所謂惡聲、惡稱、惡譽，不護不雪。
 If Bodhisattvas abide by the pure precepts and rituals of Bodhisattva, they will naturally make unbelieving and harsh words, so-called bad voices, bad reputations, and bad reputations, and will not protect them.
其事若實而不避護，是名有犯，有所違越，是染違犯。
 If the matter is true and does not avoid it, it is a crime. If something is violated, it is a violation.
若事不實而不清雪，是名有犯，有所違越，非染違犯。
 If the matter is not true and the snow is not clear, it is called a violation, a violation, not a violation.
無違犯者，若他外道；
 There is no transgressor, if he is a heretic;
若他憎嫉；
 If he hates jealousy;
若自出家，因行乞行、因修善行，謗聲流布，若忿蔽者；
 If you become a monk, because of begging or practicing good deeds, slander will spread, if you become angry;
若心倒者；
 If your heart is broken;
謗聲流布，皆無違犯。
 The slander is widespread, but there is no violation.
若諸菩薩安住菩薩淨戒律儀，見諸有情，應以種種辛楚加行、猛利加行而得義利，護其憂惱而不現行，是名有犯，有所違越，非染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and see sentient beings, they should perform all kinds of hardships and vigorous actions to gain righteousness and benefit, and protect their sorrows and worries without acting on them. This is called a violation, a violation, and a violation. .
無違犯者，觀由此緣，於現法中少得義利，多生憂惱。
 Those who have not violated the law, observing this reason, will gain less righteousness and benefit from the current law and will have more worries and worries.
若諸菩薩安住菩薩淨戒律儀，他罵報罵，他瞋報瞋，他打報打，他弄報弄，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and they retaliate with scolding, anger with anger, beatings with beatings, and deeds with others, this is called a violation. If something is transgressed, it is a defilement and violation.
若諸菩薩安住菩薩淨戒律儀，於他有情有所侵犯，或自不為彼疑侵犯，由嫌嫉心，由慢所執，不如理謝而生輕捨，是名有犯，有所違越，是染違犯。
 If a Bodhisattva abides in the pure precepts of a Bodhisattva and infringes on other sentient beings, or if he or she is not encroached upon by suspicion, out of jealousy, out of conceit, and instead of accepting thanksgiving, he or she becomes careless, this is called a violation, a transgression. It is a violation of dyeing.
若由嬾惰、懈怠、放逸，不謝輕捨，是名有犯，有所違越，非染違犯。
 If it is due to laziness, laziness, or carefreeness, it is called a transgression, and it is not a transgression.
無違犯者，若欲方便調彼、伏彼，出不善處安立善處；
 If there is no violation, if you want to use convenience to tame him or subjugate him, leave the unwholesome place and establish a good place;
若是外道；
 If it is a heretic;
若彼悕望要因現行非法有罪方受悔謝，若彼有情性好鬪諍，因悔謝時倍增憤怒；
 If he longs to be repented for his current illegality and guilt, and if he has a sentimental nature that loves to criticize, his anger will be multiplied when he repentes;
若復知彼為性堪忍體無嫌恨；
 If you realize again that he has a tolerable nature, a tolerable body, and no resentment;
若必了他因謝侵犯，深生羞恥；
 If he is killed, he will be deeply ashamed because of his infringement;
而不悔謝，皆無違犯。
 If you don't regret it, there is no violation.
若諸菩薩安住菩薩淨戒律儀，他所侵犯，彼還如法平等悔謝。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, and they infringe upon them, they will repent and express their gratitude as equals to the Dharma.
懷嫌恨心，欲損惱彼，不受其謝，是名有犯，有所違越，是染違犯。
 To harbor resentment, to harm the other person and not to be thanked by him is called a violation. If something is transgressed, it is a violation.
雖復於彼無嫌恨心，不欲損惱，然由稟性不能堪忍，故不受謝，亦名有犯，有所違越，非染違犯。
 Although I have no resentment towards him and do not want to harm him, my nature cannot bear it, so I am not grateful. This is also called a violation, a violation, and it is not a violation of sin.
無違犯者，若欲方便調彼、伏彼，廣說一切如前應知；
 If there is no violation, if you want to trick him or subjugate him conveniently, you should know everything by saying everything as before;
若不如法、不平等謝；
 If it is not as good as the Dharma, there will be no thanks;
不受彼謝，亦無違犯。
 There is no violation if you are not thanked by him.
若諸菩薩安住菩薩淨戒律儀，於他懷忿，相續堅持，生已不捨，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, feel angry with them, continue to insist on them, and will not give them up for life, this is called a violation, something has been violated, and this is a stain and violation.
無違犯者，為斷彼故生起樂欲，廣說如前。
 If there is no violation, pleasure and desire will arise in order to cut off the violation, and it will be said as before.
若諸菩薩安住菩薩淨戒律儀，貪著供事增上力故，以愛染心管御徒眾，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the pure precepts and rituals of Bodhisattvas, and are greedy for offerings to increase their power, and control the disciples with love-tainted hearts, this is called a violation. If there is a violation, it is a violation.
無違犯者，不貪供侍，無愛染心管御徒眾。
 There are no transgressors, no greed for serving, no love to control the disciples.
若諸菩薩安住菩薩淨戒律儀，嬾惰懈怠，耽睡眠樂、臥樂、倚樂，非時非量，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, are lazy and lazy, indulge in sleeping, sleeping, and relying on music, and do not enjoy the time and amount, this is called a violation. If something is violated, it is a violation of pollution.
無違犯者，若遭疾病；
 If there is no violation, if you suffer from disease;
若無氣力；
 If there is no strength;
行路疲極，若為斷彼生起樂欲；
 When you are very tired from the journey, if you feel the desire to cut him off;
廣說一切如前應知。
 Guang said everything should be known as before.
若諸菩薩安住菩薩淨戒律儀，懷愛染心，談說世事，虛度時日，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, have a heart stained by love, talk about worldly affairs, and waste their time, this is called a violation. If something is transgressed, it is a violation of pollution.
若由忘念，虛度時日，是名有犯，有所違越，非染違犯。
 If you waste your time due to forgetfulness, this is called a transgression, a transgression, and it is not a transgression.
無違犯者，見他談說，護彼意故，安住正念須臾而聽；
 If there is no violation, when you see him talking, to protect his intention, keep your mindfulness for a moment and listen;
若事希奇；
 If things are strange;
或暫問他，或答他問，無所違犯。
 Either ask him temporarily or answer his questions, no violation.
若諸菩薩安住菩薩淨戒律儀，為令心住，欲定其心，心懷嫌恨，憍慢所持，不詣師所求請教授，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, in order to keep their minds abiding, and want to stabilize their minds, they harbor resentment in their hearts, hold on to them with arrogance, and do not comply with the teachings requested by the teacher, this is called a violation, a violation, a violation.
嬾惰懈怠而不請者，非染違犯。
 Those who are lazy and do not ask for permission are not guilty of infringement.
無違犯者，若遇疾病；
 If there is no violation, if you encounter illness;
若無氣力；
 If there is no strength;
若知其師顛倒教授；
 If you know that your teacher teaches you things upside down;
若自多聞，自有智力能令心定；
 If you have heard a lot, you will have the intelligence to calm your mind;
若先已得所應教授；
 If you have already obtained the required teaching;
而不請者，無所違犯。
 Anyone who refuses to ask will not commit any offence.
若諸菩薩安住菩薩淨戒律儀，起貪欲蓋，忍受不捨，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, and are covered by greed and endure without giving up, this is called a transgression. If something is violated, it is a defilement and violation.
無違犯者，若為斷彼生起樂欲，發勤精進，煩惱猛利蔽抑心故，時時現行。
 If there is no violation, if in order to eliminate the pleasure and desire that arises, you should work diligently and diligently, and the worries and worries will be strong and suppress your mind, and they will occur all the time.
如貪欲蓋，如是瞋恚、惛沈睡眠、掉舉惡作，及與疑蓋，當知亦爾。
 Just as it is covered by greed, it is also covered by anger, lethargy, restlessness, evil deeds, and doubts.
若諸菩薩安住菩薩淨戒律儀，貪味靜慮，於味靜慮見為功德，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the pure precepts and rituals of Bodhisattvas, and are greedy for contemplation and contemplation, and see contemplation and contemplation as merit, this is called a violation. If something is transgressed, it is a defilement violation.
無違犯者，若為斷彼生起樂欲，廣說如前。
 If there is no violation, if pleasure arises in order to cut off that person, then speak widely as before.
若諸菩薩安住菩薩淨戒律儀，起如是見，立如是論：
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, they will have such a view and establish such a conclusion:
菩薩不應聽聲聞乘相應法教，不應受持，不應修學，菩薩何用於聲聞乘相應法教聽聞、受持、精勤修學？
 A Bodhisattva should not listen to the teachings of the Shravakayana, accept them, and practice them diligently. How can a Bodhisattva listen to, uphold, and diligently study the teachings of the Shravakayana?
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
何以故？
 Why?
菩薩尚於外道書論精勤研究，況於佛語。
 The Bodhisattva is still diligent in studying pagan texts and treatises, not to mention the words of the Buddha.
無違犯者，為令一向習小法者捨彼欲故，作如是說。
 If there is no violation, this is said in order to make those who have always practiced the Small Dharma give up their desires.
若諸菩薩安住菩薩淨戒律儀，於菩薩藏未精研究，於菩薩藏一切棄捨，於聲聞藏一向修學，是名有犯，有所違越，非染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, but do not study them carefully in the Bodhisattva garb, if they abandon everything in the Bodhisattva garb, and if they continue to study in the Shravaka garb, this is called a transgression, a transgression, and it is not a tainted transgression.
若諸菩薩安住菩薩淨戒律儀，現有佛教，於佛教中未精研究，於異道論及諸外論精勤修學，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts, existing Buddhism, and do not study Buddhism diligently and diligently study foreign doctrines and external theories, this is called a violation, a violation, a violation.
無違犯者，若上聰敏；
 If there is no violation, if you are smart;
若能速受；
 If you can feel it quickly;
若經久時能不忘失；
 If you can not forget it for a long time;
若於其義能思能達；
 If one can think and understand its meaning;
若於佛教如理觀察成就俱行無動覺者，於日日中，常以二分修學佛語，一分學外；
 If you have no awareness of the principles of observing Buddhism and attaining it, you should always spend two parts of the day studying the Buddha's words and one part studying outside;
則無違犯。
 There is no violation.
若諸菩薩安住菩薩淨戒律儀，越菩薩法，於異道論及諸外論研求善巧，深心寶翫、愛樂、味著，非如辛藥而習近之，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the pure precepts and rituals of Bodhisattvas, transcend the Bodhisattvas' Dharma, study and seek skillfully in different sects and external theories, deeply cherish treasures, love music, and taste, and do not get close to them like pungent medicine, this is called a violation. , if something is violated, it is a violation.
若諸菩薩安住菩薩淨戒律儀，聞菩薩藏，於甚深處最勝甚深真實法義、諸佛菩薩難思神力，不生信解，憎背毀謗：
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and hear the Bodhisattva's treasury, and find the most profound and profound true meaning of the Dharma in the very depths, the Buddhas and Bodhisattvas will find it difficult to think of their divine power, will not have faith and understanding, and will resent and slander:
不能引義、不能引法，非如來說，不能利益安樂有情。
 It cannot lead to meaning, it cannot lead to Dharma, it cannot benefit sentient beings who are not happy and happy unless it is spoken by the Tathagata.
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
如是毀謗，或由自內非理作意，或隨順他而作是說。
 Such slander is either done out of one's own irrational intentions, or it is done in compliance with others.
若諸菩薩安住菩薩淨戒律儀，若聞甚深最甚深處，心不信解，菩薩爾時應強信受，應無諂曲，應如是學：
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and if they hear something very deep and profound, but their hearts do not believe in the explanation, then they should have strong faith and accept it without any flattery. They should learn like this:
我為非善，盲無慧目，於如來眼隨所宣說，於諸如來密意語言而生誹謗。
 I am not good, I am blind and without wisdom, I follow what the Tathagata says, and I slander the Tathagata's secret words.
菩薩如是自處無知，仰推如來，於諸佛法無不現知等隨觀見。
 The Bodhisattva thus remains ignorant, looking up to the Tathagata, knowing and observing all the Buddha's Dharma.
如是正行，無所違犯。
 If you do this rightly, there is nothing wrong with it.
雖無信解，然不誹謗。
 Although I don't believe it, I don't slander it.
若諸菩薩安住菩薩淨戒律儀，於他人所有染愛心、有瞋恚心，自讚毀他，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the pure precepts and rituals of Bodhisattva, have love and hatred for others, praise and destroy others themselves, this is called a violation. If something is violated, it is a violation.
無違犯者，若為摧伏諸惡外道；
 If there is no violation, if it is to defeat all evil heretics;
若為住持如來聖教；
 If you are the abbot of Tathagata's holy religion;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
或欲令其未淨信者發生淨信，已淨信者倍復增長。
 Or you want to make those who have not yet become pure believers have pure faith, and those who have pure faith will multiply their trust.
若諸菩薩安住菩薩淨戒律儀，聞說正法論議決擇，憍慢所制，懷嫌恨心、懷恚惱心，而不往聽，是名有犯，有所違越，是染違犯。
 If Bodhisattvas, who are abiding in the Bodhisattva's pure precepts and rituals, hear the Dharma, discuss and make decisions, are controlled by arrogance, resentment, jealousy and anger, and do not listen, this is called a violation, a violation, a violation.
若為嬾惰懈怠所蔽，而不往聽，非染違犯。
 If you are blinded by laziness and do not listen, it is not a violation.
無違犯者，若不覺知；
 If there is no violation, if you are not aware;
若有疾病；
 If there is disease;
若無氣力；
 If there is no strength;
若知倒說；
 If you know, tell me;
若為護彼說法者心；
 If it is to protect the heart of those who speak the Dharma;
若正了知彼所說義，是數所聞、所持、所了；
 If you understand the meaning of what he said correctly, this is what you have heard, held, and understood;
若已多聞，具足聞持，其聞積集；
 If you have heard a lot and have sufficient hearing and persistence, your hearing will accumulate;
若欲無間於境住心，若勤引發菩薩勝定；
 If you want to keep your mind in the situation without interruption, if you diligently arouse the Bodhisattva's victorious concentration;
若自了知上品愚鈍，其慧鈍濁，於所聞法難受難持，難於所緣攝心令定；
 If one's self-knowledge is of the highest quality and is dull, and one's wisdom is dull and turbid, it will be difficult to endure and hold on to the Dharma he hears, and it will be difficult to concentrate on the objects that he hears;
不往聽者，皆無違犯。
 Anyone who refuses to listen has no offense.
若諸菩薩安住菩薩淨戒律儀，於說法師故思輕毀，不深恭敬，嗤笑調弄，但依於文不依於義，是名有犯，有所違越，是染違犯。
 If Bodhisattvas, who abide by the Bodhisattva's pure precepts and rituals, think lightly of the teachings of the Dharma Master, are not deeply respectful, ridicule and tease them, but rely on the text rather than the meaning, this is called a violation, a violation, a violation.
若諸菩薩安住菩薩淨戒律儀，於諸有情所應作事，懷嫌恨心、懷恚惱心，不為助伴。
 If Bodhisattvas abide by the pure precepts and rituals of Bodhisattvas, they will not be helpful to sentient beings when they are doing things they should do, but they will harbor resentment, hatred and annoyance.
謂於能辦所應作事，或於道路若往若來，或於正說事業加行，或於掌護所有財寶，或於和好乖離諍訟，或於吉會，或於福業，不為助伴，是名有犯，有所違越，是染違犯。
 It means that it is not about being able to do the things that should be done, or to be on the right path, or to be successful in the right cause, or to be in charge of all the treasures, or to be reconciled, to be at odds with each other, or to be in auspicious meetings, or to be blessed. Being a helper is a crime, and violating something is a violation.
若為嬾惰懈怠所蔽，不為助伴，非染違犯。
 If you are blinded by laziness and laziness, you will not be a helper, which is not a violation.
無違犯者，若有疹疾；
 If there is no violation, if there is a rash;
若無氣力；
 If there is no strength;
若了知彼自能成辦；
 If you know it, you can do it;
若知求者自有依怙；
 If you know that those who seek will have their own support;
若知所作能引非義、能引非法；
 If you know that what you do can lead to injustice and illegality;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
若先許餘為作助伴；
 If you first allow me to be your helper;
若轉請他有力者助；
 If you can ask someone who has the strength to help;
若於善品正勤修習，不欲暫廢；
 If you practice diligently on good qualities, you will not want to give up temporarily;
若性愚鈍，於所聞法難受難持，如前廣說；
 If you are dull by nature, you will find it difficult to hold on to the Dharma you hear, as mentioned before;
若為將護多有情意；
 If the general protects you with much affection;
若護僧制；
 If you protect the monk system;
不為助伴，皆無違犯。
 If you are not a companion, there is no violation.
若諸菩薩安住菩薩淨戒律儀，見諸有情遭重疾病，懷嫌恨心、懷恚惱心，不往供事，是名有犯，有所違越。
 If Bodhisattvas, who are abiding in the Bodhisattva's pure precepts and rituals, see sentient beings suffering from serious illnesses, harbor resentment, hatred and anger, and do not go to offer services, this is called a violation and a transgression.
是染違犯。
 It is a violation of dyeing.
若為嬾惰懈怠所蔽，不往供事，非染違犯。
 If you are blinded by laziness and do not go to worship, it is not a violation.
無違犯者，若自有病；
 If there is no violation, then there is a disease;
若無氣力；
 If there is no strength;
若轉請他有力隨順令往供事；
 If he is asked to have the strength to obey the order and serve;
若知病者有依有怙；
 If you know that the sick person has a caregiver;
若知病者自有勢力，能自供事；
 If you know that the sick person has his own power and can help himself;
若了知彼長病所觸，堪自支持；
 If you understand the person who is suffering from chronic illness, you can support yourself;
若為勤修廣大無上殊勝善品；
 If you diligently cultivate vast and supreme virtues;
若欲護持所修善品，令無間缺；
 If you want to protect the good deeds you have cultivated, make sure there is no shortage of them;
若自了知上品愚鈍，其慧鈍濁，於所聞法難受難持，難於所緣攝心令定；
 If one's self-knowledge is of the highest quality and is dull, and one's wisdom is dull and turbid, it will be difficult to endure and hold on to the Dharma he hears, and it will be difficult to concentrate on the objects that he hears;
若先許餘為作供事。
 If you allow me to make sacrifices first.
如於病者，於有苦者為作助伴，欲除其苦，當知亦爾。
 Just like for a sick person, if you want to help those who are suffering, you want to relieve their suffering, you should know this.
若諸菩薩安住菩薩淨戒律儀，見諸有情為求現法後法事故，廣行非理，懷嫌恨心、懷恚惱心，不為宣說如實正理，是名有犯，有所違越，是染違犯。
 If Bodhisattvas, while abiding in the Bodhisattva's Pure Precepts, see sentient beings who are pursuing the present Dharma and causing accidents in the Dharma, are practicing irrationality, are harboring resentment, hatred and anger, and are not preaching true and correct principles, this is called a violation and a transgression. , is a violation of dyeing.
若由懶惰懈怠所蔽，不為宣說，非染違犯。
 If it is obscured by laziness and laziness and does not preach, it is not a violation.
無違犯者，若自無知；
 If there is no violation, it is because of ignorance;
若無氣力；
 If there is no strength;
若轉請他有力者說；
 If you ask someone who has the strength to tell you;
若即彼人自有智力；
 If that person has his own intelligence;
若彼有餘善友攝受；
 If there are more good friends who accept him;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
若知為說如實正理，起嫌恨心，若發惡言，若顛倒受，若無愛敬；
 If you know that in order to speak truthfully and rightly, you will have resentment, if you will speak evil words, if you will accept things upside down, if you will have no love and respect;
若復知彼性弊\xED\xA1\x8A\xED\xB4\xB1悷；
 If you realize again that his nature is bad and evil;
不為宣說，皆無違犯。
 If it is not for the purpose of preaching, there is no violation.
若諸菩薩安住菩薩淨戒律儀，於先有恩諸有情所不知恩惠、不了恩惠，懷嫌恨心，不欲現前如應酬報，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and there are sentient beings who have been kind before but do not know the kindness, cannot appreciate the kindness, harbor resentment and hatred, and do not want to repay them as they should be, this is called a violation, a transgression, a stain and violation.
若為嬾惰懈怠所蔽，不現酬報，非染違犯。
 If you are blinded by laziness and do not show reward, it is not a violation of law.
無違犯者，勤加功用，無力無能不獲酬報；
 Those who have done no wrong must work diligently, and those who are powerless and incompetent will not be rewarded;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
若欲報恩而彼不受；
 If you want to repay a favor but he doesn’t accept it;
皆無違犯。
 No violation.
若諸菩薩安住菩薩淨戒律儀，見諸有情墮在喪失財寶、眷屬、祿位、難處，多生愁惱，懷嫌恨心，不往開解，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and see sentient beings who have lost their treasures, relatives, positions, and difficulties, and are troubled, harboring resentment and resentment, and do not seek to resolve them, this is called a violation. .
若為懶惰懈怠所蔽，不往開解，非染違犯。
 If you are blinded by laziness and laziness, if you don't open it up, it is not a violation.
無違犯者，應知如前於他事業不為助伴。
 Those who have not violated the rules should know that they will not help others in their career as before.
若諸菩薩安住菩薩淨戒律儀，有飲食等資生眾具，見有求者來正悕求飲食等事，懷嫌恨心、懷恚惱心，而不給施，是名有犯，有所違越，是染違犯。
 If Bodhisattvas, who are abiding in the Bodhisattva's pure precepts and rites, have food, drink, and other means for all living beings, and see a seeker coming to ask for food, drink, and other things, and are filled with resentment, hatred, and annoyance, and do not give alms, this is called a transgression. What is transgressed is a transgression.
若由懶惰、懈怠、放逸，不能施與，非染違犯。
 If you are unable to give due to laziness, laziness, or carelessness, it is not a violation.
無違犯者，若現無有可施財物；
 If there is no violation, if there is nothing to give;
若彼悕求不如法物、所不宜物；
 If he is anxious to seek something inferior to the Dharma or something inappropriate;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
若來求者王所匪宜，將護王意；
 If anyone comes to seek help from the king, he will protect the king's will;
若護僧制；
 If you protect the monk system;
而不惠施，皆無違犯。
 There is no violation if you don't give charity.
若諸菩薩安住菩薩淨戒律儀，攝受徒眾，懷嫌恨心，而不隨時無倒教授、無倒教誡；
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rites, and accept disciples, but harbor resentment and resentment, and do not teach or teach at any time;
知眾匱乏，而不為彼從諸淨信長者、居士、婆羅門等，如法追求衣服、飲食、諸坐臥具、病緣醫藥資身什物，隨時供給；
 Knowing that everyone is in need, he does not follow the instructions of the faithful elders, laypeople, Brahmans, etc. to pursue clothing, food, drink, sitting and bedding equipment, illness-related medicines, and personal belongings, and provide them at any time;
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
若由懶惰、懈怠、放逸，不往教授、不往教誡、不為追求如法眾具，非染違犯。
 If, due to laziness, laziness, or carelessness, you do not teach, teach, or pursue the Dharma, you are not committing a violation.
無違犯者，若欲方便調彼、伏彼，廣說如前；
 If there is no violation, if you want to make it easier to trick him or defeat him, please speak widely as before;
若護僧制；
 If you protect the monk system;
若有疹疾；
 If there is a rash;
若無氣力，不任加行；
 If you don’t have the strength, don’t do any extra work;
若轉請餘有勢力者；
 If you transfer the request to someone with more power;
若知徒眾世所共知，有大福德，各自有力求衣服等資身眾具；
 If you know that all disciples in the world know that they have great merit, each of them has the resources to obtain clothing and other personal belongings;
若隨所應教授教誡，皆已無倒教授教誡；
 If you follow the teachings that should be given, there will be no wrong teachings;
若知眾內有本外道，為竊法故來入眾中，無所堪能，不可調伏；
 If you know that there are outsiders in the crowd who come to the crowd for the purpose of stealing the Dharma, they will be powerless and cannot be tamed;
皆無違犯。
 No violation.
若諸菩薩安住菩薩淨戒律儀，懷嫌恨心，於他有情不隨心轉，是名有犯，有所違越，是染違犯。
 If Bodhisattvas abide by the Bodhisattva's pure precepts and rituals, harbor hatred and resentment, and do not change their feelings towards others, this is called a violation, a transgression, a defilement violation.
若由懶惰、懈怠、放逸，不隨其轉，非染違犯。
 If it is due to laziness, laziness, or looseness, and does not follow its course, it is not a violation.
無違犯者，若彼所愛非彼所宜；
 There is no violation, if what he loves is not suitable for him;
若有疾病；
 If there is disease;
若無氣力，不任加行；
 If you don’t have the strength, don’t do any extra work;
若護僧制；
 If you protect the monk system;
若彼所愛雖彼所宜，而於多眾非宜、非愛；
 If what he loves is suitable for him, but is not suitable for many people and is not loved;
若為降伏諸惡外道；
 If it is to subdue all evil heretics;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
不隨心轉，皆無違犯。
 If you don't follow your heart, there is no violation.
若諸菩薩安住菩薩淨戒律儀，懷嫌恨心，他實有德不欲顯揚，他實有譽不欲稱美，他實妙說不讚善哉，是名有犯，有所違越，是染違犯。
 If a Bodhisattva abides by the Bodhisattva’s pure precepts and rituals, but harbors hatred and resentment, he is really virtuous and does not want to show it, he is really famous but does not want to be praised, he is really wonderful but does not praise goodness, this is called a violation, and he has violated something. Contamination violation.
若由懶惰、懈怠、放逸，不顯揚等，非染違犯。
 If it is due to laziness, laziness, looseness, lack of prominence, etc., it is not a violation.
無違犯者，若知其人性好少欲，將護彼意；
 If there is no violation, if one knows that his or her human nature is good and has few desires, he will protect his intention;
若有疾病；
 If there is disease;
若無氣力；
 If there is no strength;
若欲方便調彼、伏彼，廣說如前；
 If you want to easily tame him or subjugate him, speak widely as before;
若護僧制；
 If you protect the monk system;
若知由此顯揚等緣，起彼雜染憍舉無義，為遮此過；
 If you know that due to the conditions such as manifesting and exalting, those defilements and stupid actions are meaningless, in order to cover up this fault;
若知彼德雖似功德，而非實德；
 If you know that although Peter's virtue is like merit, it is not actual virtue;
若知彼譽雖似善譽，而非實譽；
 If you know that although the reputation is like a good reputation, it is not a real reputation;
若知彼說雖似妙說，而實非妙；
 If you know that although what he said seems wonderful, it is actually not wonderful;
若為降伏諸惡外道；
 If it is to subdue all evil heretics;
若為待他言論究竟；
 If you want to wait for his words to come to an end;
不顯揚等，皆無違犯。
 There is no violation in not showing off, etc.
若諸菩薩安住菩薩淨戒律儀，見諸有情應可訶責、應可治罰、應可驅擯，懷染污心而不訶責；
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and see sentient beings who should be able to be scolded, punished, and expelled, but who have defiled minds and do not blame them;
或雖訶責，而不治罰、如法教誡；
 Or even though they are blamed, they fail to punish and teach according to the law;
或雖治罰、如法教誡，而不驅擯；
 Or even though they punish and teach according to the law, they are not expelled;
是名有犯，有所違越，是染違犯。
 This is a crime, a violation, a violation.
若由嬾惰、懈怠、放逸，而不訶責乃至驅擯，非染違犯。
 If it is due to laziness, laziness, or carelessness, but one does not accept responsibility or even drives away, it is not a violation of law.
無違犯者，若了知彼不可療治，不可與語，憙出麁言，多生嫌恨，故應棄捨；
 If there is no violation, if you know that the person cannot be treated, cannot be spoken to, and if you speak in silence, you will have a lot of resentment, so you should abandon it;
若觀待時；
 If you watch;
若觀因此鬪訟諍競；
 If you look at the lawsuits and disputes because of this;
若觀因此令僧諠雜、令僧破壞；
 If you observe that this makes the monks noisy and disruptive;
知彼有情不懷諂曲，成就增上猛利慚愧，疾疾還淨；
 If you know that the other person has feelings and does not harbor flattery, your achievements will increase, your strength will increase, you will feel ashamed, and your illness will be purified;
而不訶責乃至驅擯，皆無違犯。
 There is no violation by not blaming or even expelling.
若諸菩薩安住菩薩淨戒律儀，具足成就種種神通變現威力，於諸有情，應恐怖者能恐怖之，應引攝者能引攝之，避信施故，不現神通恐怖、引攝，是名有犯，有所違越，非染違犯。
 If Bodhisattvas abide in the Bodhisattva's pure precepts and rituals, and possess the power to manifest all kinds of magical powers, they will be able to frighten sentient beings who should be frightened, and be frightened by those who should be lured. If they avoid giving in faith, their magical powers will not be frightening or lured. This is There is a crime in the name, there is a violation, it is not a violation.
無違犯者，若知此中諸有情類多著僻執，是惡外道，誹謗賢聖，成就邪見，不現神通恐怖、引攝，無有違犯。
 If there is no violation, if you know that many of the sentient beings here have eccentric attachments, are evil heretics, slander sages, achieve wrong views, and do not manifest magical powers to scare and lead, then there is no violation.
又一切處無違犯者，謂若彼心增上狂亂，若重苦受之所逼切，若未曾受淨戒律儀，當知一切皆無違犯。
 Furthermore, if there is no violation in any place, it means that if the mind becomes more and more crazy, if the person is forced by severe suffering, if he has not received the pure precepts and rituals, then he should know that there is no violation in everything.
復次，如是所起諸事菩薩學處，佛於彼彼素怛纜中隨機散說，謂依律儀戒、攝善法戒、饒益有情戒。
 Again, in the Bodhisattva's place of learning, the Buddha randomly spread his teachings on those plain ropes, saying that he should follow the rules and precepts, collect good dharma, and benefit sentient beings.
今於此菩薩藏摩呾履迦綜集而說，菩薩於中應起尊重，住極恭敬，專精修學。
 Now this Bodhisattva Zangma and Lujia summarizes it and says that Bodhisattvas should show respect among them, live in utmost reverence, and concentrate on their studies.
是諸菩薩從他正受戒律儀已，由善清淨求學意樂、菩提意樂、饒益一切有情意樂，生起最極尊重恭敬，從初專精不應違犯。
 These bodhisattvas have already received the precepts and rituals from him, and they have a pure and good mind to seek happiness, bodhisattva, and benefit all sentient beings. They have the utmost respect and reverence, and should not violate it from the beginning.
設有違犯，即應如法疾疾悔除，令得還淨。
 If there is a violation, it should be punished promptly and repented according to the law, so that it can be repaid.
又此菩薩一切違犯，當知皆是惡作所攝，應向有力於語表義能覺能受小乘、大乘補特伽羅，發露悔滅。
 Furthermore, all the transgressions committed by this Bodhisattva should be understood to be caused by evil deeds. He should express his regret and annihilation to those who have the power to express the meaning in words and can accept Hinayana and Mahayana Potegara.
若諸菩薩以上品纏違犯如上他勝處法，失戒律儀，應當更受。
 If any Bodhisattva of higher rank violates the Dharma of other superior places and breaks the precepts and rituals, he should be punished even more.
若中品纏違犯如上他勝處法，應對於三補特伽羅，或過是數，應如發露除惡作法，先當稱述所犯事名，應作是說：
 If a middle-class person violates the above-mentioned Dharma, he should do three supplements of Tegara, or if he exceeds this number, he should use the method of eliminating evil. First, he should name the crime he committed, and he should say this:
長老專志！或言：
 Elders specialize! Or say:
大德！我如是名，違越菩薩毘奈耶法，如所稱事犯惡作罪。
 Great virtue! With such a name, I have violated the Bodhisattva Vinaya Dharma and committed evil and sins as stated.
餘如苾芻發露悔滅惡作罪法，應如是說。
 This is what I should say when Yu Rubicu reveals how to repent and eliminate his evil deeds.
若下品纏違犯如上他勝處法及餘違犯，應對於一補特伽羅，發露悔法，當知如前。
 If a low-ranking person violates the above-mentioned Dharma and other violations, he should respond to the first Dharma and express repentance. You should know this as before.
若無隨順補特伽羅可對發露，悔除所犯，爾時菩薩以淨意樂，起自誓心：
 If there is no obedience to Bu Te Jia Luo, and he regrets and removes his mistakes, then the Bodhisattva will be happy with his pure mind and vow to himself:
我當決定防護當來終不重犯。
 I decided to protect myself and never do it again.
如是於犯還出還淨。
 In this way, the offender will be released and the clean will be restored.
又諸菩薩欲受菩薩淨戒律儀，若不會遇具足功德補特伽羅，爾時應對如來像前，自受菩薩淨戒律儀。
 Furthermore, if Bodhisattvas wish to receive the Bodhisattva's pure precepts and rites, if they do not encounter a bodhisattva with sufficient merit and virtue, they should then stand in front of the image of the Tathagata and receive the Bodhisattva's pure precepts and rites.
應如是受，偏袒右肩，右膝著地，或蹲、跪、坐，作如是言：
 You should feel it like this, with your right shoulder exposed, your right knee on the ground, or squatting, kneeling, or sitting, and say this:
我如是名，仰啟十方一切如來、已入大地諸菩薩眾，我今欲於十方世界佛菩薩所，誓受一切菩薩學處，誓受一切菩薩淨戒。
 As I am called, I look up to all the Tathagatas of the ten directions who have entered the assembly of Bodhisattvas on the earth. Now I want to go to the Buddhas and Bodhisattvas in the worlds of the ten directions, vow to receive the training of all Bodhisattvas, and vow to receive the pure precepts of all Bodhisattvas.
謂律儀戒、攝善法戒、饒益有情戒。
 They are called the precepts of discipline, the precepts of collecting good dharma, and the precepts of benefiting sentient beings.
如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。
 Such a place of learning and such pure precepts have been possessed by all Bodhisattvas in the past, and should be possessed by all Bodhisattvas in the future, and they are presently possessed by all Bodhisattvas now in the ten directions.
於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，普於十方現在一切菩薩今學。
 This place of learning, this pure precept, has been learned by all Bodhisattvas in the past, and should be learned by all Bodhisattvas in the future. It is now learned by all Bodhisattvas now in the ten directions.
第二、第三亦如是說，說已應起。
 The same goes for the second and third ones, saying that they have already arisen.
所餘一切如前應知。
 Everything else is as you should know before.
又於菩薩犯戒道中，無無餘犯。
 Furthermore, when a Bodhisattva violates the precepts, there are no more violations.
如世尊說：
 As the Blessed One said:
是諸菩薩多分應與瞋所起犯，非貪所起。
 These bodhisattvas have many offenses caused by anger, not greed.
當知此中所說密意。
 You should know the secret meaning of this.
謂諸菩薩愛諸有情、憐諸有情增上力故，凡有所作一切皆是菩薩所作，非非所作；
 It is said that Bodhisattvas love all sentient beings and pity all sentient beings to increase their power. Everything they do is done by Bodhisattvas and is not done by non-nons;
非作所作可得成犯。
 You can be guilty of doing something you didn't do.
若諸菩薩憎諸有情、嫉諸有情，不能修行自他利行，作諸菩薩所不應作；
 If Bodhisattvas hate all sentient beings and are jealous of all sentient beings, cannot practice self-interest and other-benefiting practices, and do what Bodhisattvas should not do;
作不應作可得成犯。
 Doing something you shouldn't do can lead to a crime.
又諸菩薩軟中上犯，如攝事分應當了知。
 Moreover, all Bodhisattvas should be aware of the faults of the weak and the superior, such as taking pictures.
如是菩薩依止一切自毘奈耶勤學所學，便得成就三種圓滿，安樂而住。
 If a Bodhisattva relies on everything he has learned diligently from Vinaya, he will achieve the three perfections and live in peace and happiness.
一者、成就加行圓滿，二者、成就意樂圓滿，三者、成就宿因圓滿。
 The first is to achieve the perfection of preliminaries, the second is to achieve the perfection of intention and happiness, and the third is to achieve the perfection of the causes of karma.
云何名為加行圓滿？
 What is the name of perfection?
謂諸菩薩於淨戒中行無缺犯，於身語意清淨現行，不數毀犯發露自惡。
 It is said that all Bodhisattvas should practice the pure precepts without any defects or transgressions, and should behave in a pure way with body, speech and mind. They should not commit many transgressions and reveal their own evil.
如是名為加行圓滿。
 This is called the perfection of preliminary practices.
云何名為意樂圓滿？
 What is the name of perfect happiness?
謂諸菩薩為法出家，不為活命；
 It is said that all Bodhisattvas become monks for the Dharma and not for survival;
求大菩提，非為不求；
 Seeking great Bodhi is not a matter of doing nothing;
為求沙門、為求涅槃，非為不求。
 To seek recluseship, to seek nirvana, it is not necessary not to seek.
如是求者，不住懈怠下劣精進，不雜眾多惡不善法、雜染後有、有諸熾然眾苦異熟、當來所有生老病死。
 Those who seek in this way will not stop being lazy and make bad energy, and will not be mixed with many evil and unwholesome dharma, defilements, blazing sufferings and ripening, and all the birth, old age, illness and death in the future.
如是名為意樂圓滿。
 This is called complete happiness.
云何名為宿因圓滿？
 Why is the cause of death called perfection?
謂諸菩薩，昔餘生中修福修善，故於今世種種衣服、飲食、臥具、病緣醫藥資身什物自無匱乏，復能於他廣行惠施。
 It is said that all Bodhisattvas have cultivated merit and good deeds for the rest of their lives. Therefore, in this life, there will be no shortage of all kinds of clothing, food, food, bedding, medical supplies for illnesses, and other things, and they will be able to do charity to others.
如是名為宿因圓滿。
 This is called the perfection of causes.
菩薩如是依毘奈耶勤學所學，成就如是三種圓滿，安樂而住。
 Bodhisattvas who study diligently in Vinaya can achieve these three perfections and live in peace and happiness.
與此相違，當知成就三種衰損，危苦而住。
 Contrary to this, you should know that there are three kinds of decline in achievement, and you will live in danger and suffering.
如是略廣宣說菩薩若在家品、若出家品一切戒已。
 In this way, it is widely stated that the Bodhisattva has all the precepts whether he is a householder or a monk.
自斯已後，即於如是一切戒中，分出所餘難行戒等差別之相，應當了知。
 From now on, among all such precepts, you should understand clearly the differences between the remaining precepts that are difficult to perform and so on.
瑜伽師地論卷第四十一
 Volume 41 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
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 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第四十二彌勒菩薩說
 Volume 42 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處戒品第十之三
 The 15th and 15th beginning of the local bodhisattva's ground of yoga. The 10th and 3rd precepts.
云何菩薩難行戒？
 Why is it difficult for a Bodhisattva to practice the precepts?
當知此戒略有三種。
 You should know that there are three types of this precept.
謂諸菩薩，現在具足大財、大族自在增上，棄捨如是大財、大族自在增上，受持菩薩淨戒律儀。
 It is said that Bodhisattvas, who now possess great wealth and have a great family, will naturally increase their wealth. If they give up such great wealth and their family will naturally increase, they will accept and uphold the pure precepts and rituals of Bodhisattvas.
是名菩薩第一難行戒。
 This is called the first difficult precept for a Bodhisattva.
又諸菩薩受淨戒已，若遭急難乃至失命，於所受戒尚無少缺，何況全犯。
 Furthermore, if a Bodhisattva who has received pure precepts encounters an emergency or even loses his life, there will still be no shortage of the precepts he has received, let alone a complete violation.
是名菩薩第二難行戒。
 This is called the second most difficult precept for a Bodhisattva.
又諸菩薩，如是如是遍於一切行住作意，恒住正念，常無放逸，乃至命終於所受戒無有誤失，尚不犯輕，何況犯重。
 Furthermore, Bodhisattvas, if you pervade all your actions and dwell in this way, always keep your mindfulness, and never let go, until the end of your life, you will receive the precepts without any mistakes, and you will not commit minor offenses, let alone commit serious ones.
是名菩薩第三難行戒。
 This is called the third difficult precept for a Bodhisattva.
云何菩薩一切門戒？
 What are all the precepts of Bodhisattva?
當知此戒略有四種。
 You should know that there are four types of this precept.
一者、正受戒，二者、本性戒，三者、串習戒，四者、方便相應戒。
 The first one is to receive the precepts, the second one is the precepts of nature, the third one is the precepts of continuous habit and the fourth one is the precepts of corresponding convenience.
正受戒者，謂諸菩薩受先所受三種菩薩淨戒律儀。
 Those who are receiving the precepts are those who have received the three pure precepts of Bodhisattvas beforehand.
即律儀戒、攝善法戒、饒益有情戒。
 That is, the precepts of discipline, the precepts of collecting good dharma, and the precepts of benefiting sentient beings.
本性戒者，謂諸菩薩住種性位，本性仁賢，於相續中，身語二業恒清淨轉。
 The precepts of the original nature mean that all Bodhisattvas live in the seed position, are kind and virtuous by nature, and in the continuum, the two actions of body and speech will always be pure and pure.
串習戒者，謂諸菩薩昔餘生中，曾串修習如先所說三種淨戒。
 Those who practice the precepts regularly mean that all Bodhisattvas have practiced the three pure precepts mentioned above throughout their remaining lives.
由宿因力所住持故，於現在世一切惡法不樂現行，於諸惡法深心厭離；
 Due to the persistence of the power of the past, all evil dharmas in the present world are not happy to occur, and the heart is deeply disgusted with all evil dharmas;
樂修善行，於善行中深心欣慕。
 Be willing to practice good deeds and deeply appreciate your good deeds.
方便相應戒者，謂諸菩薩依四攝事，於諸有情身語善業恒相續轉。
 The precepts of corresponding expediency means that bodhisattvas, according to the four conditions of action, will continue to perform good deeds on all sentient beings, body and speech.
云何菩薩善士戒？
 Why do Bodhisattva and good people take the precepts?
當知此戒略有五種。
 You should know that there are five types of precepts.
謂諸菩薩自具尸羅，勸他受戒，讚戒功德，見同法者深心歡喜，設有毀犯如法悔除。
 It is said that all Bodhisattvas have their own scorpions, and they are urged to take the precepts, praise their merits, be deeply happy when they see the same Dharma, and repent if they destroy or commit crimes according to the Dharma.
云何菩薩一切種戒？
 Why do Bodhisattvas take all kinds of precepts?
當知此戒以要言之，六種，七種，總十三種。
 You should know that the main points of this precept are six, seven, or thirteen in total.
言六種者，一、迴向戒，迴向大菩提故。
 There are six types: 1. Dedicating precepts, dedicating to the great Bodhi.
二、廣博戒，廣攝一切所學處故。
 2. Extensive precepts, taking into account everything learned.
三、無罪歡喜處戒，遠離耽著欲樂、自苦二邊行故。
 3. Precepts where there is no sin and joy, and stay away from indulgence in pleasure and self-suffering.
四、恒常戒，雖盡壽命亦不棄捨所學處故。
 4. Permanent precepts, because even if your life span expires, you will not give up what you have learned.
五、堅固戒，一切利養恭敬、他論、本隨煩惱不能伏故、不能奪故。
 5. Strengthen the precepts, respect all benefits, and treat others with respect. They are caused by troubles and cannot be subdued or taken away.
六、尸羅莊嚴具相應戒，具足一切戒莊嚴故。
 6. The solemn decoration of the shila has the corresponding precepts, and it is the solemn decoration of all precepts.
尸羅莊嚴如聲聞地應知其相。
 Sheila is as solemn as a sravaka, so one should know its appearance.
言七種者，一、止息戒，遠離一切殺生等故。
 The seven types are: 1. The precept of cessation, which is to stay away from all killing and so on.
二、轉作戒，攝一切善故，饒益有情故。
 2. Turn into precepts, take into account all good causes, and benefit sentient beings.
三、防護戒，隨護止息轉作戒故。
 3. Protective precepts, which turn into precepts when the protective measures cease.
四、大士相異熟戒。
 4. The masters are different and familiar with the precepts.
五、增上心異熟戒。
 5. Increase the mental familiarity and spiritual precepts.
六、可愛趣異熟戒。
 6. Cuteness, fun, familiarity.
七、利有情異熟戒。
 7. Precepts that benefit sentient beings.
云何菩薩遂求戒？
 How can a Bodhisattva ask for precepts?
當知此戒略有八種。
 You should know that there are eight types of this precept.
謂諸菩薩自諦思惟：
 It is said that all Bodhisattvas are thinking about themselves:
如我悕求勿彼於我現行斷命，不與而取，穢欲邪行，虛妄，離間，麁惡，綺語，手塊杖等諸非愛觸加害於我。
 For example, I ask that he not kill me in my current life, take things without giving them, have evil desires and evil deeds, be vain, alienate, be evil, talk nonsense, use a stick and other non-loving touches to harm me.
我求是已，他若相違而現行者，我求不遂、我意不悅。
 I have asked for what is right. If he does something contrary to it, my request will not be fulfilled and I will be displeased.
如我悕求，他亦如是。
 As I beg, so does he.
勿我於彼現行斷命，廣說乃至惡觸加害。
 Don't let me kill him in his current state, spread his words widely, and even cause harm to him.
彼求是已，我若相違而現行者，彼求不遂、彼意不悅。
 If he seeks this, but if I act contrary to it, his pursuit will not be fulfilled and his will will be displeased.
我之所作，若有令他所求不遂、意不悅者，何現行為。
 If what I do makes him fail to achieve what he wants and displeases his wishes, why should I act like that?
菩薩如是審思惟已，命難因緣亦不於他現行八種所求不遂、不悅意事。
 When a Bodhisattva ponders in this way, he will not suffer from the eight kinds of unfulfilled desires or displeasure in his life.
如是八種，說名菩薩遂求戒。
 Such are the eight types of Bodhisattva named Bodhisattva who seek precepts.
云何菩薩此世他世樂戒？
 How can a Bodhisattva take pleasure in this life and other worlds?
當知此戒略有九種。
 You should know that there are nine types of precepts.
謂諸菩薩為諸有情，於應遮處而正遮止，於應開處而正開許，是諸有情應攝受者正攝受之，應調伏者正調伏之，菩薩於中身語二業常清淨轉，是則名為四種淨戒。
 It is said that all Bodhisattvas are covering the sentient beings at the place where they should be covered, and opening up at the place that should be opened. Those sentient beings who should be received are being received, and those who should be tamed are being tamed. The two karmas are always pure and pure, which is called the four pure precepts.
復有所餘施、忍、精進、靜慮、般若波羅蜜多俱行淨戒，則為五種。
 If you have more kindness, patience, diligence, meditation, and Prajnaparamita, you can all practice the pure precepts, which are the five types.
總說名為九種淨戒。
 It is always said that they are called nine kinds of pure precepts.
如是菩薩所有淨戒，能令自他現法後法皆得安樂，是故說名菩薩此世他世樂戒。
 Such pure precepts of a Bodhisattva can bring peace and happiness to all the Dharma since its appearance. Therefore, it is called the Bodhisattva's precepts of happiness in this world and other worlds.
云何菩薩清淨戒？
 Why does Bodhisattva have pure precepts?
當知此戒略有十種。
 You should know that there are ten types of this precept.
一者、初善受戒。
 First, first be good and receive the precepts.
唯為沙門三菩提故，非為命故。
 It is only because of Samana Bodhi, not because of fate.
二者、不太沈戒。
 Both of them are not too serious.
於違犯時，遠離微薄生悔愧故；
 When you violate a rule, stay away from meager means and give rise to regret;
及不太舉戒，遠離非處生悔愧故。
 And because he doesn’t take the precepts very well, he stays away from the wrong place and feels regretful.
三者、離懈怠戒。
 The third is to avoid laziness.
於睡眠樂、倚樂、臥樂不耽著故，晝夜勤修諸善品故。
 This is why you do not indulge in the joy of sleeping, leaning, and lying down, and you diligently cultivate all kinds of good qualities day and night.
四者、離諸放逸所攝受戒。
 Fourth, stay away from all indulgences and accept the precepts.
修習如前所說五支不放逸故。
 Practice the five limbs as mentioned before without letting go.
五者、正願戒。
 Fifth, the right vows precept.
遠離利養恭敬貪故，不願生天，而自要期修梵行故。
 He stays away from profit, respects and is greedy; he does not want to be reborn in heaven, but he wants to cultivate the holy life.
六者、軌則具足所攝受戒。
 Sixth, the rules and regulations are sufficient to accept the precepts.
於諸威儀所作眾事善品加行妙善圓滿，如法身語正現行故。
 In all the majestic deeds, good deeds, wonderful deeds, and perfect deeds, the Dharma, body, and speech are carried out correctly.
七者、淨命具足所攝受戒。
 Seventh, the pure life is sufficient to accept the precepts.
離矯詐等一切邪命過失法故。
 Stay away from all evil deeds, deceit, and other wrongdoings.
八者、離二邊戒。
 Eighth, stay away from the two sides.
遠離受用欲樂、自苦二邊法故。
 Stay away from the two sides of pleasure and self-suffering.
九者、永出離戒。
 Ninth, stay away from the precept forever.
遠離一切外道見故。
 Stay away from all outsiders.
十者、於先所受無損失戒。
 Tenth, the no-loss precepts one has received before.
於先所受菩薩淨戒，無缺減故，無破壞故。
 The Bodhisattva’s pure precepts I received earlier are not diminished or damaged.
如是十種，是名菩薩清淨戒。
 Such ten kinds are called Bodhisattva's pure precepts.
如是菩薩大尸羅藏，能起當來大菩提果。
 Such a Bodhisattva's Great Shrine Lobster can bring about the great Bodhi Fruition.
謂依此故，菩薩淨戒波羅蜜多得圓滿已，現證無上正等菩提。
 It is said that for this reason, the Bodhisattva has achieved many perfections in the Pure Precepts and Paramitas, and has now attained the unsurpassed and perfect Bodhi.
乃至未證無上菩提，依此無量菩薩戒藏正勤修習，常能獲得五種勝利。
 Even if you have not yet achieved supreme Bodhi, if you practice diligently based on the immeasurable Bodhisattva precepts, you can always achieve the five kinds of victory.
一者、常為十方諸佛護念。
 First, always protect the thoughts of the Buddhas in the ten directions.
二者、將捨命時，住大歡喜。
 Both of them, when they are about to lay down their lives, live in great joy.
三者、身壞已後，在在所生，常與淨戒若等若增諸菩薩眾為其同分、為同法侶，為善知識。
 Third, after the body is destroyed, in the rebirth, he will always be the same as the Bodhisattvas who have increased the number of pure precepts, be the same Dharma companion, and be a good friend.
四者、成就無量大功德藏，能滿淨戒波羅蜜多。
 Fourth, achieve immeasurable great merits and virtues, which can fulfill the pure precepts and paramitas.
五者、現法後法常得成就自性淨戒，戒成其性。
 Fifth, after the Dharma appears, the Dharma will always achieve the pure precepts of one's own nature, and the precepts will become its own nature.
如是如上所說一切自性戒等九種尸羅，當知三種淨戒所攝。
 In this way, as mentioned above, all the nine kinds of scorpions including the inherent precepts should be understood to be captured by the three pure precepts.
謂律儀戒、攝善法戒、饒益有情戒。
 They are called the precepts of discipline, the precepts of collecting good dharma, and the precepts of benefiting sentient beings.
如是三種菩薩淨戒，以要言之，能為菩薩三所作事。
 In summary, these three kinds of Bodhisattva's pure precepts can do three kinds of things for Bodhisattvas.
謂律儀戒能安住其心，攝善法戒能成熟自佛法，饒益有情戒能成熟有情。
 It is said that the discipline and precepts can stabilize one's mind, the precepts of absorbing good Dharma can mature from the Buddha's Dharma, and the precepts of benefiting sentient beings can mature sentient beings.
如是總攝一切菩薩所應作事。
 This is what all Bodhisattvas should do.
所謂欲令現法樂住安住其心，身心無倦，成熟佛法、成熟有情。
 The so-called desire to make the present Dharma happy dwell in one's mind, without fatigue in body and mind, to mature the Dharma and mature sentient beings.
如是菩薩唯有爾所菩薩淨戒，唯有爾所淨戒勝利，唯有爾所淨戒所作。
 Such a Bodhisattva only has the pure precepts of your bodhisattva, only the pure precepts of you are victorious, and only the pure precepts of you can do it.
除此無有若過若增。
 Apart from this, there is nothing more.
過去菩薩求大菩提，已於中學；
 In the past, the Bodhisattva sought great enlightenment while still in middle school;
未來菩薩求大菩提，當於中學；
 In the future, Bodhisattvas seeking great enlightenment should attend high school;
普於十方無邊無際諸世界中現在菩薩求大菩提，今於中學。
 In the boundless worlds of the ten directions, Bodhisattvas are now seeking great enlightenment. Now I am in middle school.
本地分中菩薩地第十五初持瑜伽處忍品第十一
 The local Bodhisattva’s ground is the fifteenth and the first step is to practice yoga. The tenth level is the ninth level.
云何菩薩忍波羅蜜多？
 How can a Bodhisattva endure so many paramitas?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　是名略說忍。
 Such nine kinds of characteristics are called tolerance.
謂九種相忍，名為菩薩忍波羅蜜多。
 It is called the nine kinds of mutual tolerance, called the Bodhisattva Paramita of Endurance.
一、自性忍，二、一切忍，三、難行忍，四、一切門忍，五、善士忍，六、一切種忍，七、遂求忍，八、此世他世樂忍，九、清淨忍。
 1. Natural tolerance, 2. All tolerance, 3. Difficult tolerance, 4. Endurance of all disciples, 5. Endurance of virtuous people, 6. Endurance of all kinds, 7. Endurance after seeking, 8. Endurance that is happy in this world and others, 9. Purity and tolerance.
云何菩薩自性忍？
 How can a Bodhisattva be patient by nature?
謂諸菩薩或思擇力為所依止，或由自性堪忍怨害，遍於一切皆能堪忍、普於一切皆能堪忍。
 It is said that Bodhisattvas may rely on the power of thought and choice, or they may be able to endure resentment by their own nature.
由無染心，純悲愍故，能有堪忍。
 With an untainted mind and pure compassion, one can endure.
當知此則略說菩薩忍之自性。
 You should know that this is a brief introduction to the nature of Bodhisattva’s endurance.
云何菩薩一切忍？
 How can a Bodhisattva be so patient?
當知此忍略有二種。
 You should know that there are two types of tolerance.
一、依在家品忍，二、依出家品忍。
 First, practice tolerance as a family; second, practice tolerance as a monk.
當知依此二種品忍各有三種。
 You should know that according to these two types of patience, there are three kinds each.
一、耐他怨害忍，二、安受眾苦忍，三、法思勝解忍。
 1. Be patient with other people’s resentments and endure hardships; 2. Be patient with others and endure hardships; 3. Thinking about the Dharma is the best way to resolve tolerance.
云何菩薩耐他怨害忍？
 How can a Bodhisattva tolerate his resentment?
謂諸菩薩猛利無間種種長時從他怨害所生眾苦現在前時，應如是學：
 It is said that Bodhisattvas are fiercely powerful, and all kinds of long-term sufferings caused by their resentment appear before them. They should learn like this:
如此是我自業過耳，由我先世自造種種不淨業故，今受如是種種苦果。
 This is my own karma, and I have created all kinds of impure karma in my previous lives, and now I am suffering all kinds of bitter consequences.
我今於此無義利苦若不忍者，復為當來大苦因處。
 If I don't bear the suffering without righteousness, I will be the cause of great suffering in the future.
我若於此大苦因法隨順轉者，便為於己自作非愛，便為於己自生結縛，便為於己自興怨害，非是於他。
 If I follow the cause of this great suffering, I will do something unloving to myself, I will be bound to myself, I will cause harm to myself, not to others.
又自他身所有諸行，一切皆用性苦為體。
 And all the actions of oneself and others are based on the nature of suffering.
彼無知故，於我身中性苦體上更增其苦；
 Because of his ignorance, he adds to the suffering in my body.
我既有知，何宜於彼性苦體上重加其苦。
 Now that I know it, why should I inflict further suffering on that suffering body?
又諸聲聞多分唯修自義利行，尚不應起能生自他眾苦不忍，何況我今正為勤修他義利行而生不忍。
 Furthermore, many voice-hearers who only cultivate their own righteousness and beneficial conduct should not be able to bear the sufferings of others. How much less can I develop intolerance now because of my diligent cultivation of righteousness and beneficial conduct of others.
菩薩如是正思擇已，勤修五想，於怨親中、劣等勝品、有樂有苦、具德具失諸有情所，能忍一切怨害之苦。
 The Bodhisattva thus thinks carefully about his own self and diligently cultivates the five thoughts. He can endure all the suffering of resentment and harm among relatives, inferior products, happiness and suffering, virtue and loss of all sentient beings.
云何五想？
 What are your five thoughts?
一、宿生親善想，二、隨順唯法想，三、無常想，四、苦想，五、攝受想。
 1. Thoughts of goodwill in previous lives, 2. Thoughts of following the Dharma, 3. Thoughts of impermanence, 4. Thoughts of suffering, 5. Thoughts of acceptance.
云何菩薩於有怨害諸有情所，修習宿生親善之想？
 How can a Bodhisattva practice the thought of kindness in past lives when he has resentment and harms all sentient beings?
謂諸菩薩應如是學：
 It is said that all Bodhisattvas should learn like this:
非易可得少分有情，經歷長世昔餘生中，未曾為我若父、若母、兄弟、姊妹、親教、軌範、尊似尊等。
 It is not easy to get a few sentient beings. Throughout my long life and the rest of my life, I have never been like a father or a mother, a brother or a sister, a personal teacher, a model, a respected person, etc.
如是如理正思惟故，於有怨害諸有情所捨怨憎想，住親善想。
 Therefore, if you think about it properly and correctly, if you have any resentment or harm to all sentient beings, let go of your thoughts of resentment and hatred, and dwell in thoughts of friendship and kindness.
依親善想，於諸怨害悉能堪忍。
 Relying on the thought of kindness and kindness, one can endure all kinds of resentment and harm.
云何菩薩於有怨害諸有情所，修習隨順唯法之想？
 How can a Bodhisattva practice the thought of following the Dharma only when he has resentment and harms all sentient beings?
謂諸菩薩應如是學：
 It is said that all Bodhisattvas should learn like this:
依託眾緣，唯行唯法，此中都無我及有情、命者、生者，是其能罵、能瞋、能打、能弄、能訶，或是所罵、所瞋、所打、所弄、所訶。
 Relying on all kinds of conditions, only doing the Dharma. There is no self, no sentient beings, no beings, no living beings. It can be scolded, hated, beaten, beaten, or scolded, angered, or beaten. , done, done.
如是如理正思惟故，於有怨害諸有情所捨有情想，住唯法想。
 Therefore, if you think about it properly and correctly, if you have thoughts about resentment and harm to all sentient beings, you should give up your thoughts and thoughts and dwell only on the Dharma.
依唯法想，於諸怨害悉能堪忍。
 According to the Dharma-only thinking, I can endure all kinds of resentment and harm.
云何菩薩於有怨害諸有情所，修無常想？
 How can a Bodhisattva practice the thought of impermanence if he has any resentment and harms all sentient beings?
謂諸菩薩應如是學：
 It is said that all Bodhisattvas should learn like this:
諸有有情若生若長，一切無常，皆是死法。
 Whether all sentient beings live or grow, everything is impermanent and all are dead.
極報怨者，謂斷彼命。
 Those who complain extremely are said to have cut off their lives.
是諸有情命念念斷，智者何緣復欲更斷。
 If all sentient beings' thoughts of life are cut off, why would a wise person want to cut them off again?
如是生死性無常法諸有情上，其有智者尚不應起有染濁心，況當以手、塊杖加害，何況一切永斷其命。
 In the case of sentient beings whose nature of life and death is impermanent, a wise person should not have a tainted mind. How much more should he use his hand or a stick to harm him, not to mention that his life will be permanently cut off.
如是如理正思惟故，捨常堅想，安住無常不堅固想。
 Therefore, if you think about it properly and righteously, you should give up the constant and firm thoughts and dwell in the impermanent and unsteady thoughts.
依無常想，於諸怨害悉能堪忍。
 Based on the thought of impermanence, I can endure all kinds of resentment and harm.
云何菩薩於有怨害諸有情所，修習苦想？
 How can a Bodhisattva practice hard thinking when he has any resentment and harms all sentient beings?
謂諸菩薩應如是觀：
 It is said that all Bodhisattvas should observe like this:
若諸有情大興盛者，尚為三苦常所隨逐，所謂行苦、壞苦、苦苦，況諸有情住衰損者。
 If all sentient beings are prosperous, they will always be subject to the three kinds of suffering, the so-called suffering of formation, suffering of destruction, and suffering of suffering. What's more, if all sentient beings live in decline and decline.
如是觀已，應如是學：
 If you observe yourself in this way, you should learn like this:
我今於此苦常隨逐諸有情所，應勤方便令離眾苦，不應於彼重加其苦。
 I am suffering here now and always following sentient beings. I should diligently use expediency to avoid the suffering of all sentient beings, and I should not inflict further suffering on them.
如是如理正思惟故，斷滅樂想，生起苦想。
 Therefore, by thinking properly and correctly, pleasant thoughts will be extinguished and painful thoughts will arise.
依此苦想，於諸怨害悉能堪忍。
 Based on this hard thought, I can endure all kinds of resentment and harm.
云何菩薩於有怨害諸有情所，修攝受想？
 How can a Bodhisattva practice the thought of taking in and receiving feelings when he has resentment and harms all sentient beings?
謂諸菩薩應如是學：
 It is said that all Bodhisattvas should learn like this:
我為一切有情之類發菩提心，攝受一切有情之類皆為親眷，我應為彼作諸義利。
 I have bodhicitta for all sentient beings and accept all sentient beings as my relatives. I should do all kinds of righteousness and benefits for them.
我今不應本於有情欲作義利，而當於彼不忍怨害，作非義利。
 Now I should not do righteousness and gain out of lust, but I should not tolerate resentment towards him and do unjust gain.
如是如理正思惟故，於有怨害諸有情所滅除他想，住攝受想。
 Therefore, if you think about it properly and correctly, if there is any thought of annihilation of all sentient beings who have resentment and harm, you should abide in the thought of catching and receiving.
依攝受想，於諸怨害悉能堪忍。
 By relying on the thoughts of receiving and receiving, you can endure all kinds of resentment and harm.
云何名忍？
 What is the name of Ren?
自無憤勃，不報他怨，亦不隨眠流注恒續，故名為忍。
 You are not angry, you don't retaliate against others, and you don't follow the flow of sleep forever, so it is called forbearance.
是名菩薩耐他怨害忍。
 This is the name of the Bodhisattva who is patient with his resentment.
云何菩薩安受眾苦忍？
 How can a Bodhisattva calm his audience and endure hardship?
謂諸菩薩應如是學：
 It is said that all Bodhisattvas should learn like this:
我從昔來依欲行轉，常求諸欲，故意思擇為諸苦因，追求種種苦性諸欲。
 From the past, I have been acting according to desires, always pursuing desires, intentionally choosing to be the cause of suffering, and pursuing all kinds of suffering-natured desires.
於追求時，忍受無量猛利大苦。
 In pursuit, endure immeasurable power and great suffering.
所謂種種殉利、務農、勤王等事。
 The so-called various sacrifices for profit, farming, diligent king and other things.
如是追求無義苦時，令我具受種種大苦，皆由無智思擇過失。
 When I pursue meaningless suffering in this way, I suffer all kinds of great sufferings, all due to unwise choices.
我今為求能引安樂最勝善品，尚應思擇忍受百千俱胝大苦，況少小苦而不忍受。
 Now, in order to seek the most excellent good thing that can lead to peace and happiness, I should consider enduring hundreds of thousands of great sufferings, let alone small and small sufferings.
如是如理正思惟故，為求菩提，悉能忍受一切事苦。
 Therefore, if you think about it properly and correctly, you can endure all kinds of suffering in order to seek Bodhi.
云何名為一切事苦？
 Why do you think everything is suffering?
當知此苦略有八種。
 You should know that there are eight types of suffering.
一、依止處苦，二、世法處苦，三、威儀處苦，四、攝法處苦，五、乞行處苦，六、勤劬處苦，七、利他處苦，八、所作處苦。
 1. Suffering in the place of reliance, 2. Suffering in the place of worldly dharma, 3. Suffering in the place of majesty, 4. Suffering in the place of taking in dharma, 5. Suffering in the place of begging, 6. Suffering in the place of diligence, 7. Suffering in the place of altruism, 8. Suffering in the place of doing things Suffering.
依止處苦者，依謂四依。
 If you rely on people who are suffering, they are called the four reliances.
由依此故，於善說法毘奈耶中出家受具，成苾芻分。
 For this reason, he became a monk in the good Dharma Vinaya and received the utensils, which were divided into grains and custards.
所謂衣服、飲食、臥具、病緣醫藥供身什物。
 The so-called clothing, food, bedding, disease-related medicine, and other things that are offered to the body.
菩薩於此若得麁弊、尠少、稽留、輕蔑不敬，不生憂悒，不由此緣精進懈廢。
 If a Bodhisattva encounters any disadvantages, lack of weirs, neglect, contempt or disrespect here, he will not feel sad and will not let go of his efforts due to this reason.
如是名為菩薩忍受依止處苦。
 This is called the Bodhisattva's endurance of suffering in the place of refuge.
世法處苦者，當知世法略有九種。
 Those who are suffering from the laws of the world should know that there are nine kinds of laws of the world.
一、衰，二、毀，三、譏，四、苦，五、壞法壞，六、盡法盡，七、老法老，八、病法病，九、死法死。
 1. Decline, 2. Destruction, 3. ridicule, 4. suffering, 5. destruction of the law, 6. exhaustion of the law, 7. old pharaoh, 8. disease, disease, 9. death, death.
如是世法若總若別會遇現前，能生眾苦，此即名為世法處苦。
 If the laws of the world like this always appear before others, they can cause suffering to all beings. This is called the suffering of the laws of the world.
菩薩觸對如是眾苦，思擇忍受，不由此緣精進懈廢。
 A Bodhisattva is aware of all kinds of suffering and chooses to endure it, and will not let go of his efforts due to this condition.
如是名為菩薩忍受世法處苦。
 This is called a bodhisattva who endures the suffering of the world.
威儀處苦者，當知即是行住坐臥四種威儀。
 Those who suffer from dignity should know that there are four kinds of dignity in walking, standing, sitting and lying down.
菩薩於中若行、若坐，晝夜恒時從諸障法淨修其心，終不非時脇著床座、草敷、葉敷。
 Whether the Bodhisattva is walking or sitting, he will purify and cultivate his mind from all obstacles day and night, and will never rest on his bed, grass or leaves at all times.
菩薩於此疲所生苦悉能忍受，不由此緣精進懈廢。
 A Bodhisattva can endure the suffering caused by fatigue and will not let go of his efforts due to this condition.
如是名為菩薩忍受威儀處苦。
 This is called a Bodhisattva who endures the suffering of majesty.
攝法處苦者，當知攝法略有七種。
 Those who are suffering from the method of taking pictures should know that there are seven types of methods of taking pictures.
一、供事三寶；
 1. Offering services to the Three Jewels;
二、供事尊長；
 2. Serve and respect the elders;
三、諮受正法；
 3. Consult and receive the righteous Dharma;
四、既諮受已，廣為他說；
 4. After consulting and accepting oneself, speak widely to others;
五、以大音聲吟詠、讚誦；
 5. Chant and praise with a loud voice;
六、獨處空閑，無倒思惟、稱量、觀察；
 6. Be alone and free, thinking, weighing, and observing;
七、修習瑜伽作意所攝若止、若觀。
 7. When practicing yoga, you should stop and meditate on what you are taking in.
菩薩於此七種攝法，勇猛劬勞所生眾苦悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受攝法處苦。
 A Bodhisattva can endure the sufferings caused by these seven kinds of dharma. He can endure all the suffering caused by his valiant efforts and does not become lazy due to this condition. This is called a Bodhisattva who endures the suffering of the dharma.
乞行處苦者，當知此苦略有七種。
 Those who suffer from begging should know that there are seven types of suffering.
一者、自誓毀形，剃鬚髮等，棄捨世俗諸相好故。
 First, he vowed to destroy his appearance, shave his beard, hair, etc., and give up all worldly good things.
二者、自誓毀色，受持改變壞色衣故。
 The second one is to swear to destroy one’s color, and to change one’s bad color through upholding it.
三者、進止云為皆不縱任，遊涉世間，一切行住自兢攝故。
 Third, do not indulge in any progress or stop. When you travel in the world, you should be cautious in everything you do.
四者、依他活命。
 Fourth, rely on him to survive.
捨商農等世間事業，從他所得而存濟故。
 He gave up his business in the world, such as business and farming, and saved what he earned for charity.
五者、盡壽從他求衣服等，於所獲得非法珍財、久所貯積不受用故。
 Fifth, begging for clothes, etc. from him at the end of his life, because the illegal treasures obtained have been stored for a long time and will not be used.
六者、盡壽遮止人間諸欲，離非梵行婬欲法故。
 Sixth, to cover up all human desires at the end of one’s lifespan, and to avoid the non-Brahma practices of sexual desires.
七者、盡壽遮止人間嬉戲，捨離觀聽、歌舞、笑戲、倡伎等故，及離與己親友同齡笑戲、歡娛、携從等故。
 Seventh, to stop playing in the world at the end of one's life, to give up watching, listening, singing, dancing, laughing, performing tricks, etc., and to give up laughing, playing, having fun, and accompanying one's relatives and friends of the same age.
如是等類，因乞求行所有艱辛所生眾苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受乞行處苦。
 Such and other kinds of hardships caused by begging, Bodhisattva can endure all the hardships, and does not let go of effort due to this condition. This is called Bodhisattva enduring the suffering of begging.
勤劬處苦者，謂諸菩薩勤修善品劬勞因緣，發生種種身心疲惱悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受勤劬處苦。
 Suffering in the place of diligence means that Bodhisattvas are able to endure all kinds of physical and mental fatigue and troubles caused by diligent cultivation of good deeds, and do not let go of their efforts due to this condition. This is called Bodhisattvas enduring the suffering in the place of diligence.
利他處苦者，謂諸菩薩修十一種利有情業，如前應知。
 The suffering of benefiting others means that Bodhisattvas should practice the eleven kinds of karma that benefit sentient beings, as we should know before.
由彼所生種種憂苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受利他處苦。
 A Bodhisattva can endure all kinds of sorrows and sufferings arising from them, and does not let go of efforts due to this condition. This is called a Bodhisattva enduring the suffering of altruism.
所作處苦者，謂諸菩薩或是出家，便有營為衣鉢等業；
 Those who are in a miserable place are those who are bodhisattvas or have become monks, and they have careers such as making robes and bowls;
或是在家，便有無倒商估、營農、仕王等業。
 Or if you are at home, you may engage in business such as business valuation, farming, or being an official.
由此發生種種勤苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受所作處苦。
 All kinds of hardships arise from this, and Bodhisattvas can endure them all. If they do not let go of their efforts due to this condition, they are called Bodhisattvas who endure the hardships wherever they go.
又諸菩薩雖觸眾苦，而於無上正等菩提，未正勤修能正勤修，已正勤修能無退轉，常勤修習，無變異意、無雜染心。
 Furthermore, even though all Bodhisattvas are exposed to suffering, yet they have attained the supreme enlightenment and have not yet practiced diligently, they will be able to practice diligently without any backsliding. If they have practiced diligently, they will be able to practice without any deviation.
是名菩薩安受眾苦忍。
 This is the name of the Bodhisattva who calms his audience and endures hardships.
云何菩薩法思勝解忍？
 Why is it that the Bodhisattva's Dharma thinking is better than his understanding of forbearance?
謂諸菩薩於一切法能正思擇。
 It is said that Bodhisattvas can think correctly about all dharma.
由善觀察勝覺慧故，能於八種生勝解處善安勝解。
 Because of good observation and supreme enlightenment wisdom, one can be well at peace and supreme solution in the eight places of birth and ultimate solution.
云何八種生勝解處？
 What are the eight ways to achieve victory in life?
一、三寶功德處，二、真實義處，三、諸佛菩薩大神力處，四、因處，五、果處，六、應得義處，七、自於彼義得方便處，八、一切所知、所應行處。
 1. The place of merit and virtue of the Three Jewels, 2. The place of true meaning, 3. The place of great spiritual power of Buddhas and Bodhisattvas, 4. The place of cause, 5. The place of fruit, 6. The place of deserved righteousness, 7. The place of convenience from that righteousness, 8. Everything you know and should be done.
又此勝解由二因緣，於彼諸處能善安立。
 Furthermore, due to two causes and conditions, this superior understanding can be well established in all places.
一、長時串習故；
 1. Long-term habituation;
二、證善淨智故。
 2. To demonstrate goodness and pure wisdom.
是名菩薩法思勝解忍。
 This is the name of the Bodhisattva whose Dharma thinking wins over his endurance.
如是菩薩依此二品一切忍故，當知廣開難行忍等諸相差別。
 Such a Bodhisattva, relying on these two qualities of all endurance, should know the differences between the various characteristics of forbearance such as wide openness and difficult practice.
云何菩薩難行忍？
 Why is it so difficult for a Bodhisattva to practice forbearance?
當知此忍略有三種。
 You should know that there are three types of tolerance.
謂諸菩薩，能於羸劣諸有情所，忍彼所作不饒益事。
 It is said that Bodhisattvas can endure the unhelpful things done by weak and inferior sentient beings.
是名第一難行忍。
 This is the first name that is unbearable.
若諸菩薩居尊貴位，於自臣隷不饒益事堪能忍受。
 If the Bodhisattvas occupy an honorable position, they can endure unfavorable things to their subordinates.
是名第二難行忍。
 This is the second most unbearable name.
若諸菩薩，於其種姓卑賤有情，所作增上不饒益事堪能忍受。
 If Bodhisattvas are sentient beings of a lowly caste, they can endure the unhelpful things they do.
是名第三難行忍。
 This is the third unbearable name.
云何菩薩一切門忍？
 Why are all the disciples of Bodhisattva forbearing?
當知此忍略有四種。
 You should know that there are four types of tolerance.
謂諸菩薩於親所作不饒益事，於怨所作不饒益事，於中所作不饒益事，悉能堪忍；
 It is said that all the unhelpful things Bodhisattvas do to their relatives, the unhelpful things they do to resentment, and the unhelpful things they do among themselves are all tolerable;
及於彼三劣等勝品不饒益事皆能忍受。
 As for him, he can endure all the unhelpful things like the three inferior ones.
云何菩薩善士忍？
 How can a bodhisattva, a good person, and a wise man be patient?
當知此忍略有五種。
 You should know that there are five types of tolerance.
謂諸菩薩，先於其忍見諸勝利。
 It is said that all Bodhisattvas see victory before they endure.
謂能堪忍補特伽羅，於當來世無多怨敵、無多乖離、有多喜樂、臨終無悔、於身壞後當生善趣天世界中。
 It is said that one who can bear the power of Takāra will have no enemies in the next life, no deviations, many joys, no regrets at the end of his life, and will be reborn in a heavenly world of good destination after the body breaks down.
見勝利已，自能堪忍，勸他行忍，讚忍功德，見能行忍補特伽羅慰意慶喜。
 Seeing that he has won the victory, he can endure it. He urges him to practice endurance and praises the virtues of endurance. Seeing that he can endure it, Tegara comforts and celebrates.
云何菩薩一切種忍？
 How can a Bodhisattva endure all kinds of forbearance?
當知此忍，六種、七種，總十三種。
 You should know that there are six types, seven types, or thirteen types of tolerance in total.
云何六種？
 What are the six kinds of clouds?
謂諸菩薩，了知不忍非愛異熟，由怖畏故，勤修行忍。
 It is said that all Bodhisattvas know that not being patient is not the result of love, and because of fear, they diligently practice tolerance.
於諸有情有哀憐心、有悲愍心、有親愛心，由親善故，勤修行忍。
 Have pity, compassion, and love for all sentient beings, and practice tolerance diligently out of kindness.
於其無上正等菩提猛利欲樂，為圓滿忍波羅蜜多，由是因緣，勤修行忍。
 For the supreme and perfect enlightenment, intense desire and pleasure, and for the perfection of the Paramita of Endurance, one should diligently practice endurance due to this cause and condition.
如世尊說：
 As the Blessed One said:
夫出家者，具忍辱力。
 A man who becomes a monk has the ability to endure humiliation.
由是因緣，不應出家受具足戒而行不忍。
 Due to this reason, one should not become a monk and receive sufficient precepts to practice unbearable behavior.
由法受故，勤修行忍。
 Accept the Dharma and practice tolerance diligently.
種姓具足，先串習忍，於今現在安住自性，故能修忍。
 If you have enough caste, you must first practice tolerance, and now you can live in your own nature, so you can practice tolerance.
知一切法遠離有情，唯見諸法無戲論性，諦察法故，能修行忍。
 Knowing that all dharmas are far away from sentient beings, only seeing that all dharmas have no dramatic nature, and observing the dharmas carefully, one can practice tolerance.
云何七種？
 What are the seven kinds?
謂於一切不饒益忍，從一切忍。
 It is said that if you endure everything that does not benefit you, you must endure everything.
一切處忍，謂於屏處及大眾前皆能修忍。
 Tolerance in all places means that one can practice tolerance in front of the screen and in front of the public.
一切時忍，謂晝初分，若晝中分，若晝後分，若夜，若日，若去來今，若病不病，若臥，若起，常能修忍。
 Tolerance at all times refers to the beginning of the day, the middle of the day, the end of the day, the night, the day, the past and the present, whether you are sick or not, whether you are lying down, whether you are getting up, you can always practice endurance.
由身行忍，不捶打故。
 Practice patience with your body and don’t beat yourself up.
由語行忍，不出一切非愛言故。
 Be patient through words and deeds, and never say anything other than words of love.
由意行忍，不憤發故，不持污濁惡意樂故。
 Practice forbearance with intention, do not become angry, do not hold on to filthy and malicious happiness.
云何菩薩遂求忍？
 How can a Bodhisattva ask for patience?
當知此忍略有八種。
 You should know that there are eight types of tolerance.
謂諸菩薩，於諸有苦來求索者惡逼能忍。
 It is said that all Bodhisattvas can endure the evil persecution of those who come to seek help from them.
於極凶暴上品惡業諸有情所，依法大悲不損惱忍。
 In the place of sentient beings who are subjected to extremely violent and high-grade evil deeds, one should have great compassion according to the law and will not suffer from anger and forbearance.
於諸出家犯戒者所，依法大悲不損惱忍。
 For those who are monks and violate the precepts, we should be extremely compassionate according to the law without damaging their anger and forbearance.
復有五種耐勤苦忍。
 There are five kinds of patience: diligence and endurance.
謂能堪耐除遣有苦有情眾苦所有勤苦。
 It means being able to withstand all the hard work and efforts to eliminate suffering, sentient beings, and all suffering.
又能堪耐求法勤苦，又能堪耐法隨法行所有勤苦，又能堪耐即於彼法廣為他說所有勤苦。
 He can withstand all the hard work of seeking the Dharma, he can withstand all the hard work of following the Dharma, and he can withstand all the hard work of having the Dharma widely explained to others.
又能堪耐於諸有情所為、所作正與助伴所有勤苦。
 And he can endure all the efforts of sentient beings, do the right things, and help others.
如是八種，名遂求忍。
 Such eight kinds are called forbearance.
若於有情有損惱者，由忍故離。
 If there is any harm or trouble to a sentient being, leave it out of patience.
若於有情是所求者，由忍故與；
 If there is something you want from a sentient being, give it through forbearance;
是故說此名遂求忍。
 That's why I say this name to pray for patience.
云何菩薩此世他世樂忍？
 How can a Bodhisattva be happy and patient in this world and others?
當知此忍略有九種。
 You should know that there are nine types of tolerance.
謂諸菩薩住不放逸，於諸善法悉能堪忍；
 It is said that Bodhisattvas live without hesitation and can tolerate all good Dharma;
於諸寒熱悉能堪忍；
 Can tolerate all kinds of cold and heat;
於諸飢渴悉能堪忍；
 Able to bear all hunger and thirst;
於蚊虻觸悉能堪忍；
 Can bear the contact with mosquitoes and flies;
於諸風日悉能堪忍；
 Able to endure all kinds of wind and sun;
於蛇蠍觸悉能堪忍；
 Can bear the contact with snakes and scorpions;
於諸劬勞所生種種若身、若心疲惓憂惱悉能堪忍；
 All kinds of physical and mental fatigue, worries and annoyance caused by all kinds of hard work can be tolerated;
於墮生死、生老病死等苦有情，現前哀愍而修行忍。
 For sentient beings who suffer the sufferings of rebirth, old age, illness, and death, we should express our condolences and practice tolerance.
如是菩薩修行忍故，能令自身於現法中得安樂住，不為一切惡不善法之所陵雜；
 As a Bodhisattva practices tolerance, he can live peacefully and happily in the present Dharma and not be mixed up with all evil and unwholesome Dharma;
能引後世安樂因緣；
 Can lead to happiness and happiness in future generations;
亦能令他修行種種現法後法安樂正行。
 It can also enable him to practice all kinds of Dharma and practice Dharma peacefully and happily.
是名此世他世樂忍。
 This is called being happy and tolerant in this world and others.
云何菩薩清淨忍？
 Why is the Bodhisattva pure and forbearing?
當知此忍略有十種。
 You should know that there are ten types of this tolerance.
謂諸菩薩遇他所作不饒益事、損惱違越，終不返報；
 It is said that when Bodhisattvas do things that are unhelpful and harmful to others, they will never repay them;
亦不意憤；
 Nor do I want to be angry;
亦無怨嫌意樂相續；
 There is no resentment and joy continues;
恒常現前，欲作饒益，先後無異，非一益己捨而不益；
 It always appears before you, and if you want to do good things, there is no difference between one and the other, unless one benefits oneself and the other does not benefit;
於有怨者自往悔謝；
 If you have any complaints, repent and express your gratitude;
終不令他生疲厭已，然後受謝，恐其疲厭，纔謝便受；
 Don't let him get tired and tired, and then accept thanks; lest he get tired and tired, he will be thanked and then accepted;
於不堪忍，成就增上猛利慚愧；
 Unable to bear it, I feel ashamed that my achievements have increased greatly;
依於堪忍，於大師所，成就增上猛利愛敬；
 Relying on endurance and following the guidance of the master, your achievements will increase with fierceness, love and respect;
依不損惱諸有情故，於諸有情，成就猛利哀愍愛樂；
 Because it does not harm or annoy all sentient beings, it achieves violent gains, sorrow, love and joy for all sentient beings;
一切不忍并助伴法皆得斷故，離欲界欲。
 All the unbearable and accompanying dharma will be cut off, so we are freed from desires in the sensual realm.
由此十相，當知菩薩所修行忍清淨無垢。
 From these ten signs, we should know that the endurance practiced by Bodhisattvas is pure and untainted.
當知此中，初自性忍，廣說乃至後清淨忍，如是能生廣博無量大菩提果。
 You should know that in the beginning, self-nature forbearance, extensive preaching and finally pure forbearance can give birth to the vast and immeasurable great bodhi fruit.
忍為依止，是諸菩薩能圓滿忍波羅蜜多，能證無上正等菩提。
 With patience as a refuge, these Bodhisattvas can perfect the Paramita of Endurance and realize the supreme and perfect Bodhi.
本地分中菩薩地第十五初持瑜伽處精進品第十二
 The 15th stage of the local bodhisattva's first stage of yoga, the 12th stage of improvement
云何菩薩精進波羅蜜多？
 Why is Bodhisattva so diligent in practicing Paramita?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　名略說精進。
 Such are the nine kinds of signs, and their names are briefly described as “efforts”.
謂九種相精進，名為菩薩精進波羅蜜多。
 It refers to the nine aspects of diligence, which is called the Bodhisattva's Effort Paramita.
一者、自性精進，二者、一切精進，三者、難行精進，四者、一切門精進，五者、善士精進，六者、一切種精進，七者、遂求精進，八者、此世他世樂精進，九者、清淨精進。
 First, self-native diligence, second, all diligence, third, difficult diligence, fourth, all doors of diligence, fifth, good person's diligence, sixth, all kinds of diligence, seventh, pursuit of diligence, eight. , Be happy and diligent in this world and other worlds, nine, pure and diligent.
云何菩薩自性精進？
 How can a Bodhisattva be diligent in his own nature?
謂諸菩薩其心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒，及此所起身語意動，當知是名菩薩所行精進自性。
 It is said that the hearts of Bodhisattvas are brave and strong, capable of absorbing immeasurable good Dharma, benefiting all sentient beings, and being blazing and uninterrupted. As well as their actions, words and thoughts, we should know that this is the nature of the Bodhisattva's diligent advancement.
云何菩薩一切精進？
 Why is the Bodhisattva so diligent?
謂此精進略有二種。
 There are two types of diligence.
一者、依在家品精進，二者、依出家品精進。
 The first is to make progress according to the quality of being a householder, and the second is to make progress based on the quality of being a monk.
當知依此二品精進，各有三種。
 You should know that there are three types of effort based on these two qualities.
一、擐甲精進，二、攝善法精進，三、饒益有情精進。
 1. Diligence in making armor, 2. Diligence in capturing good dharma, 3. Diligence in benefiting sentient beings.
云何菩薩擐甲精進？
 How can a Bodhisattva spread his armor and be diligent?
謂諸菩薩，於發加行精進之前，其心勇悍，先擐誓甲；
 It is said that all Bodhisattvas, before taking the initiative to advance and practice diligently, have a brave mind and first break out their vow armor;
若我為脫一有情苦，以千大劫等一日夜，處那洛迦，不在餘趣，乃至菩薩經爾所時，證得無上正等菩提；
 If, in order to escape the suffering of beings, I spend a thousand kalpas and a day and a night in Naluojia, no longer in the rest of my life, until the time when the Bodhisattva sutras you, I attain the supreme enlightenment;
假使過此百千俱胝倍數時劫，方證無上正等菩提，我之勇悍亦無退屈，於求無上正等菩提非不進趣。
 If after hundreds of thousands of kalpas, I can achieve the supreme enlightenment, my bravery will not give way, and I will not fail to pursue the supreme enlightenment.
既進趣已，勤勇無懈，何況所經時短苦薄。
 Now that I have entered my interest, I am diligent and courageous, not to mention that the time passed is short and bitter.
是名菩薩擐甲精進。
 This is called Bodhisattva's armor and diligence.
若有菩薩於如是相菩薩所有擐甲精進，少起勝解、少生淨信，如是菩薩尚已長養無量勇猛發勤精進大菩提性，何況菩薩成就如是擐甲精進。
 If there is a Bodhisattva who has the strength and diligence of a bodhisattva like this, rarely rises to the ultimate understanding and rarely gives birth to pure faith, then such a Bodhisattva has already cultivated immeasurable courage, exerted diligent effort and advanced the great bodhi nature. How much more will the Bodhisattva achieve such strength and diligence.
如是菩薩於求菩提、饒益有情，無有少分難行事業可生怯劣難作之心。
 Such a Bodhisattva seeks enlightenment and benefits sentient beings. There is no difficult task that can cause him to be timid and difficult to perform.
云何菩薩攝善法精進？
 How can a Bodhisattva take good dharma and practice it diligently?
謂諸菩薩所有精進，能為施、戒、忍、精進、靜慮、慧波羅蜜多加行，能成辦施、戒、忍、精進、靜慮、慧波羅蜜多。
 It is said that all the efforts of bodhisattvas can be performed in the paramitas of giving, precepts, forbearance, energy, tranquility and contemplation, and the wisdom of wisdom.
當知此復略有七種。
 You should know that there are seven types of this compound.
一、無動精進，一切分別、種種分別、根本煩惱、少分煩惱、一切異論、一切苦觸不傾動故。
 1. Non-movement and diligence, because all distinctions, various distinctions, fundamental worries, minor worries, all divergent opinions, and all painful touches are not moved.
二、堅固精進，是殷重加行故。
 2. To be firm and diligent is to practice diligently and diligently.
三、無量精進，能現證得一切明處故。
 3. With immeasurable effort, one can realize all the enlightenment.
四、方便相應精進，所應得義無顛倒道隨順而行故，平等通達故。
 4. The expediency corresponds to the diligent efforts, and the righteousness that should be obtained is due to following the path without any inversion, and is equal and accessible.
五、無倒精進，為欲證得能引義利所應得義，願所引故。
 5. Make unrepentant efforts, because you want to realize the righteousness you deserve and are willing to lead it.
六、恒常精進，是無間加行故。
 Sixth, constant diligence is the result of continuous practice.
七、離慢精進，由勤精進離高舉故。
 7. The separation from slowness and diligence is due to the separation of diligence and exaltation.
由此七種攝善法精進勤加行故，令諸菩薩速能圓滿波羅蜜多，疾證無上正等菩提。
 As a result of diligent practice of these seven kinds of good deeds, all Bodhisattvas will be able to quickly complete the paramitas and quickly achieve the supreme enlightenment.
由此精進，是能修證、能成菩提一切善法最勝因緣，餘則不爾。
 With such diligence, one can cultivate and achieve enlightenment, the most powerful cause and condition of all good deeds, and nothing else.
是故如來以種種門，稱讚精進能證無上正等菩提。
 Therefore, the Tathagata uses various doors to praise that diligent efforts can achieve the supreme enlightenment.
云何菩薩饒益有情精進？
 Why does Bodhisattva benefit sentient beings?
謂此精進有十一種，如戒品說。
 There are eleven types of diligence, such as the precepts.
彼說尸羅，此說精進，當知是名彼此差別。
 He talks about Sheila and this talks about diligence. You should know that these names are different from each other.
云何菩薩難行精進？
 Why is it difficult for a Bodhisattva to practice diligently?
謂此精進略有三種。
 There are three types of diligence.
若諸菩薩，無間遠離諸衣服想、諸飲食想、諸臥具想及己身想。
 If you are a Bodhisattva, you should always stay away from thoughts of clothes, thoughts of eating and drinking, thoughts of bedding, and thoughts of your own body.
於諸善法無間修習，曾無懈廢。
 He has practiced all kinds of good Dharma without interruption, and has never failed to do so.
是名第一難行精進。
 This is the first difficulty in making progress.
若諸菩薩如是精進，盡眾同分，於一切時曾無懈廢。
 If all Bodhisattvas work diligently in this way, they will share the same goal with everyone, and they will never fail at all times.
是名第二難行精進。
 This is the second most difficult thing to practice diligently.
若諸菩薩，平等通達功德相應，不緩不急，無有顛倒，能引義利精進成就。
 If all Bodhisattvas achieve the corresponding merits and virtues equally, without delay or haste, without any confusion, they can lead to righteousness, benefit and diligent achievement.
是名第三難行精進。
 This is called the third difficulty in practicing diligence.
如是菩薩難精進力，當知即是緣有情悲，及與般若能攝之因。
 It is difficult for a Bodhisattva to exert himself diligently. You should know that this is the reason for the compassion of sentient beings and the ability to embrace prajna.
云何菩薩一切門精進？
 How can a Bodhisattva be diligent in all aspects?
謂此精進略有四種。
 There are four types of diligence.
一、離染法精進，二、引白法精進，三、淨除業精進，四、增長智精進。
 1. Efforts to remove stains, 2. Efforts to induce whiteness, 3. Efforts to purify karma, 4. Efforts to increase wisdom.
離染法精進者，謂諸菩薩所有精進，能令一切結、縛、隨眠、隨煩惱、纏未生不生，已生斷滅。
 Those who are diligent in the method of detaching means that all the diligent efforts of bodhisattvas can cause all knots, fetters, sleeps, troubles, and entanglements to have arisen and ceased to exist.
引白法精進者，謂諸菩薩所有精進，一切善法未生令生，已生令住、令不忘失、增長廣大。
 To introduce the Dharma Diligence, it is said that with the diligence of Bodhisattvas, all good Dharma has not yet arisen, but has arisen and persisted, so that it will not be forgotten, and will grow and expand.
淨除業精進者，謂諸菩薩所有精進，能令三業皆悉清淨，能攝妙善身語意業。
 Those who are diligent in purifying karma refer to the diligent efforts of all Bodhisattvas, which can make all three karmas pure and capture the wonderful and good karma of body, speech and mind.
增長智精進者，謂諸菩薩所有精進，能集、能增聞思修慧。
 Those who increase their wisdom and energy are those who can gather all the energy of the bodhisattvas to increase their hearing, thinking, and cultivation of wisdom.
云何菩薩善士精進？
 Why are bodhisattvas and good people so diligent?
謂此精進略有五種。
 It is said that there are five kinds of diligence.
一、無所棄捨精進。
 1. Keep moving forward without giving up anything.
謂諸菩薩所有精進，不捨一切欲加行故。
 It is said that all Bodhisattvas are diligent and do not give up all desires and practice more.
二、無退減精進。
 2. Keep improving without retreating.
謂諸菩薩所有精進，如先所受若等若增，發勤精進隨長養故。
 It is said that all Bodhisattva's efforts will be increased as they have been received before, and they will be cultivated with diligence and effort.
三、無下劣精進。
 3. Make progress without inferiority.
謂諸菩薩所有精進，勇猛、熾然、長時、無間精勤策勵，心無怯弱、無退屈故。
 It is said that all Bodhisattva's efforts are brave, ardent, long-term, and uninterrupted, and their hearts are not timid or weak.
四、無顛倒精進。
 4. Make progress without confusion.
謂諸菩薩所有精進，能引義利，方便善巧所攝持故。
 It is said that all the efforts of Bodhisattvas can lead to righteousness and benefit, and they are skillfully and skillfully maintained.
五、勤勇加行精進。
 5. Be diligent and courageous and make progress diligently.
謂諸菩薩所有精進，能於無上正等菩提達進趣故。
 It is said that all the efforts of Bodhisattvas can lead to the attainment of supreme enlightenment.
云何菩薩一切種精進？
 How can a Bodhisattva make all kinds of efforts?
謂此精進，六種、七種，總十三種。
 There are six types, seven types, or thirteen types in total of this kind of effort.
云何菩薩六種精進？
 Why are Bodhisattva's six kinds of diligence?
一、無間精進。
 1. Continuous improvement.
謂一切時修加行故。
 It means practicing and practicing at all times.
二、殷重精進。
 2. Be diligent and diligent.
謂能周備修加行故。
 It is said to be able to prepare for practice and improve practice.
三、等流精進。
 3. Advance diligently.
謂先因力所任持故。
 It is said that the first thing is due to the force.
四、加行精進。
 4. Improve your practice.
數數思擇種種善品，正加行故。
 Count and think about all kinds of good deeds, and do them right.
五、無動精進。
 5. Non-movement and diligence.
一切苦觸不能動故，亦不轉成餘性分故。
 Because all painful touches cannot be moved, they will not turn into residual nature.
六、無喜足精進。
 6. There is no joy enough to make progress.
少分下劣差別證中不喜足故。
 The reason is that there are few points, poor points, and different syndromes.
菩薩成就如是六種一切種精進，發勤精進故，所以說言：
 The Bodhisattva achieves these six kinds of all kinds of diligence and exerts diligence and diligence, so he says:
有勢、有勤、有勇、堅猛，於諸善法不捨其軛。
 He is powerful, diligent, courageous, and fierce, and does not give up his yoke to all good things.
云何菩薩七種精進？
 Why are Bodhisattva's seven kinds of diligence?
一、與欲俱行精進。
 1. Keep up with your desires and make progress diligently.
謂諸菩薩所有精進，數於無上正等菩提，猛利欲願隨長養故。
 It is said that all the efforts of Bodhisattvas are equal to the supreme and perfect enlightenment, because their strong desires and aspiration will grow with time.
二、平等相應精進。
 2. Equality leads to corresponding improvement.
謂諸菩薩所有精進，能令隨一根本煩惱及隨煩惱，不染污心、亦不纏心。
 It is said that all the efforts of bodhisattvas can prevent any fundamental troubles and troubles from contaminating the mind and not entangled in the mind.
由此精進，能令菩薩於諸善法等習而住。
 With such diligence, the Bodhisattva can abide in the practice of all good Dharma and so on.
三、勝進精進。
 3. Victory and diligence.
謂諸菩薩，若為隨一根本煩惱及隨煩惱染心、纏心；
 It is said that Bodhisattvas, if any fundamental troubles and troubles stain and entangle their minds;
為斷如是諸煩惱故，精進勇猛，如滅頭然。
 In order to cut off all kinds of troubles like this, be diligent and courageous, as if your head was wiped out.
四、勤求精進。
 4. Strive for improvement diligently.
謂諸菩薩勇猛勤求一切明處無厭倦故。
 It is said that all Bodhisattvas bravely and diligently seek all the enlightened places without getting tired of them.
五、修學精進。
 5. Study diligently.
謂諸菩薩，於所學法如應如宜，普於一切法隨法行能成辦故。
 It is said that all Bodhisattvas learn the Dharma as it should be, and that it is applicable to all Dharma and can be accomplished by following the Dharma.
六、利他精進。
 6. Altruistic and diligent.
謂諸菩薩所有精進，於如前說十一種相，應知其相。
 It is said that all bodhisattvas have diligent efforts. As mentioned above, there are eleven types of characteristics. You should know their characteristics.
七、善護精進。
 7. Be kind and diligent.
謂諸菩薩所有精進，起正加行，善自防守；
 It is said that all Bodhisattvas should be diligent, perform positive actions, and be good at self-defense;
若有所犯，如法悔除。
 If you have committed a crime, you will regret it and get rid of it as per the law.
如是菩薩十三種精進，名一切種精進。
 Such a Bodhisattva's thirteen kinds of diligence are called all kinds of diligence.
菩薩所有遂求精進、此世他世樂精進，如忍應知。
 A bodhisattva who strives diligently will be happy in this world and in other worlds, as he should know if he endures.
其差別者，彼說堪忍，此說菩薩精進勇悍。
 The difference is that one says it is tolerable, while this says that the Bodhisattva is diligent and courageous.
云何菩薩清淨精進？
 Why is the Bodhisattva pure and diligent?
謂此精進略有十種。
 It is said that there are ten kinds of diligence.
一、相稱精進，二、串習精進，三、無緩精進，四、善攝精進，五、應時修習精進，六、通達眾相精進，七、不退弱精進，八、不捨軛精進，九、平等精進，十、迴向大菩提精進。
 1. Diligence in proportion, 2. Diligence through continuous practice, 3. Diligence without delay, 4. Diligence with good control, 5. Diligence in timely practice, 6. Diligence in understanding all aspects, 7. Diligence without retreating from weakness, 8. Do not give up the yoke. Diligence, ninth, equal diligence, tenth, dedication to the great Bodhi.
若諸菩薩，或為彼彼諸隨煩惱極所逼切，為斷彼彼隨煩惱故，修習種種相稱對治。
 If Bodhisattvas are pressed by the extremes of the accompanying afflictions, in order to cut off the accompanying afflictions, they should practice various corresponding countermeasures.
謂為對治諸貪欲故，修習不淨；
 It is said that because of the purpose of counteracting all kinds of greed, the practice is impure;
為欲對治諸瞋恚故，修習慈愍；
 In order to counteract anger and anger, practice loving-kindness and compassion;
為欲對治諸愚癡故，修習觀察緣性緣起；
 In order to combat all kinds of ignorance, I practice observing the origin of conditions;
為欲對治諸尋思故，修習息念；
 In order to counteract thoughts and thoughts, practice the practice of resting;
為欲對治諸憍慢故，修界差別。
 In order to deal with all kinds of arrogance, I cultivated different worlds.
如是等類，是名菩薩相稱精進。
 Such and so on, this is the bodhisattva who is diligent and diligent.
若諸菩薩，非唯成就始業、初業所有精進；
 If Bodhisattvas do not only accomplish their first deeds and make all the efforts in their first deeds;
謂為住心教授教誡，非不亦由串習加行、積習加行。
 It is said that teaching and admonitions should be done with a sincere mind, and it is not impossible to practice and practice continuously and accumulate practice.
是名菩薩串習精進。
 This is called Bodhisattva's diligent practice.
若諸菩薩，亦非唯有串習加行、積習加行，為住其心教授教誡；
 If Bodhisattvas do not just practice and practice continuously and accumulate practice and practice, they will teach and teach in order to abide in their minds;
然此始業、初業菩薩，於此加行不緩加行、無間加行、殷重加行。
 However, this first act, the first act Bodhisattva, should be practiced here without delay, without interruption, and with great diligence.
是名菩薩無緩精進。
 This is called Bodhisattva's effortless progress.
若諸菩薩從師長所，或自多聞力所持故，無倒而取，為住其心發勤精進。
 If the bodhisattvas hold it from their teachers or from the power of many hearings, they will take it without any trouble and make diligent efforts to abide in their minds.
是名菩薩善攝精進。
 This is the name of the Bodhisattva who is good at taking in energy and energy.
若諸菩薩無倒取已，於應止時，能正修止；
 If all Bodhisattvas do not take things backwards, they will be able to practice calmness correctly when they should stop;
於應舉時，能策其心；
 When the time comes, he can control his mind;
於應捨時，能正修捨。
 When you should give up, you can cultivate your equanimity correctly.
是名菩薩應時修習相應精進。
 This is the name of the Bodhisattva who practices and diligently practices accordingly.
若諸菩薩於其種種止、舉、捨相，入、住、出相，能善了知、能無忘失、能善通達，無間修作、殷重修作。
 If all Bodhisattvas have good understanding of their various forms of samatha, action, and equanimity, as well as entry, abiding, and exit, they can have no forgetfulness, they can have good understanding, and they practice them continuously and diligently.
是名菩薩通達眾相相應精進。
 This is called the bodhisattva who understands all the phenomena and makes corresponding efforts.
若諸菩薩聞說種種最極廣大、最極甚深、不可思議、不可度量菩薩精進，不自輕蔑，心不怯弱，不於所有少分下劣差別證中而生喜足，不求上進。
 If Bodhisattvas hear about the most vast, profound, inconceivable, and immeasurable Bodhisattva’s efforts, they will not despise themselves, their hearts will not be timid, they will not be happy and contented in all the differences between small and inferior, and they will not strive for improvement.
是名菩薩不退弱精進。
 This is the name of the Bodhisattva who never retreats from weakness and makes vigorous progress.
若諸菩薩，於時時間密護根門、飲食知量、初夜後夜常勤修習覺寤瑜伽、正知而住。
 All Bodhisattvas, if you protect your root door secretly from time to time, know the amount of food and drink, practice Awakening Yoga diligently every night after the first night, and live with perfect understanding.
於如是類等持資糧能攝受轉，即於其中熾然修習，於能引攝無倒義利，於一切時勤加功用。
 If you can absorb and transfer such kind of material, you should practice it ardently, if you can attract unfailing righteousness and benefit, you should diligently put it into use at all times.
是名菩薩不捨軛精進。
 This is a Bodhisattva who never abandons his yoke and strives diligently.
若諸菩薩發勤精進、不緩不急、平等雙運；
 If all Bodhisattvas are diligent and diligent, neither slow nor hasty, and have equal luck;
普於一切應作事中，亦能平等殷重修作。
 It is pervasive in all things that should be done, and it can also be practiced equally and diligently.
是名菩薩平等精進。
 This is called Bodhisattva’s equal diligence.
若諸菩薩一切精進有所為作，無不皆為迴向無上正等菩提。
 If all the efforts of the Bodhisattvas have accomplished something, it will all be dedicated to the Supreme Enlightenment.
是名菩薩迴向大菩提精進。
 This bodhisattva is dedicated to the great enlightenment.
如是最初自性精進，乃至最後清淨精進，皆得菩薩大菩提果。
 In this way, from the initial self-native diligence to the final pure diligence, one can achieve the fruit of Bodhisattva's great enlightenment.
菩薩依此所有精進，圓滿精進波羅蜜多，能於無上正等菩提速疾已證、當證、今證。
 The Bodhisattva, relying on all his efforts and perfecting the Paramitas, will be able to quickly attain, attain, and now achieve the supreme Bodhi.
瑜伽師地論卷第四十二
 Volume 42 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第四十三彌勒菩薩說
 Volume 43 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處靜慮品第十三
 The local Bodhisattva’s ground, the 15th day of yoga practice, the 13th level of meditation
云何菩薩靜慮波羅蜜多？
 How can a Bodhisattva meditate on Paramitas?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　名略說靜慮。
 Such are the nine kinds of signs, and their names are briefly called Jingzu.
謂九種相靜慮，名為菩薩靜慮波羅蜜多。
 It is called the Bodhisattva's Meditation Paramita, which refers to the nine types of meditation.
一者、自性靜慮，二者、一切靜慮，三者、難行靜慮，四者、一切門靜慮，五者、善士靜慮，六者、一切種靜慮，七者、遂求靜慮，八者、此世他世樂靜慮，九者、清淨靜慮。
 First, meditation on one’s own nature; second, meditation on all things; third, meditation on difficult things; fourth, meditation on all sects; fifth, meditation on good people; sixth, meditation on all kinds; seventh, Then seek tranquility and meditation. Eighth, you will be happy in this world and other worlds. Ninth, you will be pure and quiet.
云何菩薩自性靜慮？
 How can a Bodhisattva be so meditative by nature?
謂諸菩薩，於菩薩藏聞思為先，所有妙善世出世間心一境性，心正安住，或奢摩他品、或毘鉢舍那品、或雙運道俱通二品。
 It is said that all Bodhisattvas should first listen to and think about the bodhisattva treasure. All the wonderful and good worlds are in one state of mind, and the mind is peacefully abiding. It may be the samatha level, or the vipasana level, or the dual-luck path can lead to both levels.
當知即是菩薩所有靜慮自性。
 You should know that this is the nature of meditation that Bodhisattva possesses.
云何菩薩一切靜慮？
 How can a Bodhisattva meditate on everything?
謂此靜慮略有二種。
 There are two types of meditation.
一者、世間靜慮，二者、出世間靜慮。
 One is to meditate on the worldly world, and the other is to meditate on the transcendental world.
當知此二，隨其所應復有三種。
 It should be understood that these two can be divided into three types according to their corresponding situations.
一者、現法樂住靜慮，二者、能引菩薩等持功德靜慮，三者、饒益有情靜慮。
 First, the Dharma is present and one can dwell in meditation with joy; second, it can lead Bodhisattvas and others to maintain their merits and meditate; third, it is helpful for sentient beings to meditate.
若諸菩薩所有靜慮，遠離一切分別，能生身心輕安，最極寂靜，遠離憍舉，離諸愛味，泯一切相，當知是名菩薩現法樂住靜慮。
 If all Bodhisattvas are quiet and thoughtful, far away from all distinctions, and can produce the most peaceful mind and body, the ultimate tranquility, far away from jealousy, away from all tastes of love, and devoid of all appearances, you should know that this is called the Bodhisattva who manifests the Dharma and lives happily in tranquility.
若諸菩薩所有靜慮，能引能住種種殊勝、不可思議、不可度量十力種姓所攝等持。
 If Bodhisattvas are calm and thoughtful, they can attract and abide by all kinds of extraordinary, inconceivable, and immeasurable ten powers.
如是等持，一切聲聞及獨覺等不知其名，何況能入。
 With such upholding, all the voice-hearers and sojourners do not know its name, let alone those who can enter it.
若諸菩薩所有靜慮，能引能住一切菩薩解脫、勝處、遍處、無礙解、無諍、願智等共諸聲聞所有功德。
 If all bodhisattvas are calm and thoughtful, they can lead to the merits and virtues of all the sound-hearers who can abide in all bodhisattvas, such as liberation, superior places, ubiquitous places, unobstructed understanding, non-contradictions, aspirational wisdom, etc.
當知是名能引菩薩等持功德靜慮。
 You should know that this name can lead Bodhisattvas and others to maintain their merits and meditate.
菩薩饒益有情靜慮有十一種，如前應知。
 There are eleven ways in which Bodhisattva’s meditation can benefit sentient beings, as you should know before.
謂諸菩薩依止靜慮，於諸有情能引義利彼彼事業，與作助伴，於有苦者能為除苦；
 It is said that all Bodhisattvas, relying on meditation and meditation, can lead righteousness to all sentient beings and benefit their careers, be helpful companions, and can eliminate suffering for those who are suffering;
於諸有情能如理說；
 To all sentient beings, we can speak truthfully;
於有恩者知恩知惠，現前酬報；
 Know your kindness to those who are kind, and reward them in advance;
於諸怖畏能為救護；
 It can save you from all fears;
於喪失處能解愁憂；
 Where there is loss, it can relieve sorrow;
於有匱乏施與資財；
 Give money when there is scarcity;
於諸大眾善能匡御；
 Be good and able to control the masses;
於諸有情善隨心轉；
 Be kind to all sentient beings and do as you please;
於實有德讚美令喜；
 Praise for those who are actually virtuous makes them happy;
於諸有過能正調伏；
 He can rectify all faults;
為物現通，恐怖引攝。
 It is a way of showing things and causing terror.
如是一切總名菩薩一切靜慮。
 In this way, everything is collectively called Bodhisattva's all meditation.
此外無有若過若增。
 In addition, there is no excess or increase.
云何菩薩難行靜慮？
 Why is it difficult for a Bodhisattva to practice meditation?
謂此靜慮略有三種。
 There are three types of meditation.
若諸菩薩已能安住廣大、殊勝、極善成熟、多所引發諸靜慮住，隨自欲樂，捨彼最勝諸靜慮樂，愍有情故，等觀無量利有情事，為諸有情義利成熟，故意思擇還生欲界。
 If all Bodhisattvas have been able to abide in the vast, sublime, extremely good and mature state of mind, follow the joys of their own desires, give up the most superior joys of mindfulness, and be compassionate to sentient beings, they will observe immeasurable beneficial sentient things and do them for all. When emotions, righteousness and interests are mature, people will choose to return to the world of desire.
當知是名菩薩第一難行靜慮。
 You should know that this is the most difficult thing for a Bodhisattva to do and to meditate.
若諸菩薩依止靜慮，能發種種無量無數不可思議，超過一切聲聞、獨覺所行境界菩薩等持。
 If bodhisattvas rely on meditation and meditation, they can produce all kinds of immeasurable and inconceivable things, which are beyond the realms of Bodhisattva and other Bodhisattvas practiced by all voice-hearers and alone enlightened beings.
當知是名菩薩第二難行靜慮。
 You should know that this is the second most difficult way for a Bodhisattva to practice meditation.
若諸菩薩依止靜慮，速證無上正等菩提。
 If Bodhisattvas rely on meditation and meditate, they will quickly realize the supreme enlightenment.
當知是名菩薩第三難行靜慮。
 You should know that this is the third difficult practice for a Bodhisattva to practice meditation.
云何菩薩一切門靜慮？
 How can the Bodhisattva meditate on all the doors?
謂此靜慮略有四種。
 There are four types of meditation.
一者、有尋有伺靜慮，二者、喜俱行靜慮，三者、樂俱行靜慮，四者、捨俱行靜慮。
 The first is to practice meditation while seeking and seeking, the second is to practice meditation with joy, the third is to practice meditation with joy, and the fourth is to practice meditation with equanimity.
云何菩薩善士靜慮？
 Why do bodhisattvas and good people meditate?
謂此靜慮略有五種。
 There are five types of meditation.
一者、無愛味靜慮，二者、慈俱行靜慮，三者、悲俱行靜慮，四者、喜俱行靜慮，五者、捨俱行靜慮。
 First, practice meditation without love; second, practice meditation with kindness; third, practice meditation with compassion; fourth, practice meditation with joy; fifth, practice meditation with equanimity.
云何菩薩一切種靜慮？
 How can a Bodhisattva do all kinds of meditation?
謂此靜慮，六種、七種，總十三種。
 There are six, seven, or thirteen types of meditation in total.
言六種者，一者、善靜慮，二者、無記變化靜慮，三者、奢摩他品靜慮，四者、毘鉢舍那品靜慮，五者、於自他利正審思惟靜慮，六者、能引神通威力功德靜慮。
 There are six types of people: first, good meditation; second, meditation without remembering changes; third, samatha quality meditation; fourth, vipassana quality meditation; fifth, self-improvement and rectification of others. If you think carefully and quietly, the sixth one can induce the power of supernatural powers, merits, and meditation.
言七種者，一者、名緣靜慮，二者、義緣靜慮，三者、止相緣靜慮，四者、舉相緣靜慮，五者、捨相緣靜慮，六者、現法樂住靜慮，七者、能饒益他靜慮。
 There are seven types: first, meditation is related to name, second, meaning is related to meditation, third, stillness is related to appearance, fourth, movement is related to meditation, fifth, equanimity is related to meditation, and sixth is , The present Dharma is happy to dwell in meditation, and seven, it can help others to meditate.
如是十三種，名為菩薩一切種靜慮。
 These thirteen types are called all kinds of meditation by Bodhisattvas.
云何菩薩遂求靜慮？
 Why does the Bodhisattva ask for meditation?
謂此靜慮略有八種。
 There are eight types of meditation.
一者、於諸毒藥、霜雹、毒熱、鬼所魅等種種災患能息，能成呪術所依靜慮；
 First, it can be cured of various disasters such as poison, frost, hail, poisonous heat, ghosts, etc., and can become the basis of meditation;
二者、於界互違所生眾病能除靜慮；
 Second, all the diseases caused by the conflicting worlds can eliminate meditation;
三者、於諸飢饉大災旱等現在前時，興致甘雨靜慮；
 Third, when famine, great disasters, droughts, etc. are now present, be happy and considerate of the sweet rain;
四者、於其種種人非人作水陸怖畏，能正拔濟靜慮；
 Fourth, be able to calm down and calm down in the face of all kinds of human and non-human beings, water and land, and fear;
五者、於乏飲食墮在曠野諸有情類，能施飲食靜慮；
 Fifth, when there are sentient beings who fall into the wilderness due to lack of food and drink, they can give them food and drink and meditate;
六者、於乏財位所化有情，能施種種財位靜慮；
 Sixth, for beings who lack financial status, they can use all kinds of financial status to meditate;
七者、於十方界放逸有情，能正諫誨靜慮；
 Seventh, there are sentient beings who are free in the realms of the ten directions, able to give correct advice and calm deliberation;
八者、於諸有情隨所生起所應作事，能正造作靜慮。
 Eighth, when all sentient beings arise, they should do what they need to do, and be able to create a calm state of mind.
云何菩薩此世他世樂靜慮？
 How can a Bodhisattva be happy and peaceful in this world and others?
謂此靜慮略有九種。
 There are nine types of meditation.
一者、神通變現調伏有情靜慮；
 First, magical powers manifest themselves to tame sentient beings and calm their thoughts;
二者、記說變現調伏有情靜慮；
 Both, it is recorded that the manifestations can tame sentient beings and calm their thoughts;
三者、教誡變現調伏有情靜慮；
 Third, the teachings are realized to tame sentient beings to calm down;
四者、於造惡者示現惡趣靜慮；
 Fourth, to meditate in the evil destinies when those who do evil appear;
五者、於失辯者能施辯才靜慮；
 Fifth, only when those who fail to argue can they speak calmly can they think;
六者、於失念者能施正念靜慮；
 Sixth, be able to practice righteous thoughts and meditate on those who have lost their thoughts;
七者、制造建立無顛倒論、微妙讚頌摩怛理迦，能令正法久住靜慮；
 Seventh, create and establish the theory of non-inversion and subtly praise Magalika, which can make the Dharma stay in meditation for a long time;
八者、於諸世間工巧業處，能引義利，饒益有情種種書算、測度、數印、床座、傘屧，如是等類種種差別資生眾具能隨造作靜慮；
 Eighth, in all the places in the world where the craftsmanship is skillful, it can lead to righteousness and benefit, and benefit sentient beings. All kinds of calculations, calculations, seals, bed seats, umbrellas, and other kinds of different endowments can be created and meditated according to the creation;
九者、於生惡趣所化有情，為欲暫時息彼眾苦，放大光明照觸靜慮。
 Ninth, the sentient beings transformed into the lower realms want to temporarily relieve their sufferings and magnify the light to illuminate and calm their mind.
云何菩薩清淨靜慮？
 Why is the Bodhisattva so pure and meditative?
謂此靜慮略有十種。
 There are ten types of meditation.
一者、由世間淨，離諸愛味清淨靜慮。
 First, to be pure from the world, to be pure and quiet without all the tastes of love.
二者、由出世淨，無有染污清淨靜慮。
 The second is to be pure from the world, free from defilements, pure and quiet.
三者、由加行淨，清淨靜慮。
 Third, the practice of practice is pure, pure and quiet.
四者、由得根本淨，清淨靜慮。
 Fourth, you can achieve fundamental purity and be pure and calm.
五者、由根本勝進淨，清淨靜慮。
 Fifth, proceed from fundamental victory to purity, to be pure and calm.
六者、由入、住、出自在淨，清淨靜慮。
 Sixth, from entering, staying, and coming out, one should be pure and calm.
七者、捨靜慮已，復還證入自在淨，清淨靜慮。
 Seventh, after giving up meditation and contemplation, you can regain your freedom and realize purity, purity and tranquility.
八者、神通變現自在淨，清淨靜慮。
 Eighth, the magical power manifests itself in freedom, purity and tranquility.
九者、離一切見趣淨，清淨靜慮。
 Ninth, stay away from all views and interests, be pure and quiet.
十者、一切煩惱、所知障淨，清淨靜慮。
 Tenth, all worries and obstacles to knowledge should be purified, pure and calm.
如是靜慮無量無邊，能得菩薩大菩提果。
 If you meditate immeasurably in this way, you can achieve the fruit of Bodhisattva's great enlightenment.
菩薩依此圓滿靜慮波羅蜜多，能於無上正等菩提速疾已證、當證、今證。
 By relying on this, the Bodhisattva can perfectly meditate on the Paramita and achieve the supreme and perfect Bodhi quickly and quickly.
本地分中菩薩地第十五初持瑜伽處慧品第十四
 The local Bodhisattva’s ground is the fifteenth and the beginning of yoga. The wisdom is the fourteenth.
云何菩薩慧波羅蜜多？
 How can Bodhisattva have so many wisdom paramitas?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　是名略說慧。
 Such nine kinds of signs are called "wisdom" in brief.
謂九種相慧，名為菩薩慧波羅蜜多。
 The nine types of wisdom are called Bodhisattva Wisdom Paramita.
一者、自性慧，二者、一切慧，三者、難行慧，四者、一切門慧，五者、善士慧，六者、一切種慧，七者、遂求慧，八者、此世他世樂慧，九者、清淨慧。
 The first is the wisdom of one's own nature; the second is the wisdom of all things; the third is the wisdom that is difficult to practice; the fourth is the wisdom of all schools; the fifth is the wisdom of a good person; the sixth is the wisdom of all kinds; the seventh is the wisdom of seeking, and the eighth is , happiness and wisdom in this world and other worlds, nine, pure wisdom.
云何菩薩自性慧？
 Why is the Bodhisattva's natural wisdom?
謂能悟入一切所知及已悟入一切所知簡擇諸法，普緣一切五明處轉。
 It is said that one can understand everything one knows and has understood all the Dharma simply and universally, and has universal access to all the five luminous places.
一、內明處，二、因明處，三、醫方明處，四、聲明處，五、工業明處。
 1. The place of internal enlightenment, 2. The place of cause and effect, 3. The place of medical prescription, 4. The place of declaration, 5. The place of industrial enlightenment.
當知即是菩薩一切慧之自性。
 You should know that this is the nature of all wisdom of the Bodhisattva.
云何菩薩一切慧？
 Why does Bodhisattva have all the wisdom?
當知此慧略有二種。
 You should know that there are two types of wisdom.
一者、世間慧，二者、出世間慧。
 The first is worldly wisdom, the second is transcendental wisdom.
此二略說復有三種。
 There are three kinds of these two brief explanations.
一、能於所知真實隨覺通達慧，二、能於如所說五明處及三聚中決定善巧慧，三、能作一切有情義利慧。
 1. Be able to understand and understand the true nature of what is known; 2. Be able to determine the good and skillful wisdom in the five luminous places and the three gatherings as mentioned above; 3. Be able to be beneficial to all sentient beings.
若諸菩薩於離言說法無我性，或於真諦將欲覺悟、或於真諦正覺寤時，或於真諦覺寤已後所有妙慧。
 If Bodhisattvas preach about the selfless nature of the Dharma, or when they are about to awaken to the true truth, or when they are about to awaken to the true truth, or when they have completed the awakening of the true truth, they will have wonderful wisdom.
最勝寂靜明了現前，無有分別，離諸戲論；
 The most sublime silence, clarity, is present, without distinction, free from all drama;
於一切法悟平等性，入大總相；
 Understand the equality of all dharmas and enter into the great general state;
究達一切所知邊際，遠離增益、損減二邊，順入中道。
 Explore the limits of all knowledge, stay away from the two sides of gain and loss, and follow the middle path.
是名菩薩能於所知真實隨覺通達慧。
 This is the name of the Bodhisattva who is able to understand and understand the true truth.
若諸菩薩，於五明處決定善巧，廣說如前力種性品，應知其相。
 If all Bodhisattvas are skillful in determining the five luminous points and expounding the nature and quality of the power as before, they should know their characteristics.
及於三聚中決定善巧，謂於能引義利法聚、能引非義利法聚、能引非義利非非義利法聚，皆如實知。
 As for the skillful determination of the three gatherings, it means that the gathering of righteous and beneficial Dharma that can be drawn, the gathering of unrighteous and beneficial Dharma that can be drawn, and the gathering of unjust and beneficial Dharma can be understood as it is.
於是八處所有妙慧善巧攝受，能速圓滿廣大無上妙智資糧，速證無上正等菩提。
 As a result, all the wonderful wisdom in the eight places can be absorbed skillfully, and one can quickly complete the vast and vast resources of supreme wisdom, and quickly realize the supreme enlightenment.
能作一切有情義利慧有十一種，如前應知。
 There are eleven types of wisdom that can benefit all sentient beings, as you should know before.
即於彼位所有妙慧，當知是名饒益有情慧。
 Even if there is wonderful wisdom in that position, you should know that this name is beneficial to all sentient beings.
云何菩薩難行慧？
 Why is it difficult for a Bodhisattva to practice wisdom?
當知此慧略有三種。
 You should know that there are three types of wisdom.
若諸菩薩能知甚深法無我智，是名第一難行慧。
 If Bodhisattvas can understand the profound Dharma and selfless wisdom, this is called the first difficult wisdom to practice.
若諸菩薩能了有情調伏方便智，是名第二難行慧。
 If Bodhisattvas can tame sentient beings and use expedient wisdom, this is called the second most difficult wisdom.
若諸菩薩了知一切所知境界無障礙智，是名第三最難行慧。
 If Bodhisattvas understand the unobstructed wisdom of all realms known, this is called the third most difficult wisdom to practice.
云何菩薩一切門慧？
 Why do all Bodhisattvas have wisdom?
當知此慧略有四種。
 You should know that there are four types of wisdom.
謂於聲聞藏及菩薩藏，所有勝妙聞所成慧、思所成慧，於能思擇菩薩所應作應隨轉中，及菩薩所不應作應止息中，思擇力所攝慧，及修習力所攝三摩呬多地無量慧。
 It is said that in the Sravaka and Bodhisattva treasuries, the wisdom gained from all the wonderful hearings, the wisdom gained from contemplation, the ability to think and choose what the Bodhisattva should do should be followed, and the things the Bodhisattva should not do should be stopped, and captured by the power of thinking and choosing. Wisdom, and the immeasurable wisdom captured by the power of practice for many samañas.
云何菩薩善士慧？
 Why is the Bodhisattva a good scholar and a wise man?
當知此慧略有五種。
 You should know that there are five types of wisdom.
一、聽聞正法所集成慧，二、內正作意俱行慧，三、自他利行方便俱行慧，四、於諸法法住、法安立無顛倒中善決定慧，五、捨煩惱慧。
 1. The wisdom accumulated by listening to the true Dharma; 2. The wisdom of doing things right within the mind; 3. The wisdom of practicing the expedients to benefit oneself and others; 4. The wisdom of being good and determined in the abiding of all dharma and the establishment of dharma without any confusion; 5. The wisdom of giving up troubles. .
復有異門。
 There is another door.
一、微細慧，悟入所知如所有性故。
 1. Subtle wisdom, understanding the nature of what is known.
二、周備慧，悟入所知盡所有性故。
 2. Zhou Beihui, who understands and understands all nature.
三、俱生慧，宿智資糧所集成故。
 3. Innate wisdom is the result of the integration of wisdom and materials.
四、具教慧，能於諸佛、已入大地諸菩薩眾所聞法義具受持故。
 4. He has teaching wisdom and can accept and uphold the meaning of the Dharma heard by the Buddhas and Bodhisattvas who have entered the earth.
五、具證慧，從淨意樂地乃至到究竟地所攝受故。
 5. It has realized wisdom, because it is taken in from the place of pure mind happiness and even to the ultimate place.
云何菩薩一切種慧？
 Why does Bodhisattva have all kinds of wisdom?
當知此慧，六種、七種，總十三種。
 You should know that there are six types, seven types, or thirteen types in total of this wisdom.
六種慧者，謂於諸諦苦智、集智、滅智、道智，於究竟位盡智、無生智，是名六慧。
 The six kinds of wisdom are the wisdom of suffering, the wisdom of collection, the wisdom of cessation, the wisdom of the path, the wisdom of perfection in the ultimate position, and the wisdom of no birth. These are called the six kinds of wisdom.
七種慧者，謂法智、類智、世俗智、神通智、相智、十力前行智、四道理中正道理智。
 The seven kinds of wisdom are Dharma wisdom, analogy wisdom, worldly wisdom, supernatural wisdom, phase wisdom, ten powers forward wisdom, and the right path wisdom among the four principles.
云何菩薩遂求慧？
 How can a Bodhisattva ask for wisdom?
當知此慧略有八種。
 You should know that there are eight types of wisdom.
一、依法異門智，所謂菩薩法無礙慧。
 1. According to the wisdom of different schools of law, the so-called Bodhisattva's unobstructed wisdom.
二、依法相智，所謂菩薩義無礙慧。
 2. Wisdom according to the Dharma, the so-called Bodhisattva’s unobstructed wisdom.
三、依法釋詞智，所謂菩薩釋詞無礙慧。
 3. The wisdom of interpreting words according to the law. The so-called Bodhisattva’s unobstructed wisdom in interpreting words.
四、依法品類句差別智，所謂菩薩辯才無礙慧。
 4. Differentiating wisdom by classifying sentences according to the law. The so-called Bodhisattva's eloquence does not hinder wisdom.
五、菩薩一切摧伏他論慧。
 5. The Bodhisattva defeats all his wisdom.
六、菩薩一切成立自論慧。
 6. The Bodhisattva establishes everything through his own wisdom.
七、菩薩一切正訓營為家屬家產慧。
 7. All the bodhisattva’s correct training camps are for the wisdom of family members and property.
八、菩薩一切善解種種王正世務慧。
 8. Bodhisattvas are all good at understanding all kinds of kings and rectifying world affairs with wisdom.
云何菩薩此世他世樂慧？
 How can a Bodhisattva be happy and wise in this life and other lives?
當知此慧略有九種。
 You should know that there are nine types of wisdom.
謂諸菩薩，於內明處，能善明淨、善安住慧；
 It is said that all Bodhisattvas are good at clarity and purity, and good at dwelling in wisdom in the place of inner light;
於醫方明處、因明處、聲明處、世工業明處，能善明淨、非安住慧。
 In the place where the medical prescription is clear, the cause is clear, the statement is clear, and the world's industry is clear, the person who can be good and clear is not the abiding wisdom.
一切菩薩，即用如是於五明處善明淨慧以為依止，於他愚癡、放逸、怯弱、勤修正行所化有情，如其次第，示現、教導、讚勵、慶慰慧。
 All Bodhisattvas use the good, clear, and pure wisdom in the five luminas as their refuge, and show, teach, praise, and comfort the wisdom in the sentient beings transformed by their foolishness, looseness, timidity, and diligent corrective conduct, as follows.
云何菩薩清淨慧？
 Why is the Bodhisattva pure and wise?
當知此慧略有十種。
 You should know that there are ten types of wisdom.
於真實義有二種慧。
 There are two kinds of wisdom regarding true meaning.
謂由盡所有性及如所有性取真實義故。
 It is said that the true meaning is derived from the nature of exhausting all things and the nature of being like all things.
於流轉義有二種慧。
 There are two kinds of wisdom in the meaning of Yuliu.
謂取正因果故。
 It is said to take the right cause and effect.
於執受義有二種慧。
 There are two kinds of wisdom in grasping and accepting righteousness.
謂顛倒、不顛倒，如實了知故。
 It is said that it is upside down or not upside down, because it is understood truthfully.
於方便義有二種慧。
 There are two kinds of wisdom regarding convenience.
謂一切所應作、所不應作，如實了知故。
 It is said that everything should be done and everything should not be done, because it is understood truthfully.
於究竟義有二種慧。
 There are two kinds of wisdom regarding ultimate meaning.
謂雜染，如實了知雜染故；
 It is called defilement because it understands defilements as they really are;
清淨，如實了知清淨故。
 Pure, knowing the truth as it is is pure.
如是菩薩五義十種差別淨慧，當知是名最勝淨慧。
 Such is the five meanings of Bodhisattva and the ten different kinds of pure wisdom. You should know that this is called the most superior pure wisdom.
如是菩薩極善決定無量妙慧，能證菩薩大菩提果。
 Such a Bodhisattva is extremely good and determines immeasurable wonderful wisdom, and can realize the fruit of Bodhisattva's great enlightenment.
菩薩依此，能圓滿慧波羅蜜多，速證無上正等菩提。
 By relying on this, Bodhisattvas can perfect the Paramita of Wisdom and quickly realize the supreme and perfect Bodhi.
復次，如是六種波羅蜜多，世尊彼彼素怛纜中處處散說，今於此中攝在一處，略說應知。
 Again, these six kinds of paramitas were expounded by the World-Honored One in various places in the Sutra. Now I have captured them in one place here, and you should know them briefly.
謂佛所說素怛纜中，所有施波羅蜜多乃至慧波羅蜜多，或標或釋，彼皆於此或自性施，廣說乃至或清淨施趣入攝受，如其所應皆當了知。
 It is said that all the Paramita and even the Paramita of Wisdom in what the Buddha said are marked or explained. They are all given here or by their own nature. They are widely expounded and even purified and absorbed into the realm of giving. They should be understood as they should be. .
如是所餘，如所宣說戒乃至慧趣入攝受，如其所應亦當了知。
 As for the rest, as the precepts are preached and even the wisdom is taken in, it should be understood as it should be.
又諸如來為菩薩時，所行一切菩薩行中，所有無量本生相應難行苦行，當知一切與施相應，依止於施。
 Furthermore, when Tathagata came to be a Bodhisattva, among all the Bodhisattva actions he performed, he performed countless difficult and ascetic practices in his own life. He should know that everything corresponds to giving and relies on giving.
如說其施，如是戒、忍、精進、靜慮、慧相應，依止戒、忍、精進、靜慮、慧，當知亦爾。
 Just as it is said that giving, such precepts, forbearance, vigor, calmness, and wisdom correspond to each other, and you should know that if you rely on precepts, forbearance, vigor, tranquility, contemplation, and wisdom.
或唯依施，廣說乃至或唯依慧，或雜依二，或雜依三，或雜依四，或雜依五、或雜依一切六波羅蜜多，皆應了知。
 It may be based solely on giving, or it may be widely expounded, or it may be based solely on wisdom, or it may be based on two, or it may be based on three, or it may be based on four, or it may be based on five, or it may be based on all the six paramitas, it should all be understood.
如是六種波羅蜜多，菩薩為證無上正等菩提果故，精懃修集。
 Such are the six paramitas that Bodhisattva diligently cultivates in order to realize the supreme and perfect enlightenment.
是大白法溟，名大白法海；
 It is Dabai Faming, named Dabai Fahai;
是一切有情、一切種類圓滿之因，名為涌施大寶泉池。
 It is the cause of the perfection of all sentient beings and all types, and it is called the Great Treasure Spring Pond.
又即如是所集無量福智資糧，更無餘果可共相稱，唯除無上正等菩提。
 In addition, the immeasurable blessings and wisdom that have been collected in this way have no remaining fruits to match them, except for the supreme enlightenment.
本地分中菩薩地第十五初持瑜伽處攝事品第十五
 The fifteenth day of the local bodhisattva's ground, the fifteenth day of yoga practice, the fifteenth day of photography
云何菩薩四種攝事？
 What are the four kinds of things Bodhisattva does?
嗢拕南曰：
 Fu Gaonan said:
自性、一切、難、　　一切門、善士、
 Self-nature, everything, difficulties, all doors, good people,
一切種、遂求、　　二世樂、清淨，
 All kinds of things, then seek, the happiness and purity of the second world,
如是九種相，　　名略說攝事。
 Such nine kinds of appearances, the names briefly describe the things to be taken care of.
謂九種相攝事，名為菩薩四種攝事。
 It refers to the nine kinds of photographic affairs, which are called the four kinds of photographic affairs of Bodhisattvas.
一者、自性攝事，二者、一切攝事，三者、難行攝事，四者、一切門攝事，五者、善士攝事，六者、一切種攝事，七者、遂求攝事，八者、此世他世樂攝事，九者、清淨攝事。
 First, the self-nature controls things; second, all things control; third, difficulty controls things; fourth, all doors control things; fifth, good people control things; sixth, all kinds of things control; seventh, Then I seek to take care of things. Eighth, happiness in this world and other worlds will take care of things. Nine, purity will take care of things.
云何菩薩自性愛語？
 Why does the Bodhisattva speak of his own love?
謂諸菩薩，於諸有情常樂宣說悅可意語、諦語、法語、引攝義語。
 It is said that Bodhisattvas are always happy to preach pleasant words, truthful words, Dharma, and inspiring words to all sentient beings.
當知是名略說菩薩愛語自性。
 You should know that this name briefly describes the nature of Bodhisattva's loving speech.
云何菩薩一切愛語？
 What are all the loving words of Bodhisattva?
謂此愛語略有三種。
 There are three kinds of love languages.
一者、菩薩設慰喻語。
 First, the Bodhisattva offers words of comfort.
由此語故，菩薩恒時對諸有情遠離顰蹙，先發善言，舒顏平視，含笑為先，或問安隱吉祥，或問諸界調適，或問晝夜怡樂，或命前進善來，以是等相慰問有情，隨世儀轉，順覩人性。
 Therefore, the Bodhisattva always avoids frowning towards all sentient beings. He speaks kind words first, looks calmly and smiles first. He may ask for peace and good luck, or for the adjustment of all realms, or for happiness day and night, or for good fortune to come forward. , so I wait to express condolences to the sentient beings, follow the changes of the world, and follow human nature.
二者、菩薩設慶悅語。
 Second, the Bodhisattva makes a happy speech.
由此語故，菩薩若見有情妻子、眷屬、財穀，其所昌盛而不自知，如應覺悟，以申慶悅。
 For this reason, if a Bodhisattva sees a loving wife, dependents, or wealth, and does not know how prosperous they are, he should be enlightened and express his joy.
或知信、戒、聞、捨、慧增，亦復慶悅。
 Or if you know that faith, discipline, hearing, equanimity, and wisdom have increased, you will also regain joy.
三者、菩薩設勝益語。
 Third, the Bodhisattva gives words of victory and benefit.
由此語故，菩薩宣說一切種德圓滿法教相應之語，利益安樂一切有情，恒常現前以勝益語而為饒益。
 Therefore, the Bodhisattva preaches the words corresponding to all kinds of virtues and perfect teachings, benefits all sentient beings, and always appears to benefit from the words of victory.
是名菩薩一切愛語差別應知。
 You should know the difference between all the loving words of this Bodhisattva.
云何略說如是菩薩一切愛語？
 How can I briefly describe all the loving words of the Bodhisattva?
當知此語略為二種。
 You should know that there are two types of this phrase.
一、隨世儀軌語，二、順正法教語。
 First, the words that follow the rituals of the world, and second, the words that follow the correct teachings of the Dharma.
若慰喻語、若慶悅語，當知是名隨世儀軌語；
 If it is a metaphor for consolation or a word of joy, you should know that it is a ritual language that follows the world;
若勝益語，當知是名順正法教語。
 If the words are beneficial, you should know that they are the words of Shunzheng Dharma.
云何菩薩難行愛語？
 How can it be difficult for a Bodhisattva to speak loving words?
當知此語略有三種。
 You should know that there are three types of this phrase.
若諸菩薩，於能殺害怨家惡友，以善淨心、無穢濁心，思擇為說若慰喻語、若慶悅語、若勝益語，當知是名菩薩第一難行愛語。
 If Bodhisattvas, who are able to kill enemies and evil friends, purify their hearts with goodness and have no filthy minds, think of words that may be words of comfort, words of joy, or words of victory, you should know that this is the most difficult thing for a Bodhisattva to practice. language.
若諸菩薩，於其上品愚癡鈍根諸有情所，心無疑慮，思擇為說種種法教，誓受疲勞，如理如法，如善攝取，當知是名菩薩第二難行愛語。
 If Bodhisattvas have no doubts in their minds about the sentient beings who are of the highest grade who are ignorant, stupid, and have dull roots, and they think about preaching all kinds of Dharma and teachings, and they vow to bear the fatigue and absorb them in a reasonable, Dharma, and good manner, you should know that this is the second most difficult word of love for a Bodhisattva.
若諸菩薩，於其諂詐欺誑親教、軌範、尊長真實福田行邪惡行諸有情所，無嫌恨心、無恚惱心，思擇為說若慰喻語、若慶悅語、若勝益語，當知是名菩薩第三難行愛語。
 If Bodhisattvas flatter, deceive, teach, follow, and respect their elders, do evil and do evil to all sentient beings, they have no resentment, no anger, and no anger, and they choose to say words of comfort, words of joy, or words You should know that this is the third most difficult word of love for a Bodhisattva.
云何菩薩一切門愛語？
 What are the loving words of Bodhisattva from all gates?
當知此語略有四種。
 You should know that there are four types of this phrase.
一、欲斷諸蓋向善趣者，為說先時所應作法。
 1. If you want to cut off all the obstacles to good destinies, here is what you should do in advance.
二、遠離諸蓋心調善者，為說增進四聖諦等相應正法。
 2. Stay away from those who regulate the mind and improve it, in order to promote the corresponding dharma such as the Four Noble Truths.
三、在家出家多放逸者，無倒諫誨，方便令其出離放逸行，住不放逸行。
 3. Those who have become monastics at home and have a lot of laxity will not be given any advice, so that they can leave and live in laxity and live in laxity.
四、於諸法中多疑惑者，為令當來離疑惑故，為說正法論義決擇。
 4. For those who have many doubts about the Dharma, in order to avoid doubts in the future, make a decision to explain the correct meaning of the Dharma.
云何菩薩善士愛語？
 Why do Bodhisattvas and good people speak lovingly?
當知此語略有五種。
 You should know that there are five kinds of this phrase.
謂諸菩薩為所化生，能說如來及諸菩薩有因緣法、有出離法、有所依法、有勇決法、有神變法。
 It can be said that the Tathagata and all Bodhisattvas have the Dharma of causes and conditions, the Dharma of emancipation, the Dharma of relying on, the Dharma of courageous determination, and the Dharma of divine transformation.
若所說法，得處有因，制立學處，是故此法名有因緣。
 If the Dharma is taught, the place where it is obtained has a cause, and the place where it is learned is established, so the name of the Dharma has a cause.
若所說法，於所受學有毀犯者，施設還淨，是故此法名有出離。
 If the Dharma is taught in a way that causes damage to what has been learned, the teachings will be repaid with purity. This is why the name of the Dharma is renunciation.
若所說法，四依所攝，施設無倒法律正行，是故此法名有所依。
 If the Dharma is taken according to the four principles, the facilities will not be inverted and the law will be carried out correctly, so the name of the law has some basis.
若所說法，能正顯示出一切苦不退還行，是故此法名有勇決。
 If the Dharma can truly demonstrate the non-return of all suffering, then the name of this Dharma is courageous.
若所說法，作三神變，一切所說終不唐捐，是故此法名有神變。
 If the Dharma is said with three divine transformations, everything said will never be lost. That is why the name of the Dharma has divine transformations.
云何菩薩一切種愛語？
 What are all the loving words of Bodhisattva?
當知此語，六種、七種，總十三種。
 You should know that there are six types, seven types, and thirteen types in total.
言六種者，一、於應聽法開聽愛語，二、於應制法遮制愛語，三、開示諸法法門愛語，四、開示無倒法相愛語，五、開示無倒訓釋諸法言詞愛語，六、開示無倒法句品類差別愛語。
 There are six types of speech: 1. Opening and listening to loving words in response to the Dharma; 2. Covering the loving words in response to restraint; 3. Revealing the loving words of all Dharma doors; 4. Revealing the love words of the Invincible Dharma; 5. Opening the Explain the love words of all Dharma words without inversion. 6. Reveal the different types of love words without inversion.
言七種者，一、慰喻愛語；
 There are seven types of words: first, words of comfort and love;
二、慶悅愛語；
 2. Joyful words of love;
三、於他有情一切資具少希欲中，一切所作及以正至少希欲中，廣恣愛語；
 3. In all the possessions and possessions of other sentient beings, he should have the least desire, and in everything he does and correct, he should have the least desire, and speak freely of love;
四、安慰種種驚怖愛語；
 4. To comfort all kinds of scary love words;
五、如理宣說所攝愛語；
 5. Speak the love words in a reasonable manner;
六、為欲令他出不善處安住善處，正見聞疑舉呵愛語；
 6. In order to help others escape from bad places and live in good places, they should see, hear, and act in a correct way and speak lovingly;
七、請他有力饒益愛語。
 7. Ask him to express his loving words.
如是菩薩十三種語，當知名為一切種愛語。
 Such thirteen speeches of the Bodhisattva should be known as all kinds of love speech.
云何菩薩遂求愛語？
 How could the Bodhisattva ask for words of love?
當知此語略有八種。
 You should know that there are eight kinds of this phrase.
謂諸菩薩依四淨語，起八聖語，是名菩薩遂求愛語。
 It is said that all Bodhisattvas rely on the Four Pure Speeches to produce the Eight Noble Speeches, which are called the Bodhisattva's Speeches of Love.
四淨語者，謂離妄語及以離間、麁惡、綺語。
 The four pure speeches refer to the avoidance of lying, alienation, evil, and frivolous speech.
八聖語者，謂見言見，聞言聞，覺言覺，知言知，不見言不見，不聞言不聞，不覺言不覺，不知言不知。
 The Eight Noble Languages mean seeing with words, hearing with words, knowing with words, aware with words, knowing with words, not seeing without seeing, not hearing without hearing, not knowing with words without knowing, not knowing with words without knowing.
云何菩薩此世他世樂愛語？
 Why does the Bodhisattva speak of joy and love in this life and other lives?
當知此語略有九種。
 You should know that there are nine kinds of this phrase.
一、說正法斷親屬難愁憂愛語，二、說正法斷財位難愁憂愛語，三、說正法斷無病難愁憂愛語，四、說正法斷淨戒難眾苦愛語，五、說正法斷正見難眾苦愛語。
 1. Speak the right Dharma and say the words of love and sorrow for relatives. 2. Speak the right Dharma and say the words of love and relief. , 5. Speak the right Dharma and cut off the suffering and love words of those who are suffering from the right views.
六、說正法讚美淨戒圓滿愛語，七、說正法讚美正見圓滿愛語，八、說正法讚美軌則圓滿愛語，九、說正法讚美正命圓滿愛語。
 6. Speak the perfect love words of righteous Dharma, praise the pure precepts, 7. Speak the perfect love words of righteous Dharma, praise the right views, 8. Speak the perfect love words of righteous Dharma, praise the rules, and 9. Speak the perfect love words of righteous Dharma, praise the right livelihood.
云何菩薩清淨愛語？
 Why are the Bodhisattva’s pure words of love?
當知此語有二十種。
 You should know that there are twenty kinds of this phrase.
謂二十相宣說正法，應知如前力種性品。
 When it comes to preaching the true Dharma through the twenty signs, you should know that it is necessary to cultivate the nature and character as before.
云何菩薩利行？
 How can a Bodhisattva perform beneficial actions?
謂此利行廣如愛語，應知其相。
 It is said that this beneficial effect is as broad as loving words, and one should know its characteristics.
於利行中餘差別義，我今當說。
 There is a difference in the meaning of profit, which I will explain now.
謂諸菩薩，由一切品差別愛語，隨說彼彼趣義利行，饒益有情，故名利行。
 It is said that all Bodhisattvas differentiate their loving words according to their qualities, and follow them to speak of righteous and beneficial deeds in that place, benefiting sentient beings, so they are named Beneficial deeds.
云何菩薩自性利行？
 How can a Bodhisattva benefit from his own nature?
謂諸菩薩由彼愛語，為諸有情示現正理，隨其所應，於諸所學隨義利行，法隨法行。
 It is said that the Bodhisattvas manifest the right principles for all sentient beings through their loving words, and act accordingly according to their needs, and practice what is right and beneficial according to what they have learned, and practice the Dharma according to the Dharma.
如是行中，安住悲心、無愛染心，勸導、調伏、安處、建立。
 In this way, we should stay compassionate and untainted by love, guide, tame, settle, and establish.
是名略說利行自性。
 This is a brief introduction to benefit one’s own nature.
云何菩薩一切利行？
 Why are all the beneficial deeds of the Bodhisattva?
當知此行略有二種。
 You should know that there are two types of this trip.
一、未成熟有情能成熟利行；
 1. Immature sentient beings can mature and benefit;
二、已成熟有情令解脫利行。
 2. Mature sentient beings perform liberating and beneficial actions.
即此利行復由三門。
 That is to say, this beneficial action has three doors.
一、於現法利勸導利行；
 1. Persuading and practicing the Dharma;
二、於後法利勸導利行；
 2. Provide legal advice and conduct in the future;
三、於現法後法利勸導利行。
 3. After the present Dharma, the Dharma can be used to encourage and encourage people to practice.
於現法利勸導利行者，謂正勸導，以法業德，招集、守護、增長財位，當知是名於現法利勸導利行。
 Those who use the Dharma to persuade and benefit are called correct persuasion. Those who use Dharma and virtue to recruit, protect, and increase wealth should know that this is called the Dharma to persuade and benefit.
由此能令從他獲得廣大名稱及現法樂；
 From this one can obtain from him the vast name and the happiness of the present Dharma;
由資具樂，攝受安住。
 Be happy with your own resources, take in and live peacefully.
於後法利勸導利行者，謂正勸導棄捨財位，清淨出家，受乞求行以自存活，當知是名於後法利勸導利行。
 Those who are advised to do good things by the Dharma in the later period are said to be rightly advised to give up their wealth, become a monk, and practice begging in order to survive. You should know that this is called the Dharma in the later period to persuade and benefit people.
由此能令決定獲得後法安樂，不必獲得現法安樂。
 In this way, the decision can be made to obtain the happiness of the later Dharma without having to obtain the happiness of the present Dharma.
於現法後法利勸導利行者，謂正勸導，令在家者、或出家者漸次修行，趣向離欲，當知是名於現法後法利勸導利行。
 Those who use the Dharma's power to persuade and benefit one's actions after the Dharma has appeared are called correct persuasion, which requires lay people or monks to gradually practice and turn away from desire. You should know that this is called the Dharma's power, persuasion and benefit to practice after the Dharma has appeared.
由此能令於現法中，得身輕安、得心輕安，安樂而住；
 In this way, in the present Dharma, one can find peace of mind and body, and live in peace and happiness;
於後法中，或生淨天，或無餘依涅槃界中而般涅槃。
 In the later Dharma, one may be reborn in the pure heaven, or one may attain nirvana in the realm of nirvana without any remaining attachments.
云何菩薩難行利行？
 How can it be difficult for a Bodhisattva to perform beneficial actions?
當知此行略有三種。
 You should know that there are three types of this trip.
若諸菩薩，於先未行勝善根因諸有情所，能行利行，是名第一難行利行。
 If Bodhisattvas who have not performed superior good deeds before are able to perform beneficial deeds due to sentient beings, this is called the first difficult to perform beneficial deeds.
何以故？
 Why?
彼諸有情難勸導故。
 It is difficult to persuade those sentient beings.
若諸菩薩，於有善因現前執著廣大財位、眾具圓滿諸有情所，能行利行，是名第二難行利行。
 If bodhisattvas are able to perform beneficial deeds in the presence of good causes, hold on to vast wealth, possess all kinds of objects, and perfect all sentient beings, this is called the second most difficult to perform beneficial deeds.
何以故？
 Why?
彼於廣大極放逸迹、極放逸處耽著轉故。
 He wanders around in vast places of extreme relaxation and relaxation.
若諸菩薩，於諸外道、著本異道、邪見、邪行諸有情所，能行利行，是名第三難行利行。
 If bodhisattvas are able to perform beneficial deeds among outsiders, adherents to different paths, wrong views, and wrong practices among sentient beings, this is called the third difficult to perform beneficial deeds.
何以故？
 Why?
彼於自宗愚癡執故，於正法律憎背執故。
 This is because he is ignorant and clinging to his own sect, and he hates and clings to the correct law.
云何菩薩一切門利行？
 How can the Bodhisattva practice all kinds of virtues?
當知此行略有四種。
 You should know that there are four types of this trip.
謂諸菩薩，不信有情，於信圓滿殷勤勸導，乃至建立；
 It is said that Bodhisattvas who do not believe in sentient beings should diligently advise and even establish their faith in them;
犯戒有情，於戒圓滿殷勤勸導，乃至建立；
 If someone violates the precepts, he will diligently advise and even establish the precepts.
惡慧有情，於慧圓滿殷勤勸導，乃至建立；
 Evil Hui is a sentient being, and Yu Hui consummates diligently advises and even establishes;
慳悋有情，於捨圓滿殷勤勸導，乃至建立。
 Being frugal and affectionate, Yu Shen perfectly and diligently persuades, and even establishes.
云何菩薩善士利行？
 How can a Bodhisattva and a good person perform beneficial deeds?
當知此行略有五種。
 You should know that there are five types of this trip.
謂諸菩薩，於真實義勸導有情；
 It is said that Bodhisattvas guide sentient beings in the true meaning;
於應時宜勸導有情；
 It is appropriate to persuade sentient beings at the right time;
於能引攝勝妙義利勸導有情；
 To be able to attract and capture wonderful righteousness and persuading sentient beings;
於諸有情柔軟勸導；
 Gentle and persuasive to all sentient beings;
於諸有情慈心勸導。
 Kindly advise all sentient beings.
云何菩薩一切種利行？
 Why do all the beneficial deeds of a Bodhisattva go?
當知此行，六種、七種，總十三種。
 You should know that there are six types, seven types, or thirteen types in total.
云何六種？
 What are the six kinds of clouds?
謂諸菩薩，若諸有情應攝受者，正攝受之；
 It is said that Bodhisattvas, if there are sentient beings who should accept them, they are accepting them;
若諸有情應調伏者，正調伏之；
 If there are sentient beings that should be tamed, tam them rightly;
若諸有情憎背聖教，除其恚惱；
 If there are sentient beings who resent betraying the Holy Religion, remove their hatred and anger;
若諸有情處中住者，令入聖教；
 If there are any sentient beings who live in this place, let them enter the holy religion;
若諸有情已入聖教，正於三乘令其成熟；
 If sentient beings have entered the holy religion, they are being matured in the Three Vehicles;
若諸有情已成熟者，令得解脫。
 If all sentient beings have matured, they will be liberated.
云何七種？
 What are the seven kinds?
謂諸菩薩，安處一分所化有情，於善資糧守護長養。
 It is said that all Bodhisattvas should live in peace with the sentient beings they have transformed into, and guard and nourish them with good resources.
所謂或依下乘出離，或復依於大乘出離。
 The so-called renunciation may be based on the inferior vehicle, or it may be renunciation based on the Mahayana.
如令所化於善資糧守護長養，如是或於遠離、或於心一境性、或於清淨諸障、或於修習作意，正安處之。
 Just as the good qualities transformed into it can be protected and nurtured, it can be kept at peace, either by staying far away, or by being in one state of mind, or by purifying all obstacles, or by practicing meditation.
若有聲聞、獨覺種性，即於聲聞、獨覺乘中而正安處；
 If there is a voice-hearer or pakkobuddha nature, he will be at peace in the vehicle of the voice-hearer or pakkobuddha;
若有如來種姓有情，即於無上正等菩提最上乘中而正安處。
 If there are sentient beings of the Tathagata caste, they will be at peace in the supreme vehicle of perfect enlightenment.
云何菩薩遂求利行？
 How can a Bodhisattva seek benefit and practice?
當知此行略有八種。
 You should know that there are eight types of this trip.
謂諸菩薩，見諸有情於應慚處為無慚纏之所纏繞，方便開解，令離彼纏。
 It is said that Bodhisattvas, when they see sentient beings entangled in places where they should be ashamed, are entangled by non-ashamed entanglements, they can expediently resolve them and free them from their entanglements.
如無慚纏，如是見有於應愧處為無愧纏之所纏繞，若惛沈纏、若睡眠纏、若掉舉纏、若惡作纏、嫉纏、慳纏之所纏繞，方便開解，令離彼纏。
 If there is no guilt, if one sees that there is no guilt in the place where one should be ashamed, if there is shame, sleep, restlessness, evil deeds, jealousy, and frugality, then it will be easily solved. Leave him alone.
云何菩薩此世他世樂利行？
 How can a Bodhisattva perform happy and beneficial deeds in this life and other lives?
當知此行略有九種。
 You should know that there are nine types of this trip.
謂諸菩薩於他有情，依淨身業。
 It is said that all Bodhisattvas have feelings for others and rely on them to purify their body and karma.
勸令遠離一切殺生；
 Advise to stay away from all killing;
勸令遠離諸不與取；
 Advise to stay away from all things that are not acceptable;
勸令遠離諸欲邪行；
 Encourage people to stay away from all kinds of evil behaviors;
勸令遠離一切窣羅、若迷隸耶，及以末陀放逸處酒。
 He is advised to stay away from all the Suluo, Ruomiliya and Motuo places where he indulges in alcohol.
依淨語業，勸令遠離一切妄語，勸令遠離諸離間語，勸令遠離諸麁惡語，勸令遠離一切綺語。
 According to the pure speech karma, we are advised to stay away from all lies, we are advised to stay away from all divisive words, we are advised to stay away from all evil words, and we are advised to stay away from all idle talk.
依淨意業，勸令遠離一切貪欲、瞋恚、邪見。
 According to the pure mind karma, we are advised to stay away from all greed, anger, and wrong views.
云何菩薩清淨利行？
 How can a Bodhisattva perform pure and profitable deeds?
當知此行略有十種。
 You should know that there are ten types of this trip.
謂諸菩薩於諸有情，依外清淨有五利行，依內清淨有五利行。
 It is said that among all sentient beings, Bodhisattvas have five beneficial actions based on external purity, and five beneficial actions based on internal purity.
云何菩薩於諸有情依外清淨有五利行？
 How can a Bodhisattva perform the five beneficial deeds for all sentient beings?
一、無罪利行，二、不轉利行，三、漸次利行，四、遍行利行，五、如應利行。
 1. Beneficial deeds without guilt, 2. Beneficial deeds without turning around, 3. Beneficial deeds gradually, 4. Beneficial deeds throughout, and 5. Beneficial deeds as expected.
謂諸菩薩，於諸有情雜惡行者、先惡行者、有罪行者、雜染行者，於諸善中能正安處，是名菩薩於諸有情無罪利行。
 It is said that Bodhisattvas can live peacefully and peacefully in all kinds of good deeds among sentient beings who have miscellaneous evil deeds, evil deeds, sinful deeds, and impure deeds.
又諸菩薩於諸有情，不於非解脫、非定清淨處，求為真解脫、求為定清淨者，即於其中能正勸導，是名菩薩於諸有情不轉利行。
 Furthermore, when all Bodhisattvas do not go to non-liberating, non-concentrated and pure places for all sentient beings, but seek to be truly liberated and seek to be samadhi and pure, they can guide them correctly. This is called Bodhisattva’s non-turning and beneficial conduct for all sentient beings.
又諸菩薩，於諸有情先審觀察。
 Also, Bodhisattvas, first examine and observe all sentient beings.
知劣慧者為說淺法，隨轉麁近教授教誡；
 Those who know that those who are inferior to wisdom only explain the Dharma in a simple way, and then turn around to teach and teach;
知中慧者為說中法，隨轉處中教授教誡；
 Those who know the middle and wise are the ones who speak the right Dharma and teach the right instructions according to the instructions;
知廣慧者為說深法，隨轉幽微教授教誡。
 Those who know the vast wisdom speak the profound Dharma, and then turn to the subtle teachings.
令其漸次修集善品，是名菩薩於諸有情漸次利行。
 Let them gradually cultivate and accumulate good deeds, and this Bodhisattva will gradually benefit all sentient beings.
又諸菩薩，於諸四姓乃至天人一切有情，隨力隨能行義利行、求利樂者，即於其中隨類勸導，是名菩薩於諸有情遍行利行。
 Furthermore, Bodhisattvas, among all sentient beings of the four surnames and even gods and humans, who perform righteous and beneficial deeds and seek benefit and happiness according to their ability, they will guide them according to their kind. This is called Bodhisattva who performs beneficial deeds for all sentient beings.
又諸菩薩於諸有情，若於自義諸善法品，隨下中上功能差別可勸導者，及由方便功能差別可勸導者，隨其所應，於彼、如彼方便勸導，是名菩薩於諸有情如應利行。
 Furthermore, among the sentient beings, Bodhisattvas, if they have self-righteous virtuous Dharma and goods, they can be persuaded according to the differences in their inferior, middle and superior functions, and those who can be persuaded according to the differences in their expedient functions, they should be able to persuade them according to their needs. This is called expedient persuasion. Bodhisattvas act in a manner that is beneficial to all sentient beings.
是名菩薩於諸有情依外清淨五種利行。
 This is the name of the Bodhisattva who purifies the five beneficial deeds outside all sentient beings.
云何菩薩於諸有情依內清淨五種利行？
 How can a Bodhisattva purify the five beneficial deeds among all sentient beings?
謂諸菩薩，於諸有情起廣大悲意樂現前而行利行。
 It is said that Bodhisattvas have great compassion and happiness in front of all sentient beings and perform beneficial deeds.
又諸菩薩，於諸有情所作義利，雖受一切大苦劬勞，而心無倦，深生歡喜，為諸有情而行利行。
 Furthermore, Bodhisattvas, who perform righteous and beneficial deeds for all sentient beings, despite suffering all great hardships and toils, are not tired in their hearts and are deeply joyful, performing beneficial deeds for all sentient beings.
又諸菩薩，雖現安處最勝第一圓滿財位，而自謙下，如奴如僕，亦如孝子、旃荼羅子，其心卑屈，離憍離慢及離我執，於諸有情而行利行。
 Moreover, all Bodhisattvas, although they are now in the most excellent and perfect position of wealth, yet they humble themselves, like slaves, servants, filial sons, and chandala disciples. If there is love, do what is beneficial.
又諸菩薩，於諸有情心無愛染、無有虛偽，真實哀憐而行利行。
 Furthermore, Bodhisattvas have no love or hypocrisy in their hearts towards all sentient beings; they truly show compassion and compassion and perform beneficial deeds.
又諸菩薩，於諸有情生起畢竟無復退轉慈愍之心而行利行。
 Furthermore, Bodhisattvas, when all sentient beings arise, they will never turn away from their loving-kindness and compassion and perform beneficial deeds.
是名菩薩於諸有情依內清淨五種利行。
 This is the name of the Bodhisattva who purifies the five beneficial deeds within all sentient beings.
如是依於內外清淨各五利行，總有十種。
 In this way, depending on the five beneficial actions of internal and external purity, there are always ten types.
是名菩薩清淨利行。
 This is called the Bodhisattva’s pure and profitable conduct.
云何菩薩同事？
 What kind of fellow Bodhisattva are you?
謂諸菩薩，若於是義、於是善根勸他受學，即於此義、於此善根或等或增自現受學。
 It is said that if all Bodhisattvas have this meaning and good roots and urge them to learn it, then this meaning and these good roots will increase or increase their self-revelation and learning.
如是菩薩與他事同，故名同事。
 Such a Bodhisattva does the same things as others, so he is called a colleague.
所化有情知此菩薩所修同事，便於自己受學善根堅固決定，無有退轉。
 The sentient beings who have transformed know what this Bodhisattva has cultivated, so that they can learn from it and have solid roots of good deeds, without any possibility of retrogression.
何以故？
 Why?
彼作是思：
 He is thinking:
菩薩勸我所受學者，定能為我利益安樂。
 The Bodhisattva advises me that the scholars I receive will definitely be able to benefit me and bring happiness to me.
由此菩薩所授我者，即於其中自現行故，無有知無利益安樂自現行者。
 What this Bodhisattva has taught me is that it manifests itself in it, without any knowledge, benefit or happiness.
非諸菩薩如是同事勸導有情，他得詰言：
 Unless all Bodhisattvas work together to persuade sentient beings, he will ask:
汝自於善不能受學，云何以善殷勤勸導，數數教授教誡於他？
 If you are good and cannot learn, why should you be good and diligent in admonishing and admonishing others?
汝應從他殷勤諮受、教授教誡。
 You should receive and teach from him diligently.
有諸菩薩是他同事，而不自顯與他同事；
 There are Bodhisattvas who are his colleagues but do not reveal themselves to be his colleagues;
有諸菩薩非他同事，而自顯現與他同事；
 There are Bodhisattvas who are not colleagues of others, but appear to be colleagues of others;
有諸菩薩是他同事，亦自顯現與他同事；
 There are Bodhisattvas who are his colleagues, and they also appear to be his colleagues;
有諸菩薩非他同事，亦不自顯與他同事。
 There are Bodhisattvas who are not his colleagues, nor do they show themselves to be his colleagues.
第一句者，謂有菩薩與諸菩薩功德威力皆悉平等，於菩薩道自謂為師，功德威力與等菩薩隱自善故，而不顯己功德威力。
 The first sentence states that there is a Bodhisattva whose merits, virtues and power are all equal to those of other Bodhisattvas. In the Bodhisattva Way, he calls himself a teacher, and the merits and powers of Bodhisattvas are the same as those of other Bodhisattvas. This is because they conceal their own merits and do not show their own merits and powers.
第二句者，謂諸菩薩，見有下劣信解有情，於甚深處心生怖畏，便正思擇，為欲方便化導彼故，自現己身與其同法。
 The second sentence says that when Bodhisattvas see a sentient being with inferior beliefs and interpretations, they feel fear in the deepest parts of their hearts, so they make a correct choice and, in order to guide them expediently, manifest themselves in the same way as them.
所謂下於旃茶羅類乃至狗類，欲作饒益、欲除災患、欲調、欲化，故思於彼旃茶羅、狗同分中生。
 It is said that those who are inferior to chakras and even dogs want to benefit, eliminate disasters, harmonize, and transform, so they think of the chakras and dogs as being born from the same parts.
第三句者，謂諸菩薩，見所化者所受善根猶可搖動，為令堅住，現與同事或等或增。
 The third sentence says that Bodhisattvas, when they see the good roots they have received, can still be shaken to make them stand firm and appear to be equal to or increase in number with their colleagues.
第四句者，謂諸菩薩自行放逸，棄捨他事。
 The fourth sentence says that Bodhisattvas let themselves go and abandon other things.
如是已說多種施、戒，廣說乃至最後同事。
 In this way, many kinds of alms and precepts have been mentioned, and they have been widely explained and even the final colleagues.
其中所有波羅蜜多，能自成熟一切佛法；
 All the paramitas in it can mature all Buddha Dharma by themselves;
所有攝事，能成熟他一切有情。
 All things taken care of can mature all his sentient beings.
當知略說菩薩一切善法作業。
 You should know briefly about all the good deeds of the Bodhisattva.
又如前說多種施、戒，廣說乃至最後同事，如是眾多助菩提分無量善法，由三因緣應知現行，由二因緣應知最勝，由三因緣應知清淨。
 Also, as mentioned before, there are many kinds of charity and precepts, and they are widely preached to the end. Such numerous and immeasurable good methods that help enlightenment can be known to be present based on three causes and conditions, to be known to be the best based on two causes and conditions, and to be pure due to three causes and conditions.
謂由身語意三因緣故，應知現行。
 It is said that due to the three causes of body, speech and mind, one should know the current situation.
彼諸善法由廣大故、無雜染故，應知最勝。
 Because of their vastness and lack of contamination, these good dharma should be known to be the most superior.
亦名無上、亦名不共。
 It is also called supreme and unique.
當知此中，由有情無別故、事無別故、時無別故，名為廣大。
 You should know that this is called vastness because there are no different sentient beings, no different things, and no different times.
有情無別者，謂諸菩薩，普於一切有情處所，普為一切法界有情，修行如是施等善根，非專為己。
 Those who have no distinction between sentient beings are called Bodhisattvas, who are universal in all sentient places and for all sentient beings in the Dharma Realm. They practice the good roots of giving like this, not just for themselves.
事無別者，謂諸菩薩，普於一切及一切種施等善根精勤受學。
 There is no difference in the matter. It is said that all Bodhisattvas have good roots in all things and all kinds of charity and diligently study them.
時無別者，謂諸菩薩，恒常無間不離加行、不捨善軛，若晝若夜、現法後法，即由此因，施等善根常行無替。
 There is no difference at this time. It is said that all Bodhisattvas will always perform good deeds without interruption and never give up the yoke of good deeds. If the day is like night, the Dharma will appear after Dharma. This is the reason why they will always perform such good deeds without replacement.
當知此中，由四種相成無雜染。
 You should know that there are four kinds of things that are mutually complementary and free of impurities.
謂諸菩薩懷歡喜心修諸善法；
 It is said that all Bodhisattvas practice good Dharma with joy;
由是因緣，無苦、無憂、無諸變悔。
 Due to this cause and condition, there is no suffering, no worries, and no regrets.
又諸菩薩不損惱他、不著見趣、不雜惡行修行施等無量善根。
 Furthermore, Bodhisattvas do not harm others, do not adhere to views, do not engage in evil deeds, practice charity, and have immeasurable roots of good deeds.
又諸菩薩殷重遍體，於其施等無量善法唯見功德、唯見真實、唯見寂靜，極善決定，不從他緣、非餘引奪而正受學。
 Moreover, all Bodhisattvas, who are diligent and diligent in giving countless good dharma, only see merit, only see truth, only see tranquility, are extremely good and determined, and do not rely on other conditions and are not deceived by others, but are learning correctly.
又諸菩薩不因所修施等善法悕異熟果，或轉輪王、或天帝釋、或魔、或梵；
 Furthermore, Bodhisattvas will not suffer the consequences of the good deeds they have practiced, such as the Wheel-turning King, the Heavenly Emperor Sakyamuni, the Demons, or the Brahman;
亦不於他悕求返報。
 Don't ask him for anything in return.
無所依止，不依一切利養恭敬世俗名譽，乃至不依養活身命。
 There is nothing to rely on, no reliance on all benefits, respect for worldly reputation, or even no reliance on support for one's life.
由如是相淨歡喜俱、無不平等、殷重、無依，修行施等，廣說乃至同事為後無量善法，名無雜染。
 Because of this, he is pure and happy, without any inequality, sincerity, and dependence. He practices charity, etc., and spreads and spreads the immeasurable good Dharma for the future, which is called non-defiled.
由熾然故、無動轉故、善清淨故，應知清淨。
 Because it is blazing, because it is motionless, because it is good and pure, you should know it is pure.
若諸菩薩已入清淨意樂地者，一切善根熾然無動。
 If all Bodhisattvas have entered the land of pure mind and happiness, all their good roots will be blazing and motionless.
言熾然者，謂此菩薩意樂淨故，一切善法不由思擇，熾盛現前。
 The word "blazing" means that this Bodhisattva's mind is pure and pure, and all good dharma appears in front of him without thinking.
言無動者，謂此菩薩意樂淨故，隨所獲得、隨所積集所有善法皆無退轉，於當來世能無退減。
 To say that there is no movement means that this Bodhisattva’s mind is pure and happy, and all the good dharma he has acquired and accumulated will not regress, and he will be able to do so in the next life.
如是菩薩，隨所經歷彼彼日夜、隨所過度彼彼自身，所有善法如明分月，唯增無減。
 Such a Bodhisattva, as he experiences day and night, and as he passes through himself, all his good deeds are like the bright moon, only increasing without decreasing.
若諸菩薩住到究竟地、或繫屬一生最後有者，所有善法名善清淨。
 If bodhisattvas live in the ultimate realm or are the last ones in this life, all good dharma will be called good and pure.
此上更無菩薩地攝勝淨法故。
 This is because there is no Bodhisattva to capture the pure Dharma.
如是施等同事為後無量善法，三因緣故應知現行，二因緣故應知最勝，三因緣故應知清淨。
 Such giving will lead to immeasurable good deeds in the future. Due to the three causes, you should know the current situation, the second cause, you should know the best, and the three causes, you should know the purity.
此中所有一切施、一切戒，廣說乃至一切同事，若多修習、若善清淨、若具圓滿，能感無上正等菩提金剛堅固身、正法久住果。
 All the gifts and precepts in this are widely preached to all colleagues. If they practice more, if they are good and pure, and if they are perfect, they can feel the solid body of the Supreme Bodhi Vajra and the long-lasting fruit of the true Dharma.
此中所有難行施、難行戒，廣說乃至難行同事，若多修習、若善清淨、若具圓滿，能感如來成就無等希奇法果。
 All the alms that are difficult to practice, the precepts that are difficult to practice, and the teachings that are difficult to practice are all difficult to practice. If you practice more, if you are good and pure, and if you have perfection, you can feel that the Tathagata has achieved incomparable and wonderful Dharma fruits.
此中所有一切門施、一切門戒，廣說乃至一切門同事，若多修習、若善清淨、若具圓滿，能感如來一切最勝有情天人所供養果。
 All the gifts, all the precepts of the disciples, the extensive teachings and even the colleagues of all the disciples, if they practice more, if they are good and pure, if they are perfect, they can feel the fruits of the Tathagata's offerings to all the most superior sentient beings.
此中所有善士施、善士戒，廣說乃至善士同事，若多修習、若善清淨、若具圓滿，能感如來於諸有情無足、二足、四足、多足、有色、無色、有想、無想及以非想非非想處，於此一切有情類中最尊勝果。
 All the gifts given by good people and the precepts of good people are widely preached and even the colleagues of good people. If they practice more, if they are good and pure, and if they are perfect, they can feel that the Tathagata has no feet, two feet, four feet, many feet, and forms. , formless, with thoughts, without thoughts, and with neither thoughts nor non-thoughts, this is the most noble fruit among all sentient beings.
此中所有一切種施、一切種戒，廣說乃至一切種同事，若多修習、若善清淨、若具圓滿，能感如來無量殊勝福德所攝三十有二大丈夫相、八十隨好莊嚴身果。
 All kinds of gifts, all kinds of precepts, and even all kinds of colleagues, if practiced more, if they are good and pure, and if they are perfect, they can feel the Tathagata's immeasurable and extraordinary blessings. Follow the solemn body and fruit.
此中所有遂求施、遂求戒，廣說乃至遂求同事，若多修習、若善清淨、若具圓滿，能感如來坐菩提座，一切魔怨不能惱觸、不傾動果。
 All of them seek charity, seek precepts, preach widely and even seek colleagues. If they practice more, if they are good and pure, if they are perfect, they can feel the Tathagata sitting on the Bodhi Seat, and all demonic grudges will not be annoyed or have any consequences.
此中所有此世他世樂施、此世他世樂戒，廣說乃至此世他世樂同事，若多修習、若善清淨、若具圓滿，能感如來最勝靜慮、解脫、等持、等至樂果。
 All the precepts of benevolence in this world and other lives, and the precepts of joy in this world and other lives, and even the joy in this world and other worlds, if you practice more, if you are good and pure, if you have perfection, you can feel the Tathagata's most superior tranquility and liberation. Wait for the fruit of happiness.
此中所有清淨施、清淨戒，廣說乃至清淨同事，若多修習、若善清淨、若具圓滿，能感如來四一切種清淨果。
 All the pure gifts and pure precepts in this are widely expounded and even pure colleagues. If you practice more, if you are good and pure, and if you have perfection, you can feel all the four kinds of pure fruits of the Tathagata.
謂所依淨、所緣淨、心淨、智淨。
 It is said that the base is pure, the object is pure, the mind is pure, and the wisdom is pure.
亦感如來三不護、十力、四無所畏、三念住、一切不共佛法極清淨果。
 I also feel the Tathagata's three non-protections, ten powers, four fearlessness, three mindfulness, and all the unique and extremely pure fruits of the Buddha's teachings.
如是菩薩施等善法，能感無上到究竟果，當知亦感生死流轉順菩薩行所餘無量無邊可愛無罪勝果。
 If a Bodhisattva performs such good deeds, he will be able to feel the supreme and ultimate results. You should know that you will also feel the infinite, boundless, lovely and sinless results of the flow of life and death that follow the Bodhisattva's actions.
瑜伽師地論卷第四十三
 Volume 43 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第四十四彌勒菩薩說
 Volume 44 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處供養親近無量品第十六
 The local Bodhisattva’s ground, the 15th day of yoga practice, the 16th place of closeness and closeness to the immeasurable yoga
云何菩薩供養、親近、修習無量？
 Why do Bodhisattvas make offerings to, get close to, and practice immeasurably?
嗢拕南曰：
 Fu Gaonan said:
供三寶、　　親善友、　　修無量　　最為後。
 Offering to the Three Jewels, good friends, and cultivating immeasurable practices are the last.
云何菩薩於如來所供養如來？
 How can a Bodhisattva make offerings to the Tathagata?
當知供養略有十種。
 You should know that there are ten types of offerings.
一、設利羅供養、二、制多供養，三、現前供養，四、不現前供養，五、自作供養，六、教他供養，七、財敬供養，八、廣大供養，九、無染供養，十、正行供養。
 1. Make offerings of Liluo, 2. Make multiple offerings, 3. Offer in front of others, 4. Don’t offer in front of others, 5. Make offerings by yourself, 6. Teach others to make offerings, 7. Offer with wealth and respect, 8. Make generous offerings, 9. Offerings without defilement, 10. Offerings in good conduct.
若諸菩薩，親現供養如來色身，是名設利羅供養。
 If Bodhisattvas appear in person to make offerings to the Tathagata's physical body, this is called making offerings of Liluo.
若諸菩薩，於為如來所造一切若窣堵波、若龕、若臺、若故制多、新制多所設諸供養，是名制多供養。
 If Bodhisattvas make offerings to all the staves, niches, and platforms built by the Tathagata, such as the old system and the new system, these are called the system of many offerings.
若諸菩薩，於如來身、或制多所親面對前，現矚現見而設供養，是名現前供養。
 If Bodhisattvas make offerings in front of the Tathagata's body or in front of many close relatives, it is called a present offering.
若諸菩薩，於如來所、若制多所，現前施設供養具時，發起增上意樂俱心、淨信俱心，作是思惟：
 If Bodhisattvas, in the Tathagata's place or in many places, appear in front of them to make offerings and offerings, they should raise their minds to increase their happiness and purity of faith, and think as follows:
若一如來法性，即是去來今世一切如來法性；
 If there is one dharma-nature of the Tathagata, it is the dharma-nature of all Tathagatas who have come and gone in this life;
若一如來制多法性，即是十方無邊無際一切世界所有如來制多法性。
 If one Tathagata controls many dharmas, then all the Tathagatas in all the boundless worlds in the ten directions control many dharmas.
是故我今供現如來，即是供養其餘三世一切如來；
 Therefore, by making offerings to the Tathagata now, I am making offerings to all the Tathagatas in the remaining three lives;
供現制多，即是供養其餘十方無邊無際一切世界若窣堵波、若龕、若臺、若故制多、若新制多。
 To make offerings to the present system is to make offerings to all the boundless worlds in the other ten directions, such as stupas, niches, and platforms, as well as the old system and the new system.
當知是名菩薩俱供現不現前一切如來及以制多。
 You should know that this Bodhisattva makes offerings to all Tathagatas that do not appear before him and controls them all.
若諸菩薩，於不現前一切如來及以制多作如來想，普為三世一切如來、一切十方如來制多施設供養，當知是名菩薩唯供不現前佛及以制多。
 If all Bodhisattvas think about the Tathagata who has not appeared before him and the Tathagata who has made many things, and has made and made offerings to all Tathagatas in the three times and all the Tathagatas of the ten directions, you should know that this Bodhisattva only makes offerings to the Buddha who has not appeared before him and has made many things.
若諸菩薩，佛涅槃後，為如來故造立形像，若窣堵波、若龕、若臺，隨力隨能或一或二，或復眾多，乃至百千俱胝等數；
 If Bodhisattvas, after the Buddha's nirvana, create images for the Tathagata, such as stupas, niches, or platforms, they may be one or two, or many, or even hundreds, thousands, etc., according to their power;
如是菩薩於如來所，設不現前弘廣供養，當獲無量大福德果，攝受無量廣大梵福。
 If such a Bodhisattva does not appear before the Tathagata to make extensive offerings, he will obtain immeasurable great merit and fruit, and receive immeasurable and vast Brahma blessings.
菩薩由此，能於無量劫大劫中，不墮惡趣。
 Through this, Bodhisattvas can avoid falling into the lower realms during immeasurable kalpas.
由是因緣，非不圓滿無上正等菩提資糧。
 Due to this cause and condition, it is not possible to fail to achieve the supreme and perfect bodhicitta qualifications.
此中菩薩，唯供現前佛及制多，應知獲得廣大福果。
 Among these Bodhisattvas, those who only offer sacrifices to the Buddha and others should know that they will obtain great blessings.
若唯供養不現前佛及以制多，應知獲得大大福果。
 If you only make offerings to the Buddha without appearing in front of you and control many, you should know that you will get great blessings.
若俱供養現不現前佛及制多，應知獲得最大福果，為無有上。
 If you make offerings to many Buddhas and Buddhas, you should know that the greatest blessing will be obtained, which is unparalleled.
若諸菩薩，於如來所、若制多所欲設供養，唯自手作，不使奴婢、作使、朋友、僚庶、親屬，不依懈惰諸放逸處而設供養，是名菩薩自作供養。
 If Bodhisattvas make offerings in the Tathagata's place or in many places, but only do it with their own hands, and do not let slaves, envoys, friends, officials, relatives, or lazy places to make offerings, this is called Bodhisattva's self-made offerings. support.
若諸菩薩，於如來所、若制多所欲設供養，非唯自作，亦勸父母、妻子、奴婢、作使、朋友、僚庶、親屬，及他國王、王子、大臣、長者、居士、若婆羅門、國邑聚落饒財商主，下至一切男女大小、貧匱苦厄旃荼羅等，及以親教、軌範諸師，共住、近住一切弟子，同梵行者、諸出家者、外道等眾，令於如來、若制多所，隨力隨能作諸供養，當知是名菩薩自他咸共供養。
 Bodhisattvas, if they make offerings to the Tathagata and many places they wish to do, they do not just do it themselves, but also encourage their parents, wives, servants, envoys, friends, officials, relatives, and other kings, princes, ministers, elders, and lay people to do so. , such as Brahmins, rich and merchants in the country, towns, settlements, down to all men and women, big and small, poor and poor, Chandala, etc., as well as teachers who personally teach and follow the rules, live together or live close to all disciples, and those who practice Brahma, and all monks If the Tathagata, the outsiders and the like, are ordered to visit many places and make all kinds of offerings according to their ability, you should know that this Bodhisattva makes offerings to himself and others.
若諸菩薩，現有少分可供財物，興悲愍心，故思施與貧苦少福無力有情，令於如來、若制多所持用供養，願彼當來多受安樂。
 If Bodhisattvas have little money to offer, and are filled with compassion, and therefore wish to give to the poor and helpless sentient beings, if they can restrain the Tathagata and hold on to many of them, and use them as offerings, may they receive much peace and happiness in the future.
彼得此物，供養如來及以制多，菩薩於斯自無所供，當知是名菩薩唯教他設供養。
 Peter, this thing is offered to the Tathagata and controls many. The Bodhisattva has nothing to offer to him. You should know that this Bodhisattva only teaches others to make offerings.
此中菩薩，若唯自供佛及制多，應知獲得廣大福果。
 Among these Bodhisattvas, if they only offer themselves to Buddhas and control many, they should know that they will obtain great blessings.
若唯教他，應知獲得大大福果。
 If you just teach him, you should know that you will get great blessings.
若能自他俱共供養，應知獲得最大福果，為無有上。
 If you can support yourself and others together, you should know that you will obtain the greatest blessing, which is unparalleled.
若諸菩薩，於如來所、若制多所，以諸衣服、飲食、臥具、病緣醫藥供身什物，敬問、禮拜、奉迎、合掌，種種熏香、末香、塗香、華鬘、伎樂、幢蓋、幡燈，歌頌稱讚，五輪歸命，趨遶右旋，而為供養。
 If Bodhisattvas, in the Tathagata's place or in many places, offer clothes, food and drink, bedding, medicines for illnesses, and other things for themselves, pay respects, bow, greet, join their palms together, use all kinds of incense, powdered incense, incense, and flower garlands, Musical instruments, canopies, banners and lanterns are used to sing praises, and the five wheels return to the destiny, tending to rotate to the right to make offerings.
或復奉施無盡財供，或復奉施末尼、真珠、琉璃、䗍貝、璧玉、珊瑚、車\xED\xA1\x92\xED\xB6\xB2、馬碯、虎魄金銀、赤珠、右旋如是等寶，或復奉施末尼、環玔、寶璩、印等諸莊嚴具，乃至奉施種種寶鈴，或散珍奇、或纏寶縷而為供養。
 They may offer endless financial offerings, or they may offer simuni, pearls, lapis lazuli, shells, jade, corals, chariots, horseshoes, tiger souls, gold and silver, red pearls, right-hand and other treasures, or they may offer gifts again. Moninis, rings, jewels, seals and other solemn objects, and even various kinds of jewel bells, scattered rare treasures, or wrapped with jewel threads as offerings.
是名菩薩於如來所、若制多所財敬供養。
 This Bodhisattva will worship and make offerings to the Tathagata if he has many possessions.
若諸菩薩，於如來所、若制多所，長時施設即上所陳財敬供養，若多供具、若妙供具、若現在前、不現在前、若自造作、教他造作、若淳淨心猛利勝解現前供養；
 If Bodhisattvas, in the Tathagata's place, have many places, if they give alms to others for a long time, if they have many offerings, if if they have wonderful offerings, if they are now in front of them, if they are not in front of them, if they are doing it themselves, if they are teaching others to do it, if they are A pure heart with a fierce and victorious solution appears before you to make offerings;
即以如是所種善根，迴向無上正等菩提，如是七種說名菩薩廣大供養。
 That is to say, with the good roots planted in this way, he dedicates himself to the Supreme Enlightenment and makes extensive offerings to the Bodhisattva named Bodhisattva of the seven kinds of sayings.
若諸菩薩，於如來所、若制多所，自手供養不懷輕慢；
 If Bodhisattvas, in the Tathagata's place or in many places, make offerings with their own hands, they will not be arrogant;
令他供養；
 Make him provide for you;
不住放逸、懈惰、不敬而為供養；
 Don’t stop being carefree, lazy, and disrespectful to make offerings;
不輕棄擲、不散慢心、無雜染心而為供養；
 Don’t throw it away lightly, don’t let go of arrogance, and have no impure mind while making offerings;
不於信佛國王、大臣、諸貴勝前，為財敬故，詐設種種虛事供養；
 Do not falsely make all kinds of false offerings in front of kings, ministers, and dignitaries who believe in the Buddha for the sake of wealth and respect;
不雌黃塗，不酥灌洗，不以種種局崛羅香、遏迦花等餘不淨物而為供養。
 Do not apply orpiment, do not wash with water, and do not make offerings with various other impure things such as incense and flowers.
如是六種說名菩薩無染供養。
 Such are the six ways to make offerings to Bodhisattvas without stains.
又諸菩薩，如是財敬、廣大、無染供養如來及制多時，或自臂力所集財寶，或從他求所獲財寶，或得眾具自在財寶，能為如是種種供養。
 Also, Bodhisattvas, if you have offered such rich, vast, and untainted wealth to the Tathagata for a long time, you may have collected the treasures with your own strength, or you may have obtained the treasures from others, or you may have obtained the free treasures of others, you may be able to make such various offerings.
已得眾具自在菩薩，化作化身，或一或二，或復眾多，乃至百千俱胝等數。
 The bodhisattvas who have attained freedom have transformed into incarnations, either one or two, or many, even hundreds, thousands, etc.
此一切身皆於如來及制多所恭敬禮拜。
 All these bodies are worshiped respectfully by the Tathagata and the many places he controls.
復從如是一一化身，化出多手，或百或千，或過是數。
 From this, one by one, they will be transformed into many hands, perhaps a hundred, a thousand, or even more than that.
此一切手皆持無量出過諸天上妙華香、殊勝可愛種種珍寶，奉散如來及制多所。
 All these hands hold immeasurable wonderful flowers and fragrances in the heavens, and all kinds of supreme and lovely treasures, scattering them to the Tathagata and controlling them in many places.
復從如是一切化身，化出無量上妙音聲，歌讚如來廣大甚深真實功德。
 From all such incarnations, countless wonderful sounds are produced, praising the vast, profound and true merits of the Tathagata.
復從如是一切化身，化出無量最上最妙環玔、璩印、寶莊嚴具，幢蓋、幡燈種種供具，供養如來及以制多。
 From all such incarnations, countless supreme and most wonderful rings, seals, jewels and ornaments, canopies, flags, lamps and various other offerings are produced to support the Tathagata and control many.
如是等類，已得眾具自在菩薩所設供養，皆屬自心。
 Such and other types of offerings have been made by Bodhisattva Bodhisattva Bodhisattva Bodhisattva Bodhisattva, all of which belong to one's own mind.
如是菩薩不更希求如來出世。
 Such a Bodhisattva would never wish for the Tathagata to be born.
何以故？
 Why?
由此菩薩已得證入不退轉地，一切佛土往來供養皆無礙故。
 This is why the Bodhisattva has attained enlightenment and entered the land of no regression, and all offerings to and from all Buddha lands are in vain.
又諸菩薩，若無自力所集財寶，亦無從他求得財寶，及無菩薩所獲眾具自在財寶，可設供養；
 Moreover, if Bodhisattvas have no treasures collected by their own efforts, nor can they obtain treasures from others, nor can they make offerings to Bodhisattvas if they have no treasures obtained by them from others;
然於所有或贍部洲、或四大洲、或千世界、二千世界、或復三千大千世界，乃至十方無邊無際諸世界中，下中上品供養如來一切供具，菩薩於彼以淨信俱勝解俱心，周遍思惟，一切隨喜。
 However, in all the three continents, the four continents, the thousand worlds, the two thousand worlds, the three thousand great thousand worlds, and even the boundless worlds in the ten directions, all the offerings of the Tathagata of the low, medium and top quality are offered, and the Bodhisattva purifies them there. Believe in everything, understand everything in your heart, think about it all over, and rejoice in everything.
如是菩薩少用功力，而興無邊廣大供養，攝受菩提廣大資糧。
 Such a Bodhisattva uses less power, makes boundless and vast offerings, and absorbs the vast blessings of enlightenment.
菩薩於此恒常無間起真善心、起歡喜心，當勤修學。
 Bodhisattvas should always have a true and kind heart and a happy heart, and should practice diligently.
若諸菩薩，少時少時、須臾須臾，乃至下如搆牛乳頃，普於一切蠢動有情修習慈悲喜捨俱心。
 If Bodhisattvas, for a short time, from a moment to a moment, even as short as a cow's milk, they can practice compassion, joy, and equanimity in all sentient beings.
於一切行修無常想、無常苦想、苦無我想。
 In all practices, practice the thought of impermanence, the thought of suffering, and the thought of suffering without self.
於其涅槃修勝利想，於佛法僧、波羅蜜多修習隨念；
 Meditate on the thought of victory in Nirvana, and practice reciting thoughts on the Buddha, Dharma, Sangha, and Paramita;
少時少時、須臾須臾，於一切法發生少分下劣忍智，信解離言法性真如，起無分別無相心住；
 For a short time, for a short moment, when all dharmas occur, I will be inferior to the wisdom of tolerance, believe in the true nature of the dharmas, and abide in the non-differentiated and formless mind;
何況於此若過若增。
 What's more, if this is too much, it will increase.
如是守護菩薩所受尸羅律儀，於奢摩他、毘鉢舍那、菩提分法精勤修學，亦於一切波羅蜜多及諸攝事正勤修學。
 In this way, the Bodhisattva who protects the Bodhisattva receives the Shira Vinaya, diligently practices it in Samatha, Vipassana, and Bodhidharma, and also diligently practices it in all Paramitas and other matters.
是名菩薩於如來所正行供養。
 This is the Bodhisattva who makes offerings to the Tathagata in the right way.
如是供養為最第一、最上、最勝、最妙、無上。
 Such an offering is the first, the best, the best, the most wonderful, and the supreme.
如是供養，過前所說具一切種財敬供養，百倍、千倍，乃至鄔波尼殺曇倍。
 In this way, you can make offerings with all kinds of wealth as mentioned before, a hundred times, a thousand times, or even Upanishad times.
由此十相，應知是名具一切種供養如來。
 From these ten signs, we should know that this is the Tathagata who possesses all kinds of offerings.
如供養佛，如是供養若法、若僧。
 Just like making offerings to the Buddha, making offerings to the Dharma and the Sangha.
隨其所應，當知亦爾。
 You should know what to do with it.
如是菩薩於三寶所，由十種相興供養時，應緣如來發起六種增上意樂。
 When such a Bodhisattva makes offerings to the Three Jewels with the ten kinds of sympathies, he will respond to the Tathagata and generate six kinds of enhanced happiness.
一者、無上大功德田，增上意樂；
 First, the field of supreme merit and virtue increases the happiness of the mind;
二者、無上有大恩德，增上意樂；
 Two, there is supreme kindness, which increases happiness;
三者、一切無足、二足及多足等有情中尊，增上意樂；
 Third, all sentient beings with no feet, two feet, and many feet are respected in the center, which increases the happiness of the mind;
四者、猶如鄔曇妙華極難值遇，增上意樂；
 Fourth, it is like the wonderful flower of Wu Tan, which is extremely difficult to encounter and increases the happiness of the mind;
五者、獨一出現三千大千世界，增上意樂；
 Fifth, the unique appearance of the three thousand worlds increases the happiness of the mind;
六者、一切世出世間功德圓滿一切義依，增上意樂。
 Sixth, the transcendental merits of all the worlds will complete all meanings and support, and increase the happiness of the mind.
由是六種增上意樂，於如來所，若於如來法所、僧所，少分思惟而興供養，尚獲無量大功德果，何況其多。
 Due to these six kinds of heightened mental pleasure, in the Tathagata's place, the Dharma place and the Sangha place of the Tathagata, if you only think a little and make offerings, you will still get immeasurable great merits and fruits, not to mention the many.
復次，菩薩成就幾相，能為善友？
 Again, how many attributes can a Bodhisattva achieve and how can he be a good friend?
由幾種相，善友不虛？
 Based on how many aspects, good friends are true?
成就幾相，令善友性作信依處？
 How many qualities can be achieved to make good friends a place of trust?
復有幾種善友菩薩，於所化生為善友事？
 How many kinds of good friend Bodhisattvas are there who are reborn as good friends?
菩薩幾種親近善友？
 How many kinds of good friends do Bodhisattvas have?
由幾種想，於善友所聽聞正法？
 What kind of thoughts do you have about the Dharma that good friends have heard?
由幾種處，於善友所聽聞法時，於說法師不作異意？
 How can a good friend not express any objection to the Dharma when he hears it?
當知菩薩成就八支，能為善友眾相圓滿。
 You should know that the Bodhisattva has achieved the eight branches and can complete the appearance of good friends and people.
一者、住戒。
 One, keep the precepts.
於諸菩薩律儀戒中妙善安住，無缺無穿。
 The wonderful and good things abide in the rituals and precepts of Bodhisattvas, without any defects or wear.
二者、多聞。
 Both, hear more.
覺慧成就。
 Achievements in wisdom and wisdom.
三者、具證。
 Third, with evidence.
得修所成隨一勝善，逮奢摩他、毘鉢舍那。
 If you succeed in cultivating one of the best virtues, you can catch Samatha and Vipassana.
四者、哀愍。
 Fourth, mourning.
內具慈悲，能捨自己現法樂住，精勤無怠饒益於他。
 He has compassion within, is able to live happily despite his own dharma, and is diligent and unswerving to benefit others.
五者、無畏。
 Fifth, fearlessness.
為他宣說正法教時非由恐怖忘失念辯。
 I defend him for not being afraid and forgetting his thoughts when preaching the true teachings.
六者、堪忍。
 Sixth, bearable.
於他輕笑、調弄、鄙言、違拒等事，非愛言路、種種惡行皆悉能忍。
 I can tolerate his chuckles, teasing, scornful words, disobedience, etc. I can tolerate all kinds of bad behavior including non-love words.
七者、無倦。
 Seventh, no fatigue.
其力充強，能多思擇，處在四眾說正法時，言無謇澁，心不疲厭。
 His power is strong and he can think a lot. When the four groups are preaching the righteous Dharma, his words are not arrogant and his heart is not tired.
八者、善詞。
 Eighth, good words.
語具圓滿，不壞法性，言詞辯了。
 The language is perfect, the nature of the law is not damaged, and the words are well argued.
若諸菩薩具五種相，眾德相應，能為善友所作不虛。
 If all Bodhisattvas have five kinds of characteristics and have corresponding virtues, they can do good things for good friends.
一者、於他先欲求作利益安樂；
 First, seek interests and happiness before others;
二者、於彼利益安樂如實了知，無顛倒覺；
 Second, understand the benefit, peace and happiness as they really are, without any confusion;
三者、於彼善權方便順儀說法，隨眾堪受調伏事中，有能有力；
 Third, he should be able to teach the Dharma according to the good authority and expedients according to the rituals, and he should be able to follow the people's instructions and be able to control them;
四者、饒益心無厭倦；
 Fourth, the mind is never tired of benefiting;
五者、具足平等大悲，於諸有情劣中勝品心無偏黨。
 Fifth, possess the great compassion of equality, and have an unbiased mind that is the best among all sentient beings.
若諸菩薩成就五相，令善友性作信依處，令他遠聞極生淨信，何況親覩。
 If Bodhisattvas achieve the five characteristics and make good friends a place of faith, and if they can hear from afar and have pure faith, how much more can they meet in person.
一者、勝妙。
 First, it is wonderful.
威儀圓滿、威儀寂靜、威儀具足，一切支分皆無躁動。
 The majesty is perfect, the majesty is silent, the majesty is complete, and all the branches are not restless.
二者、敦肅。
 Both, Dunsu.
三業現行無掉無擾。
 The current status of the three industries is neither lost nor disturbed.
三者、無矯。
 Three, no correction.
不為誑他，故思詐現嚴整威儀。
 Not to deceive him, so I thought of deception and showed strict dignity.
四者、無嫉。
 Fourth, no jealousy.
終不於他說法所得利養恭敬生不堪忍，而常自勵請他說法；
 In the end, you will not tolerate the benefits gained from preaching to him, but you will always encourage yourself to ask him to preach;
復恒勸餘於彼廣施利養恭敬，無諂偽心。
 Fu Heng advised Yu to do more to benefit others and be respectful, without flattery or hypocrisy.
又常於他其心純淨，見彼說法及得財敬，深生隨喜。
 He always has a pure heart, sees him preaching the Dharma and gaining wealth and respect, and is deeply happy.
如自所獲利養恭敬，心生歡喜，見他所得利養恭敬，其心歡喜復過於是。
 If you gain respect and respect for what you gain, your heart will be happy; if you see others gain respect and respect, your heart will be overjoyed.
五者、儉約。
 Fifth, be frugal.
尠儲器物，隨得隨捨。
 The weir stores utensils and can be discarded as needed.
善友菩薩由五種相，於所化生為善友事。
 The Good Friend Bodhisattva has five kinds of appearances and performs good friend deeds wherever he is transformed.
一、能諫舉，二、能令憶，三、能教授，四、能教誡，五、能說法。
 1. Ability to admonish, 2. Ability to recall, 3. Ability to teach, 4. Ability to instruct, and 5. Ability to preach.
如是諸句廣辯應知如聲聞地。
 Such a wide range of sentences should be understood as if they were heard by a sravaka.
教授教誡，廣說如前力種性品。
 Professors and admonitions are widely spoken as before.
當知菩薩由四種相，方得圓滿親近善友。
 You should know that a Bodhisattva has four kinds of characteristics, so that he can reach perfect closeness to good friends.
一、於善友有病無病隨時供侍，恒常發起愛敬淨信。
 1. Serve your good friends at any time whether they are sick or not, and always initiate love, respect and pure faith.
二、於善友隨時敬問、禮拜、奉迎、合掌、慇懃，修和敬業而為供養。
 2. Ask good friends at all times, bow to them, greet them, put your palms together, be diligent, practice harmony and work hard, and make offerings to them.
三、於善友如法衣服、飲食、臥具、病緣醫藥資身什物隨時供養。
 3. Provide clothing, food, bedding, medical supplies, and personal belongings to good friends according to the Dharma at all times.
四、於善友若正依止，於如法義若合若離，隨自在轉，無有傾動，如實顯發，作奉教心，隨時往詣恭敬、承事、請問、聽受。
 4. If you are relying on good friends, if you are together or apart from the Dharma and meaning, you can turn around freely without any inclination. If you show your true feelings, you should have the heart to worship and teach, and you can go to pay respect, accept things, ask questions, listen and receive at any time.
若諸菩薩欲聽法時，作五種想，應從善友聽聞正法。
 If Bodhisattvas have five kinds of thoughts when they want to hear the Dharma, they should listen to the true Dharma from good friends.
一、作寶想。
 1. Make treasure thoughts.
難得義故。
 It’s rare to see justice.
二、作眼想。
 2. Thinking.
能得廣大俱生妙慧因性義故。
 It is because of the nature and meaning that we can obtain the vast and innate wisdom.
三、作明想。
 3. Think clearly.
已得廣大俱生慧眼，於一切種如實所知等照義故。
 I have acquired the vast and innate wisdom eye, which enables me to know all things as they really are and to illuminate their meaning.
四、作大果勝功德想。
 4. Think of great achievements as meritorious deeds.
能得涅槃及三菩提無上妙迹因性義故。
 The supreme miracle of attaining Nirvana and the Three Bodhisattvas is due to the meaning of nature.
五、作無罪大適悅想。
 5. Think about the great joy of being innocent.
於現法中未得涅槃及三菩提，於法如實簡擇止觀無罪大樂因性義故。
 In the present Dharma, Nirvana and the Three Bodhisattvas have not been obtained. In the Dharma, we simply choose to stop and contemplate the sinless nature and great happiness of the Dharma.
若諸菩薩欲從善友聽聞法時，於說法師由五種處不作異意，以純淨心屬耳聽法。
 If Bodhisattvas wish to hear the Dharma from good friends, they should listen to the Dharma with their pure ears without any objections from the five senses when the Dharma teacher is speaking.
一、於壞戒不作異意。
 1. Don’t express any objection to breaking the precepts.
謂不作心：
 It is said that there is no intention:
此是破戒，不住律儀，我今不應從彼聽法。
 This is breaking the precepts and breaking the rules. I should not listen to the Dharma from that person now.
二、於壞族不作異意。
 2. Don’t object to bad people.
謂不作心：
 It is said that there is no intention:
此是卑姓，我今不應從彼聽法。
 This is a humble name, I should not listen to him now.
三、於壞色不作異意。
 3. Don’t take exception to bad sex.
謂不作心：
 It is said that there is no intention:
此是醜陋，我今不應從彼聽法。
 This is ugly, I should not listen to the Dharma from there now.
四、於壞文不作異意。
 4. Don’t object to bad writing.
謂不作心：
 It is said that there is no intention:
此於言詞不善藻飾，我今不應從彼聽法。
 This person's words are not well decorated, so I should not listen to him now.
但依於義，不應依文。
 But rely on righteousness, not on text.
五、於壞美不作異意。
 5. Don’t object to the bad and the beautiful.
謂不作心：
 It is said that there is no intention:
此語麁惡，多懷忿恚，不以美言宣說諸法，我今不應從彼聽法。
 This speech is evil, full of anger, and does not explain the Dharma in beautiful words. I should not listen to the Dharma from him now.
如是菩薩欲聽法時，於是五處不應作意，但應恭敬攝受正法，於說法師未嘗見過。
 When a Bodhisattva wants to listen to the Dharma, he should not pay attention in the five places, but should respectfully accept the Dharma. This has never been seen by the Dharma teacher.
若有菩薩其慧微劣，於說法師心生嫌鄙，不欲從其聽聞正法，當知此行不求自利，退失勝慧。
 If there is a Bodhisattva whose wisdom is weak and who feels disdain for the Dharma teacher and does not want to listen to the true Dharma from him, you should know that if you do this without seeking self-interest, you will lose your supreme wisdom.
云何菩薩修四無量慈、悲、喜、捨？
 How can a Bodhisattva practice the Four Infinite Kindness, Compassion, Joy, and Equanimity?
謂諸菩薩略有三種修四無量。
 It is said that all Bodhisattvas have three types of cultivation and four immeasurable practices.
一者、有情緣無量，二者、法緣無量，三者、無緣無量。
 First, there are boundless emotional connections; second, there are boundless dharma connections; third, there are boundless connections.
若諸菩薩，於其三聚一切有情，安立以為無苦無樂、有苦、有樂。
 If Bodhisattvas have all sentient beings in their three gatherings, they will think that there is no suffering and no happiness, there is suffering and there is happiness.
於其最初欲求樂者，發起與樂增上意樂，普緣十方，安住無倒有情勝解，修慈俱心，當知是名有情緣慈。
 For those who first seek happiness, initiate and enjoy happiness, increase the happiness of the mind, universally connect with the ten directions, abide in the infinite understanding of sentient beings, and practice loving-kindness with your heart. You should know that this is called loving-kindness.
若諸菩薩，住唯法想增上意樂，正觀唯法假說有情，修慈俱心，當知即此名法緣慈。
 If all Bodhisattvas abide in the Dharma-only thought to increase the happiness of their minds, observe the Dharma-only hypothetical sentient beings, and practice loving-kindness, you should know that this is called Dharma-bound kindness.
若諸菩薩，復於諸法遠離分別，修慈俱心，當知即此名無緣慈。
 If all Bodhisattvas keep away from all dharmas and practice loving-kindness, they should know that this is called unconditional loving-kindness.
如有情緣、法緣、無緣三慈差別，悲、喜、捨三，當知亦爾。
 If there are differences between the three kinds of kindness, love, dharma, and non-kindness, as well as compassion, joy, and equanimity, you should be aware of it.
若諸菩薩，於有苦者，發起除苦增上意樂，普緣十方修悲俱心，是名為悲。
 If Bodhisattvas, when faced with suffering, take up the initiative to eliminate suffering and increase the happiness of the higher mind, and practice compassion in the ten directions, this is called compassion.
若諸菩薩，於有樂者，發起隨喜增上意樂，普緣十方修喜俱心，是名為喜。
 If Bodhisattvas, when there is happiness, initiate joy and increase the happiness of their mind, and cultivate the mind of joy in the ten directions, this is called joy.
若諸菩薩，即於如是無苦無樂、有苦、有樂三種有情，隨其次第，發起遠離癡瞋貪惑增上意樂，普緣十方修捨俱心，是名為捨。
 If all Bodhisattvas have such three kinds of sentient beings: neither suffering nor happiness, suffering, and happiness, then they will start to stay away from delusion, anger, greed, and increase the happiness of their minds. They will cultivate the mind of equanimity in the ten directions. This is called equanimity.
此中菩薩慈等無量有情緣者，當知其相與外道共。
 Among these Bodhisattvas and other boundless beings, you should know that their characteristics are the same as those of outsiders.
若法緣者，當知其相與諸聲聞及獨覺共，不共外道。
 If you are a person who is bound by the Dharma, you should know that its appearance is the same as that of all voice-hearers and pakkobuddhas, and is not the same as that of outsiders.
若無緣者，當知其相不共一切聲聞、獨覺，及諸外道。
 If you have no predestined relationship, you should know that its appearance is not the same as that of all sravakas, pacifists, and other outsiders.
又諸菩薩三種無量，應知安樂意樂所攝，謂慈、悲、喜。
 Furthermore, Bodhisattvas should know that there are three types of immeasurable joy and happiness, namely kindness, compassion, and joy.
一種無量，應知利益意樂所攝，是謂為捨。
 A kind of immeasurable, you should know the interests and pleasures, which is called equanimity.
如是菩薩一切無量，名為哀愍。
 Such bodhisattvas are immeasurable and are called compassion.
以諸菩薩成就此故，名哀愍者。
 Because all Bodhisattvas have accomplished this, they are called those who mourn.
此中菩薩，於有情界觀見一百一十種苦，於諸有情修悲無量。
 Among them, the Bodhisattva observes one hundred and ten kinds of suffering in the world of sentient beings and practices immeasurable compassion for all sentient beings.
何等名為百一十苦？
 What is called one hundred and ten sufferings?
謂有一苦。
 It is said that there is suffering.
依無差別流轉之苦，一切有情無不皆墮流轉苦故。
 Due to the indiscriminate circulation of suffering, all sentient beings fall into the suffering of circulation.
復有二苦。
 There are two more hardships.
一、欲為根本苦。
 1. Desire is the fundamental suffering.
謂可愛事若變、若壞所生之苦。
 It refers to the suffering that arises if lovely things change or go bad.
二、癡異熟生苦。
 2. Idiotism, familiarity, and suffering.
謂若猛利體受所觸，即於自體執我我所，愚癡迷悶，生極怨嗟。
 It is said that if the body is touched by strong force, it will cling to one's own things, become foolish, obsessed, bored, and cause extreme resentment and complaining.
由是因緣，受二箭受，謂身箭受及心箭受。
 Due to this cause and condition, two arrows are received, namely the body’s arrows and the heart’s.
復有三苦。
 There are three more sufferings.
一、苦苦，二、行苦，三、壞苦。
 First, suffering, second, suffering, and third, suffering.
復有四苦。
 There are four more sufferings.
一、別離苦，謂愛別離所生之苦。
 1. The pain of separation refers to the pain caused by separation from love.
二、斷壞苦，謂由棄捨眾同分死所生之苦。
 2. The suffering of ending destruction is the suffering that arises from the death of the people who have given up and shared with others.
三、相續苦，謂從此後，數數死生，展轉相續所生之苦。
 3. Continuous suffering refers to the suffering caused by countless deaths and rebirths from now on.
四、畢竟苦，謂定無有般涅槃法諸有情類五取蘊苦。
 4. After all, suffering means that there is no such thing as nirvana, all sentient beings, and the five clinging aggregates suffering.
復有五苦。
 There are five sufferings again.
一、貪欲纏緣苦，二、瞋恚纏緣苦，三、惛沈睡眠纏緣苦，四、掉舉惡作纏緣苦，五、疑纏緣苦。
 1. The suffering caused by greed and desire; 2. The suffering caused by anger and hatred; 3. The suffering caused by depression and sleep; 4. The suffering caused by restlessness and evil deeds; 5. The suffering caused by doubts.
復有六苦。
 There are six kinds of suffering again.
一、因苦，習惡趣因故。
 1. Due to suffering, one is accustomed to the bad realm.
二、果苦，生諸惡趣故。
 2. The fruit is bitter and results in all kinds of evil destinies.
三、求財位苦。
 3. It’s hard to seek wealth.
四、勤守護苦。
 4. Protect hardship diligently.
五、無厭足苦。
 5. Insatiable suffering.
六、變壞苦。
 6. The pain of becoming bad.
如是六種總說為苦。
 These six kinds are generally called suffering.
復有七苦。
 There are seven more sufferings.
一、生苦，二、老苦，三、病苦，四、死苦，五、怨憎會苦，六、愛別離苦，七、雖復希求而不得苦。
 1. The suffering of birth, 2. The suffering of old age, 3. The suffering of illness, 4. The suffering of death, 5. The suffering of resentment and hatred, 6. The suffering of love and separation, 7. The suffering of not getting what you want despite wanting again.
復有八苦。
 There are eight more sufferings.
一、寒苦，二、熱苦，三、飢苦，四、渴苦，五、不自在苦，六、自逼惱苦，謂無繫等諸外道類。
 1. Suffering from cold, 2. Suffering from heat, 3. Suffering from hunger, 4. Suffering from thirst, 5. Suffering from feeling uneasy, 6. Suffering from self-imposed suffering, which are called unconnected and other types of outsiders.
七、他逼惱苦，謂遭遇他手塊等觸、蚊虻等觸。
 7. Others force you to suffer, that is, you are touched by his hands, mosquitoes, flies, etc.
八、一類威儀多時住苦。
 8. A kind of majestic appearance will lead to suffering for a long time.
復有九苦。
 There are nine kinds of suffering again.
一、自衰損苦，二、他衰損苦，三、親屬衰損苦，四、財位衰損苦，五、無病衰損苦，六、戒衰損苦，七、見衰損苦，八、現法苦，九、後法苦。
 1. The suffering of personal decline, 2. The suffering of decline of others, 3. The suffering of decline of relatives, 4. The suffering of decline of financial position, 5. The suffering of decline without disease, 6. The suffering of abstinence and decline, 7. The suffering of loss of sight , 8. The present dharma is painful, 9. The later dharma is painful.
復有十苦。
 There are ten more sufferings.
一、諸食資具匱乏苦，二、諸飲資具匱乏苦，三、騎乘資具匱乏苦，四、衣服資具匱乏苦，五、莊嚴資具匱乏苦，六、器物資具匱乏苦，七、香鬘塗飾資具匱乏苦，八、歌舞伎樂資具匱乏苦，九、照明資具匱乏苦，十、男女給侍資具匱乏苦。
 1. Suffering from lack of all food and utensils; 2. Suffering from lack of all drinking utensils; 3. Suffering from lack of riding utensils; 4. Suffering from lack of clothing and utensils; 5. Suffering from lack of solemn utensils; 6. Suffering from lack of utensils and utensils 7. Suffering from lack of equipment for decorating incense garlands; 8. Suffering from lack of equipment for kabuki music; 9. Suffering from lack of equipment for lighting; 10. Suffering from lack of equipment for male and female servants.
當知復有餘九種苦。
 You should know that there are still nine kinds of suffering.
一、一切苦，二、廣大苦，三、一切門苦，四、邪行苦，五、流轉苦，六、不隨欲苦，七、違害苦，八、隨逐苦，九、一切種苦。
 1. All suffering; 2. Extensive suffering; 3. Suffering from all doors; 4. Suffering from wrong conduct; 5. Suffering from wandering; 6. Suffering from not following desires; 7. Suffering from violating harm; 8. Suffering from chasing; 9. Suffering from all kinds of suffering. .
一切苦中，復有二苦。
 Among all sufferings, there are two kinds of sufferings.
一、宿因所生苦，二、現緣所生苦。
 1. Suffering caused by previous causes; 2. Suffering caused by present conditions.
廣大苦中，復有四苦。
 Among the vast sufferings, there are four more sufferings.
一、長時苦，二、猛利苦，三、雜類苦，四、無間苦。
 1. Prolonged suffering, 2. Severe suffering, 3. Miscellaneous suffering, 4. Uninterrupted suffering.
一切門苦中，亦有四苦。
 Among all kinds of suffering, there are also four kinds of suffering.
一、那落迦苦，二、傍生苦，三、鬼世界苦，四、善趣所攝苦。
 1. The suffering of Naluka, 2. The suffering of being reborn in another world, 3. The suffering of the ghost world, 4. The suffering of being captured by a good destination.
邪行苦中，復有五苦。
 Among the sufferings of evil deeds, there are five kinds of sufferings.
一、於現法中犯觸於他，他不饒益所發起苦。
 1. If one violates the current Dharma and offends him, he will not benefit from it and cause suffering.
二、受用種種不平等食，界不平等所發起苦。
 2. Suffering caused by all kinds of unequal food and world inequality.
三、即由現法苦所逼切，自然造作所發起苦。
 3. That is, the suffering caused by the suffering of the present dharma and caused by natural creation.
四、由多安住非理作意，所受煩惱、隨煩惱纏所起諸苦。
 4. Due to excessive dwelling in irrational thoughts, the troubles suffered and the suffering caused by the entanglement of troubles.
五、由多發起諸身語意種種惡行，所受當來諸惡趣苦。
 5. As a result of many evil deeds of body, speech and mind, you will suffer the sufferings in the evil realms.
流轉苦中，復有六種輪轉生死不定生苦。
 Among the sufferings of reincarnation, there are six kinds of sufferings of reincarnation and indefinite life.
一、自身不定，二、父母不定，三、妻子不定，四、奴婢、僕使不定，五、朋友、宰官、親屬不定，六、財位不定。
 1. The self is uncertain; 2. the parents are uncertain; 3. the wife is uncertain; 4. the servants and servants are uncertain; 5. the friends, officials and relatives are uncertain; 6. the financial position is uncertain.
自身不定者，謂先為王、後為僕隷。
 Those who are uncertain themselves are said to be kings first and servants later.
父母等不定者，謂先為父母乃至親屬，後時輪轉，反作怨害及惡知識。
 Those whose parents and so on are uncertain are said to be parents or even relatives first, and then they will turn around and cause resentment and evil knowledge.
財位不定者，謂先大富貴，後極貧賤。
 Those whose financial status is uncertain are said to be rich first and then extremely poor.
不隨欲苦中，復有七苦。
 Among the sufferings of not following desires, there are seven more sufferings.
一、欲求長壽，不隨所欲，生短壽苦。
 1. If you want to live a long life, if you don’t follow your desires, you will suffer a short life.
二、欲求端正，不隨所欲，生醜陋苦。
 2. Desire to be upright and not follow one's own desires will lead to ugliness and suffering.
三、欲生上族，不隨所欲，生下族苦。
 3. If you want to be born into a superior family, if you don’t do what you want, you will suffer the consequences of being born into a descendant.
四、欲求大富，不隨所欲，生貧窮苦。
 4. If you desire to be rich but don’t follow your desires, you will suffer from poverty.
五、欲求大力，不隨所欲，生羸劣苦。
 5. Desire to be strong and not follow one's desires will lead to illness and suffering.
六、欲求了知所知境界，不隨所欲、愚癡無智現行生苦。
 6. Desire to understand the state of knowledge, do not follow one's own desires, and be ignorant and ignorant, leading to suffering.
七、欲求勝他，不隨所欲，反為他勝而生大苦。
 7. If you want to win over him, don't do whatever you want. Instead, you will suffer great pain because of his victory.
違害苦中，復有八苦。
 Among the sufferings caused by harm, there are eight more sufferings.
一、諸在家者，妻子等事損減生苦。
 1. Those who are at home will suffer from the loss of their wives and other things.
二、諸出家者，貪等煩惱增益生苦。
 2. For those who are monks, greed and other worries will increase their suffering.
三、饑儉逼惱之所生苦。
 3. Suffering caused by hunger and frugality.
四、怨敵逼惱之所生苦；
 4. Suffering caused by hatred and annoyance;
五、曠野、嶮難、迫迮逼惱之所生苦。
 5. Suffering caused by wilderness, wandering, and danger.
六、繫屬於他之所生苦。
 6. Suffering that belongs to him.
七、支節不具損惱生苦。
 7. Branches do not cause harm and cause suffering.
八、殺縛、斫截、捶打、驅擯逼惱生苦。
 8. Killing, binding, cutting, beating, driving and forcing will cause suffering.
隨逐苦中，復有九苦。
 Along with the suffering, there are nine more sufferings.
依世八法有八種苦。
 According to the eight laws of the world, there are eight kinds of suffering.
一、壞法壞時苦，二、盡法盡時苦，三、老法老時苦，四、病法病時苦，五、死法死時苦，六、無利苦，七、無譽苦，八、有譏苦。
 1. Suffering when the dharma is broken, 2. Suffering when the dharma is exhausted, 3. Suffering when the dharma is old, 4. Suffering when the dharma is sick, 5. Suffering when the dharma dies, 6. Suffering when there is no gain, 7. Suffering when there is no reputation , 8. There is ridicule and suffering.
是名八苦。
 This is called the Eight Sufferings.
九、希求苦。
 9. Desire for suffering.
如是總說名隨逐苦。
 It is always said that the name follows the suffering.
一切種苦中，復有十苦。
 Among all kinds of suffering, there are ten kinds of suffering.
謂如前說五樂所治有五種苦。
 It means that as mentioned before, there are five kinds of suffering that are cured by the five joys.
一、因苦，二、受苦，三、唯無樂苦，四、受不斷苦，五、出離、遠離、寂靜、菩提樂所對治，家、欲界結、尋、異生苦。
 1. Suffering due to causes, 2. Suffering without pleasure, 3. Suffering without pleasure, 4. Suffering from constant feeling, 5. Suffering from renunciation, distance, tranquility, Bodhi happiness, home, desire realm knot, seeking, and the suffering of other births.
是名五苦。
 This is called the Five Sufferings.
復有五苦。
 There are five sufferings again.
一、逼迫苦，二、眾具匱乏苦，三、界不平等苦，四、所愛變壞苦，五、三界煩惱品麁重苦。
 1. The suffering of persecution; 2. The suffering of lack of all things; 3. The suffering of unequal worlds; 4. The suffering of the one you love turning bad; 5. The suffering of having troubles in the three realms.
是名五苦。
 This is called the Five Sufferings.
前五此五，總十種苦。
 The first five and these five total ten kinds of suffering.
當知是名一切種苦。
 You should know that this is called all kinds of suffering.
前五十五，今五十五，總有一百一十種苦，是菩薩悲所緣境界。
 The first fifty-five and the current fifty-five, there are always one hundred and ten kinds of suffering, which is the state of Bodhisattva's compassion.
緣此境故，諸菩薩悲生起、增長、修習圓滿。
 Due to this state, the compassion of all Bodhisattvas arises, increases, and their practice is perfected.
又諸菩薩於大苦蘊，緣十九苦，發起大悲。
 Furthermore, when all Bodhisattvas encounter the great aggregate of suffering and experience nineteen sufferings, they develop great compassion.
何等名為十九種苦？
 What are the names of nineteen kinds of suffering?
一、愚癡異熟苦，二、行苦所攝苦，三、畢竟苦，四、因苦，五、生苦，六、自作逼惱苦，七、戒衰損苦，八、見衰損苦，九、宿因苦，十、廣大苦，十一、那落迦苦，十二、善趣所攝苦，十三、一切邪行所生苦，十四、一切流轉苦，十五、無智苦，十六、增長苦，十七、隨逐苦，十八、受苦，十九、麁重苦。
 1. The suffering of ignorance and overcooking; 2. The suffering caused by the suffering of actions; 3. The suffering of the final result; 4. The suffering of causes; 5. The suffering of rebirth; 6. The suffering of self-inflicted suffering; 7. The suffering of abstinence and decline; 8. The suffering of seeing decline and decline. , 9. Suffering due to long-term causes, 10. Suffering of vastness, 11. Suffering of Naluka, 12. Suffering caused by good destinations, 13. Suffering caused by all wrong deeds, 14. Suffering caused by all transitions, 15. Suffering of nothingness. Intellectual suffering, sixteen, increasing suffering, seventeen, chasing suffering, eighteen, suffering, nineteen, severe suffering.
由四緣故，悲名大悲。
 For four reasons, sorrow is called great sorrow.
一、緣甚深、微細、難了諸有情苦為境生故。
 1. The reason is that the conditions are very deep, subtle, and difficult, and all sentient beings are born in such a miserable state.
二、於長時積習成故。
 2. It is the result of long-term accumulation of habits.
謂諸菩薩，經於無量百千大劫積習所成。
 It is said that all Bodhisattvas have been accomplished through accumulated practice for countless hundreds and thousands of kalpas.
三、於所緣猛利作意而發起故。
 3. It is initiated by intense concentration on the object.
謂諸菩薩，由是作意悲所執持，為息有情眾苦因緣，尚能棄捨百千身命，況一身命及以資財。
 It is said that bodhisattvas, by holding on to this kind of compassion, are able to give up hundreds of thousands of lives for the sake of alleviating the suffering of sentient beings, not to mention one life and wealth.
於一切種治罰大苦，為諸有情悉能堪忍。
 All sentient beings will be able to bear the great suffering of all kinds of punishments.
四、極清淨故。
 4. It is extremely pure.
謂諸菩薩已到究竟菩薩清淨，若諸如來已到佛地如來清淨。
 It is said that all Bodhisattvas have reached the ultimate Bodhisattva purity, just as Tathagata Tathagata has reached the Buddhaland and is pure.
又諸菩薩，由前所說百一十苦，於諸有情修悲心時，則為修習一切菩薩所有悲心。
 Also, Bodhisattvas, as mentioned above, when all sentient beings practice compassion in the hundred and ten sufferings mentioned above, it is the practice of compassion that all Bodhisattvas have.
復能速證悲意樂淨，證入菩薩淨意樂地，於諸有情獲得菩薩極親厚心、極愛念心、欲作恩心、無厭惓心、代受苦心、調柔自在有堪能心。
 He can quickly realize the purity of compassion and joy, and enter the land of the Bodhisattva's pure intention. He can gain the Bodhisattva's deep affection for all sentient beings, his deep love and thoughts, his desire to do kindness, his unsatisfied heart, his willingness to suffer on behalf of others, and his ability to be gentle and at ease with all sentient beings. Heart.
諸聖聲聞，已得證入苦諦現觀，已到究竟，於苦深遠厭俱行心相續而轉，不如菩薩於諸有情悲前行心，正觀墮在百一十種極大苦蘊。
 All saintly voice-hearers have attained the enlightenment of the present view of the truth of suffering and have reached the ultimate state. Their minds are constantly turning when suffering is profound and weary of it. It is not as good as a Bodhisattva's mind of moving forward with compassion for all sentient beings. The right view falls into the hundred and ten extremes. Aggregate of suffering.
菩薩如是以所修悲熏修心故，於內外事，無有少分而不能捨；
 Since the Bodhisattva has cultivated his mind with compassion in this way, he will never be able to give up anything in the internal and external affairs;
無戒律儀而不能學；
 Without discipline and ritual, one cannot learn;
無他怨害而不能忍；
 I can't bear it without his resentment;
無有精進而不能起；
 Without energy there is no way to rise;
無有靜慮而不能證，無有妙慧而不能入。
 Without meditation, one cannot realize it; without wonderful wisdom, one cannot enter.
是故如來，若有請問菩薩菩提誰所建立？
 Therefore, Tathagata, if anyone wants to ask Bodhisattva, who established Bodhi?
皆正答言：
 All answered correctly:
菩薩菩提悲所建立。
 Established by Bodhisattva Bodhi Compassion.
如前所說一一無量，皆有無量菩薩如意圓德隨轉，皆能攝受無量愛果，皆無量種一向妙善無罪隨轉。
 As mentioned before, there are countless bodhisattvas who follow their wishes and complete their virtues. They are all able to receive the fruit of immeasurable love. They all have immeasurable seeds of wonderful goodness and sinlessness.
當知菩薩精勤修習如是無量，能得四種功德勝利。
 You should know that a bodhisattva who practices immeasurably diligently can achieve the four kinds of merit and victory.
謂由修習此無量故，先得最勝現法樂住；
 It is said that by practicing these immeasurable things, you can first attain the blissful abiding of the most superior and manifested Dharma;
攝受、增長無量最勝福德資糧；
 Take in and increase the immeasurable and most victorious blessings;
能於無上正等菩提意樂堅固；
 Be able to be firm in the supreme and perfect bodhicitta joy;
為欲饒益諸有情故，於生死中，堪能忍受一切大苦。
 In order to benefit all sentient beings, he is able to endure all great sufferings in life and death.
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之一
 The 15th stage of Bodhisattva's ground in this local area. The 17th stage of Bodhi stage.
云何菩薩菩提分法？
 What is the method of Bodhisattva's enlightenment?
嗢拕南曰：
 Fu Gaonan said:
慚愧、堅力持、　　無厭、論世智、
 Ashamed, persistent, insatiable, worldly wisdom,
正依、無礙解、　　資糧、菩提分、
 Right support, unhindered understanding, merit, bodhi points,
止觀、性巧便、　　陀羅尼、正願、
 Samatha and contemplation, skillful defecation of nature, Dharani, right aspiration,
三摩地有三、　　法嗢拕南四。
 There are three samadhis and four dharmas.
云何名為菩薩慚愧？
 How can a Bodhisattva be ashamed?
當知慚愧略有二種。
 You should know that there are two types of shame.
一者、自性，二者、依處。
 One is self-nature, and the other is dependence.
言自性者，謂諸菩薩於罪現行，能正覺知我為非法，內生羞恥，是名為慚。
 Speaking of self-nature, it is said that all Bodhisattvas, when they are committing sins, can correctly understand that I have done something illegal and have inherent shame. This is called shame.
即於其中能正覺知，於他敬畏，外生羞恥，是名為愧。
 That is to say, one can be aware of it correctly and be in awe of it, and shame will be born out of it, which is called shame.
菩薩羞恥，本性猛利，況復修習。
 The Bodhisattva is ashamed and has a fierce nature, so he should practice again.
如是應知名為菩薩慚愧自性。
 This should be called a Bodhisattva who is ashamed of his nature.
言依處者，略有四種。
 There are slightly four types of people who speak according to the place.
若諸菩薩，於所應作不隨建立而生羞恥，當知是名第一依處。
 If all Bodhisattvas do not feel shame in what they are supposed to do, you should know that this is called the first place of support.
若諸菩薩，於不應作隨順建立而生羞恥，當知是名第二依處。
 If Bodhisattvas feel ashamed because they should not follow and establish, you should know that this is called the second place of support.
若諸菩薩，於覆己惡而生羞恥，當知是名第三依處。
 If any Bodhisattva feels shame because of his own evil, he should know that this is called the third base.
若諸菩薩，於自所生惡作有依隨逐不捨而生羞恥，當知是名第四依處。
 If any Bodhisattva has a support for the evil deeds he or she has committed and refuses to give it up, and thus feels ashamed, you should know that this is the fourth place of support.
如是應知名為菩薩慚愧依處。
 This should be called the place where Bodhisattvas feel ashamed.
云何菩薩堅力持性？
 How can a Bodhisattva persevere in his nature?
當知此性略有二種。
 You should know that there are two types of this nature.
一者、自性，二者、依處。
 One is self-nature, and the other is dependence.
言自性者，謂能禁制染污心性，不隨煩惱自在行性，堪忍苦性，種種眾多猛利怖畏雖現在前而正加行無傾動性。
 Speaking of self-nature, it means being able to restrain the polluted nature of the mind, not to act freely according to troubles, to be able to endure the nature of suffering, and to have the nature of being able to do without any inclination even though all kinds of violent and violent fears are present before the mind.
性勇相應，能正思擇，是故得成堅力持性。
 The courage of nature corresponds to that of being able to think correctly and make choices, so that one can persevere and persevere in nature.
如是名為堅力持性自性。
 This is called persevering in one's own nature.
如是菩薩堅力持性，略說應知有五依處。
 Such a Bodhisattva can persevere in his nature. Briefly speaking, he should know that there are five places of support.
一者、會遇生死輪轉種種大苦所化有情種種邪行；
 First, you will encounter all kinds of evil behaviors of sentient beings caused by all kinds of great sufferings in the cycle of life and death;
二者、為益諸有情故，誓受長時生死流轉；
 Second, for the sake of benefiting all sentient beings, I vow to endure the long-term cycle of life and death;
三者、遭遇異論朋黨諍競難詰，及處大眾宣揚法義；
 Third, encountering different opinions, cronies, criticism, competition and difficulty in questioning, and publicizing the Dharma in public;
四者、誓受一切菩薩所應學處；
 Fourth, vow to accept what all Bodhisattvas should learn;
五者、聽聞廣大甚深難思議法。
 Fifth, listen to Dharma that is vast, profound, and difficult to comprehend.
是名堅力持性依處。
 This is called perseverance.
云何菩薩心無厭倦？
 How can a Bodhisattva never feel tired?
當知菩薩由五因緣，普於一切正加行中，心無厭倦。
 You should know that the five causes and conditions of the Bodhisattva are universal in all positive actions, and the mind is never tired.
一者、菩薩性自有力，故無厭倦。
 First, the Bodhisattva nature is self-powerful, so there is no need for boredom.
二者、菩薩即於如是無厭倦心數數串習，故無厭倦。
 Second, the Bodhisattva has such a non-tiring mind and practices it, so he is not tired.
三者、菩薩方便攝受精進勇猛，能正隨觀前後所得展轉殊勝，故無厭倦。
 Third, the Bodhisattva takes in the energy with expedient means and is vigorous and vigorous. He can follow the observation of what he has gained before and after, and the progress will be extraordinary, so he is never tired.
四者、菩薩成就猛利增上妙慧正思擇力，故無厭倦。
 Fourth, the Bodhisattva achieves great success and increases the power of wonderful wisdom and correct thinking and selection, so he is never tired.
五者、菩薩於諸有情猛利悲心、極哀愍心恒常現前，故無厭倦。
 Fifth, the Bodhisattva has a fierce compassion and a heart of extreme sorrow and sorrow for all sentient beings, so he never gets tired of it.
云何菩薩善知諸論？
 How can a Bodhisattva know all the theories well?
謂諸菩薩，於五明處名句文身相應諸法，從他善受，言善通利。
 It is said that all Bodhisattvas should have famous sentences and tattoos on their bodies corresponding to all Dharma in the five luminous places, receive them well from them, and speak good knowledge and benefit them.
即於如是諸法妙義，或從他所善聽善決，或自專精善擇善思，如是知法知義菩薩，於法於義為不忘失，恒常精勤，不捨加行。
 That is to say, the Bodhisattva who knows the Dharma and its meaning will never forget the Dharma and its meaning, and will always be diligent and diligent in practicing it.
又為了知所餘新新後後法義殊勝差別，雖復聞思已到究竟，而由此故漸次成熟，於此法義獲得淨信。
 In order to understand the extraordinary difference between the new and the later meanings of the Dharma, I listened to it again and thought about it to the end. As a result, I gradually matured and gained pure faith in this Dharma meaning.
由是行相，當知菩薩知諸論智無量圓滿、無有顛倒。
 From this behavior, you should know that the Bodhisattva knows that the wisdom of all discourses is immeasurable and perfect, and there is no inversion.
云何菩薩善知世間？
 How can a Bodhisattva know the world well?
謂諸菩薩，普於一切有情世間，如實了知如是世間極為艱嶮，甚為愚闇。
 It is said that Bodhisattvas, who are universal in the world of all sentient beings, truly understand that this world is extremely difficult and extremely dark.
所謂雖有生老及死，數數死生，而諸有情於老死等上昇、出離不如實知。
 It is said that although there are births, old age and death, we should count the number of deaths and rebirths, but it is not true to know that all sentient beings rise and renounce during old age, death, etc.
又諸菩薩，如實了知有情世間，有諸穢濁，濁世增時；
 Also, Bodhisattvas, you know truthfully that in the world of sentient beings, there are all kinds of filth and turbidity, and the turbidity of the world increases;
無諸穢濁，濁世減時。
 There will be no filth and turbidity, and the turbulent times will be reduced.
謂依五濁。
 It is said to depend on the five turbidities.
一者、壽濁，二者、有情濁，三者、煩惱濁，四者、見濁，五者、劫濁。
 The first is the turbidity of longevity, the second is the turbidity of sentient beings, the third is the turbidity of afflictions, the fourth is the turbidity of views, and the fifth is the turbidity of kalpas.
如於今時人壽短促，極長壽者不過百年。
 Nowadays, life is short, and the extremely long-lived person does not live longer than a hundred years.
昔時不爾。
 Not like that.
是名壽濁。
 His name is Shouzhuo.
如於今時，有情多分不識父母，不識沙門、若婆羅門，不識家長可尊敬者、作義利者、作所作者，於今世罪及後世罪不見怖畏，不修惠施、不作福業、不受齋法、不受淨戒，昔時不爾。
 At this time, there are many sentient beings who do not know their parents, they do not know ascetics and brahmans, they do not know their parents as respectable persons, as those who do righteousness and benefit, and as the authors of their deeds. If you don’t follow the fasting method and don’t follow the pure precepts, your good fortune will not be as good as before.
是名有情濁。
 This is called having emotions.
如於今時，有情多分習非法貪、不平等貪，執持刀劍、執持器仗，鬪訟諍競，多行諂誑詐偽妄語，攝受邪法，有無量種惡不善法現可了知，昔時不爾。
 Nowadays, many sentient beings are accustomed to illegal and unequal greed; they hold swords and weapons; they engage in lawsuits and disputes; they engage in flattery and deceit; they accept evil dharma; and there are countless kinds of evil and unwholesome dharma. But you know, it was not the same as before.
是名煩惱濁。
 This is called troubles and turbidity.
如於今時，有情多分為壞正法、為滅正法，造立眾多像似正法，虛妄推求邪法邪義以為先故。
 Nowadays, there are many sentient beings who corrupt the Dharma, create many images to resemble the Dharma in order to destroy the Dharma, and vainly seek evil Dharma and wrong righteousness as their first cause.
昔時不爾。
 Not like that.
是名見濁。
 This is called Jianzhuo.
如於今時，漸次趣入饑饉中劫，現有眾多饑饉可得；
 Now, as we are gradually entering the period of famine, there are many famines available;
漸次趣入疫病中劫，現有眾多疫病可得；
 Gradually, we are suffering from epidemics, and there are many epidemics available;
漸次趣入刀兵中劫，現有眾多互相殘害刀兵可得；
 Gradually, you get into the tribulation of weapons, and there are many weapons available to kill each other;
昔時不爾。
 Not like that.
是名劫濁。
 It's called Jie Zhuo.
是名菩薩如實了知有情世間。
 This is the Bodhisattva who understands the world of sentient beings as they really are.
又諸菩薩，如實了知諸器世間破壞成立，如器世間破壞成立差別而知。
 Furthermore, Bodhisattvas truly understand the destruction and establishment of all objects in the world, and they know the difference between the destruction and establishment of objects in the world.
又諸菩薩，於其世間，於世間集，於世間滅，於能往趣世間集行，於能往趣世間滅行，於其世間愛味、過患及與出離皆如實知。
 Furthermore, all Bodhisattvas, in their world, gather in the world, and perish in the world, can gather and conduct in the world, and can go and cease in the world, know the love, faults, and renunciation of the world as they really are.
又諸菩薩，如實了知眼乃至意諸無色蘊，四大造色，成士夫身，唯有爾所假名人性。
 Also, Bodhisattvas, they truly understand the formless aggregates of the eyes and even the mind, the four major forms of form, and they become human beings, only the human nature that you pretend to be.
於中所有想，或我、或有情，此唯有想。
 All thoughts in it, whether I or sentient beings, are only thoughts.
於中所有自號言說，我眼見色，廣說乃至我意知法，此亦唯有自號言說。
 All the self-professed statements in it, my eyes see form, and my mind knows the Dharma, this is the only self-proclaimed statement.
於中所有世俗語言，謂此長老有如是名、如是種類、如是族姓、如是飲食、如是領納若苦若樂、如是長壽、如是久住、如是盡其壽量邊際，此亦唯有世俗言說。
 All secular language in it says that this elder has such a name, such a type, such a family name, such a diet, such a joy and suffering, such a long life, such a long life, such a long life, and such a life span. This is also the only secular speech. .
菩薩於此皆如實知。
 Bodhisattva knows all this as it really is.
由諸菩薩如實了知有情世間流轉差別、若器世間流轉差別、若八種相觀世間義、若諸世間所有勝義，是故說名善知世間。
 Bodhisattvas truly know the differences in the flow of sentient beings in the world, the differences in the flow of objects in the world, the meaning of the eight kinds of appearances in the world, and the ultimate meanings in the world. Therefore, it is said that they are good at knowing the world.
復次，菩薩若見年德俱尊勝者，能正奉迎，敷座延坐，敬問、禮拜、合掌、慇勤，修和敬業。
 Again, if a Bodhisattva sees a person who is distinguished by his age and virtue, he will be able to welcome him in an upright manner, sit down and extend his seat, ask respectful questions, bow to him, put his palms together, be diligent, and be harmonious and dedicated to his work.
若見年德俱相似者，能正問訊、酬對、歡慰，以軟美言共興談論，不依等慢而自格量。
 If you see someone who is similar in age and virtue, you can ask questions, reciprocate, and comfort them, use soft and beautiful words to talk about them together, and do not judge yourself by being arrogant.
若見年德俱卑劣者，隨力隨能勸修勝德；
 If you see a person whose age and virtue are both despicable, do whatever you can to encourage him to cultivate victorious virtue;
顯實少德，覆實多過，終不舉發令其恥愧；
 Showing the truth but showing little virtue, overturning the truth and overstepping the mark, and ultimately not doing anything to make him feel ashamed;
亦不輕陵令心退沒；
 Nor does the light mausoleum make the heart retreat;
知有希求若財若法，終不背面，亦不顰蹙；
 Knowing that there is something to hope for, such as wealth or law, you will never look back or frown;
不譏誤失，不蔑退榮。
 Don't ridicule mistakes, don't scorn retreat from honors.
於是一切劣等勝品諸有情類，若見彼時，先意慰問，讚言善來，無倒安處，能正隨力攝以財法。
 Therefore, if all the inferior and superior sentient beings see that, they should first express their condolences and praise the good deeds.
雖處尊勝，而於有情終不乖戾，不自珍奇，亦不憍傲。
 Although he is respected and superior, he is never surly towards sentient beings, nor is he precious about himself, nor is he arrogant.
所攝有情縱懷資給，有病無病，終不棄捐；
 The sentiments photographed are generous and generous, no matter whether they are sick or not, they will never give up their donations;
身業語業，無不隨順。
 All actions of body and speech must be followed.
若識不識，一切等心；
 If you don’t recognize it, all your thoughts will be waiting;
為友為朋，無怨無隙。
 As friends, there is no grudge or quarrel.
於無依怙一切有情，隨力隨能作依作怙。
 In the absence of all sentient beings, they can act according to their abilities and abilities.
不託異門發他憂苦，令彼須臾住不安樂。
 Don't let strangers cause him sorrow and make him unhappy for a moment.
若有因緣須現談謔，稱理而為，非不稱理。
 If there is a reason why we need to talk about it, we should do it if it is reasonable. It is not unreasonable.
雖遇情交極相親密，年事斯等無乖隔者，亦不共談匪仁言論。
 Even if they are very close friends and are not separated by age, they will not talk to each other about benevolence.
終不於他久懷忿恨，設復暫起，不斥其諱。
 In the end, I will not harbor resentment against him for a long time, and even if he comes back temporarily, I will not denounce him.
若復為他身語訾辱，或善思擇、或依正法、或省己過而自開解，不譴於他。
 If he is humiliated by his body or words again, or he thinks carefully about his choices, or he follows the righteous Dharma, or he reflects on his own mistakes and comes to his own understanding, then he will not be punished.
其心安靜而不輕躁，身語意業起必審詳。
 His mind is calm but not impetuous, and his actions of body, speech, and mind must be carefully scrutinized.
普能遠離十四垢業，藏隱六方，遠四惡友，攝四善友。
 Universal energy can stay away from the fourteen filthy deeds, hide in the six directions, stay away from the four evil friends, and attract the four good friends.
如是一切，應知具如尸佉絡迦契經中說。
 Everything like this should be understood as stated in the Sutra of Jiru Shi Ji Luo Jia Qi.
或為現法利益事義財位相應，起策具足、守護具足，平等養命。
 Or for the benefit of the present law, the righteousness and wealth should be corresponding, the strategies should be sufficient, the protection should be sufficient, and life should be equally supported.
於諸世間工巧業處皆得善巧，無諂無幻，性不誑他。
 In all the craftsmanship and deeds in the world, all are skillful, without deception or illusion, and their nature does not deceive others.
於罪現行深懷慚恥，正行具足，尊重正行、守護正行。
 Be deeply ashamed of your sins, be committed to righteous conduct, respect righteous conduct, and protect righteous conduct.
有所寄付，深可倚信。
 If you send something, you can rely on your trust.
於他財物，無所規度；
 There is no regulation for his property;
舉貸他物，終不違捍；
 If you lend something to others, you will never violate it;
分所共財，平等無矯；
 The property is shared by all branches, and there is equality without correction;
共知真寶，賣者不識，稱寶酬價，無枉毫釐。
 We all know the true treasure, but the seller does not know it. The reward for calling it a treasure is not in vain.
於世時務令儀軌範，為益世間，辯正機捷。
 When you are in the world, you should follow the rules and regulations to benefit the world, and be correct and agile.
於所應作彼彼事中，他正來求，皆為助伴；
 He is always there to help you in whatever you need to do.
敦質無動，不託餘緣；
 Honest and unmoved, without relying on any remaining conditions;
善營事業，非為不善。
 A good career is not a bad thing.
若為帝王，以法治世，不以非法，不好責罰。
 If you are an emperor and rule the world by law and not by illegality, you will not be punished easily.
若御大眾，勸捨惡戒，令修善戒。
 If you control the public, advise them to give up evil precepts and make them cultivate good precepts.
成就八種賢聖語言。
 Accomplish the eight sage languages.
謂於所見，問答言見；
 Talk about what you see, ask questions and explain what you see;
於聞、覺、知，問答言知；
 Regarding hearing, awareness, and knowing, answering questions and expressing knowledge;
於所不見，問答不見；
 What is not seen, questions and answers are not seen;
於所不聞、不覺、不知，問答不知。
 I don’t know what I don’t hear, I don’t know, I don’t know, I don’t know the questions and answers.
菩薩成就如是等法，如其世間正所應知，如其世間正所應轉，於彼一切皆如實知。
 A Bodhisattva achieves such dharmas, knows what is right in the world, and how he should turn around in the world, and knows everything as it really is.
是故名為善知世間。
 That’s why it’s called knowing the world well.
瑜伽師地論卷第四十四
 Volume 44 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第四十五彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 45 of Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二
 The local Bodhisattva ground, the 15th primary stage of yoga, the Bodhi stage, the 17th part 2
云何菩薩修正四依？
 Why does the Bodhisattva correct the four dependences?
謂諸菩薩為求義故，從他聽法，不為求世藻飾文詞。
 It is said that all Bodhisattvas listen to the Dharma from them because they seek righteousness, and do not embellish their words for the sake of worldliness.
菩薩求義不為求文而聽法時，雖遇常流言音說法，但依於義，恭敬聽受。
 When a Bodhisattva seeks righteousness and listens to the Dharma for no other reason than seeking words, he will listen respectfully and accept it in accordance with the righteousness, even though he encounters frequent rumors about the Dharma.
又諸菩薩如實了知闇說、大說；
 Moreover, all Bodhisattvas understand the hidden and great theories as they really are;
如實知已，以理為依，不由耆長、眾所知識補特伽羅、若佛、若僧所說法故即便信受，是故不依補特伽羅。
 Know it truthfully, rely on the principles, and believe and accept what the elders and everyone know about Putegara, Buddha, and Sangha. Therefore, you do not rely on Putegara.
如是菩薩以理為依，補特伽羅非所依故，於真實義心不動搖，於正法中他緣匪奪。
 Such a Bodhisattva relies on principles, but he does not rely on Ptegara. Therefore, his heart is unwavering in true righteousness, and he is robbed of other opportunities in the righteous Dharma.
又諸菩薩，於如來所深殖正信、深殖清淨，一向澄清；
 Moreover, Bodhisattvas, in the Tathagata, they have cultivated deep faith and deep purity, and they have always been clear;
唯依如來了義經典，非不了義。
 Only by relying on the Tathagata's classics of righteousness can we not understand the righteousness.
了義經典為所依故，於佛所說法毘奈耶不可引奪。
 Therefore, the scriptures of clear meaning are relied upon, and the Dharma Vinaya taught by the Buddha cannot be taken away.
何以故？
 Why?
以佛所說不了義經，依種種門辯本性義，猶未決定，尚生疑惑，非了義故。
 If the meaning of the sutra cannot be understood according to what the Buddha said, and the original meaning is argued according to various schools, it is still undecided and doubts arise, because it is not clear.
若諸菩薩於了義經不決定者，於佛所說法毘奈耶猶可引奪。
 If the Bodhisattvas are not sure about the meaning of the Sutra, they can still lead them to the Dharma Vinaya taught by the Buddha.
又諸菩薩，於真證智見為真實，非於聞思但識法義非真證智。
 Moreover, Bodhisattvas, seeing the true wisdom is true, but recognizing the meaning of the Dharma without hearing and thinking about it is not true true wisdom.
是諸菩薩如實了知修所成智所應知者，非唯聞思所成諸識所能了達。
 These bodhisattvas understand what they should know through practicing the wisdom they have achieved. It is not something that can be reached only by the consciousnesses acquired through hearing and thinking.
如實知已，聞如來說最極甚深所有法義，終不誹毀。
 Knowing the truth, and hearing the Tathagata speak the most profound and profound meanings of the Dharma, I will never slander or denigrate them.
是名菩薩修正四依。
 This is called the Bodhisattva who corrects the four bases.
依正四依善修習故，略顯四量。
 Because of the good practice of the four positive dependencies, the four measures are slightly revealed.
謂所說義、正理、大師修所成慧真實證智。
 It is said that the meaning, truth, and wisdom achieved by the master's practice are truly realized.
又諸菩薩一切四依為所依止，精勤發起正加行故，於出要道明了開示，無有迷惑。
 Furthermore, all Bodhisattvas rely on all the four pillars of support and diligently initiate positive actions, so that they can clearly explain the essential path without any confusion.
云何菩薩所修菩薩四無礙解？
 How can the Bodhisattva practice the four unhindered interpretations of Bodhisattva?
謂諸菩薩，於一切法一切異門，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩法無礙解。
 It is said that all Bodhisattvas, in all dharmas and all different doors, use all their natures, such as all their natures, to achieve the wisdom without hindrance or regression by relying on the practice. This is called the unhindered understanding of Bodhisattva's dharma.
又諸菩薩，於一切法一切異相，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩義無礙解。
 Furthermore, all Bodhisattvas, regarding all dharmas and all their different appearances, fulfill their all-nature, such as all-natures, and achieve the wisdom without hindrance or regression by virtue of their practice. This is called the unhindered understanding of Bodhisattva's meaning.
又諸菩薩，於一切法一切釋詞，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩詞無礙解。
 Furthermore, all Bodhisattvas, regarding all dharmas and all interpretations of their words, should fulfill their all-nature, such as all natures, and achieve the wisdom without any hindrance or regression, which is called the unobstructed interpretation of the Bodhisattva's words.
又諸菩薩，於一切法一切品別，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩辯無礙解。
 In addition, Bodhisattvas, in all dharmas and all categories, fulfill all natures, such as all natures, and achieve the wisdom without hindrance or regression through practice. This is called Bodhisattva's unhindered interpretation.
若諸菩薩依是菩薩四無礙解，應知獲得無量最勝五處善巧。
 If Bodhisattvas rely on this Bodhisattva's four unobstructed understandings, they should know that they will obtain immeasurable skill in the five most superior places.
一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。
 1. The accumulation is skillful, 2. The realm is skillful, 3. The place is skillful, 4. Dependent origination is skillful, and 5. The non-place is skillful.
菩薩由此四種行相，於一切法自能妙善現正等覺，亦善為他無倒開示。
 With these four kinds of behavior, the Bodhisattva can be wonderful and kind in all dharmas, manifest enlightenment, and be good at enlightening others.
此上無有自能妙善現正等覺，況善為他無倒開示。
 There is no one above who can achieve perfect enlightenment by himself, but Shanshan can enlighten him without any incomprehension.
云何菩薩菩提資糧？
 What are the qualifications for Bodhisattva's enlightenment?
當知如是菩提資糧，略有二種。
 You should know that there are two types of bodhicitta.
一者、福德資糧，二者、智慧資糧。
 The first one is merit and merit, and the second one is wisdom merit.
此二資糧廣分別義，如前所說自他利品，應知其相。
 These two kinds of resources have widely different meanings. As mentioned before, one should know their identity.
又此福德、智慧資糧，菩薩於初無數大劫所修習者，應知名下；
 Furthermore, these merits and virtues of wisdom, which Bodhisattvas have practiced for countless great kalpas, should be well known;
若於第二無數大劫所修習者，應知名中；
 If you practice it during the second countless great kalpas, you should be well-known;
若於第三無數大劫所修習者、應知名上。
 If you practice it in the third countless great kalpas, you should be famous.
云何菩薩於三十七菩提分法精勤修習？
 Why does the Bodhisattva diligently practice the Thirty-seven Bodhi Dharma?
謂諸菩薩，依止菩薩四無礙解，由善方便所攝妙智，於三十七菩提分法如實了知，而不作證。
 It is said that all Bodhisattvas, relying on the Bodhisattva’s four unobstructed understandings and the wonderful wisdom captured by good expedients, understand the thirty-seven divisions of Bodhi as they really are and do not bear witness.
是諸菩薩，普於一切二乘理趣三十七種菩提分法皆如實知。
 These bodhisattvas know all the thirty-seven kinds of Bodhisattvas in all the two vehicles as they really are.
謂於聲聞乘理趣及於大乘理趣三十七種菩提分法皆如實知。
 It is said that all the thirty-seven methods of enlightenment regarding the principles of the Sravakayana and the principles of the Mahayana are known as they really are.
於聲聞乘理趣三十七種菩提分法如實了知，如聲聞地，如前所說一切應知。
 In the sravakayana, the thirty-seven kinds of bodhidharma are understood as they really are, just like the sravakas, and everything should be known as mentioned before.
云何菩薩於大乘理趣三十七種菩提分法如實了知？
 How can a Bodhisattva truly understand the thirty-seven methods of enlightenment in Mahayana principles?
謂諸菩薩，能於其身住循身觀，不於其身分別有性，亦不分別一切種類都無有性。
 It is said that Bodhisattvas can dwell in their bodies and observe their bodies, and they do not distinguish the existence of their bodies, nor do they distinguish the non-existence of all types.
又於其身遠離言說自性、法性如實了知，當知名依勝義理趣，能於其身住循身觀，修習念住。
 Furthermore, one should stay away from speaking about one's own nature and the nature of dharmas and understand them as they really are. They should know the truth according to the ultimate principles and interests, and be able to dwell in one's body, observe the body, and practice mindfulness.
若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，能於其身住循身觀，修習念住。
 If bodhisattvas follow the wonderful wisdom of immeasurable and settled principles, they should know how to follow the conventional principles, be able to dwell in their bodies, observe the body, and practice mindfulness.
如於其身住循身觀，修習念住，如是所餘一切念住、所餘一切菩提分法，當知亦爾。
 If you dwell in the body and observe the body, and practice mindfulness, you should know that all the remaining mindfulness and all the remaining methods of enlightenment are like this.
如是菩薩，於身等法不分別苦、不分別集、不分別此所作斷滅、不分別此得滅因道。
 Such a Bodhisattva does not distinguish between suffering and other dharmas in the body, does not distinguish between collections, does not distinguish the cessation of actions, and does not distinguish the cause and path of attainment and cessation.
又即於此遠離言說自性、法性，若苦法性、若集法性、若滅法性、若道法性，如實了知。
 Also, here we stay away from talking about our own nature and dharma-nature, such as the dharma-nature of suffering, the dharma-nature of gathering, the dharma-nature of annihilation, and the dharma-nature of the path, and understand it as it is.
當知名依勝義理趣，修菩提分為所依止，緣諦修習。
 You should know the principles and interests of the supreme meaning, practice the Bodhisattva branch, and practice the truth of interdependence.
若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，緣諦修習。
 If all Bodhisattvas follow the wonderful wisdom of immeasurable established principles, they should know how to practice the truth according to the worldly principles and interests.
此中菩薩即於諸法無所分別，當知名止。
 Here the Bodhisattva is indistinguishable from all dharmas and should know the cessation of it.
若於諸法勝義理趣如實真智，及於無量安立理趣世俗妙智，當知名觀。
 If you have the true and true wisdom of the supreme principles and interests of all dharmas, and the worldly and wonderful wisdom of the infinite established principles and interests, you should know the insight.
此中菩薩略有四行，當知名止。
 Among them, the Bodhisattva has four practices, which should be known as tranquility.
一、勝義世俗智前行；
 1. Move forward with supreme righteousness and worldly wisdom;
二、勝義世俗智果；
 2. The fruit of supreme worldly wisdom;
三、普於一切戲論想中無功用轉；
 3. It is common in all drama theory and has no function;
四、即於如是離言唯事，由無有相無所分別，其心寂靜，趣向一切法平等性、一味實性。
 4. In this way, without words and only things, since there is no existence and no distinction, the mind is quiet, focusing on the equality and single reality of all dharmas.
由此四行，是諸菩薩止道運轉，漸次乃至能證無上正等菩提智見圓滿。
 Through these four actions, all Bodhisattvas stop the path and move around, and gradually achieve the perfection of the wisdom and view of the supreme and perfect Bodhi.
此中菩薩略有四行，當知名觀。
 There are four aspects of Bodhisattva in this, which should be known and observed.
謂即四行止道前行，於一切法遠離增益不正執邊，遠離損減不正執邊，及與隨順無量諸法，差別安立理趣妙觀。
 That is to say, the four elements move forward on the path, stay away from the improper attachment of gains and losses, and follow the immeasurable dharmas, and establish the wonderful view of rationality and interests.
由此四行，是諸菩薩觀道運轉，漸次乃至能證無上正等菩提智見圓滿。
 Through these four practices, the bodhisattvas observe the way and operate, and gradually they can realize the perfection of the wisdom and view of the supreme and perfect bodhicitta.
是名略說菩薩止觀。
 This is a brief introduction to Bodhisattva’s tranquility and vipassanā.
云何菩薩方便善巧？
 Why is the Bodhisattva so skillful?
當知略說有十二種。
 You should know that there are twelve kinds of brief introductions.
依內修證一切佛法，有其六種；
 There are six types of internal cultivation to realize all Buddha Dharma;
依外成熟一切有情，亦有六種。
 There are six types of all sentient beings that mature according to external conditions.
云何依內修證一切佛法六種方便善巧？
 How can one rely on internal cultivation to realize the six skillful methods of all Buddhist teachings?
一者、菩薩於諸有情悲心俱行，顧戀不捨；
 First, a Bodhisattva acts with compassion for all sentient beings and never leaves them;
二者、菩薩於一切行如實遍知；
 Second, the Bodhisattva knows everything he does as it really is;
三者、菩薩恒於無上正等菩提所有妙智，深心欣樂；
 Third, the Bodhisattva always has the wonderful wisdom of the supreme and perfect Bodhi, and is deeply happy;
四者、菩薩顧戀有情為依止故，不捨生死；
 Fourth, Bodhisattva cares about sentient beings as a refuge and does not give up life and death;
五者、菩薩於一切行如實遍知為依止故，輪轉生死而心不染；
 Fifth, the Bodhisattva relies on the true and omniscient knowledge of all actions, so he can go through life and death without being stained by his mind;
六者、菩薩欣樂佛智為依止故，熾然精進。
 Sixth, the Bodhisattva takes joy in the Buddha’s wisdom as a refuge and makes vigorous efforts.
當知是名菩薩依內修證一切佛法六種方便善巧。
 You should know that this Bodhisattva practices within himself and realizes all the six methods of Dharma.
云何依外成熟一切有情六種方便善巧？
 How can the six expedients and skills of all sentient beings be matured by external means?
一者、菩薩方便善巧，能令有情以少善根感無量果；
 First, the Bodhisattva’s skillful means can enable sentient beings to experience immeasurable fruits with a few good roots;
二者、菩薩方便善巧，能令有情少用功力，引攝廣大無量善根；
 Second, the Bodhisattva’s skillful means can make sentient beings use less energy and attract vast and immeasurable roots of good deeds;
三者、菩薩方便善巧，於佛聖教憎背有情，除其恚惱；
 Third, Bodhisattvas use skillful means to eliminate the resentment and annoyance of sentient beings who hate the teachings of the Buddha;
四者、菩薩方便善巧，於佛聖教處中有情，令其趣入；
 Fourth, Bodhisattvas are skilled in expedients and have feelings in the sacred teachings of the Buddha, allowing them to enter;
五者、菩薩方便善巧，於佛聖教已趣入者，令其成熟；
 Fifth, Bodhisattvas are skillful in their expediency and have already entered into the teachings of the Buddha, allowing them to mature;
六者、菩薩方便善巧，於佛聖教已成熟者，令得解脫。
 Sixth, Bodhisattvas who are skilled in expedients and have matured in the teachings of Buddha can achieve liberation.
云何菩薩方便善巧，令諸有情以少善根感無量果？
 Why is it that Bodhisattva is so skillful in using expedients that he can cause sentient beings to experience immeasurable fruits with only a few good roots?
謂諸菩薩方便善巧，勸諸有情捨微劣物，乃至最下唯一麨團，施鄙穢田乃至蠢動傍生之類，作是施已，迴求無上正等菩提。
 It is said that all Bodhisattvas are skillful in their expedients, and they urge all sentient beings to give up small and inferior things, even to the lowest level, to give to despicable fields and even to stupid things like living things. By doing this, they can seek the supreme enlightenment.
如是善根，物田雖下，由迴向力，感無量果。
 With such good roots, even if the material field is down, from the power of dedication, I can feel the immeasurable results.
云何菩薩方便善巧，令諸有情以少功力，引攝廣大無量善根？
 Why is it that Bodhisattva is so skillful in using expedients that he can cause all sentient beings to attract vast and immeasurable roots of good deeds with only a small amount of effort?
謂諸菩薩方便善巧，若有信解受邪齋戒，乃至一月都不食等諸有情類，為說八支聖齋戒法，令其棄捨最極艱辛感非愛果受邪齋戒，勸令修學無極艱辛感大愛果受正齋戒。
 It is said that Bodhisattvas are skillful in their expedients, and if there are sentient beings who have faith and understanding and accept wrongful fasting, even going without food for a month, I will teach them the eight-branch holy fasting method to make them abandon the most difficult and difficult fruits of non-love and accept wrongful fasting. Make the training extremely difficult and realize the fruit of great love and fasting.
若諸有情修自苦行，精勤無懈，起邪方便欲求解脫，為說中道，令離二邊，使其趣入。
 If there are sentient beings who practice asceticism on their own, diligently and diligently, and want to be liberated by the wrong methods, then in order to explain the middle way, they can separate the two sides and allow them to enter.
若諸有情求欲生天，起邪方便，投巖、赴火、斷飲食等，為其宣說無倒靜慮，令彼獲於現法樂住，逮得當來無諸艱苦、與喜樂俱生天勝果。
 If there are sentient beings who wish to be reborn in the heavens and use evil methods, such as throwing themselves into rocks, throwing themselves into fire, cutting off food and drink, etc., we should preach to them about non-perversion and calmness, so that they can abide happily in the present Dharma, and they will be free from all hardships and be happy The fruit of victory is born in heaven.
若諸有情信婆羅門吠地迦呪，妄計精勤受持、讀誦得究竟淨，方便勸令於佛聖教受持、讀誦、思惟其義。
 If there are sentient beings who believe in the Brahman Vedic Kāgāva and attempt to diligently accept and uphold it, read and recite it, and achieve ultimate purity, then it is expedient to advise them to accept and uphold, read and recite it, and meditate on its meaning.
又正為他如是如是宣揚開示如來所說甚深空性相應妙法，令彼發生勇決厭離猛利淨信。
 And because he thus preached and revealed the wonderful method of corresponding to the deep emptiness mentioned by the Tathagata, he was able to develop courage, disgust, detachment, strong power and pure faith.
但由如是一剎那頃厭離淨信俱行善心，尚能攝受不可稱數廣大善根，況其相續。
 However, by performing good deeds with pure faith and detachment in such a moment, we can still absorb the innumerable vast roots of good deeds, and their continuity.
又諸菩薩，世間所有種種上妙珍寶、香鬘、諸供養具，起淨信俱增上意樂，於佛法僧勝解供養，亦勸導他令行如是勝解供養。
 Furthermore, Bodhisattvas, all kinds of wonderful treasures, incense garlands, and other offerings in the world, with pure faith, will increase the joy of the higher mind, and make offerings to the Buddha, Dharma, and Sangha with the highest understanding, and also persuade them to make such offerings with the highest understanding.
又於十方一切世界，一切供養佛法僧所，即以如是淨信俱行增上意樂，周匝普緣，深生隨喜，亦勸導他作是隨喜。
 Furthermore, in all the worlds in the ten directions, in all places where offerings are made to the Buddha, Dharma, and Sangha, by practicing such pure faith, one can increase the happiness of one's mind, surround the world with universal connections, and be deeply rejoicing. I also encourage them to do the same rejoicing.
又諸菩薩，恒常修習念佛、念法，乃至念天，亦勸導他令修六念。
 In addition, all Bodhisattvas, who always practice the practice of reciting Buddha's name, reciting Dharma, and even reciting the name of heaven, also advise them to practice the six recitations.
又諸菩薩，意言分別禮佛法僧，乃至命終時無虛度，亦勸導他行此禮業。
 In addition, Bodhisattvas also wish to pay homage to the Buddha, Dharma and Sangha respectively, and even to the end of their lives they will not waste their time in vain, and also advise them to perform this ritual.
又諸菩薩，普於十方一切有情一切福業悉皆隨喜，亦勸導他作是隨喜。
 Furthermore, Bodhisattvas, all sentient beings in the ten directions rejoice in all their blessings and deeds, and also encourage them to rejoice in this way.
又諸菩薩，普於十方一切有情，入廣大悲增上意樂，願以自身皆代彼受一切憂苦，亦勸導他興此悲願。
 Furthermore, Bodhisattvas, who are universal to all sentient beings in the ten directions, enter into vast compassion and increase the happiness of their supreme will. They are willing to bear all the sorrows and sufferings for others with their own bodies, and also persuade others to make this compassionate vow.
又諸菩薩，過去現在一切誤失、一切違犯，以淨調柔愛樂隨順所學戒心，想對十方佛世尊所，至誠發露，悔往修來，亦勸導他令行是事。
 Also, all Bodhisattvas, who have made all mistakes and transgressions in the past and present, follow the moral principles learned through pure and gentle love and music, and want to show their sincerity to the Buddhas and World-Honored Ones of the ten directions, repent and practice in the future, and also persuade them to do the same thing.
如是數數發露所犯，少用功力，一切業障皆得解脫。
 In this way, if you count your mistakes and use less power, all karmic obstacles will be liberated.
又諸菩薩，已具神通得心自在，普於十方佛法僧所及有情處，化作眾多種種化事，攝受無量大福德聚。
 In addition, all Bodhisattvas have possessed supernatural powers and gained peace of mind. They are present everywhere among Buddhas, Dharma, and Sangha in the ten directions, and they can transform into many kinds of transformations and receive immeasurable amounts of great merit.
又諸菩薩，恒常修習慈、悲、喜、捨，亦勸導他作此修習。
 Moreover, Bodhisattvas who always practice kindness, compassion, joy, and equanimity also advise him to practice these practices.
如是菩薩以少功力，引攝廣大無量善根諸勝妙果。
 Such a Bodhisattva, with a small amount of power, can attract vast and immeasurable good roots and wonderful fruits.
云何菩薩方便善巧，於佛聖教憎背有情，除其恚惱；
 How can the Bodhisattva, who is so skillful in his skillful means, disobey the teachings of the Buddha and disobey sentient beings, and eliminate their hatred and annoyance?
處中住者，令其趣入；
 Those who live in the place, let them enter;
已趣入者，令其成熟；
 Those who are already interested, let them mature;
已成熟者，令得解脫？
 Those who have matured will be liberated?
謂諸菩薩，為欲成辦如是四種有情義利，當知略說復有六種方便善巧。
 Bodhisattvas, in order to achieve these four kinds of sentient beings’ righteousness and benefit, you should know that there are six more skillful methods briefly mentioned.
一者、隨順會通方便善巧，二者、共立要契方便善巧，三者、異分意樂方便善巧，四者、逼迫所生方便善巧，五者、施恩報恩方便善巧，六者、究竟清淨方便善巧。
 First, it is skillful and skillful to follow the common understanding; secondly, it is skillful to use the method of co-existing essentials; thirdly, it is skillful to use the skillful method to enjoy different thoughts; fourthly, it is skillful to use the skillful method of persecution; fifthly, it is skillful to use the skillful method of repaying kindness. , Sixth, ultimate purity, convenience and skill.
云何菩薩隨順會通方便善巧？
 How can a Bodhisattva be obedient, know how to use expedients, and be skillful?
謂諸菩薩，於彼有情將為說法，先當方便隨順現行軟美身語，亦復現行近施隨轉，除彼於己所生恚惱；
 It is said that all Bodhisattvas, when speaking the Dharma to those sentient beings, should first follow the current soft and beautiful body and speech, and also return to the current present and follow the instructions, so as to eliminate the hatred and annoyance they have for themselves;
彼恚惱除，便生愛敬。
 When his hatred and annoyance are eliminated, love and respect will arise.
愛敬生已，於法起樂；
 Love and respect life, and take pleasure in the Dharma;
然後為其宣說正法。
 Then preach the Dharma to them.
所說正法，如其所宜，易入易解，應時漸次，無有顛倒，能引義利，堪任難擊。
 The Dharma mentioned is as appropriate as it should be, easy to understand and easy to understand, timely and gradual, without any inversion, it can lead to righteousness and benefit, and it is difficult to attack.
於彼有情調伏事中，成就最勝欲作饒益哀愍之心，為現神通、記心、顯說如理正法。
 In the task of taming those sentient beings, they achieve the most superior desire to benefit and mourn, manifest supernatural powers, remember the mind, and speak the truth and the right Dharma.
或勸請他，或為化作種種眾多殊特化事，令彼有情皆悉調伏。
 Either to persuade him or to do many special things to tame all his sentient beings.
若引義利極略諸論，能為廣辯；
 If you quote the most brief and righteous arguments, you can make a wide-ranging argument;
若引義利極廣諸論，能為略說，令其受持。
 If you quote the theory that benefits the most, you can briefly explain it so that it can be upheld.
為作憶念，施其問難。
 To remember him, ask him questions.
彼既於法能受能持，復進為其廣開正義。
 Since he is able to accept and uphold the Dharma, he will advance to spread justice for him.
又於趣入遍緣一切三摩地門，能為隨順教授教誡，攝益有情令修利行。
 Furthermore, by entering all the samadhi gates of the universe, he can teach and teach in an obedient way, and guide sentient beings to cultivate beneficial practices.
若諸有情，於佛所說甚深空性相應經典，不解如來密意義趣。
 If there are sentient beings who do not understand the secret meaning of the Tathagata in the scriptures corresponding to the profound emptiness taught by the Buddha.
於此經中，說一切法皆無自性、皆無有事、無生無滅，說一切法皆等虛空、皆如幻夢。
 In this sutra, it is said that all dharmas have no self-nature, no existence, no birth and no death. It is said that all dharmas are empty and like illusory dreams.
彼聞是已，如其義趣不能解了，心生驚怖，誹謗如是一切經典，言非佛說。
 When he heard this, his meaning could not be understood, and he was frightened. He slandered all sutras like this and said that they were not what the Buddha said.
菩薩為彼諸有情類，方便善巧如理會通，如是經中如來密意甚深義趣，如實和會，攝彼有情。
 For those sentient beings, Bodhisattvas are skilled in expedients and can comprehend the secret meanings of the Tathagata in such sutras.
菩薩如是正會通時，為彼說言：
 When the Bodhisattva was meeting in this way, he spoke to him:
此經不說一切諸法都無所有，但說諸法所言自性都無所有。
 This sutra does not say that all dharmas have no possessions, but it does say that the nature of all dharmas has no possessions.
是故說言一切諸法皆無自性。
 Therefore, it is said that all dharmas have no inherent nature.
雖有一切所言說事，依止彼故諸言說轉，然彼所說可說自性，據第一義非其自性。
 Although all the things that are said are dependent on him, all the words are said to be different, but what he said can be said to be its own nature, but according to the first meaning, it is not its own nature.
是故說言一切諸法皆無有事。
 Therefore, it is said that all dharmas are of no consequence.
一切諸法所言自性，理既如是從本已來都無所有，當何所生、當何所滅。
 Since the nature and principles of all dharmas come from the original self, how should they be born and how should they be destroyed?
是故說言一切諸法無生無滅。
 Therefore, it is said that all dharmas have neither birth nor death.
譬如空中有眾多色、色業可得，容受一切諸色、色業。
 For example, there are many forms and color karma in the sky that can be obtained, and all forms and color karma can be tolerated.
謂虛空中，現有種種若往、若來、若住，起墮屈伸等事。
 It is said that in the void, there are all kinds of things like going, coming, staying, rising, falling, bending, stretching, etc.
若於爾時，諸色、色業皆悉除遣；
 If at that time, all forms and karma will be eliminated;
即於爾時，唯無色性清淨虛空其相顯現。
 At that moment, only the form of colorless nature, pure space, appeared.
如是即於相似虛空離言說事，有其種種言說所作邪想分別隨戲論著，似色業轉。
 In this way, people talk about things without words in a similar void, and have all kinds of words, actions, and wrong thoughts, and they follow the play and comment on it, just like the transformation of color and karma.
又即如是一切言說邪想分別隨戲論著似眾色業，皆是似空離言說事之所容受。
 In other words, all such erroneous words, thoughts, opinions, dramas, and various forms of karma are all tolerated by words and deeds that seem empty and separated.
若時菩薩以妙聖智，遣除一切言說所起邪想分別隨戲論著；
 If at that time the Bodhisattva, with his wonderful sage wisdom, banishes all the wrong thoughts arising from his speech, he will follow the play and comment on it;
爾時菩薩最勝聖者，以妙聖智證得諸法離言說事，唯有一切言說自性非性所顯，譬如虛空清淨相現。
 At that time, the Bodhisattva, the most supreme saint, realized with the wonderful sage wisdom that all dharmas are separated from words and things, and only the self-nature of all words is manifested by the non-nature, such as the appearance of pure space.
亦非過此有餘自性應更尋求。
 It is not beyond this that we should seek more of our own nature.
是故宣說一切諸法皆等虛空。
 Therefore, it is declared that all dharmas are empty.
又如幻夢，非如顯現如實是有，亦非一切幻夢形質都無所有。
 It is also like an illusory dream. It does not appear to exist as it really is, nor does it mean that all illusory dream forms are non-existent.
如是諸法，非如愚夫言說串習勢力所現如實是有，亦非一切諸法勝義離言自性都無所有。
 Such dharmas do not exist as they really are, as the foolish man said and practiced, nor do all the ultimate meanings of dharmas exist apart from their own nature.
由此方便悟入道理，一切諸法非有非無，猶如幻夢，其性無二。
 Through this method, we can understand the truth: all dharmas are neither existence nor non-existence, just like a dream, and their nature is the same.
是故宣說一切諸法皆如幻夢。
 Therefore, it is declared that all dharmas are like illusions and dreams.
如是菩薩，普於一切諸法法界不取少分、不捨少分、不作損減、不作增益、無所失壞。
 Such a Bodhisattva is universal in all dharma realms, never taking any less, never giving up any less, making no loss or deletion, making no gain, and losing nothing.
若法實有，知為實有；
 If the law actually exists, know that it actually exists;
若法實無，知為實無；
 If the Dharma is really non-existent, know that it is really non-existent;
如其所知，如是開示。
 As it is known, so it is revealed.
當知是名菩薩隨順會通方便善巧。
 You should know that this Bodhisattva is obedient, knowledgeable, and skillful.
云何菩薩共立要契方便善巧？
 Why do Bodhisattvas need to be skillful and skillful when standing together?
謂諸菩薩，若見有情求飲食等十資身具，即便共彼立要契言：
 It is said that if any Bodhisattva sees someone asking for food, drink, and other ten physical attributes, he or she should make an agreement with him and say:
汝等若能知父母恩，恭敬供養，及諸沙門婆羅門等，廣說如前，乃至若能受持淨戒；
 If you can understand the kindness of your parents, respect and make offerings to them, and spread the word to all ascetics and brahmins as before, and even if you can accept and uphold the pure precepts;
如是我當隨汝所欲，施飲食等諸資身具，如其不能，我不施汝。
 In this way, I will give you food, drink, and other possessions as you wish. If you are unable to do so, I will not give them to you.
如是菩薩，若見有情來求種種田事、宅事、諸闤闠事、王事、域事、財事、穀事，或有來求諸工業處及諸明處，或有來求共為朋友，或有來求共結婚媾，或有來求共作邑會，或有來求助營事業，菩薩共彼立要契言：
 Such a Bodhisattva, if you see someone who comes to ask for various things such as farming, house, shopping, royal affairs, territory, wealth, or grain, or someone who comes to seek help from various industrial places and various enlightened places, or someone who comes to ask for mutual friendship, , some people come to ask for marriage, some people come to ask for town gatherings, or some people come to ask for help in starting a business, the Bodhisattva makes an agreement with them and says:
汝等若能知父母恩，恭敬供養，如前廣說：
 If you can understand the kindness of your parents and make offerings respectfully, as I said before:
如是我當施汝田宅，廣說乃至助營事業。
 In this way, I will help your house, spread your word, and even help your business.
又諸菩薩，若見有情有諸愆犯，或被舉訟；
 Also, Bodhisattvas, if you see a sentient being who commits any wrongdoing or is sued;
或作種種不饒益事，為他所拘，將欲刑縛、斷截、撾打、毀辱、迫脅、驅擯、流移；
 Or do all kinds of unhelpful things and be detained by others, such as being tortured, cut off, beaten, humiliated, coerced, expelled, or displaced;
或他所執，欲捶、縛、賣。
 Or what he clings to, he wants to beat, bind, or sell.
菩薩爾時隨能隨力立要契言：
 Bodhisattva always makes the following statement when he is able to do so:
汝等若能知父母恩，恭敬供養，如前廣說；
 If you can understand the kindness of your parents and respect and support them, as I said before;
如是我當方便救汝，令脫斯難。
 In this case, I will save you conveniently and make it difficult for you to escape.
又諸菩薩，若見有情遭遇種種王賊、水火、人及非人、不活、惡名諸怖畏等，爾時菩薩立要契言：
 Furthermore, Bodhisattvas, if you see a sentient being encountering all kinds of kings and thieves, water and fire, human and non-human beings, inanimation, bad reputations, and other terrors, then the Bodhisattvas will make a pact and say:
汝等若能知父母恩，恭敬供養，如前廣說；
 If you can understand the kindness of your parents and respect and support them, as I said before;
如是我當方便救汝，令免斯畏。
 In this case, I will save you conveniently, so that you will not be afraid.
又諸菩薩，若見有情欲所愛會，求非愛離，爾時菩薩立要契言：
 Also, Bodhisattvas, if you see someone whom you love passionately, and ask for non-love to leave, then the Bodhisattva will make a pact and say:
汝等若能知父母恩，恭敬供養，如前廣說；
 If you can understand the kindness of your parents and respect and support them, as I said before;
如是我當遂汝所願，令所愛會及非愛離。
 In this way, I will fulfill your wish and make those you love reunite and those you do not love leave.
又諸菩薩，若見有情為疾所苦，立要契言：
 Also, Bodhisattvas, if you see someone suffering from an illness, please make a pact and say:
汝等若能知父母恩，恭敬供養，如前廣說；
 If you can understand the kindness of your parents and respect and support them, as I said before;
如是我當救汝病苦，令得安樂。
 In this case, I will save you from your illness and bring you peace and happiness.
彼諸有情，既為菩薩如是立要，於諸善品速疾受學，於諸惡品速疾除斷，菩薩皆能遂其所願。
 Since those sentient beings have established themselves as Bodhisattva in this way, and quickly learned all the good qualities, and quickly eliminated all evil qualities, the Bodhisattva will be able to fulfill their wishes.
當知是名菩薩共立要契方便善巧。
 You should know that this bodhisattva is called the co-establisher, the essentials of contract, and the skillful skill.
云何菩薩異分意樂方便善巧？
 Why is it that Bodhisattva has different thoughts, joys, and skillful means?
謂諸菩薩與諸有情立要契已，彼諸有情於上所說彼彼事中，不如所欲速疾修行，菩薩爾時於如上說彼所求事，皆不施與。
 It is said that all Bodhisattvas have established important agreements with all sentient beings, but those sentient beings do not practice as quickly as they would like in the things mentioned above. When Bodhisattvas ask for things as mentioned above, they do not give them.
唯為利益彼有情故，非餘意樂而不施彼。
 It is only for the sake of benefiting the other person that he is sentient, and it is not because I am happy that I do not give to him.
如是於其諸厄難處、諸怖畏處、欲所愛會、求非愛離、病苦所惱諸有情類，權時棄捨。
 In this way, in all the places of adversity and difficulty, in all places of fear, in meeting those whom one desires and loves, in seeking separation from those who are not loved, and in all sentient beings suffering from illness and suffering, one should give it up at the right time.
唯為利益彼有情故，非異意樂而棄捨之、非異意樂而不救拔。
 It is only for the sake of benefiting that sentient being that we abandon it without any objection, and we do not want to save it without any objection.
如是菩薩，於諸有情方便現行剛捍業時，唯為利益，非餘意樂。
 Such a Bodhisattva, when all sentient beings are performing expedient methods to defend their karma, they only do it for benefit and have no intention of enjoying it.
漸令餘時如其所欲，斷除諸惡，修學諸善，是故方便權時棄捨。
 Gradually let him do what he wants for the rest of the time, eliminate all evils, and practice all good deeds, so he gives up the right to expedient means.
若諸有情於菩薩所，雖無所求，亦無眾難，廣說乃至無諸病苦，而與菩薩先為親厚。
 If sentient beings come to the place of Bodhisattva, even though they have nothing to ask for and are free from many difficulties, they will spread the word that they will not suffer from any disease or suffering, and they will first become close to the Bodhisattva.
菩薩於彼隨宜勸導，斷諸惡法，修諸善法。
 The Bodhisattva will give you appropriate advice, stop all evil dharma, and practice good dharma.
所謂令彼知父母恩，恭敬供養，廣說乃至於淨尸羅隨順受學。
 It is said that they should know the kindness of their parents, respect them and make offerings to them, and teach them widely so that they can follow and learn from them.
若彼有情雖蒙菩薩如是勸導，故肆輕躁而不奉行，菩薩爾時自現憤責，唯欲利益，非憤意樂。
 If the sentient being is so advised by the Bodhisattva, but is impetuous and refuses to follow it, the Bodhisattva will show his anger and blame. He only desires benefits and is not happy with anger.
於諸所作悉現乖背，唯為利益，非背意樂。
 In everything you do, you behave badly for the sake of profit, not for the pleasure of betraying your will.
或於一類，現與世間不饒益事，唯為利益，非損意樂。
 Or there is a category of people who appear in the world not to do anything useful, but only to benefit, not to harm their happiness.
如是菩薩，於諸有情現外所作，與內意樂相不同分；
 Such a Bodhisattva's external actions in relation to sentient beings are completely different from his inner thoughts and feelings;
由是因緣，方便安處，令彼有情漸斷諸惡、漸修諸善。
 Due to these causes and conditions, it is convenient to find a place to help those sentient beings gradually abandon all evils and gradually cultivate good deeds.
是故菩薩如是調伏有情方便，名為菩薩異分意樂方便善巧。
 Therefore, the Bodhisattva's ability to tame sentient beings in this way is called the Bodhisattva's differentiated intention, joyful convenience, and skillful skill.
云何菩薩逼迫所生方便善巧？
 Why does the Bodhisattva force the expedients to be skillful?
謂諸菩薩，或為家主、或作國王，得增上力，於自親屬、於自臣民能正教誡。
 It is said that all Bodhisattvas, whether they are family heads or kings, can gain superior power and be able to give correct teachings to their relatives and subjects.
如應告言：
 If you should tell:
諸我親屬、諸我臣民，若於父母不知恩報，廣說乃至毀犯戒者，我當斷其常所給賜衣服、飲食，或當捶罰，或我親屬當與乖離，或我臣民當永驅擯。
 If any of my relatives or my subjects do not repay their kindness to their parents, speak widely and violate the precepts, I will cut off their regular clothing and food, or punish them, or my relatives will alienate them, or my subjects will be punished. Forever driven away.
立一善巧機捷士夫，於彼事業常令伺察。
 Establish a skillful and resourceful scholar, and always keep an eye on his career.
由是因故，彼諸有情怖畏治罰，勤斷諸惡，勤修諸善。
 For this reason, those sentient beings fear punishment, diligently refrain from all evil, and diligently practice good deeds.
彼於修善雖無樂欲，由是方便，強逼令修。
 Although he has no desire to practice good deeds, he is forced to practice them due to convenience.
是故名為逼迫所生方便善巧。
 That’s why it’s called the expedient and skillful result of persecution.
云何菩薩施恩報恩方便善巧？
 Why is it that Bodhisattva is so skillful in repaying kindness?
謂諸菩薩，先於有情隨力多少施作恩惠；
 It is said that Bodhisattvas are the first to show kindness to sentient beings as much or as little as they can;
或施所須，或濟厄難，或除恐怖，或會所愛，或離非愛，或療病苦，令得安樂。
 It may be to give what is needed, to relieve people from distress, to eliminate fear, to meet the loved one, to separate from non-love, to cure illness and pain, and to bring about peace and happiness.
彼諸有情深知恩惠，欲報德者，菩薩爾時勸令修善，以受報恩。
 Those sentient beings who are well aware of their kindness and wish to repay their kindness, the Bodhisattva will advise them to practice good deeds in order to receive their kindness in return.
告言：
 Announcement:
汝等非餘世財來相酬遺，為大報恩；
 You don’t have the wealth from the rest of your life to repay your legacy and repay your kindness;
汝等若能知父母恩，恭敬供養，廣說乃至受持淨戒，如是乃名大報恩德。
 If you can understand the kindness of your parents, respect them and make offerings to them, preach them widely and even accept and uphold the pure precepts, this is called great repayment of kindness.
菩薩如是於諸有情先施恩惠，勸讚修善名大報恩；
 In this way, the Bodhisattva first shows kindness to all sentient beings and encourages them to practice good deeds and repay their kindness greatly;
由此方便，令他於善精勤修學。
 This facilitated him to study diligently in good deeds.
是故名為施恩報恩方便善巧。
 That’s why it’s called giving kindness and repaying kindness with convenience and skill.
云何菩薩究竟清淨方便善巧？
 How can the Bodhisattva be so pure and skillful?
謂諸菩薩，安住菩薩到究竟地，於菩薩道已善清淨，先現往生覩史多天眾同分中。
 It is said that all Bodhisattvas will abide in the ultimate realm. The Bodhisattva path has been perfected and pure, and they will appear in the past and share the history of many gods.
無量有情如是念言：
 Countless sentient beings say this:
某名菩薩，今已生處覩史多天眾同分中，不久當下生贍部洲，證得無上正等菩提。
 A certain Bodhisattva has been born in the same place among many heavenly beings in history. He will soon be reborn in the Suzhou continent and attain the supreme enlightenment.
願令我等當得值遇，非不值遇，隨是菩薩所生之處，願令我等亦當往生。
 May we be worthy of encountering him, not unworthy of encountering him. Wherever the Bodhisattva was born, may we also be reborn.
如是為令無量有情生正欲樂，為多修習此欲樂故。
 In this way, in order to make countless sentient beings have the right pleasure of desire, it is because of practicing more of this pleasure of desire.
又是菩薩，從覩史多天眾中沒，來下人間，生於高貴、或族望家。
 There is also a Bodhisattva who disappeared from the numerous heavenly beings and descended to the human world. He was born into a noble family or a prominent family.
所謂王家、若國師家。
 The so-called Wang family and Ruoguoshi family.
棄捨世間上妙欲樂，無所顧戀，清淨出家。
 Give up the wonderful pleasures of the world, care nothing about love, become a pure monk.
令諸有情起尊敬故。
 To make all sentient beings respect you.
又現誓受難行苦行。
 He also vowed to suffer hardship and practice asceticism.
為令信解苦行有情捨所樂故。
 In order to make believers understand asceticism and give up their happiness.
又證無上正等菩提。
 He also realized the supreme enlightenment.
令餘有情，於所同趣菩提解脫欣殊勝故。
 This is the reason why all sentient beings will be delighted with the same bodhisattva liberation.
又證無上正等覺已，未為有情即說正法，待梵天王躬來啟請。
 He also realized the supreme enlightenment and preached the Dharma without being a sentient being, waiting for King Brahma to bow down and invite him.
為諸有情於正法所起尊敬故。
 Because of the respect that all sentient beings have for the Dharma.
作是念言：
 This is what he said:
當所說法定應殊妙，故今梵王悕望世尊說是法故，躬自來請。
 The Dharma mentioned should be extremely wonderful. Therefore, King Brahma is now eager to see the Blessed One preach this Dharma, so he comes to invite you.
又以佛眼觀察世間，勿使有情作如是謗：
 Also observe the world with Buddha’s eyes and do not let sentient beings slander like this:
但由梵王躬來啟請，敬梵王故，宣說正法，非於有情自起悲心；
 However, the King of Brahma bows to invite him, so he respects the King of Brahma and preaches the righteous Dharma. This does not mean that he has compassion for sentient beings;
乃是為他之所激發，非自能了機宜可否。
 It is inspired by him and cannot be done by oneself.
為欲壞彼一類有情如是邪執，先以佛眼觀察世間，然後為轉無上法輪，一切世間所未曾轉。
 In order to destroy that kind of sentient beings with such evil attachments, I first observe the world with Buddha's eyes, and then turn the supreme wheel of Dharma, which has never been turned before in this world.
如是更復宣說正法，制立學處。
 In this way, he once again preached the righteous Dharma and established a school.
是名菩薩究竟清淨方便善巧。
 This is called the Bodhisattva’s ultimate pure and skillful means.
由此所說方便善巧，更無有餘方便善巧，在於此上若過若妙，是故說名究竟清淨。
 From this, it is said that expedients are skilful, and there is no more expedients and skilful ones. This is so wonderful that it is called ultimate purity.
如是菩薩所說六種若略若廣方便善巧，能除憎背聖教有情所有恚惱；
 The six methods mentioned by the Bodhisattva, whether brief, broad or skillful, can eliminate all the annoyances of beings who hate and betray the holy teachings;
處中住者，令其趣入；
 Those who live in the place, let them enter;
已趣入者，令其成熟；
 Those who are already interested, let them mature;
已成熟者，令得解脫。
 Those who have matured will be liberated.
除此無有若過若增。
 Apart from this, there is nothing more.
是名菩薩方便善巧。
 This is called the Bodhisattva's skillful means.
云何菩薩妙陀羅尼？
 Why is Bodhisattva Miaodharani?
當知如是妙陀羅尼略有四種。
 You should know that there are four types of wonderful Dharani.
一者、法陀羅尼，二者、義陀羅尼，三者、呪陀羅尼，四者、能得菩薩忍陀羅尼。
 The first is Fadharani, the second is Yidharani, the third is Gaudharani, and the fourth is Bodhisattva Endurance Dharani.
云何菩薩法陀羅尼？
 Why is Bodhisattva Dharma Dharani?
謂諸菩薩獲得如是念慧力持，由此力持，聞未曾聞，言未溫習、未善通利，名句文身之所攝錄，次第錯綜、次第結集無量經典，經無量時能持不忘。
 It is said that all Bodhisattvas have acquired the wisdom and power to hold on to such thoughts. With this power, they have never heard of it, have not reviewed their words, and have not mastered the benefits.
是名菩薩法陀羅尼。
 This is the Bodhisattva Dharani.
云何菩薩義陀羅尼？
 Why is Bodhisattva Yidharani?
謂如前說。
 As said before.
此差別者，即於彼法無量義趣，心未溫習、未善通利，經無量時能持不忘。
 The difference lies in the immeasurable meaning and interest of the Dharma. The mind has not reviewed it and is not good at using it.
是名菩薩義陀羅尼。
 This is the Bodhisattva Yidharani.
云何菩薩呪陀羅尼？
 Why is Bodhisattva Gaudharani?
謂諸菩薩獲得如是等持自在，由此自在加被能除有情災患諸呪章句，令彼章句悉皆神驗，第一神驗，無所唐捐，能除非一種種災患。
 It is said that all Bodhisattvas have obtained such self-control, and with the help of this self-control, they can eliminate all kinds of disasters and disasters for sentient beings, so that all the chapters and sentences are all divinely realized.
是名菩薩呪陀羅尼。
 This is the Bodhisattva Gaudharani.
云何菩薩能得菩薩忍陀羅尼？
 How can a Bodhisattva obtain the Bodhisattva Endurance Dharani?
謂諸菩薩成就自然堅固因行，具足妙慧。
 It is said that all Bodhisattvas achieve natural and solid causes and have wonderful wisdom.
獨處空閑，寂無言說，曾無有物，見路而行。
 Alone and free, silent and speechless, there was nothing once, and I walked on the road when I saw it.
知量而食，不雜穢食，一類而食。
 Eat with knowledge of quantity, avoid mixed and dirty food, and eat in the same category.
常極靜慮，於夜分中少眠多寤。
 Often very quiet and thoughtful, sleeping little and spending much time at night.
於佛所說得菩薩忍諸呪章句，能諦思惟。
 The Bodhisattva can endure all the chapters and sentences spoken by the Buddha and be able to think deeply about them.
其呪詞曰：
 His poem says:
壹胝　蜜胝　吉胝　毘羼底(丁里反)　鉢陀膩　莎訶
 Yi Hao Mi Hao Ji Hao Pi Hong Di (Dingli Fan) Baduo Nisha He
即於如是呪章句義，審諦、思惟、籌量、觀察。
 That is to say, examine, ponder, consider, and observe the meaning of these chapters and sentences.
彼於如是呪章句義如是正行，不從他聞，自然通達；
 If he practices such a chapter, sentence, and meaning in such a correct manner, he will naturally understand it without hearing it from others;
了知如是諸呪章句都無有義，是圓成實，但唯無義；
 Understand that all the chapters and sentences like this have no meaning, they are complete and true, but they have no meaning;
如實了知此章句義，所謂無義。
 Understand the meaning of this chapter truthfully, and it is said to be meaningless.
是故過此，不求餘義，齊此名為妙善通達呪章句義。
 Therefore, passing through this without asking for any remaining meaning is called Miao Shan, who understands the meaning of all the chapters and sentences.
彼於如是呪章句義正通達已，即隨此義，不從他聞，自正通達一切法義。
 Having understood the meaning of such a chapter and sentence correctly, he then follows this meaning and does not listen to others, but he himself understands the meaning of all the Dharma correctly.
謂於此義如是通達，一切言說所說諸法自性之義皆不成實，唯有諸法離言自性是自性義。
 It is said that this meaning is so clear, all the explanations of the meaning of the self-nature of all dharmas are not true, only the self-nature of all dharmas is the meaning of the self-nature.
彼於諸法此自性義正通達已，過此、更無餘義可求。
 He has fully understood the inherent righteousness of all dharmas. Beyond this, there is no more righteousness left to seek.
由於此義善通達故，獲得最勝廣大歡喜。
 Because of the realization of this righteousness and goodness, one obtains the most supreme and vast joy.
由是菩薩得陀羅尼，當言已得此陀羅尼章句所立菩薩勝忍。
 From this, the Bodhisattva obtains the Dharani. It should be said that the Bodhisattva has attained the great endurance established by the chapters and verses of this Dharani.
得此忍故，是諸菩薩不久當得淨勝意樂，已依上品勝解行地勝忍而轉。
 Having achieved this kind of endurance, these Bodhisattvas will soon attain the pure and supreme joy of mind, and they will turn to the ground of superior endurance based on the supreme understanding and practice.
當知是名菩薩所有能得菩薩忍陀羅尼。
 You should know that this Bodhisattva can obtain the Bodhisattva Endurance Dharani.
此中菩薩法陀羅尼、義陀羅尼，若過第一無數大劫，已入清淨勝意樂地，所得決定堅住廣大。
 Among them, if the Bodhisattva Dharma Dharani and Yidharani have passed through the first countless great kalpas and entered the land of pure and supreme joy, what they have gained will definitely persist in the vastness.
從此以下，或以願力、或依靜慮，雖有獲得，而不決定，亦不堅住、亦不廣大。
 From then on, whether through the power of vows or through quiet contemplation, although there are gains, they are not determined, nor firm, nor broad.
如說法義二陀羅尼，呪陀羅尼，當知亦爾。
 Just like the two Dharanis and Gudharanis in the Dharma, you should know it.
能得菩薩忍陀羅尼，如前所釋，即如是得。
 If you can obtain the Bodhisattva Endurance Dharani, as explained before, you can obtain it in this way.
若諸菩薩具四功德，方獲如是諸陀羅尼，非隨闕一。
 If all Bodhisattvas possess the four merits, they will be able to obtain such dharani, which is not the case.
何等名為四種功德？
 What are the four kinds of merit?
一者、於諸欲中，無所貪著。
 First, there is nothing to cling to among all desires.
二者、於他勝事不生姤忌，不嫉他榮。
 Second, don't be jealous of his success, and don't be jealous of his glory.
三者、一切所求等施無悔。
 Third, give whatever you ask for without regrets.
四者、於正法中，深生忻樂；
 Fourth, in the righteous Dharma, deep happiness will arise;
忻樂法者，於菩薩藏及菩薩藏摩怛理迦深心愛樂。
 Those who enjoy the Dharma love the music deeply in the Bodhisattva's Storehouse and the Bodhisattva's Storehouse, Maharaja.
云何菩薩所修正願？
 Why did the Bodhisattva revise his vows?
當知此願略有五種。
 You should know that there are five types of this wish.
一者、發心願，二者、受生願，三者、所行願，四者、正願，五者、大願。
 The first is the wish, the second is the wish to receive and be born, the third is the wish to be fulfilled, the fourth is the right wish, and the fifth is the great wish.
若諸菩薩，於其無上正等菩提最初發心，是名發心願。
 If Bodhisattvas first make the aspiration for the supreme enlightenment, this is called making aspiration.
若諸菩薩，願於當來往生隨順饒益有情諸善趣中，是名受生願。
 If Bodhisattvas wish to be reborn and benefit sentient beings in all good places, this is called the wish to be reborn.
若諸菩薩，願能無倒思擇諸法，願於境界修無量等殊勝善法，是名所行願。
 If Bodhisattvas wish to be able to choose all dharma without reflection, and are willing to practice immeasurable and excellent good dharma in the realm, this is called the wish to perform.
若諸菩薩，願於當來攝受一切菩薩善法，攝受一切所有功德。
 If you are a Bodhisattva, you are willing to accept all the good Dharma of Bodhisattva in the future and accept all merits.
若總若別所有正願，是名正願。
 If there is always a right wish, it is called a right wish.
菩薩大願，當知即從正願所出。
 You should know that the Bodhisattva's great vows come from the right vows.
此復十種。
 There are ten more types.
若諸菩薩，願於當來以一切種上妙供具，供養無量無邊如來，當知是名第一大願。
 If Bodhisattvas wish to make offerings to the Infinite Tathagata with all kinds of wonderful offerings in the future, you should know that this is the first great vow.
若諸菩薩，願於當來攝受防護諸佛世尊所有正法，傳持法眼令無斷壞，當知是名第二正願。
 If all Bodhisattvas wish to receive and protect all the righteous Dharma of the Buddhas and World-Honored Ones in the future, and to pass on and uphold the Dharma Eye so that it will not be broken, you should know that this is called the second right vow.
若諸菩薩，願於當來從覩史多天宮降下，如前乃至入大涅槃，當知是名第三大願。
 If all Bodhisattvas wish to descend from the Celestial Palace of Kusshiduo in the future and even enter the Great Nirvana as before, you should know that this is called the third great wish.
若諸菩薩，願於當來行一切種菩薩正行，當知是名第四大願。
 If all Bodhisattvas wish to perform all kinds of bodhisattva righteous deeds in the future, you should know that this is called the fourth great vow.
若諸菩薩，願於當來普能成熟一切有情，當知是名第五大願。
 If all Bodhisattvas wish to have universal power and mature all sentient beings in the future, you should know that this is called the fifth great wish.
若諸菩薩，願於當來一切世界皆能示現，當知是名第六大願。
 If all Bodhisattvas wish to be able to manifest themselves in all future worlds, you should know that this is called the sixth great wish.
若諸菩薩，願於當來普能淨修一切佛土，當知是名第七大願。
 If all Bodhisattvas wish to be able to purify and cultivate all Buddha lands in the future, you should know that this is called the seventh great vow.
若諸菩薩，願於當來一切菩薩，皆同一種意樂加行趣入大乘，當知是名第八大願。
 If all Bodhisattvas wish that all Bodhisattvas in the future enter the Mahayana with the same intention, happiness and conduct, you should know that this is called the eighth great vow.
若諸菩薩，願於當來所有一切無倒加行皆不唐捐，當知是名第九大願。
 If you, all Bodhisattvas, wish to perform all your non-returning actions in the future without giving away, you should know that this is called the ninth great vow.
若諸菩薩，願於當來速證無上正等菩提，當知是名第十大願。
 If all Bodhisattvas wish to realize the supreme and perfect enlightenment quickly in the future, you should know that this is called the tenth great wish.
云何菩薩空三摩地？
 Why does Bodhisattva have empty samadhi?
謂諸菩薩觀一切事，遠離一切言說自性，唯有諸法離言自性，心正安住。
 It is said that Bodhisattva observes all things and is far away from the self-nature of all speech. Only all dharmas are separated from the self-nature of speech, and the mind is peaceful.
是名菩薩空三摩地。
 This is called Bodhisattva's empty samadhi.
云何菩薩無願三摩地？
 Why does the Bodhisattva have no wish for samadhi?
謂諸菩薩，即等隨觀離言自性所有諸事，由邪分別所起煩惱，及以眾苦所攝受故，皆為無量過失所污；
 It is said that all Bodhisattvas who follow the contemplation of their own nature, have troubles caused by wrong distinctions, and suffer from all kinds of suffering, are all polluted by countless faults;
於當來世不願為先，心正安住。
 In the next life, I don’t want to be the first, and my mind is peaceful.
是名菩薩無願三摩地。
 This is called Bodhisattva’s wishless samadhi.
云何菩薩無相三摩地？
 Why does Bodhisattva have formless samadhi?
謂諸菩薩，即正思惟離言自性所有諸事，一切分別戲論眾相永滅寂靜，如實了知，心正安住。
 It is said that all Bodhisattvas are contemplating all things that are separated from the self-nature, and all distinctions, dramas, and appearances are in eternal cessation and tranquility. They understand the truth as it is, and their hearts are peaceful.
是名菩薩無相三摩地。
 This is called Bodhisattva's formless samadhi.
問：
 ask:
何故唯立三三摩地，無過無增？
 Why only establish three samadhis, without any fault or increase?
答：
 answer:
法有二種。
 There are two kinds of methods.
謂有、非有。
 It means existence and non-existence.
有為、無為名之為有，我及我所名為非有。
 Action and non-action are called existence, and I and what I am are called non-existence.
於有為中，有無願故，可厭逆故，當知依此建立無願三摩地。
 In doing something, there is no wish, so it is disgusting and rebellious. You should know how to establish the wishless samadhi based on this.
於無為中，願涅槃故，正樂攝故，當知依此建立無相三摩地。
 In the midst of inaction, since one aspires to Nirvana and is possessed by pure joy, one should know how to establish formless samadhi based on this.
於非有事，菩薩不願，亦無無願。
 If nothing happens, the Bodhisattva is unwilling, and there is no such thing as no wish.
然於非有，菩薩如實見為非有。
 However, regarding non-existence, Bodhisattva sees non-existence as it really is.
依此見故，當知建立空三摩地。
 Based on this view, you should know how to establish empty samadhi.
如是菩薩於此三種三摩地中精勤修學，於是建立如實了知。
 Such a Bodhisattva diligently practices in these three samadhis, and thereby establishes understanding of reality.
於餘行相三三摩地如實悟入，安立理趣如實悟入，修習理趣如實了知。
 In the three samadhis of the remaining conduct, you can truly understand them, establish the principles and interests, and understand them as they really are.
謂於其中，諸聲聞眾精勤修學及圓滿證。
 It is said that in it all the voice-hearers diligently study and attain perfect enlightenment.
瑜伽師地論卷第四十五
 Volume 45 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第四十六彌勒菩薩說
 Volume 46 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之三
 Local Bodhisattva Stage Fifteenth Primary Yoga Stage Bodhi Stage Seventeenth Third
復有四種法嗢拕南，諸佛菩薩欲令有情清淨故說。
 There are four more kinds of Dharma, which are spoken by Buddhas and Bodhisattvas in order to make sentient beings pure.
何等為四？
 What is four?
一切諸行皆是無常，是名第一法嗢拕南。
 All actions are impermanent, and this is called the first dharma.
一切諸行皆悉是苦，是名第二法嗢拕南。
 All activities are known to be suffering, which is called the second method of suffering.
一切諸法皆無有我，是名第三法嗢拕南。
 All dharmas have no self. This is called the third dharma.
涅槃寂靜，是名第四法嗢拕南。
 The silence of Nirvana is called the fourth Dharma.
諸佛菩薩多為有情宣說如是法相應義，是故說名法嗢拕南。
 Many Buddhas and Bodhisattvas proclaim the corresponding meaning of this Dharma for sentient beings, so it is called Dharma Ao Kaonan.
又從曩昔，其心寂靜諸牟尼尊，於一切時展轉宣說，是故說此名嗢拕南。
 Moreover, from the past, the Muni Lords, whose hearts were calm, preached and preached at all times. Therefore, this name was called Ao Caonan.
又此行迹能趣大生，亦復能趣出第一有，是故說此名嗢拕南。
 Moreover, this deed can lead to great rebirth, and it can also lead to the emergence of the first existence, so this name is said to be Ao Caonan.
云何菩薩等隨觀察一切諸行皆是無常？
 Why do Bodhisattvas and others observe that all actions are impermanent?
謂諸菩薩，觀一切行言說自性，於一切時常無所有。
 It is said that all Bodhisattvas observe their own nature in all their actions and words, and that they have nothing at all times.
如是諸行常不可得，故名無常。
 Such actions are always unavailable, hence the name impermanence.
又即觀彼離言說事，由不了知彼真實故；
 Also, if you look at what they are saying without speaking, you can't help but know the truth;
無知為因，生滅可得。
 Ignorance is the cause of birth and death.
如是諸行離言自性有生有滅，故名無常。
 All actions in this way have their own birth and death, so they are called impermanent.
又諸菩薩，觀過去行已生已滅，由彼諸行無因可得，亦無自性，是故觀彼因性、自性皆無所有。
 Also, Bodhisattvas, observe that past actions have arisen and ceased. There is no cause for those actions, and they have no self-nature. Therefore, they observe that their cause-nature and self-nature have nothing.
觀現在行已生未滅，由彼諸行因不可得，已與果故；
 Observe that the current actions have arisen and have not ceased, and the causes of those actions cannot be obtained because they have already had their effects;
自性可得，猶未滅故；
 The self-nature can be obtained, but it has not yet been destroyed;
是故觀彼自性是有，而無有因。
 Therefore, it is observed that the self-nature exists and has no cause.
觀未來行未生未滅，由彼諸行有因可得，未與果故；
 Observe that future actions have not yet arisen or ceased, and it can be obtained from the fact that all actions have causes and have no consequences;
無有自性，猶未生故；
 There is no self-nature, and it is still unborn;
是故觀彼唯有因性，而無自性。
 Therefore, when we look at it, it only has the nature of cause and has no self-nature.
菩薩如是見三世中分段諸行相續轉已，等隨觀見一一剎那有為諸行，皆有三種有為之相。
 In this way, the Bodhisattva sees that all the actions in three periods of time have continued to rotate one after another, and he observes that each action with action in each moment has three signs of action.
於剎那後，復有第四有為之相。
 After an instant, there is again the fourth sign of action.
即於此中，前剎那行自性滅壞。
 That is to say, in the moment before, the self-nature is destroyed.
無間非先諸行剎那自性生起。
 The self-nature of all non-preceding actions arises in an instant.
正觀為生；
 Living with a correct view;
諸行生已，即時未壞，正觀為住；
 All actions have been born and are not broken immediately. Right contemplation is abiding;
此已生行，望前已滅諸行剎那自性別異，正觀為老；
 This has already occurred, and when you look at the actions that have disappeared in front of you, your gender is different in the moment, and you are old when you look at it rightly;
從此諸行生剎那後，即此已生諸行剎那自性滅壞，正觀為滅。
 From then on, the moment when all the actions occur, the moment when all the actions have occurred, their own nature will be destroyed, and the correct view will be annihilation.
菩薩觀此已生剎那諸行自性，即是生住老之自性，不見生等別有自性。
 The Bodhisattva observes the self-nature of all actions that have occurred in the moment, which is the self-nature of birth, abiding and old age, and does not see the self-nature of birth and age.
如實觀見生剎那後，即此生等諸行剎那自性滅壞，無別有性。
 After seeing the moment of birth as it really is, the self-nature of all the formations in this life and other moments will be destroyed, and there will be no other nature.
如是四種有為之相，總攝諸行。
 Such four kinds of conditioned signs take charge of all actions.
以要言之，二分所顯。
 To put it in a nutshell, it is revealed in two parts.
一者、有分所顯。
 First, there is a difference.
二者、無分所顯。
 The two are indistinguishable.
此中世尊依於有分，建立一種有為之相；
 Here, the World-Honored One relies on participation to establish a conditioned state;
依於無分，建立第二有為之相。
 Based on nonpartition, the second conditioned phase is established.
住、異二種，俱是諸行有分所顯，建立第三有為之相。
 The two types of abiding and differentiating are both manifested by the separation of all actions, establishing the third phase of action.
此中菩薩，觀一切時唯有諸行，除此更無生住老滅恒有實物自性成就。
 In this Bodhisattva, there are only actions at all times. Apart from this, there is no birth, abiding, aging, and death, and there is always the achievement of the nature of reality.
何以故？
 Why?
諸行生時，唯即如是諸行可得，無別有餘生住老滅。
 When all actions are born, only these actions can be obtained, and there is no other life, abiding, old age and death.
如是諸行住老滅時，唯即如是諸行可得，無別有餘生住老滅。
 When all such formations abide in old age and perish, only such actions can be obtained, and there is no other remaining life than that in which they abide in old age and perish.
又諸菩薩以理推求生等實物亦不可得。
 Moreover, Bodhisattvas cannot obtain real objects such as life by reasoning.
如是推求不可得者，謂若離彼色等諸行別有生法，是即應如色等諸行自體有生。
 What cannot be obtained by reasoning like this is that if there is a way to exist apart from the formations such as form, it means that all formations such as form should have their own existence.
如是此生亦應有生。
 This is how it should be in this life.
如是即應有二種生，一者、行生，二者、生生。
 In this case, there should be two kinds of birth, one is the birth of action, and the other is the birth of birth.
如是行生與彼生生為一為異？
 Is this the same thing as the other life?
若言一者，計生實有即為唐捐。
 If there is one thing to say, family planning is actually Tang Dynasty.
言別有生是實物有，不應道理。
 Saying goodbye to life is a real thing, not a matter of reason.
若言異者，如是即應非行生生；
 If it is different, then it means that it is not a living thing;
是行生生，不應道理。
 It's the way things are, not the principles.
如說生相，如是廣說住老滅相，當知亦爾。
 If you talk about the phase of birth, you should know this.
謂若滅法別有自性，是實成就；
 It is said that if the annihilation method has its own nature, it is actually achieved;
即應此滅有生有滅。
 That is to say, there is birth and death in response to this cessation.
若滅生時，一切諸行皆應同滅。
 When cessation of birth occurs, all activities will cease together.
如是即應少用功力，如入滅定，諸心心所一切皆滅。
 In this case, you should use less power, as if you enter the cessation of cessation, all the mental objects will be destroyed.
若滅滅時，一切諸行雖皆已滅，復應還生，以滅無故。
 If at the time of annihilation, even though all the formations have been annihilated, they will be reborn again, and their cessation will be without cause.
是故言滅有生有滅，不應道理。
 Therefore, it is not reasonable to say that there is birth and destruction.
又善男子、或善女人，於一切時恒有實物自性成就，觀為假有，而能修厭、離欲、解脫，不應道理。
 Moreover, a good man or good woman always has the realization of the inherent nature of the real thing at all times, observes it as a false existence, and can cultivate disgust, dissociation, liberation, and should not follow the principles.
與此相違，是應道理。
 Contrary to this, it is reasonable.
由此行相，是諸菩薩如實了知一切諸行皆是無常。
 Based on this behavior, these bodhisattvas truly understand that all behaviors are impermanent.
又諸菩薩，觀無常行相續轉時，能為三種苦所依止。
 Also, Bodhisattvas, when observing the continuous rotation of impermanent actions, they can rely on three kinds of suffering.
一者、行苦，二者、壞苦，三者、苦苦。
 The first is the suffering of walking, the second is the suffering of destruction, and the third is the suffering of suffering.
如是菩薩如實了知一切諸行皆悉是苦。
 Such a Bodhisattva truly understands that all actions are suffering.
又諸菩薩，如實了知有為、無為一切諸法二無我性。
 Furthermore, Bodhisattvas truly understand the two selfless natures of all dharmas, conditioned and unconditioned.
一者、補特伽羅無我性，二者、法無我性。
 Firstly, the selfless nature of Putegara; secondly, the selfless nature of Dharma.
於諸法中補特伽羅無我性者，謂非即有法，是真實有補特伽羅；
 Among all dharmas, there is no self-nature in Ptegara. It is said that there is no Dharma. It is the true existence of Ptegara;
亦非離有法，別有真實補特伽羅。
 There is no real Putegara apart from the Dharma.
於諸法中法無我性者，謂於一切言說事中，一切言說自性諸法都無所有。
 Among all dharmas, dharmas have no self-nature, which means that in all things spoken, all dharmas that speak of their own nature have no self-nature.
如是菩薩如實了知一切諸法皆無有我。
 Such a Bodhisattva truly understands that all dharmas have no self.
又諸菩薩，觀一切行先因永斷，後無餘滅，其餘畢竟不起不生，說名涅槃。
 Also, Bodhisattvas, observe that all actions first cease forever, and then there is no remaining cessation, and the rest will never arise and will not be reborn. This is called Nirvana.
當知涅槃其體寂靜，一切眾苦畢竟息故，一切煩惱究竟滅故。
 You should know that the body of Nirvana is peaceful, because all suffering will eventually cease, and all troubles will eventually cease.
如是未得清淨增上意樂菩薩，未見聖諦諸聲聞乘，雖於涅槃發起勝解，如是說言涅槃寂靜；
 Such a Bodhisattva who has not attained the pure and increased bliss of mind, has not seen the sravaka-vehicles of the holy truths, and although he has initiated the ultimate understanding of Nirvana, he thus speaks of the tranquility of Nirvana;
而於涅槃未如實解，未能如實正智見轉，然彼亦有如理作意。
 But when it comes to Nirvana, he has not understood it as it really is, and he has not been able to realize it with correct wisdom. However, he still has reasonable intention.
譬如王子、或長者子，生育已來，未出王宮、長者內室；
 For example, a prince or an elder's son may have given birth but has not yet left the palace or the elder's inner chamber;
王及長者，各為幼童假作種種諸戲樂具，鹿車、牛車、馬車、象車而賜與之。
 The king and the elders each made various pretend play instruments for the young children, including deer carts, ox carts, horse carts, and elephant carts, and gave them to them.
爾時王子及長者子，用為嬉戲，歡娛遊佚，即於如是假所造作鹿、牛、馬、象，發起真實鹿想、牛想、馬想、象想。
 At that time, princes and elders' sons, for fun and entertainment, would create deer, cows, horses, and elephants in these false objects, and initiate real thoughts of deer, cows, horses, and elephants.
後於一時，王及長者各知其子漸已長大，諸根成熟，讚說真實鹿、牛、馬、象。
 After a while, the king and the elders each knew that their sons had grown up and their faculties were mature, and they praised and said that they were real deer, oxen, horses, and elephants.
爾時王子及長者子聞父讚說，作是念言：
 At that time, the prince and the elder son heard their father's praise and said these words:
今者父王及父長者，將非讚說我等所有鹿、牛、馬、象四種車耶？
 Now, my father, the king, and my elders, will you praise me for having four kinds of chariots: deer, oxen, horses, and elephants?
復於後時，王及長者知子轉大，從內宮室引出外遊，示其真實鹿、牛、馬、象。
 Later, the king and the elders knew that the son had turned around and led him out of the inner palace to show his real deer, oxen, horses and elephants.
時彼見已，內自發生如實慧解，此為實義鹿車、牛車、馬車、象車。
 At that time, when he saw it, the truthful wisdom interpretation spontaneously occurred within him. This is the true meaning of a deer cart, an ox cart, a horse cart, and an elephant cart.
父於長夜甞為我等讚說斯事，然唯我等以無智故，於不如實唯彼相似、唯彼影像發起真實鹿等勝解。
 My father praised and said this to us during the long night, but because of our lack of wisdom, we did not realize that it was only the resemblance and image that gave rise to the real deer, etc.
由是因緣，於先勝解追起羞愧。
 Due to this cause and effect, the victory in Xian leads to shame.
如是宮室，喻於生死。
 Such a palace is a metaphor for life and death.
其所生育諸幼童子，喻未證得清淨增上意樂菩薩，及未見諦諸聲聞乘。
 The young children he gave birth to are like the Bodhisattva who has not attained the pure and increased bliss of the mind, and the sravakas who have not yet seen the truth.
父喻諸佛及已證入大地菩薩。
 The father spoke of all the Buddhas and Bodhisattvas who have attained enlightenment on the earth.
先為假作鹿、牛等車，喻為宣說涅槃鹿相。
 First, he pretends to be a deer, an ox, and other chariots, which is likened to the deer phase that declares Nirvana.
次為讚說真實鹿等，喻佛菩薩自現證見真實涅槃，如其所見，於彼菩薩及聲聞前，讚說涅槃真實功德。
 The next step is to praise and expound the real deer, etc., which is a metaphor for the Buddha and Bodhisattvas who have manifested themselves and witnessed the real Nirvana. As they see it, they praise and expound the real merits of Nirvana in front of the Bodhisattva and the voice-hearers.
所餘，喻彼既聞是已，但用隨順音聲覺慧，於涅槃德長夜勝解。
 The rest of the metaphor is that after he heard this, he followed the sound and realized wisdom, and achieved the ultimate understanding in the long night of nirvana.
若於是時資糧成熟，漸次增長，成淨增上意樂菩薩、見諦聲聞，於真涅槃生現證智；
 If at that time the merits mature and gradually increase, they will become the Bodhisattva of Pure Intention and Bliss, the Sound-Hearer of the Truth, and realize the wisdom of true Nirvana;
即於爾時發生自內如實慧解，如是涅槃，一切聲聞、獨覺所證，諸佛菩薩先所讚說，我等先以愚夫覺慧，於不如實唯彼相似、唯彼影像發起真實涅槃勝解。
 At that time, the wisdom and understanding of the true reality occurred from within, and this Nirvana was witnessed by all the voice-hearers and the Solitary Enlightenment. All the Buddhas and Bodhisattvas first praised and said, We first realized the wisdom of fools, but in the unreal reality, we only have the similarity and the image. Initiate the ultimate solution to true Nirvana.
由是因緣，於先勝解追生羞愧。
 Due to this cause and condition, I can overcome the shame of being reborn in the first place.
依止於後如實勝解。
 Relying on the truth behind the truth wins the solution.
又如病者往大醫所，為除病故，求隨順藥，得已常服。
 Another example is when a sick person goes to a big doctor's office and asks for a suitable medicine to cure the disease, and when he gets it, he takes it regularly.
彼於是藥深生勝解、深生愛樂、唯見為實。
 He took the medicine to achieve profound understanding, deep love and happiness, and only seeing was the truth.
由是因緣，先病除愈，復起餘病，應服餘藥。
 Due to this reason, if the first disease is cured and the remaining disease recurs, the remaining medicine should be taken.
爾時大醫知先病愈，後病復生，更須餘藥；
 At that time, great doctors knew that the disease would be cured first and then relapsed, and more medicine would be needed;
勸捨前藥，令服餘藥。
 Advise to give up the former medicine and order to take the remaining medicine.
時彼病者愚癡無識，於前所服深生勝解，起所宜想，不肯棄捨。
 At that time, the sick person was ignorant and ignorant. He had a profound understanding of what he had been taught before. He thought about something suitable and refused to give it up.
時大良醫為其宣說前後藥性，於現所病前藥匪宜，後藥為勝。
 At that time, the great doctor explained to him the properties of the before and after medicines. For the current disease, the medicines before the disease were not suitable, but the medicine after the medicine was the best.
時有病者雖聞是語，不生勝解，猶未深信良醫所言。
 Sometimes, even though a sick person hears these words, he or she cannot come up with a perfect explanation and still does not fully believe what a good doctor says.
如是病者，喻諸凡夫、菩薩、聲聞，為煩惱病之所執持。
 Such a disease refers to ordinary people, Bodhisattvas, and voice-hearers who are clinging to afflictions and diseases.
大良醫者，喻諸如來。
 A great doctor is likened to Tathagata.
其良藥等，喻為宣說若上上勝及以上極，若深深勝及以深極，若劣、若勝及以勝極，法教正教教授教誡。
 Its good medicine, etc., is likened to the teachings and teachings of the orthodox teachings of the Dharma, such as the superior and the supreme, the deep and the profound, the inferior, the superior and the supreme.
彼雖聞已，不能悟入，不生勝解，不能修行法隨法行。
 Even though he has heard it, he cannot understand it, he cannot have a perfect understanding, and he cannot practice the Dharma and follow the Dharma.
諸有淨信菩薩、聲聞，於佛所說不生疑惑；
 All Bodhisattvas and Sravakas with pure faith will not have doubts about what the Buddha said;
乘佛所說喻如一切支具圓滿妙莊嚴車無上法乘，如善御者，隨所行地、隨所應到，疾疾進趣，無所稽留。
 The Buddha said that the vehicle is like the supreme Dharma vehicle with all the supports, perfect and magnificent, and like a person who is good at driving it, it will go wherever it goes, and it will go wherever it is supposed to go, and it will enter the place quickly without any hesitation.
本地分中菩薩地第十五初持瑜伽處菩薩功德品第十八
 The local Bodhisattva's fifteenth stage of yoga. The Bodhisattva's merits and virtues are eighteenth.
云何菩薩所有功德？
 What are the merits of Bodhisattva?
嗢拕南曰：
 Fu Gaonan said:
希奇、不希奇、　　平等心、饒益、
 Surprising, not surprising, equanimity, benefit,
報恩、與欣讚、　　不虛加行性。
 Repay kindness and praise, and do it in a worthy manner.
謂諸菩薩，於其無上正等覺乘勤修學時，應知有五甚希奇法。
 It is said that all Bodhisattvas, when they study diligently in the Supreme Enlightenment Vehicle, should know that there are five very strange and wonderful Dharma.
何等為五？
 What is five?
一者、於諸有情非有因緣而生親愛；
 First, love for all sentient beings arises out of no reason;
二者、唯為饒益諸有情故，常處生死，忍無量苦；
 Second, for the sake of benefiting all sentient beings, one is always in life and death and endures immeasurable suffering;
三者、於多煩惱難復有情，善能解了調伏方便；
 Third, it is difficult to regain sentient beings due to many troubles, and good ones can solve and tame conveniences;
四者於極難解真實義理，能隨悟入；
 Fourth, it is extremely difficult to understand the true meaning, but it can be understood;
五者、具不思議大威神力。
 The fifth one has incredible power.
如是五種菩薩所有甚希奇法，不與一切餘有情共。
 These five kinds of Bodhisattvas have very strange and wonderful dharma, which is not the same as that of all other sentient beings.
又諸菩薩成就五種不希奇法，而名成就甚希奇法。
 Furthermore, the Bodhisattvas have accomplished five kinds of extraordinary dharmas, which are called extraordinary and miraculous dharmas.
何等為五？
 What is five?
謂諸菩薩，以因利他苦，即為自己樂；
 It is said that Bodhisattvas benefit from the suffering of others for their own sake;
是故菩薩恒遍受行因利他苦。
 Therefore, Bodhisattva always suffers from doing altruistic actions.
是名菩薩成就第一不希奇法，而名成就甚希奇法。
 This is the name of the Bodhisattva who has accomplished the first and most extraordinary Dharma, and the most extraordinary Dharma.
又諸菩薩，雖善了知生死過失、涅槃功德，而樂普令有情清淨，即為己樂；
 Furthermore, even if Bodhisattvas are good at understanding the faults of life and death, and the merits and virtues of Nirvana, and yet they are happy to make sentient beings pure, this is their own happiness;
是故菩薩為淨有情增上力故，誓受生死。
 Therefore, Bodhisattvas vow to endure life and death in order to increase their power for pure sentient beings.
是名菩薩成就第二不希奇法，而名成就甚希奇法。
 This is called the Bodhisattva who has achieved the second most amazing Dharma, and the Bodhisattva has achieved the most amazing Dharma.
又諸菩薩，雖善了知默然樂味，而樂普令有情清淨，即為己樂；
 Furthermore, even if Bodhisattvas are good at understanding the taste of silent joy, and their joy makes all sentient beings pure, this is their own happiness;
是故菩薩為淨有情增上力故，恒勤方便為說正法，是名菩薩成就第三不希奇法，而名成就甚希奇法。
 Therefore, the Bodhisattva increases his power for pure sentient beings and uses expedient methods to expound the correct Dharma. This is called the Bodhisattva's achievement of the third unsurprising Dharma, and it is called the achievement of the most extraordinary Dharma.
又諸菩薩，雖積集六波羅蜜多所有善根，而樂普令有情清淨，即為己樂；
 Furthermore, even if Bodhisattvas have accumulated all the good roots of the Six Paramitas, and enjoy making all sentient beings pure, this is their own happiness;
是故菩薩為淨有情增上力故，以淨意樂施諸有情，然不希求施果異熟。
 Therefore, the Bodhisattva increases his power for pure sentient beings, and happily gives to all sentient beings with his pure intention, but he does not expect the fruit of his charity to be fruitful.
是名菩薩成就第四不希奇法，而名成就甚希奇法。
 This Bodhisattva is called the Fourth Unsurprising Dharma, and the Bodhisattva is called the Extraordinary Dharma.
又諸菩薩，以利他事為自利事；
 Moreover, Bodhisattvas regard doing things that are beneficial to others as self-beneficial things;
是故菩薩恒現受行一切有情利益之事。
 Therefore, the Bodhisattva always appears to accept and perform things that benefit all sentient beings.
是名菩薩成就第五不希奇法，而名成就甚希奇法。
 This Bodhisattva is called the Fifth Unsurprising Dharma, and the Bodhisattva is called the Accomplished Extraordinary Dharma.
又諸菩薩由五種相，當知普於一切有情其心平等。
 Furthermore, all Bodhisattvas should know from the five characteristics that their hearts are equal to all sentient beings.
何等為五？
 What is five?
一者、菩薩最初發心，願大菩提，如是亦為利益一切諸有情故，起平等心。
 First, the Bodhisattva first aspires to achieve great enlightenment, and in this way he also develops an equanimity for the benefit of all sentient beings.
二者、菩薩於諸有情住哀愍俱平等之心。
 Second, the Bodhisattva has a compassionate and equal heart towards all sentient beings.
三者、菩薩於諸有情，深心發起一子愛俱平等之心。
 Third, the Bodhisattva deeply arouses the love and equality of all sentient beings.
四者、菩薩於從眾緣已生諸行，知是所想有情事已，知一有情所有法性，即是一切有情法性；
 Fourth, the Bodhisattva has performed all kinds of actions in accordance with the conditions of all beings, knows the sentient things he thinks about, and knows that the Dharma-nature of one sentient being is the Dharma-nature of all sentient beings;
以法平等俱行之心，於諸有情住平等心。
 With the mind of practicing the Dharma equally, we should live in an equal mind with all sentient beings.
五者、菩薩如於一有情行利益行，於一切有情行利益行，亦復如是。
 Fifth, just as a Bodhisattva performs deeds of benefit to one sentient being, he also performs deeds of benefit to all sentient beings.
以利俱心，於諸有情住平等心。
 With the mind of benefiting everyone, we should live in an equal mind towards all sentient beings.
由此五相，是諸菩薩於諸有情其心平等。
 Based on these five characteristics, the minds of all Bodhisattvas are equal to all sentient beings.
又諸菩薩由五種相，於諸有情能作一切饒益之事。
 Furthermore, Bodhisattvas have five kinds of appearances and can do all kinds of beneficial things to all sentient beings.
何等為五？
 What is five?
一者、說授正命以為饒益；
 First, it is said that giving correct life is beneficial;
二者、於不隨順能引義利所作事業，說授隨順以為饒益；
 Second, if disobedience can lead to righteousness and benefit, it is beneficial to teach obedience;
三者、無依無怙、有苦有貧，善能為彼作依怙等以為饒益；
 Third, if there is no one to rely on, no support, suffering or poverty, a good person can be a support for him, etc., in order to benefit him;
四者、說授能往善趣之道以為饒益；
 Fourth, it is beneficial to say that teaching can lead to a good destination;
五者、說授三乘以為饒益。
 Fifth, it is beneficial to teach the three vehicles.
又諸菩薩由五種相，於其有恩諸有情所現前酬報。
 Furthermore, Bodhisattvas have five kinds of appearances and are rewarded by all sentient beings who are kind to them.
何等為五？
 What is five?
一者、安處有情，令學己德；
 First, stay in peace and have feelings, so that you can learn your own virtues;
二者、方便安處，令學他德；
 The second is to make it easier for people to learn other virtues;
三者、無依無怙、有苦有貧，隨力隨能作依怙等；
 Third, if you have no support or support, you are suffering or poor, you can rely on support whenever you can, etc.;
四者、勸令供養諸佛如來；
 Fourth, encourage and support all Buddhas and Tathagatas;
五者、令於如來所說正法受持、讀誦、書寫、供養。
 Fifth, order the Tathagata to accept, uphold, read, recite, write down, and make offerings to the true Dharma spoken by the Tathagata.
又諸菩薩，於五種處常當欣讚。
 Also, Bodhisattvas, you should always praise them in the five kinds of places.
何等為五？
 What is five?
一者、值佛出世，常得承事；
 First, when the Buddha is born, he will always be able to serve;
二者、於諸佛所，常聞六種波羅蜜多菩薩藏法；
 Second, in the places of Buddhas, one always hears the six kinds of Bodhisattva Paramita’s hidden Dharma;
三者、於一切種成熟有情，常有勢力；
 Third, it always has power over all kinds of mature sentient beings;
四者、能於無上正等菩提堪任速證；
 Fourth, be able to achieve the supreme and perfect Bodhisattva quickly;
五者、證菩提已，諸弟子眾常和無諍。
 Fifth, having achieved Bodhi, all disciples will always be in peace and harmony.
又諸菩薩由五因緣，於諸有情能作不虛饒益加行。
 Furthermore, all Bodhisattvas can perform meritorious and beneficial deeds for all sentient beings based on the five causes and conditions.
何等為五？
 What is five?
謂諸菩薩，於諸有情先欲求作利益安樂，於諸有情利益安樂如實了知，無顛倒覺。
 It is said that Bodhisattvas, before all sentient beings, seek benefit and happiness first, and know the benefits and happiness of all sentient beings truthfully and without any confusion.
如是一切，如前供養親近無量品中所說，應知其相。
 For all these things, as mentioned in the previous article "Providing Closeness to the Infinite Products", one should know their appearance.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
無顛倒加行、　　退墮、與勝進、
 There is no inversion of advancement, retreat or advancement,
相似、實功德、　　善調伏有情。
 Similar, real merit, good at taming sentient beings.
謂諸菩薩有五加行，當知普攝一切菩薩無倒加行。
 It is said that all Bodhisattvas have five additional practices. You should know that all Bodhisattvas have unlimited additional practices.
何等為五？
 What is five?
一、隨護加行，二、無罪加行，三、思擇力加行，四、清淨增上意樂加行，五、墮決定加行。
 1. The additional practice of following protection, 2. The additional practice of innocence, 3. The additional practice of thinking and choosing, 4. The additional practice of purifying and increasing the will and happiness, and 5. The additional practice of fallen decisions.
云何菩薩隨護加行？
 Why does the Bodhisattva follow and protect you?
當知此復略有五種。
 You should know that there are five types of this compound.
一者、隨護聰叡。
 One, follow the guardian Congrui.
謂由俱生智速疾攝法。
 It is said that the method is quickly captured by inherent wisdom.
二者、隨護正念。
 Both, follow and protect your righteous thoughts.
謂由此正念，隨所攝法持令不忘。
 It is said that with this kind of mindfulness, one can follow the Dharma and hold on to it without forgetting it.
三者、隨護正智。
 Third, protect the right wisdom.
謂由此正智，於所持法善觀察義，正慧通達。
 It is said that this is the right wisdom, good observation of the meaning of the Dharma held, and the right wisdom and understanding.
遠離隨順聰叡正念覺慧退分諸因緣故，習近隨順住分、勝分諸因緣故。
 Stay away from all causes and conditions, be obedient, wise, mindful, awakened and wise, and retreat from all causes and conditions. Become close to, follow, obey and live in all causes and conditions, and win over all causes and conditions.
四者、隨護自心。
 Fourth, protect your own mind.
能善防守諸根門故。
 Because he is good at guarding all sense gates.
五者、隨護他心。
 Fifth, follow and protect other people's hearts.
能於他心正隨轉故。
 That's why he can change his mind rightly.
云何菩薩無罪加行？
 How can a Bodhisattva perform extra deeds without sin?
謂諸菩薩，於諸善法無倒熾然，無量無間迴向菩提。
 It is said that all Bodhisattvas are endlessly blazing in all good Dharma and dedicate themselves to Bodhi immeasurably.
云何菩薩思擇力加行？
 Why does the Bodhisattva think of choosing and practicing more?
謂諸菩薩，即此一切在勝解行地，應知其相。
 It is said that Bodhisattvas, all these are in the place of supreme understanding and practice, and they should know their characteristics.
云何菩薩清淨增上意樂加行？
 How can a Bodhisattva achieve purity, increase his thoughts, happiness, and practice?
謂諸菩薩，即此一切在淨勝意樂地及行正行地，應知其相。
 It is said that all Bodhisattvas should know their appearance in the land of pure and supreme joy and the land of right conduct.
云何菩薩墮決定加行？
 Why did the Bodhisattva decide to perform advanced deeds?
謂諸菩薩，即此一切在決定地、決定行地、到究竟地，應知其相。
 It is said that all Bodhisattvas should know the appearance of everything in the decisive place, the determined action place, and the ultimate place.
如是五種菩薩加行，普攝一切無倒加行。
 Such five kinds of Bodhisattva's precepts are the precepts for all.
又諸菩薩順退分法，當知有五。
 Also, you should know that there are five kinds of Bodhisattva's methods of subordination and retreat.
何等為五？
 What is five?
一者、不敬正法及說法師。
 One is disrespecting the Dharma and its teachers.
二者、放逸懈怠。
 The second is to relax and slack off.
三者、於諸煩惱親近執著。
 Third, get close to and cling to all troubles.
四者、於諸惡行親近執著。
 Fourth, be close to and attached to all evil deeds.
五者、與餘菩薩校量勝劣，起增上慢；
 Fifth, when you compare yourself with other Bodhisattvas, you will become more conceited;
及於法顛倒，起增上慢。
 When it comes to the inversion of the Dharma, it becomes more and more slow.
又諸菩薩順勝分法，當知有五。
 Also, all Bodhisattvas who follow the method of dividing victory should know that there are five.
何等為五？
 What is five?
謂與前五黑品諸法次第相違，應知其相。
 It is said that it is contrary to the order of the Dharma of the first five black grades, and one should know its appearance.
又諸菩薩略有五種相似功德，當知實是菩薩過失。
 Moreover, all Bodhisattvas have five similar merits and virtues, so you should know that it is really the fault of the Bodhisattvas.
何等為五？
 What is five?
一者、於其暴惡毀犯淨戒諸有情所，由是因緣作不饒益；
 First, if he commits violence, destroys, and violates the pure precepts of all sentient beings, doing so will not benefit him due to such causes and conditions;
二者、詐現種種具足威儀；
 The two, defrauding all kinds of majesty;
三者、於順世間文詞、呪術、外道書論相應法中，得預智者、聰叡者數；
 Third, in the corresponding methods of worldly literature, art, and non-Buddhist calligraphy, there are many people who are prescient and wise;
四者、修行有罪施等善行；
 Fourth, practice good deeds such as giving alms to others;
五者、宣說建立像似正法，廣令流布。
 Fifth, preach and establish images that are like the righteous Dharma, and spread it widely.
又諸菩薩略有五種真實功德。
 Furthermore, all Bodhisattvas have five true merits.
何等為五？
 What is five?
一者、於其暴惡毀犯淨戒諸有情所，由是因緣起勝悲心；
 First, for those sentient beings who have violently, evilly, and violated the pure precepts, due to these causes and conditions arise superior compassion;
二者、本性成就具足威儀；
 Both, the achievement of nature is full of majesty;
三者、於佛所說淨妙真實若教若證，得預智者、聰叡者數；
 Third, if the pure and wonderful truth spoken by the Buddha can be taught and realized, there will be many people who are prescient and wise;
四者、修行無罪施等善行；
 Fourth, practice good deeds such as giving without sin;
五者、開示正法，遮滅一切像似正法。
 Fifth, enlighten the Dharma and cover up all images that resemble the Dharma.
又諸菩薩略於十處，無倒調伏所化有情。
 Furthermore, Bodhisattvas are in about ten places, and they subdue all the sentient beings they transform.
何等十處？
 How many ten places?
一者、遠離惡行處；
 First, stay away from evildoing;
二者、遠離諸欲處；
 Second, stay away from places of desire;
三者、專精無犯，犯已能出處；
 Third, if you specialize and make no mistakes, you will find a way out of your mistakes;
四者、密護一切諸根門處；
 Fourth, secretly protect all sense doors;
五者、正知住處；
 Fifth, the abode of clear understanding;
六者、離憒鬧處；
 Sixth, stay away from troubled places;
七者、於遠離處，遠離一切惡尋思處；
 Seventh, in a distant place, far away from all evil thoughts;
八者、遠離障處；
 8. Stay away from obstacles;
九者、遠離一切煩惱纏處；
 Ninth, stay away from all troubles;
十者、遠離一切諸煩惱品諸麁重處。
 Tenth, stay away from all troubles and important places.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
諸菩薩受記、　　墮於決定中、
 Bodhisattvas receive the record and fall into decision-making.
定作、常應作、　　最勝最為後。
 Customized, always done, the best and the last.
謂諸菩薩略由六相，蒙諸如來於其無上正等菩提授與記別。
 It is said that all Bodhisattvas have six characteristics, which are taught and remembered by Tathagata Tathagata on their supreme and perfect enlightenment.
何等為六？
 What is six?
一者、安住種性未發心位；
 First, abide in the undeveloped mind position of caste nature;
二者、已發心位；
 Both, the mind position has been established;
三者、現在前位；
 Three, present front position;
四者、不現前位；
 Fourth, do not appear in the front position;
五者、有定時限，謂爾所時當證無上正等菩提；
 Fifth, there is a set time limit, which means that you will achieve the supreme enlightenment at that time;
六者、無定時限，謂不宣說決定時限，而與授記。
 Sixth, there is no fixed time limit, which means that the time limit is not announced but given.
又諸菩薩略有三種墮於決定。
 Furthermore, there are three types of Bodhisattvas who fall into decision-making.
何等為三？
 What is three?
一者、安住種性墮於決定；
 First, the settled caste nature falls into determination;
二者、發菩提心墮於決定；
 The second is to develop bodhicitta and fall into decision-making;
三者、不虛修行墮於決定。
 Third, if you don’t practice in vain, you will fall into decision.
安住種性墮決定者，謂諸菩薩住種性位，便名為墮決定菩薩。
 The Bodhisattvas who abide in the fallen determination of caste-nature are called Bodhisattvas in the fallen-determined caste nature.
何以故？
 Why?
由此菩薩若遇勝緣，必定堪任證於無上正等覺故。
 Therefore, if a Bodhisattva encounters a favorable situation, he will definitely be able to attain supreme enlightenment.
發菩提心墮決定者，謂有一類諸菩薩眾，已於無上正等菩提起決定心，此後乃至證於無上正等菩提，無復退轉。
 Those who have developed bodhicitta and fallen into determination are those who have a group of bodhisattvas who have made up their mind on the supreme bodhicitta and have since attained the supreme bodhicitta without any further regression.
不虛修行墮決定者，謂諸菩薩已得自在，普於一切利有情行，如其所欲，隨所造修終無空過。
 Those who do not practice in vain and fall into determination are said to have achieved freedom, and are universally beneficial to all sentient beings.
於此三種墮決定中，依於最後墮決定位，諸佛如來授諸菩薩墮決定記。
 Among these three types of determination, depending on the position of the final determination, the Buddhas and Tathagatas teach the Bodhisattvas the record of the determination of falling.
又諸菩薩略有五處定所應作。
 Furthermore, all Bodhisattvas have some instructions on what to do in the five places of concentration.
若不作已，終不堪任證於無上正等菩提。
 If you don't do it yourself, you will never be able to achieve the supreme enlightenment.
何等為五？
 What is five?
一者、發菩提心；
 First, generate bodhicitta;
二者、於諸有情深生哀愍；
 Second, I feel deep sorrow for all sentient beings;
三者、熾然精進，四者、於諸明處方便修習，五者、無有厭倦。
 The third is to make ardent efforts, the fourth is to practice expediently in all clear places, and the fifth is to never get tired of it.
又諸菩薩於其五處常所應作。
 And all Bodhisattvas should always do what they should do in their five places.
何等為五？
 What is five?
一者、於不放逸常所應作；
 First, do what you should always do without letting go;
二者、無依無怙、有苦有貧諸有情所，常應為作依怙等事；
 Second, if you have no support, no support, suffering and poverty, all sentient beings should always do things such as support;
三者、於諸如來常應供養；
 Third, one should always make offerings to Tathagata;
四者、常應遍知有失、無失；
 Fourth, one should always know that there is loss and there is no loss;
五者、一切所作若行、若住諸作意中，大菩提心恒為導首。
 Fifth, if everything you do is performed and if you dwell in the intention of all your actions, the great bodhicitta will always be the guide.
如是五種，是諸菩薩常所應作。
 These five kinds of things are what bodhisattvas should always do.
又諸菩薩有十種法，一切菩薩許為最勝，特為第一，建立在於最上法中。
 Furthermore, there are ten kinds of Dharma among Bodhisattvas. All Bodhisattvas are promised to be the most superior, especially the first, and are established in the Supreme Dharma.
何等為十？
 What is ten?
一者、菩薩種性，諸種性中最為殊勝；
 First, the Bodhisattva’s nature is the most extraordinary among all kinds of nature;
二者、最初發心，於諸正願最為殊勝；
 Second, the first intention is to make the right vows, which are the most important;
三者、精進、般若，普於一切波羅蜜多最為殊勝；
 The three, vigor and prajna, are the most extraordinary among all paramitas;
四者、愛語攝事，於諸攝事最為殊勝；
 Fourth, loving words to guide things is the most extraordinary among all things to take care of;
五者、如來世尊，於諸有情最為殊勝；
 Fifth, the Tathagata World Honored One is the most excellent among all sentient beings;
六者、悲愍有情，於諸無量最為殊勝；
 Sixth, compassion for sentient beings is the most extraordinary among all immeasurable things;
七者、第四靜慮，於諸靜慮最為殊勝；
 Seventh, the fourth is meditation, which is the most excellent among all meditations;
八者、空三摩地，於三等持最為殊勝；
 Eighth, empty samadhi is the most extraordinary among the three upholdings;
九者、滅盡等至，於諸等至最為殊勝；
 Ninth, the cessation of annihilation is the most extraordinary of all annihilations;
十者、如前所說所有清淨方便善巧，普於一切方便善巧最為殊勝。
 Tenth, as mentioned above, all the pure and skillful methods are the most extraordinary among all the skillful methods.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
諸施設建立、　　一切法尋思、
 All facilities are established, all dharma is contemplated,
及如實遍智、　　如是諸無量、
 and omniscient wisdom as it is, such as these are immeasurable,
說法果勝利、　　大乘性、與攝，
 Talking about the victory of Dharma, Mahayana nature, and enlightenment,
菩薩十，應知　　建立諸名號。
 The tenth Bodhisattva should know how to establish various names.
謂諸菩薩略有四種施設建立，唯有如來及諸菩薩能正施設、能正建立；
 It is said that Bodhisattvas have four kinds of facilities and establishments, but only the Tathagata and all Bodhisattvas can provide and establish facilities properly;
非餘一切若天、若人、若諸沙門、若婆羅門，唯除聞已。
 There are no other gods, humans, ascetics, or Brahmans, except those who have heard it.
何等為四？
 What is four?
一者、法施設建立，二者、諦施設建立，三者、理施設建立，四者、乘施設建立。
 The first is the establishment of Dharma facilities, the second is the establishment of truth facilities, the third is the establishment of rational facilities, and the fourth is the establishment of vehicle facilities.
云何名法施設建立？
 What is the name of the establishment of Dharma facilities?
謂佛所說素呾纜等十二分教，次第結集、次第安置、次第制立，是名為法施設建立。
 It is said that the twelve points of teaching such as Su and Lan mentioned by the Buddha are assembled in stages, placed in stages, and established in stages. This is called the establishment of Dharma facilities.
云何名諦施設建立？
 What is the name of the establishment of facilities?
謂無量種。
 It's called countless species.
或立一諦。
 Or establish a truth.
謂不虛妄義，唯有一諦，無第二故。
 It is said that there is no false meaning, there is only one truth, there is no second reason.
或立二諦。
 Or establish two truths.
一、世俗諦，二、勝義諦。
 1. Conventional truth, 2. Ultimate truth.
或立三諦。
 Or establish the Three Truths.
一、相諦，二、語諦，三、用諦。
 One, the truth of phase, two, the truth of language, and three, the truth of application.
或立四諦。
 Or establish the Four Noble Truths.
一、苦諦，二、集諦，三、滅諦，四、道諦。
 1. The truth of suffering, 2. The truth of collection, 3. The truth of cessation, 4. The truth of path.
或立五諦。
 Or establish the Five Truths.
一、因諦，二、果諦，三、智諦，四、境諦，五、勝諦。
 1. Truth of cause, 2. Truth of effect, 3. Truth of wisdom, 4. Truth of state, 5. Truth of victory.
或立六諦。
 Or establish the Six Truths.
一、諦諦，二、妄諦，三、應遍知諦，四、應永斷諦，五、應作證諦，六、應修習諦。
 1. The true truth, 2. The false truth, 3. The truth that should be known universally, 4. The truth that should be eternally resolved, 5. The truth that should be realized, and 6. The truth that should be practiced.
或立七諦。
 Or establish the Seven Truths.
一、愛味諦，二、過患諦，三、出離諦，四、法性諦，五、勝解諦，六、聖諦，七、非聖諦。
 1. The truth of love, 2. The truth of faults and sufferings, 3. The truth of renunciation, 4. The truth of dharmata, 5. The truth of ultimate understanding, 6. The noble truth, and 7. The non-noble truth.
或立八諦。
 Or establish the Eightfold Truth.
一、行苦性諦，二、壞苦性諦，三、苦苦性諦，四、流轉諦，五、還滅諦，六、雜染諦，七、清淨諦，八、正加行諦。
 1. The truth of the nature of suffering, 2. The truth of the nature of suffering, 3. The truth of the nature of suffering, 4. The truth of circulation, 5. The truth of cessation, 6. The truth of mixed stains, 7. The truth of purity, 8. The truth of positive addition.
或立九諦。
 Or establish the Nine Truths.
一、無常諦，二、苦諦，三、空諦，四、無我諦，五、有愛諦，六、無有愛諦，七、彼斷方便諦，八、有餘依涅槃諦，九、無餘依涅槃諦。
 1. The truth of impermanence, 2. The truth of suffering, 3. The truth of emptiness, 4. The truth of no-self, 5. The truth of love of existence, 6. The truth of love of non-existence, 7. The truth of the end of expedient means, 8. The truth of nirvana with remainder, 9. There is no remaining basis for the truth of Nirvana.
或立十諦。
 Or establish the Ten Truths.
一、逼切苦諦，二、財位匱乏苦諦，三、界不平和苦諦，四、所愛變壞苦諦，五、麁重苦諦，六、業諦，七、煩惱諦，八、聽聞正法、如理作意諦，九、正見諦，十、正見果諦。
 1. The truth of the suffering of being forced to do something, 2. The truth of the suffering of lack of wealth, 3. The truth of the suffering of uneven worlds, 4. The truth of the suffering of what you love turning bad, 5. The truth of the suffering of being heavy, 6. The truth of karma, 7. The truth of suffering, 8. , the truth of hearing the true Dharma and practicing the mind properly, 9. the truth of right view, 10. the truth of the fruit of right view.
如是等類，名菩薩諦施設建立，若廣分別當知無量。
 Such and other categories are called Bodhisattva truths. If they are widely differentiated, they should be known to be immeasurable.
云何名理施設建立？
 What is the name of the facility?
謂四道理。
 It's called four principles.
此廣分別如前應知。
 This broad distinction should be known as before.
云何名乘施設建立？
 What is the name of the facility?
謂聲聞乘及獨覺乘、無上大乘，如是三種，一一各由七種行相施設建立，是名為乘施設建立。
 It is said that there are three types of Shravakayana, Practicing Enlightenment Vehicle, and Supreme Mahayana, each of which is established by seven kinds of facilities and facilities. This is called the establishment of vehicle facilities.
初聲聞乘七行相者，一、於四聖諦無顛倒慧，二、此慧所依，三、此慧所緣，四、此慧伴類，五、此慧作業，六、此慧資糧，七、此慧得果。
 The seven elements of the First Sravakayana are: 1. No inverted wisdom in the Four Noble Truths, 2. The basis of this wisdom, 3. The object of this wisdom, 4. The companion of this wisdom, 5. The operation of this wisdom, 6. This wisdom Materials, seven, this wisdom will bear fruit.
當知由此七種行相施設建立，諸聲聞乘無不周備。
 You should know that these seven kinds of conduct and facilities are established, and all the sravakas are fully prepared.
如聲聞乘七種行相施設建立，其獨覺乘，當知亦爾。
 Just as the seven types of conduct and facilities of the Shravakayana are established, one should also know that of the Practical Awakening.
無上大乘七行相者，一、緣離言說事，一切法中所有真如，無分別平等性出離慧；
 The seven elements of the supreme Mahayana are: 1. Conditional separation, all truths in all dharma, non-differentiation and equality, renunciation wisdom;
二、此慧所依；
 2. This wisdom relies on;
三、此慧所緣；
 3. This object of wisdom;
四、此慧伴類；
 4. This type of wise companion;
五、此慧作業；
 5. This wisdom operation;
六、此慧資糧；
 6. This wisdom material;
七、此慧得果。
 7. This wisdom bears fruit.
當知由此七種行相施設建立，無上大乘無不周備。
 You should know that these seven kinds of conduct facilities are established, and the supreme Mahayana is fully prepared.
過去、未來、現在諸佛及諸菩薩所有無倒施設建立，若曾所作、若當所作、若今所作，一切皆由如是四事。
 All the Buddhas and Bodhisattvas in the past, future, and present have established their infallible contributions. If they have been done before, if they are done in the future, and if they are done now, everything is due to these four things.
除此無有若過若增。
 Apart from this, there is nothing more.
又諸菩薩為得四種如實遍知，於一切法起四尋思。
 In addition, in order to obtain the four kinds of true and omniscient knowledge, all Bodhisattvas have four kinds of contemplation on all dharmas.
何等為四？
 What is four?
一、名尋思，二、事尋思，三、自性假立尋思，四、差別假立尋思。
 1. Thinking about the name, 2. Thinking about the matter, 3. Thinking about the hypothesis of self-nature, and 4. Thinking about the hypothesis of difference.
如是四種若廣分別，應知如前真實義品。
 If these four types are widely distinguished, you should know the true meaning as before.
又諸菩薩略有四種，於一切法如實遍知。
 There are also four types of Bodhisattvas, who know all dharmas as they really are.
一、名尋思所引如實遍知，二、事尋思所引如實遍知，三、自性假立尋思所引如實遍知，四、差別假立尋思所引如實遍知。
 1. What is cited by the name is known universally as it really is; 2. What is cited by the thinking is known as it really is; 3. What is cited by the hypothesis of self-nature is truly known and understood; 4. What is cited by the hypothesis of difference is universally known as it is.
如是四種若廣分別，應知如前真實義品。
 If these four types are widely distinguished, you should know the true meaning as before.
又諸菩薩，於五無量能起一切善巧作用。
 Furthermore, Bodhisattvas can play all skillful roles in the five immeasurables.
何等為五？
 What is five?
一、有情界無量，二、世界無量，三、法界無量，四、所調伏界無量，五、調伏方便界無量。
 1. The realm of sentient beings is immeasurable, 2. The world is immeasurable, 3. The realm of dharma is immeasurable, 4. The realm of taming is immeasurable, and 5. The realm of convenience is tamed is immeasurable.
云何有情界無量？
 Why is there such a thing as infinite love?
謂六十四諸有情眾，名有情界。
 The sixty-four sentient beings are called the sentient world.
如前意地已具條列。
 As expected, the rules have been laid out.
若依相續，差別無邊。
 If they depend on each other, the differences are boundless.
云何世界無量？
 Why is the world infinite?
謂於十方無量世界、無量名號各各差別。
 It is said that there are countless worlds in the ten directions, and countless names are all different.
如此世界名曰索訶，此界梵王名索訶主。
 Such a world is called Suohe, and the Brahma king of this world is called Suohe Lord.
如是一切皆當了知。
 This way everything should be understood.
云何法界無量？
 Why is the Dharma Realm immeasurable?
謂善、不善、無記諸法，如是等類差別道理，應知無量。
 It should be known that there are countless different principles such as good, bad, and unrecorded dharmas.
云何所調伏界無量？
 How can Yun subdue the boundless world?
謂或有一種所調伏界。
 It is said that there may be a kind of tamed world.
一切有情可調伏者，同一類故。
 All sentient beings that can be tamed are of the same type.
或有二種所調伏界。
 There may be two kinds of subdued realms.
一、具縛，二、不具縛。
 One, with bondage, two, without bondage.
或有三種所調伏界。
 There may be three subdued realms.
一、鈍根，二、中根，三、利根。
 One, blunt root, two, medium root, and three, sharp root.
或有四種所調伏界。
 There may be four subdued realms.
一、剎帝利，二、婆羅門，三、吠舍，四、戍達羅。
 1. Kshatriya, 2. Brahmin, 3. Vaisya, 4. Garuda.
或有五種所調伏界。
 There may be five kinds of subdued realms.
一、貪行，二、瞋行，三、癡行，四、慢行，五、尋思行。
 1. Actions of greed, 2. Actions of hatred, 3. Actions of ignorance, 4. Actions of slowness, 5. Actions of seeking thoughts.
或有六種所調伏界。
 There may be six kinds of tamed realms.
一、在家，二、出家，三、未成熟，四、已成熟，五、未解脫，六、已解脫。
 1. At home, 2. Monk, 3. Immature, 4. Mature, 5. Not liberated, 6. Already liberated.
或有七種所調伏界。
 There may be seven kinds of subdued realms.
一、輕毀，二、中庸，三、廣顯智，四、略開智，五、現所調伏，六、當所調伏，七、緣引調伏。
 1. Despise, 2. Moderate, 3. Broadly display wisdom, 4. Slightly open wisdom, 5. Conquer what is present, 6. Conquer what is due, 7. Conquer by reason.
謂遇如是如是緣，即如是如是轉變。
 It is said that if you encounter such a condition, it will change like this.
或有八種所調伏界。
 There may be eight kinds of tamed realms.
謂八部眾，從剎帝利乃至梵眾。
 It is called the eight tribes, from Kshatriya to Brahma.
或有九種所調伏界。
 There may be nine kinds of subdued realms.
一、如來所化，二、聲聞、獨覺所化，三、菩薩所化。
 1. Transformed by the Tathagata, 2. Transformed by the Sravakas and Paccekabuddhas, and 3. Transformed by the Bodhisattvas.
四、難調伏，五、易調伏，六、軟語調伏，七、訶擯調伏，八、遠調伏，九、近調伏。
 4. Difficult to tame, 5. Easy to tame, 6. Soft words to tame, 7. Hepai tame, 8. Far tame, 9. Near tame.
或有十種所調伏界。
 There may be ten kinds of tamed realms.
一、那落迦，二、傍生，三、琰摩世界，四、欲界天人，五、中有，六、有色，七、無色，八、有想，九、無想，十、非想非非想。
 1. Naluka, 2. Immediate birth, 3. Yama world, 4. Desire realm gods, 5. Being in the middle, 6. Form, 7. Colorless, 8. Thoughts, 9. No thoughts, 10. Not thinking, not thinking.
如是略說品類差別有五十五，若依相續差別道理，當知無量。
 In this way, there are fifty-five categories of differences. If you follow the principle of continuous differences, you should know that they are infinite.
問：
 ask:
有情界無量、所調伏界無量有何差別？
 What is the difference between the boundless realm of sentient beings and the boundless realm of being tamed?
答：
 answer:
一切有情，若住種性、不住種性，無有差別，總名有情界無量；
 There is no difference between all sentient beings whether they live in caste nature or not, and they are collectively called the boundless realm of sentient beings;
唯住種性，彼彼位轉，乃得名為所調伏界無量。
 Only by abiding in the nature of the seed, one by one, one by one, one can gain the name of being tamed by boundless realms.
云何調伏方便界無量？
 How can one tame the realm of expedient means without limit?
謂如前說，當知此中亦有無量品類差別。
 As mentioned before, you should know that there are also countless category differences.
問：
 ask:
何故總說此五無量如是次第？
 Why do we always talk about these five immeasurable stages?
答：
 answer:
以諸菩薩專精修習饒益有情，是故最初說有情界無量。
 The Bodhisattva's dedicated practice is beneficial to sentient beings, so it was originally said that the realm of sentient beings is immeasurable.
是諸有情依於處所可得受化，是故第二說世界無量。
 All sentient beings can be transformed depending on their location, so the second saying is that the world is infinite.
是諸有情在彼彼界，由種種法或染、或淨差別可得，是故第三說法界無量。
 All sentient beings in that realm can be obtained by various dharmas, stains, or pure differences. Therefore, the third realm of Dharma is immeasurable.
即觀如是有情界中，有諸有情有所堪任、有大勢力，堪能究竟解脫眾苦，是故第四說所調伏界無量。
 That is to say, in this world of sentient beings, there are sentient beings who are worthy of their responsibilities and have great power, who can ultimately liberate themselves from all suffering. Therefore, the realms that can be tamed by the fourth theory are immeasurable.
要由如是方便善巧，令諸有情究竟解脫，是故第五說調伏方便界無量。
 Through such skillful expedients, all sentient beings can be finally liberated, so the fifth chapter talks about taming the boundless world of expedients.
是故說言菩薩於此五種無量，能起一切善巧作用。
 Therefore, the Bodhisattva Bodhisattva can play all skillful roles in these five kinds of immeasurable things.
諸佛菩薩為諸有情宣說正法，當知有五大果勝利。
 Buddhas and Bodhisattvas preach the true Dharma to all sentient beings. You should know that there are five great fruits of victory.
何等為五？
 What is five?
一者、一類有情聞佛菩薩說正法時，遠塵離垢，於諸法中法眼生起；
 First, when a kind of sentient being hears the Buddha and Bodhisattva preaching the true Dharma, they are far away from the dust and defilement, and the Dharma Eye arises in all Dharmas;
二者、一類有情聞佛菩薩說正法時，得盡諸漏；
 Second, when a kind of sentient beings hear the Buddha and Bodhisattva preaching the true Dharma, they will get rid of all their faults;
三者、一類有情聞佛菩薩說正法時，便於無上正等菩提發正願心；
 Third, when a kind of sentient beings hear the Buddha and Bodhisattva preaching the righteous Dharma, they will be able to make the right aspiration for supreme enlightenment;
四者、一類有情聞佛菩薩說正法時，證得菩薩最勝法忍；
 Fourth, when a kind of sentient being hears the Buddha and Bodhisattva preaching the true Dharma, they realize that the Bodhisattva has the most excellent Dharma-endurance;
五者、一類有情聞佛菩薩說正法已，受持讀誦，修習正行，展轉方便令正法眼久住不滅。
 Fifth, there is a category of sentient beings who hear the Buddha and Bodhisattva speak the true Dharma, receive it, uphold it, read it, recite it, practice the right conduct, and use expedient methods to make the Dharma Eye abiding for a long time.
如是五種，當知名為諸佛菩薩所說正法大果勝利。
 Such five kinds should be known as the victory of the righteous Dharma and the great fruit mentioned by the Buddhas and Bodhisattvas.
諸菩薩乘與七大性共相應故，說名大乘。
 Since all Bodhisattva vehicles correspond to the seven great natures, they are called Mahayana.
何等為七？
 What is seven?
一者、法大性。
 First, the great nature of the law.
謂十二分教中，菩薩藏攝方廣之教。
 It is said that among the twelve teachings, the Bodhisattva hides and captures the teachings of Fang Guang.
二者、發心大性。
 The second is to have a great intention.
謂有一類，於其無上正等菩提發正願心。
 It is said that there is a kind of person who has the right aspiration for the supreme and perfect Bodhi.
三者、勝解大性。
 The third is to overcome the great nature.
謂有一類，於法大性生勝信解。
 It is said that there is a kind of person who has superior faith and understanding in the great nature of Dharma.
四者、增上意樂大性。
 Fourth, increase the great nature of happiness.
謂有一類，已過勝解行地，證入淨勝意樂地。
 It is said that there is a category of people who have passed through the realm of transcendent understanding and realized the bliss of pure and transcendent intention.
五者、資糧大性。
 Fifth, the great nature of material resources.
謂福德資糧、智慧資糧修習圓滿，能證無上正等菩提。
 It is said that if you practice the merits, virtues and wisdom successfully, you can achieve the supreme enlightenment.
六者、時大性。
 Sixth, the great nature of time.
謂經於三無數大劫，方證無上正等菩提。
 It is said that after three countless great kalpas, the supreme and perfect Bodhi will be realized.
七者、圓證大性。
 Seventh, realize the great nature.
謂即所證無上菩提，由此圓證菩提自體，比餘圓證功德自體尚無與等，何況得有若過若增。
 It is said that the supreme Bodhi has been realized, and the Bodhi self has been fully realized. It is not equal to the merits and virtues of the other complete realizations, let alone whether they have exceeded or increased.
當知此中，若法大性、若發心大性、若勝解大性、若增上意樂大性、若資糧大性、若時大性，如是六種皆是圓證大性之因。
 You should know that the great nature of Dharma, the great nature of motivation, the great nature of transcendent understanding, the great nature of increasing the supreme intention and happiness, the great nature of material resources, and the great nature of time, these six are all the ways to fully realize the great nature. because.
圓證大性，是前六種大性之果。
 The realization of the great nature is the fruit of the first six kinds of great nature.
有八種法，能具足攝一切大乘。
 There are eight kinds of Dharma, which can cover all Mahayana.
一者、菩薩藏教；
 One, Bodhisattva’s hidden teachings;
二者、即於如是菩薩藏中，顯示諸法真實義教；
 Second, in such a bodhisattva treasure, the true meaning and teachings of all dharmas are revealed;
三者、即於如是菩薩藏中，顯示一切諸佛菩薩不可思議、最勝廣大威力之教；
 Third, in this bodhisattva treasure, the inconceivable and most powerful teachings of all Buddhas and Bodhisattvas are revealed;
四者、於上所說，如理聽聞；
 Fourth, listen to what is said above properly;
五者、如理思為先，趣勝意樂；
 Fifth, if rational thinking comes first, pleasure is better than pleasure;
六者、趣勝意樂為先，入修行相；
 Sixth, the pursuit of joy and victory comes first and enters the phase of practice;
七者、入修行相為先，修果成滿；
 Seventh, enter the phase of cultivation first, and the fruits of cultivation will be fulfilled;
八者、即由如是修果成滿，究竟出離。
 Eighth, that is, through such cultivation, the fruit will be fulfilled and you will finally be liberated.
如是菩薩勤修學已，能證無上正等菩提。
 If such a Bodhisattva diligently practices and studies, he will be able to attain the supreme enlightenment.
何等菩薩勤修學已，能證無上正等菩提？
 How can a bodhisattva who has diligently practiced and studied achieve the supreme enlightenment?
當知菩薩略有十種。
 You should know that there are ten types of Bodhisattvas.
一、住種性，二、已趣入，三、未淨意樂，四、已淨意樂，五、未成熟，六、已成熟，七、未墮決定，八、已墮決定，九、一生所繫，十、住最後有。
 1. Live in the seed nature, 2. Interest has entered, 3. Unpurified mind happiness, 4. Purified mind happiness, 5. Immature, 6. Mature, 7. Undecided, 8. Already fallen into decision, 9. Life is tied to ten, and the last thing you live in is.
此中即住種性菩薩發心修學，名已趣入。
 This is where the bodhisattva of the seed-nature abides and aspires to practice, and his name has already entered.
即已趣入，乃至未入淨意樂地，名未淨意樂。
 That is to say, the pleasure has entered, but has not yet entered the place of pure mind happiness, which is called the unpure mind happiness.
若已得入，名已淨意樂。
 If it has been entered, it is called pure mind and happiness.
即淨意樂，乃至未入到究竟地，名未成熟。
 That is, pure mind and happiness, even before entering the ultimate realm, are called immature.
若已得入，名已成熟。
 If it has entered, the name has matured.
未成熟中，乃至未得入決定地、決定行地，名未決定。
 When it is immature, it has not even entered the place of decision, the place of action, and its name has not yet been decided.
若已得入，名已決定。
 If it has been admitted, the name has been decided.
已成熟中，復有二種。
 When it is mature, there are two types.
一者、一生所繫。
 One, life is tied to.
謂此生無間，當證無上正等菩提。
 It is said that this life is endless, and we should realize the supreme enlightenment.
二、住最後有。
 2. Live last.
謂即住此生，能證無上正等菩提。
 It is said that by living in this life, one can achieve the supreme enlightenment.
如是如說從初種性，廣說乃至能證無上正等菩提十種菩薩，於菩薩學能正修學。
 This is how it is said that from the first seed of nature, it can be widely preached and even the ten kinds of Bodhisattvas who can realize the supreme and perfect Bodhi, and can learn from the Bodhisattva to practice correctly.
此上更無能正修學、若於中學、若如是學。
 It is even more impossible to study properly, just like in middle school, or like this.
非如所說諸菩薩上更有菩薩，於菩薩學能正修學。
 It is not as mentioned that among all the Bodhisattvas, there is even more Bodhisattvas, who can learn from Bodhisattvas and practice correctly.
如是所說一切菩薩，當知復有如是等類無有差別隨德假名。
 As mentioned above, all Bodhisattvas should know that there are such and similar types of undifferentiated virtues and false names.
所謂名為菩提薩埵、摩訶薩埵、成就覺慧、最上照明、最勝真子、最勝任持、普能降伏、最勝萌芽，亦名勇健，亦名最聖，亦名商主，亦名大稱，亦名憐愍，亦名大福，亦名自在，亦名法師。
 The so-called Bodhisattva, Mahasattva, attained enlightenment and wisdom, the supreme illumination, the most superior true son, the most competent to uphold, the universal power to subdue, the most superior sprout, also known as brave and strong, also called the most holy, also called the business owner, Also known as Dazhen, also known as Lianmin, also known as Dafu, also known as Zizi, also known as Dharma Master.
如是十方無邊無際諸世界中無邊菩薩，當知乃有內德各別無量無邊假立想號。
 In this way, there are boundless Bodhisattvas in the boundless worlds in the ten directions. You should know that there are boundless and boundless false thoughts with different internal virtues.
若諸菩薩現前自稱我是菩薩，於菩薩學不正修行，當知是名相似菩薩，非真菩薩。
 If Bodhisattvas appear and claim to be Bodhisattvas, and they imitate Bodhisattvas and practice incorrect practices, you should know that these names resemble Bodhisattvas and are not true Bodhisattvas.
若諸菩薩現前自稱我是菩薩，於菩薩學能正修行，當知是名真實菩薩。
 If any Bodhisattva appears and claims to be a Bodhisattva, and learns from the Bodhisattvas and practices correctly, you should know that these are the true Bodhisattvas.
瑜伽師地論卷第四十六
 Volume 46 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
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 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第四十七彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 47 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五第二持隨法瑜伽處菩薩相品第一
 The fifteenth and second place of Bodhisattva in this local area. The second place of Sui Dharma Yoga. The first place of Bodhisattva.
云何真實諸菩薩相？
 How can we truly understand the appearance of Bodhisattvas?
嗢拕南曰：
 Fu Gaonan said:
真實諸菩薩，　　五種相應知，
 Real bodhisattvas, five kinds of corresponding knowledge,
自性、依處、果、　　次第、攝五轉。
 The five transformations are self-nature, dependence, result, stage, and incorporation.
謂諸菩薩有五真實菩薩之相，若成就者墮菩薩數。
 It is said that all Bodhisattvas have five true appearances of Bodhisattvas, and those who achieve them will fall into the number of Bodhisattvas.
何等為五？
 What is five?
一者、哀愍，二者、愛語，三者、勇猛，四者、舒手惠施，五者、能解甚深義理密意。
 The first is compassion, the second is loving words, the third is bravery, the fourth is being generous and generous, and the fifth is being able to understand profound meanings.
如是五法，當知一一各有五轉。
 Such as the five methods, you should know that each one has five turns.
一者、自性，二者、依處，三者、果利，四者、次第，五者、相攝。
 The first is self-nature, the second is dependence, the third is effect, the fourth is sequence, and the fifth is phase.
應知此中，哀愍自性略有二種。
 It should be noted that there are two types of compassion.
一、在意樂，二、在正行。
 One, focus on happiness, and two, focus on right conduct.
在意樂者，謂諸菩薩，於諸有情利益意樂、安樂意樂，是名哀愍。
 Regarding happiness, it is said that Bodhisattvas are happy and happy for all sentient beings. This is called compassion.
在正行者，謂諸菩薩，於諸有情如所意樂，隨力隨能身語饒益，是名哀愍。
 In the right way, we say that Bodhisattvas are happy with all sentient beings as they wish, and they use their body and speech to benefit all sentient beings according to their strength. This is called compassion.
愛語自性，謂如前說若慰喻語、若慶悅語、若勝益語，當知如前攝事品說。
 The nature of loving speech means that it is like words of consolation, words of joy, and words of victory. It should be known that it is like saying things in advance.
勇猛自性，謂諸菩薩剛決堅固，無所怯劣，有大勢力。
 The nature of bravery means that all Bodhisattvas are resolute and firm, have nothing to be afraid of, and have great power.
若諸菩薩廣大施性、無染施性，是名舒手惠施自性。
 If all Bodhisattvas have a vast and untainted giving nature, this is called the nature of giving with ease and benefit.
若諸菩薩四無礙解，及即於彼無倒引發正加行智，是名能解甚深義理密意自性。
 If bodhisattvas understand the four non-obstructions and have the wisdom of positive and positive actions in that non-reflection, this is called being able to understand the nature of profound meanings and secrets.
當知菩薩哀愍依處，略有五種。
 You should know that there are five kinds of places where Bodhisattva can mourn.
何等為五？
 What is five?
一、有苦有情，二、惡行有情，三、放逸有情，四、邪行有情，五、煩惱隨眠有情。
 1. There are emotions for suffering, 2. There are emotions for evil deeds, 3. There are emotions for letting loose, 4. There are emotions for evil behaviors, 5. There are emotions for sleeping with troubles.
那落迦等所有有情，皆為苦受連綿相續逼切而轉，如是名為有苦有情。
 All sentient beings, such as Naluka, are driven by the continuous and pressing sufferings. Such beings are called suffering sentient beings.
或復有情雖非定苦，而多現行諸身惡行、諸語惡行、諸意惡行，於諸惡中喜樂安住。
 Or there may be sentient beings who, although they are not suffering, often engage in evil deeds of the body, speech, and mind, and live happily in all evils.
所謂屠養羊猪鷄等不律儀輩。
 The so-called slaughtering and raising of sheep, pigs, chickens and other unethical people.
如是名為惡行有情。
 This is called evil deeds with emotions.
或復有情雖非定苦及行惡行，而於諸欲耽著受用，常樂安住種種俳優、歌舞、笑睇，以自娛樂。
 Or even though there are sentient beings who are not suffering or committing evil deeds, they are indulged in the enjoyment of various desires and are always happy and contented with various actors, singing, dancing, laughing and watching to entertain themselves.
所謂一類受欲塵者。
 The so-called type of person who receives the dust of desire.
如是名為放逸有情。
 This is called letting go and being affectionate.
或復有情雖非定苦、行惡、放逸，而依妄見修行種種苦解脫行。
 Or even though there are sentient beings who are not determined to suffer, do evil, or let loose, they practice all kinds of suffering and liberation practices based on false views.
謂捨諸欲，於惡說法毘柰耶中而出家者。
 It is said that one gives up all desires and becomes a monk in the evil Dharma Viñaya.
如是名為邪行有情。
 This is called evil behavior and sentient beings.
或復有情雖非定苦，廣說乃至非修邪行，而或具縛、或不具縛，為諸煩惱之所隨眠。
 There may be sentient beings who, although they are not suffering, may not even practice evil deeds, but may or may not be bound, and may sleep with all kinds of troubles.
謂正修行賢善異生及諸有學。
 It is said that the virtuous and good people who practice the right way will be born and learned.
是名煩惱隨眠有情。
 This is the name of a being who has troubles and sleeps with him.
是名菩薩所有哀愍五種依處，由此依處、由此所緣，哀愍而轉。
 This is the five bases for the Bodhisattva's mourning. From this base and this object, he turns to mourning.
除此無有若過若增。
 Apart from this, there is nothing more.
當知菩薩愛語依處，亦有五種。
 You should know that there are five bases for the Bodhisattva’s loving words.
何等為五？
 What is five?
一、正言論語，二、正慶悅語，三、正安慰語，四、正廣恣語，五、如理說語。
 1. Right words, 2. Right words of joy, 3. Right words of comfort, 4. Right words, and 5. Reasonable words.
如是廣辯，應知如前攝事品說。
 If you argue extensively, you should know the theory of proactive things.
是名菩薩所有愛語五種依處，由此依處、由此所緣，愛語而轉。
 This is the five bases for all the love words of the Bodhisattva. From this base and from this object, the love words turn.
除此無有若過若增。
 Apart from this, there is nothing more.
當知菩薩勇猛依處，亦有五種。
 You should know that there are five types of Bodhisattva’s strong base.
何等為五？
 What is five?
謂即如前菩提分品所說菩薩堅力持性五種依處，當知此是菩薩勇猛五種依處。
 It is said that these are the five bases of the Bodhisattva's perseverance and perseverance mentioned in the previous chapter on Bodhi. You should know that these are the five bases of the Bodhisattva's bravery.
由此依處、由此所緣，勇猛而轉。
 From this place and this object, turn bravely.
除此無有若過若增。
 Apart from this, there is nothing more.
當知菩薩舒手惠施，亦五依處。
 You should know that the Bodhisattva's open hands and charity are also five places of reference.
何等為五？
 What is five?
一、數數惠施，二、歡喜惠施，三、慇重惠施，四、無染惠施，五、無依惠施。
 1. Count the favors; 2. Give the favors with joy; 3. Give the favors with sincerity; 4. Give the favors without stain; 5. Give the favors without any dependence.
如是五種，如前施品廣辨應知。
 Such are the five kinds, and you should be aware of them as before.
由此依處、由此所緣，菩薩舒手惠施而轉。
 From this place of support and this object, the Bodhisattva spreads his hands and gives charity.
除此無有若過若增。
 Apart from this, there is nothing more.
當知菩薩能解甚深義理密意，亦五依處。
 You should know that Bodhisattvas can understand the profound meanings and secrets, and they have five bases.
何等為五？
 What is five?
謂於如來所說契經，隨順甚深甚深顯現空性相應、緣性緣起，應知是名第一依處。
 It is said that according to the Tathagata's teachings, following the very deep and profound manifestations of emptiness and dependent origination, we should know that this is the first place of support.
於毘奈耶毀犯善巧、還淨善巧，當知是名第二依處。
 In Vinaya, one should know that this is the second basis for destroying and repurposing good skills.
於摩怛理迦，施設、建立無倒法相，當知是名第三依處。
 In Magalika, you should know that this is the third place of support when you offer and establish the infallible Dharma.
能正顯除意趣難解諸法相義，當知是名第四依處。
 It is difficult to understand the meaning of all dharmas without being able to express them correctly. You should know that this is called the fourth basis.
於一切法，法、義、釋詞、品類差別，當知是名第五依處。
 Regarding all dharma, differences in dharma, meanings, interpretations, and categories, you should know that this is the fifth basis.
由此依處、由此所緣，菩薩能解甚深義理密意而轉。
 From this base and this object, the Bodhisattva can understand the profound meanings and secret thoughts.
除此無有若過若增。
 Apart from this, there is nothing more.
菩薩哀愍，於諸有情，最初能斷怨害嫌恨。
 The Bodhisattva shows compassion to all sentient beings and can finally put an end to resentment, harm, and hatred.
菩薩哀愍，普於一切利有情事皆能修作，心無怯劣。
 Bodhisattva's compassion is universal, all beneficial and sentimental things can be practiced, and the mind is not timid.
於此加行甞無厭倦，多住哀愍，能攝無罪現法樂住及饒益他。
 If you practice here, you will never get tired of it, and you will stay in mourning for a long time. You will be able to take in the sinless Dharma and live happily and benefit others.
又如世尊所說修慈所得勝利，謂於現身毒藥、刀杖不加害等。
 Also, as the World Honored One said, the victory achieved by cultivating loving-kindness is to refrain from harming poison, swords and sticks, etc. when appearing in the body.
如是一切菩薩哀愍，皆當了知。
 All Bodhisattvas should understand this.
是名菩薩哀愍果利。
 This is called the fruit of Bodhisattva’s compassion.
菩薩愛語，於現法中斷語四過。
 The Bodhisattva's love words interrupt the four faults in the present Dharma.
所謂妄語、離間、麁惡，及以綺語。
 The so-called lying, alienation, evil, and flattery.
由此愛語，於現法中能自攝受、能攝受他，安隱而轉。
 From this, the love language can absorb itself and others in the present dharma, and can turn around peacefully.
菩薩愛語，於當來世其言敦肅，言必信用。
 A Bodhisattva loves to speak, and in the next life his words will be solemn and true, and his words will be true.
是名菩薩愛語果利。
 This is called the fruitfulness of Bodhisattva’s loving words.
菩薩勇猛，於現法中能離一切懶惰懈怠，心常歡喜；
 The Bodhisattva is brave, can avoid all laziness and laziness in the present Dharma, and his heart is always happy;
能受菩薩淨戒律儀，受已終無毀犯、退屈；
 Able to accept the Bodhisattva's pure precepts and rituals, and once accepted, there will be no violation or retreat;
能正堪忍，攝受自他。
 If you can tolerate it righteously, you can accept it from others.
於當來世一切菩薩所起事業，稟性堅固，凡所造修若未成辦，終無懈退。
 In the next life, all Bodhisattva's undertakings will have a solid nature. If all their efforts are not completed, they will never retreat.
是名菩薩勇猛果利。
 This is the name of the Bodhisattva who is brave and fruitful.
當知菩薩舒手惠施、能解甚深義理密意所得果利，如威力品惠施威力、般若威力差別應知。
 You should know that the Bodhisattva can spread his hands and give charity, and he can understand the profound meanings and secret thoughts, and the fruits and benefits obtained are like the power of power, the power of charity, and the power of Prajna.
是名菩薩舒手惠施、能解甚深義理密意二種果利。
 This Bodhisattva is known as a bodhisattva who spreads his hands and gives, and can understand two kinds of profound meanings and secret thoughts.
是名菩薩五相果利。
 This is called the Five Phases of Bodhisattva.
云何五相如是次第？
 Why are the five phases in this order?
謂諸菩薩，先修哀愍攝受有情，於彼顧念，欲作饒益。
 It is said that all Bodhisattvas should first practice compassion and acceptance of sentient beings, and be mindful of them, wishing to do benefit.
次修愛語，為彼有情出不善處安立善處，宣說正理，攝受教誨。
 Next, cultivate loving words, establish a good place for those sentient beings to leave the unwholesome place, preach the right principles, and receive teachings.
次修勇猛，於已趣入諸有情類，若諸有情起諸邪行，種種煩惱變異事中皆能堪忍，為不棄捨安住種種正行、邪行諸有情故。
 The first time you practice bravely, you will be able to endure all kinds of troubles and changes if you enter into the category of sentient beings. If those sentient beings engage in wrong behavior, you will be able to endure all kinds of troubles and changes. This is because you will not give up and abide in all kinds of sentient beings who are doing right and wrong.
是諸菩薩修勇猛已，一類有情以財攝受，能令成熟；
 These Bodhisattvas have cultivated bravery, and a kind of sentient beings can absorb them with wealth and mature them;
一類有情以法攝受，能令成熟；
 A type of sentient being can be matured by taking in the Dharma;
一類有情以財、以法二種攝受，能令成熟。
 A kind of sentient being can be matured by accepting it through money and Dharma.
是故菩薩次後修習舒手惠施、能解甚深義理密意。
 Therefore, when the Bodhisattvas practice extending their hands and giving alms, they can understand the profound meanings and secrets.
當知是名菩薩五相前後次第。
 You should know that this is called the order of the five phases of Bodhisattva.
問：
 ask:
菩薩五相，六到彼岸，何到彼岸攝何等相？
 The five signs of Bodhisattva, six to the other shore, where to go to the other shore to take what signs?
答：
 answer:
菩薩哀愍，當知靜慮到彼岸攝；
 The Bodhisattva feels sorry for you, and you should know how to calmly think about it and go to the other shore to take pictures;
菩薩愛語，尸羅、般若到彼岸攝；
 Bodhisattva's loving words, Sheila and Prajna went to the other shore to take pictures;
菩薩勇猛，進、忍、般若到彼岸攝；
 The Bodhisattva is brave, enters, endures, and prajna reaches the other shore to capture;
菩薩所有舒手惠施，當知即施到彼岸攝；
 When a Bodhisattva spreads his hands and gives a favor, he should know that his gift will be taken to the other side;
菩薩所有能解甚深義理密意，靜慮、般若到彼岸攝。
 All Bodhisattvas can understand the profound meanings and secrets. They can calmly meditate and prajna to the other shore to capture.
如是真實菩薩五相，當知一一皆有五轉。
 In this way, you should know that each of the five characteristics of a true Bodhisattva has five transformations.
所謂自性、依處、果利、次第、相攝。
 The so-called self-nature, dependence, fruitfulness, sequence, and phase.
已廣分別，應如實知。
 It has been widely distinguished and should be known as it really is.
本地分中菩薩地第十五第二持隨法瑜伽處分品第二
 The fifteenth and second place of the Bodhisattva in the local area. The second place of Sui Dharma Yoga.
在家、出家二分菩薩，有幾種法正修學時，速證無上正等菩提？
 There are two kinds of Bodhisattvas, laypersons and monks. How many methods can be used to quickly realize the supreme enlightenment when practicing rightly?
嗢拕南曰：
 Fu Gaonan said:
二分諸菩薩，　　初事業善修、
 Two Bodhisattvas, those who cultivate their careers well in the beginning,
善巧、饒益他、　　迴向最為後。
 Be skillful, benefit others, and give back to others last.
謂諸菩薩或在家分、或出家分差別轉時，略有四法，當知令此在家、出家二分菩薩正勤修學，速證無上正等菩提。
 It is said that when bodhisattvas, whether at home or as monks, turn differently, there are four dharma. You should know that these two bodhisattvas, whether at home or as monks, should practice diligently and quickly realize the supreme enlightenment.
何等為四？
 What is four?
一者、善修事業，二者、方便善巧，三者、饒益於他，四者、無倒迴向。
 First, be good at cultivating your career; second, be skillful and skillful; third, be beneficial to others; fourth, never turn back.
云何菩薩善修事業？
 How can a Bodhisattva be good at cultivation?
謂諸菩薩，於六波羅蜜多決定修作、委悉修作、恒常修作、無罪修作。
 It is said that all Bodhisattvas decide to practice in the Six Paramitas, commit themselves to practice, practice constantly, and practice without guilt.
云何菩薩於施波羅蜜多決定修作？
 Why did the Bodhisattva decide to practice Buddhism after giving Paramita?
謂諸菩薩，現有種種可施財法，諸乞求者正現在前，有恩、無恩、有德、有失無有差別，要當施與。
 It is said that Bodhisattvas, there are various ways to give money, and all beggars are right in front of them. There is no difference between those who are kind, those who are not kind, those who are virtuous, and those who are lacking. They should give.
若人非人、若諸沙門、若婆羅門及餘世間，無有如法能令施心有所傾動。
 If human beings are not human beings, if they are ascetics, if Brahmans, and the rest of the world, there is no such thing as the Dharma that can move the heart of giving.
云何菩薩於施波羅蜜多委悉修作？
 Why does the Bodhisattva practice Paramita in full?
謂諸菩薩，現有種種可施財法，諸乞求者正現在前，一切施與，無有少物於諸有情而不能捨。
 It is said that Bodhisattvas, there are all kinds of ways to give money, and all the beggars are right in front of them. All the gifts are given, and there is nothing too small for sentient beings to part with.
於內身命尚能惠施，何況外物？
 Life can still be beneficial to the inner body, not to mention external objects?
云何菩薩於施波羅蜜多恒常修作？
 Why does the Bodhisattva practice Paramita constantly?
謂諸菩薩，於修惠施無有厭倦，恒常無間，於一切時，隨有所得即隨惠施，無所悋惜。
 It is said that Bodhisattvas will never get tired of practicing charity, and it will always be continuous. At all times, they will continue to give benefits whenever they receive it, without regrets.
云何菩薩於施波羅蜜多無罪修作？
 How can a Bodhisattva perform the sinless practice of practicing paramitas?
謂諸菩薩遠離如前施品所說諸雜染施，修行所餘無雜染施。
 It is said that all bodhisattvas should stay away from all kinds of impurities in giving as mentioned in the previous article of alms, and there will be no other impurities left in their giving through practice.
如是菩薩於施波羅蜜多能善修作。
 Such a Bodhisattva is able to practice well in giving paramitas.
如於施波羅蜜多能善修作，如是於戒、忍、精進、靜慮、慧波羅蜜多，如其所應，當知亦爾。
 Just as you can practice well in the paramitas of giving, and you should know how to practice the paramitas of precepts, patience, diligence, meditation, and wisdom as they should be.
是名菩薩由四行相，於其六種波羅蜜多決定修作、委悉修作、恒常修作、無罪修作。
 This bodhisattva is known as a Bodhisattva who determines his practice, his dedicated practice, his constant practice, and his sinless practice based on his four qualities and six paramitas.
云何菩薩方便善巧？
 Why is the Bodhisattva so skillful?
當知如是方便善巧，略有十種。
 You should know that there are ten kinds of such convenient and skillful methods.
何等為十？
 What is ten?
一者、憎背聖教有情，除其恚惱方便善巧；
 First, if you hate beings who betray the holy teachings, you can use skillful methods to eliminate their hatred;
二者、處中有情，令其趣入方便善巧；
 Second, there is emotion in the place, making it convenient and skillful;
三者、已趣入者，令其成熟方便善巧；
 Third, for those who have already entered, make them mature and skillful;
四者、已成熟者，令得解脫方便善巧；
 Fourth, those who have matured have skillful means of achieving liberation;
五者、於諸世間一切異論方便善巧；
 Fifth, be skillful and skillful in dealing with all the different opinions in the world;
六者、於諸菩薩淨戒律儀受持、毀犯，能正觀察方便善巧；
 Sixth, be able to correctly observe and skillfully observe the Bodhisattva's pure precepts and rituals, uphold them, break them, and violate them;
七者、於諸正願方便善巧；
 Seventh, use expedients and skillful means for all right wishes;
八者、於聲聞乘方便善巧；
 Eighth, be skilful in the sravaka vehicle;
九者、於獨覺乘方便善巧；
 Ninth, be skilful in the method of Sutra Akabuddha;
十者、於其大乘方便善巧。
 Tenth, he is skillful in his Mahayana methods.
如是一切方便善巧，如前即此菩薩地中，隨彼彼處已廣分別，如應當知。
 As you should know, all such expedients and skilful means are already in this Bodhisattva's land, and they are widely distinguished in that place.
如是十種菩薩所有方便善巧，能作五事。
 Such are the ten kinds of Bodhisattvas who have all the skillful means and can do five things.
謂由前四種方便善巧，令諸菩薩能正安立所化有情於自義利。
 It is said that the first four methods are skillful and skillful, so that all Bodhisattvas can achieve their own righteousness and benefit the sentient beings they transform.
由於世間一切異論方便善巧，令諸菩薩善能摧伏一切異論。
 Because all the different theories in the world are skillful and skillful, all bodhisattvas are able to defeat all different theories.
由於菩薩淨戒律儀受持、毀犯，能正觀察方便善巧，令諸菩薩不犯所犯，犯已速疾如法悔除，於善清淨菩薩所受淨戒律儀，能善修瑩。
 Because the Bodhisattva accepts and upholds the pure precepts and observances and breaks the transgressions, he can correctly observe the expedients and skills, so that the Bodhisattva will not commit the transgressions, and the transgressions will be quickly and repentantly eliminated. The pure precepts and rituals received by the good and pure Bodhisattvas can be well cultivated.
由於正願方便善巧，令諸菩薩能證當來一切所愛事義圓滿。
 Due to the skillful means of right vows, all Bodhisattvas can realize the perfect meaning of all the things they love in the future.
由於三乘方便善巧，令諸菩薩於諸有情，隨其種性、根及勝解，說相稱法、說順正理。
 Due to the skillful skills of the three vehicles, Bodhisattvas are able to teach commensurate Dharma and correct principles to all sentient beings according to their nature, roots and ultimate understanding.
是名十種方便善巧，令諸菩薩能作五事。
 These are called the Ten Skillful Skills, which enable Bodhisattvas to do five things.
由此五事，能令菩薩現法當來一切事義皆得究竟。
 These five things can enable the Bodhisattva to realize the ultimate meaning of all matters in the future when he appears.
云何菩薩饒益於他？
 Why did Bodhisattva benefit him?
謂諸菩薩依四攝事，即布施、愛語、利行、同事，能與一分有情利益，能與一分有情安樂，能與一分所化有情利益安樂，是名略說菩薩所有饒益於他。
 It is said that all Bodhisattvas rely on the four things, namely charity, loving words, beneficial deeds, and co-operation, to be able to benefit a sentient being, to be happy to a sentient being, and to benefit a sentient being to be happy and happy. This name briefly describes the benefits of the Bodhisattva. to him.
廣說如前自他利品，應知其相。
 Guang said that as before, one should know the characteristics of self-interest and others.
云何菩薩無倒迴向？
 How can a Bodhisattva never turn back?
謂諸菩薩三門積集所有善根，即善修事業、方便善巧、饒益於他。
 It is said that all bodhisattvas of the three gates have accumulated all their good roots, that is, they are good at cultivating their careers, and they are skillful in expedients and techniques, so as to benefit others.
去來今世一切攝取，以淳一味妙淨信心，迴求無上正等菩提。
 Take in everything from this life to the next, use pure and wonderful pure faith, and seek the supreme enlightenment.
終不用此所集善根，希求世間餘果異熟，唯除無上正等菩提。
 In the end, I will not use the good roots gathered here, and hope that the remaining fruits will ripen in the world, except for the supreme enlightenment.
世尊所有為在家分、或出家分諸菩薩說所應學法，當知一切此四所攝。
 The World Honored One has taught all Bodhisattvas whether they are laymen or monks to learn the Dharma and know all these four things.
謂善修事業、方便善巧、饒益於他、無倒迴向。
 It means cultivating one's career well, being skillful and skillful, benefiting others, and never turning back.
是故如是善修事業、方便善巧、饒益於他、無倒迴向諸菩薩眾，親近、隣逼難得難證無上菩提。
 Therefore, if you cultivate your career well, use expedients skillfully, and benefit others, you will never turn back to the Bodhisattvas. It is difficult to achieve the supreme Bodhi by being close to or surrounded by neighbors.
當知過去、未來、現在所有菩薩，或在家分、或出家分，精勤修學，於其無上正等菩提曾當現證，一切皆由如是四法。
 You should know that all Bodhisattvas in the past, future, and present, whether they are lay disciples or monks, have diligently studied and realized their supreme and perfect enlightenment. Everything is based on these four methods.
除此無有若過若增。
 Apart from this, there is nothing more.
又諸菩薩，或在家分、或出家分，雖復同於如是四法正勤修學，而出家者於在家者，甚大殊異，甚大高勝。
 Furthermore, all Bodhisattvas, whether they are lay people or monastics, are still the same as those who diligently practice the four Dharmas. However, the monastics are very different from the lay people, and they are very superior.
所以者何？
 So what?
當知一切出家菩薩，於其父母、妻子、親屬攝受過患皆得解脫，在家菩薩則不如是。
 You should know that all monastic Bodhisattvas are liberated from all the troubles suffered by their parents, wives, and relatives, but this is not the case for lay Bodhisattvas.
又復一切出家菩薩，於為攝受父母、親屬，營農、商估、事王業等種種艱辛遽務憂苦皆得解脫，在家菩薩則不如是。
 Moreover, all the bodhisattvas who are monks are freed from all kinds of hardships and sorrows such as taking care of their parents and relatives, farming, doing business, doing business for the king, etc. But the bodhisattvas at home are not as good as this.
又復一切出家菩薩，一向能行鉤鎖梵行，在家菩薩則不如是。
 Furthermore, all monastic Bodhisattvas are always able to practice the holy life of hooks and chains, but lay Bodhisattvas are not as good as this.
又復一切出家菩薩，普於一切菩提分法速證通慧，隨所造修彼彼善法，皆能疾疾到於究竟，在家菩薩則不如是。
 In addition, all monastic Bodhisattvas quickly realize wisdom in all Bodhisattvas, and practice the good Dharma according to their creation, and they can all reach the ultimate conclusion quickly, while lay Bodhisattvas are not as good as this.
又復一切出家菩薩，安住決定清淨律儀，凡所發言眾咸信奉，在家菩薩則不如是。
 Moreover, all monastic Bodhisattvas abide in peace and determine pure laws, and everyone will believe in whatever they say. This is not the case with lay Bodhisattvas.
如是等類無量善法，當知一切出家菩薩於在家者，甚大殊異、甚大高勝。
 Such kind of immeasurable good dharma, you should know that all monks and bodhisattvas are very different and very superior to those who are at home.
本地分中菩薩地第十五第二持隨法瑜伽處增上意樂品第三
 The fifteenth place of the Bodhisattva in the local center, the second place of upholding the Dharma Yoga, the third place of the superior mind and happiness.
云何菩薩增上意樂？
 How can a Bodhisattva increase his happiness?
嗢拕南曰：
 Fu Gaonan said:
智者於有情，　　有七相憐愍、
 A wise man has seven aspects of compassion for sentient beings:
十五勝意樂，　　作十事應知。
 Fifteen victory means joy, and you should know ten things.
謂諸菩薩，於諸有情深心發起七相憐愍。
 It is said that Bodhisattvas have seven aspects of compassion in their deep hearts for all sentient beings.
以諸菩薩具憐愍故，名善意樂、極善意樂。
 Because all Bodhisattvas have compassion and compassion, they are called the joy of good intentions and the joy of extremely good intentions.
何等名為七相憐愍？
 What's the name of Seven Phases of Compassion?
一者、無畏憐愍，二者、如理憐愍，三者、無倦憐愍，四者、無求憐愍，五者、無染憐愍，六者、廣大憐愍，七者、平等憐愍。
 First, fearless compassion; second, reasonable compassion; third, tireless compassion; fourth, unsought compassion; fifth, untainted compassion; sixth, broad compassion; seventh, equality Pity.
謂諸菩薩，於諸有情非怖畏故而起憐愍，現行隨順身語意業，適可其心利益安樂，是名菩薩無畏憐愍。
 It is said that Bodhisattvas have compassion for all sentient beings without being afraid of them, and act according to their actions of body, speech, and mind, so as to benefit their hearts and bring peace and happiness. This is called Bodhisattva's fearless compassion.
又諸菩薩，於諸有情非不如理憐愍而轉，謂終不以非法、非律、非賢善行，及以非處勸授有情，是名菩薩如理憐愍。
 Furthermore, Bodhisattvas are not unreasonable and compassionate towards all sentient beings. They say that they will never teach sentient beings with illegal, unruly, non-virtuous and good deeds, or use wrong places to persuade sentient beings. This is called a Bodhisattva who is unreasonable, compassionate and compassionate.
又諸菩薩，於諸有情如是憐愍，隨其所宜發起一切饒益事業，曾無厭倦，是名菩薩無倦憐愍。
 Furthermore, Bodhisattvas who have such compassion for all sentient beings and initiate all beneficial undertakings as appropriate never tire of them are called Bodhisattvas who have never tire of compassion.
又諸菩薩，於諸有情不待求請，自起憐愍，為作饒益，是名菩薩無求憐愍。
 Moreover, Bodhisattvas do not ask for mercy from sentient beings, but arise from compassion and do good deeds. This is called Bodhisattva’s compassion without mercy.
又諸菩薩，於諸有情無愛染心而起憐愍，謂饒益他，不祈恩報，亦不悕望當來可愛諸果異熟，是名菩薩無染憐愍，亦名菩薩無緣憐愍。
 In addition, Bodhisattvas have compassion for all sentient beings who are untainted by love, saying that they benefit them, but do not pray for repayment, nor do they hope that the fruits of love will ripen in the future. This is called Bodhisattva's untainted compassion, and it is also called Bodhisattva's undestined compassion. Pity.
又諸菩薩，於諸有情所起憐愍，唯是廣大而非狹小。
 Moreover, the compassion that Bodhisattvas have for all sentient beings is broad and not narrow.
言廣大者，謂於一切諸有情所，雖遭一切不饒益事，而不棄捨；
 The vastness means that in all sentient beings, no matter how unhelpful things happen to you, you will never abandon them;
菩薩自身寧受非愛，終不以惡欲加於彼。
 A Bodhisattva himself would rather accept non-love than inflict evil desires on others.
是名菩薩廣大憐愍。
 This is called Bodhisattva’s vast compassion.
又諸菩薩，如是相狀、如是功德相應憐愍，普於一切諸有情類平等平等，於有情界無有分限，是名菩薩平等憐愍。
 Furthermore, Bodhisattvas with such appearance and corresponding merits and compassion are equal and equal to all sentient beings, and have no boundaries in the world of sentient beings. This is called Bodhisattva's equal compassion.
菩薩與此七種行相憐愍相應，名善意樂、極善意樂。
 The Bodhisattva has compassion and sympathy for these seven kinds of actions, which are called the happiness of good intentions and the happiness of extremely good intentions.
當知此中，淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂。
 You should know that in this, pure faith comes first, choosing the Dharma comes first, and all the supreme interpretations and seals of the Buddha's Dharma are determined. This is called the bodhisattva's increased happiness.
如是菩薩增上意樂，當知略說有十五種。
 If a Bodhisattva increases the happiness of his mind, you should know that there are roughly fifteen kinds of happiness.
何等十五？
 How fifteen?
一、最上意樂，二、遮止意樂，三、波羅蜜多意樂，四、真實義意樂，五、威力意樂，六、利益意樂，七、安樂意樂，八、解脫意樂，九、堅固意樂，十、無虛妄意樂，十一、不清淨意樂，十二、清淨意樂，十三、善清淨意樂，十四、應調伏意樂，十五、俱生意樂。
 1. The supreme happiness, 2. The happiness of blocking, 3. The happiness of Paramita, 4. The happiness of true meaning, 5. The happiness of power, 6. The happiness of benefit, 7. The happiness of peace and happiness, 8. The happiness of liberation. , 9. Solid mind happiness, 10. No empty mind happiness, 11. Impure mind happiness, 12. Pure mind happiness, 13. Good and pure mind happiness, 14. Should tame the mind happiness, 15. All Happy business.
謂諸菩薩，於佛法僧最上真實起勝意樂，是名菩薩最上意樂。
 It is said that all Bodhisattvas have the ultimate supreme happiness in the Buddha, Dharma, and Sangha. This is called the supreme happiness of Bodhisattvas.
又諸菩薩，於所受持淨戒律儀起勝意樂，是名菩薩遮止意樂。
 In addition, Bodhisattvas have the ultimate joy in the pure precepts and rituals they have received and upheld. This is called the joy of Bodhisattva’s covering up thoughts.
又諸菩薩，於所修證施、忍、精進、靜慮、般若起勝意樂，是名菩薩波羅蜜多意樂。
 In addition, all Bodhisattvas will experience the ultimate happiness in practicing charity, patience, diligence, meditation, and prajna. This is called the happiness of Bodhisattva Paramita.
又諸菩薩，於法無我、補特伽羅無我、甚深勝義諸法真如起勝意樂，是名菩薩真實義意樂。
 Furthermore, all Bodhisattvas have ultimate joy in the Dharma, which is selfless, and Putegara has no self, and the profound and profound meanings of all Dharmas are true. This is called the Bodhisattva’s true meaning joy.
又諸菩薩，於佛菩薩不可思議神通威力、或俱生威力起勝意樂，是名菩薩威力意樂。
 Furthermore, Bodhisattvas, when they experience the inconceivable supernatural powers or the inherent power of Buddhas and Bodhisattvas, they have the ultimate joy. This is called the joy of Bodhisattva’s power.
又諸菩薩，於諸有情欲以善法而授與之，是名菩薩利益意樂。
 Furthermore, Bodhisattvas impart good Dharma to all sentient beings who desire. This is called Bodhisattva’s benefit and happiness.
又諸菩薩、於諸有情，欲以饒益而授與之，是名菩薩安樂意樂。
 Moreover, Bodhisattvas wish to benefit all sentient beings and impart them to them. This is called Bodhisattva's happiness and happiness.
又諸菩薩，即於如是諸有情所無愛染心，又於當來可愛異熟其心無繫，是名菩薩解脫意樂。
 Furthermore, Bodhisattvas have no love for such sentient beings in their hearts, and their hearts have no attachment to love and familiarity in the future. This is called the joy of Bodhisattva liberation.
又諸菩薩，於其無上正等菩提，其心專注，曾無變易，是名菩薩堅固意樂。
 Furthermore, for all Bodhisattvas, in their supreme and perfect enlightenment, their minds are focused and never change. This is called Bodhisattva's solid mind and happiness.
又諸菩薩，於諸有情饒益方便，於大菩提趣證方便，無顛倒智俱行勝解，是名菩薩無虛妄意樂。
 Furthermore, Bodhisattvas benefit all sentient beings with expedients, realize expediency in the great Bodhisattvas, and practice supreme understanding without perversion of wisdom. This is called Bodhisattva’s happiness without false intentions.
又諸菩薩，勝解行地所有一切增上意樂，是名菩薩不清淨意樂。
 Also, Bodhisattvas, the supreme understanding of everything on the ground increases the happiness of the mind. This is called the happiness of the Bodhisattva's impure mind.
又諸菩薩，從淨勝意樂地乃至決定行地所有一切增上意樂，是名菩薩清淨意樂。
 Moreover, Bodhisattvas, from the place of pure and supreme mind and happiness to the land of determined conduct, everything increases the happiness of mind. This is called the happiness of Bodhisattva’s pure mind.
又諸菩薩，到究竟地所有一切增上意樂，是名菩薩善清淨意樂。
 Furthermore, Bodhisattvas, when they reach the ultimate realm, everything they have will increase their happiness. This is called the happiness of Bodhisattva’s good and pure mind.
又諸菩薩不清淨意樂，是則名為應調伏意樂，由此意樂應思擇故。
 In addition, Bodhisattvas do not have pure mental happiness, so this is called the mental happiness that should be tamed, because the mental happiness should be thought of and selected.
又諸菩薩清淨意樂、善清淨意樂，是則名為俱生意樂，由此意樂性成就故，於所依中善安立故。
 Furthermore, the pure mental joy and the good pure mental happiness of Bodhisattvas are called the joy of the common mind. This is because the happy nature of the mind is realized and the good and good foundation is established in the dependence.
如是菩薩十五妙善增上意樂，隨一切地，以要言之，能作十事。
 In this way, the Bodhisattva's fifteen wonderful virtues increase the happiness of his mind and can perform ten things in all places.
何等為十？
 What is ten?
謂諸菩薩最上意樂，能於三寶修一切種最勝供養，普於一切菩提資糧為最第一。
 It is said that all Bodhisattvas have the highest intention and happiness, can make all kinds of supreme sacrifices to the Three Jewels, and are the first to be universal in all bodhisattvas.
又諸菩薩遮止意樂，能於所受淨戒律儀，命難因緣，亦不故思犯於所犯；
 Furthermore, all Bodhisattvas stop the joy of their thoughts, and are able to perform the pure precepts and rituals they have received, and their destiny is difficult due to causes and conditions, and they do not think about committing any wrongdoings;
設有所犯，疾疾悔除。
 If you have committed a crime, you will regret it and get rid of it.
又諸菩薩波羅蜜多意樂，能於善法常勤修習無放逸住，常住最勝無放逸住。
 Furthermore, Bodhisattva Paramita is full of joy and can always diligently practice the good Dharma without any hesitation. The best is to live without hesitation.
又諸菩薩真實義意樂，能為有情以無染心流轉生死，不捨涅槃增上意樂。
 In addition, the true meaning and happiness of Bodhisattvas can increase the happiness of sentient beings through life and death with an untainted mind and never abandon Nirvana.
又諸菩薩威力意樂，能於聖教覺受淳淨上妙法味。
 Moreover, all Bodhisattvas are powerful and happy, and can awaken and receive the taste of the pure and wonderful Dharma in the holy teachings.
復能於修起堅固想，欣樂多住，不唯聞思便生喜足。
 Once again, you can cultivate firm thoughts and live in joy. Not only will you be happy when you hear and think about it.
又諸菩薩利益意樂、安樂意樂、解脫意樂，能於一切饒益有情所作事業精勤修習，雖常修習而無厭倦。
 Furthermore, Bodhisattvas who have the joy of benefit, happiness, and liberation can practice diligently in all their activities that benefit sentient beings, and they will never get tired of practicing them.
又諸菩薩堅固意樂，能於種種熾然精進、廣大精進，發起安住無緩加行、無斷加行。
 Moreover, all Bodhisattvas have firm minds and joys, and can initiate all kinds of ardent and vast efforts, and initiate uninterrupted and uninterrupted practices.
又諸菩薩無虛妄意樂，能於所引彼彼善法速證通慧，不於少分下劣薄弱差別證中而生喜足。
 Moreover, all Bodhisattvas have no false intentions and happiness, and can quickly realize wisdom through the good Dharma they have introduced, and will not be happy in the weak and differentiated realizations.
又諸菩薩應調伏意樂，能引俱生意樂。
 In addition, Bodhisattvas should tame the mind and happiness, and be able to induce happiness in everyone's life.
又諸菩薩俱生意樂，能於無上正等菩提速疾趣證；
 Furthermore, all Bodhisattvas are happy and able to achieve the supreme and perfect Bodhi quickly and quickly;
能與天人作諸義利利益安樂。
 Able to achieve righteousness, benefit, peace and happiness with heaven and man.
應調伏意樂即不清淨意樂，俱生意樂即清淨意樂、善清淨意樂，故不別說。
 The happiness of the mind that should be tamed is the happiness of the impure mind, and the happiness of the common mind is the happiness of the pure mind, and the happiness of the pure mind is good, so there is no need to talk about it.
世尊所有為諸菩薩，於彼彼處種種宣說、施設、開示增上意樂，當知一切即此十五意樂所攝，是故過去、未來、現在妙善意樂諸菩薩眾，於其無上正等菩提曾當現證，一切皆由如是所說十五意樂。
 The World-Honored One is all Bodhisattvas, and the various proclamations, gifts, and teachings in that place have increased the joy of mind. You should know that everything is captured by these fifteen joys of mind. Therefore, in the past, future, and present, the wonderful kindness and joy of all Bodhisattvas will be brought to you. The supreme and perfect enlightenment has been realized, and everything is caused by the fifteen joys of mind as mentioned above.
除此無有若過若增。
 Apart from this, there is nothing more.
如是菩薩十五意樂，能得最大菩提果利，是故菩薩依此意樂，速證無上正等菩提。
 Such a bodhisattva's fifteen thoughts and joys can achieve the greatest benefits of bodhicitta. Therefore, a bodhisattva can quickly achieve the supreme and perfect bodhicitta by relying on these joys and thoughts.
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之一
 The fifteenth and second place of the Bodhisattva in this local area. The fourth place of residence in Sui Dharma Yoga.
如是始從種性具足，廣說乃至於如所說菩薩所學，正勤修學；
 In this way, from the beginning of possessing the nature, expounding it widely, and even practicing it diligently as the Bodhisattva said;
於如所說菩薩諸相，正等顯現；
 As mentioned above, the various appearances of the Bodhisattva appear exactly as they are;
於諸菩薩分加行中，正勤修學；
 Practice diligently among all the Bodhisattva’s special practices;
於如所說菩薩意樂，能淨修治。
 As mentioned above, the Bodhisattva's mind is happy and can be purified and cured.
諸菩薩眾略有菩薩十二種住。
 All bodhisattvas have the twelve kinds of abodes of bodhisattvas.
由此菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。
 From this, the twelve kinds of abode of Bodhisattvas universally capture the abode of all Bodhisattvas and the conduct of all Bodhisattvas.
復有如來第十三住。
 There is the Tathagata's thirteenth abode again.
由此住故，現前等覺廣大菩提，名無上住。
 As a result of this abiding, the enlightenment before you is vast and bodhi, which is called supreme abiding.
云何菩薩十二住等？
 Why do Bodhisattvas live in twelve places?
嗢拕南曰：
 Fu Gaonan said:
種性、勝解行、　　極喜、增上戒、
 Seed nature, superior understanding, extreme joy, increased precepts,
增上心、三慧、　　無相有功用、
 Increase the mind, the three wisdoms, have functions without form,
無相無功用、　　及以無礙解、
 It has no form and no function, and can be understood without hindrance.
最上菩薩住，　　最極如來住。
 The most supreme Bodhisattva lives, the most supreme Tathagata lives.
謂菩薩種性住、勝解行住、極歡喜住、增上戒住、增上心住。
 It is said that the Bodhisattva's seed abiding, the supreme understanding of practice abiding, the extremely joyful abiding, the abiding of improving moral discipline and the abiding of improving mind.
增上慧住。
 Increase your wisdom.
復有三種：
 There are three types:
一、覺分相應增上慧住，二、諸諦相應增上慧住，三、緣起流轉止息相應增上慧住。
 1. The enlightenment factor increases the residence of superior wisdom accordingly; 2. The truths increase the residence of superior wisdom accordingly; 3. The flow of dependent origination and cessation corresponds to the residence of superior wisdom.
謂諸菩薩如實了知能觀真實、所觀真實，及於真實諸有情類，由無智故眾苦流轉，由有智故眾苦止息。
 It is said that all Bodhisattvas know truthfully and can observe the reality, the reality they observe, and the real sentient beings. From being without wisdom, all sufferings will flow, and from having wisdom, all sufferings will cease.
如是菩薩，由於三門以慧觀察，故有三種增上慧住。
 Such a Bodhisattva has three ways of observing with wisdom due to the three gates of wisdom.
及有加行有功用無間缺道運轉無相住、無加行無功用無間缺道運轉無相住、無礙解住、最上成滿菩薩住。
 And there are preliminaries, there are functions, the path is running without any phase, there are no preliminaries, there is no function, the path is running without phase, there is no hindrance, and the ultimate bodhisattva abides.
是名菩薩十二種住。
 This is called the twelve abodes of Bodhisattva.
如是菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。
 Such a bodhisattva's twelve kinds of abode universally capture the abode of all bodhisattvas and the conduct of all bodhisattvas.
如來住者，謂過一切諸菩薩住，現前等覺大菩提住。
 The Tathagata lives here, and it is said that all bodhisattvas have lived before him, and the great enlightened Bodhisattvas who have appeared before him live there.
此中最後如來住者，於後究竟瑜伽處最後建立品，當具演說。
 Among them, the last Tathagata dwells, and the final creation of the final ultimate yoga should be spoken.
菩薩所有十二種住，如所安立，我今當說。
 The twelve abodes of the Bodhisattva are as established, and I will now explain them.
云何菩薩種性住？
 How can the Bodhisattva's caste-nature abide?
云何菩薩住種性住？
 How can a Bodhisattva abide by his caste nature?
謂諸菩薩住種性住，性自仁賢，性自成就菩薩功德；
 It is said that all Bodhisattvas live by their seed nature, are naturally benevolent and virtuous, and achieve the merits of Bodhisattvas by themselves;
菩薩所應眾多善法，於彼現行亦有顯現。
 The many good dharma that Bodhisattvas respond to are also manifested in his current state.
由性仁賢逼遣方便，令於善轉，非由思擇有所制約、有所防護。
 The benevolent and virtuous nature forces us to use expedients to make things better, and it is not restricted and protected by our thoughts and choices.
若諸菩薩住種性住，任持一切佛法種子，於自體中、於所依中，已具足有一切佛法一切種子。
 If bodhisattvas abide by their seed nature and hold on to all the seeds of the Buddha's teachings, they will have all the seeds of all the Buddha's teachings in their own bodies and in their objects.
又諸菩薩住種性住，性離麁垢，不能現起上煩惱纏。
 Furthermore, when Bodhisattvas abide by their seed nature, their nature is free from dirt and defilements, they cannot appear entangled in the troubles.
由此纏故，造無間業，或斷善根。
 This entanglement creates endless karma or cuts off good roots.
如種性品所說種種住種性相，於此菩薩種性住中，亦應廣說，應如實知。
 Just as the species-nature category says about the various abiding species-nature characteristics, this bodhisattva's species-nature abiding should also be widely explained and understood truthfully.
是名菩薩種性住。
 This is called the abiding state of Bodhisattva.
云何菩薩勝解行住？
 How can a Bodhisattva achieve the ultimate understanding of walking and living?
謂諸菩薩，從初發心乃至未得清淨意樂，所有一切諸菩薩行，當知皆名勝解行住。
 It is said that all bodhisattvas, from the time they first arouse their aspirations to the time when they have not yet attained the pure joy of mind, should know that all the actions of bodhisattvas are known as the practice and abiding of excellence.
又諸菩薩種性住中，於餘十一諸菩薩住及如來住唯有因轉，攝受彼因。
 In addition, among the Bodhisattva's abode, among the remaining eleven Bodhisattvas and Tathagata's abode, the only reason is to turn around and accept the cause.
於餘所有諸菩薩住尚未發趣、未得、未淨，況如來住。
 For all the remaining Bodhisattvas who have not yet attained enlightenment, attainment, and purity, how can the Tathagata live?
若諸菩薩勝解行住，普於一切餘菩薩住及如來住，皆名發趣，未得、未淨。
 If all Bodhisattvas practice and abide with the ultimate understanding, then all the remaining Bodhisattvas and Tathagata abide will be called the interest of enlightenment, which has not been attained and has not been purified.
即於如是勝解行住，亦名發趣、亦名為得，為令清淨而修正行。
 That is to say, practicing and dwelling in such a superior understanding is also called developing interest, and it is also called attaining, and correcting one's conduct in order to make it pure.
勝解行住既清淨已，極歡喜住先已發趣，今復名得，為令清淨而修正行。
 The practice and abiding of the supreme understanding has already been purified, and the abiding of extreme joy has first developed interest. Now it is renamed, and the conduct is corrected in order to make it purified.
極歡喜住既清淨已，增上戒住先已發趣，今復名得，為令清淨而修正行。
 The abiding of extreme joy has already been purified, and the abiding of increased moral discipline has already aroused interest. Now it is renamed. In order to make it purified, it corrects its behavior.
如是廣說，展轉乃至最上成滿菩薩住。
 As it is widely said, the Bodhisattva will abide in the world until he reaches the highest level.
即此最上成滿菩薩住既清淨已，從此無間，其如來住先已發趣，當知於今頓得、頓淨。
 That is to say, the Supreme Perfect Bodhisattva's abode has been pure, and it will be uninterrupted from now on. The Tathagata's abode has already developed interest. You should know that it is suddenly achieved and pure now.
是如來住於菩薩住，當知此中如是差別。
 This Tathagata lives in the Bodhisattva's home. You should know this difference.
云何菩薩極歡喜住？
 Why is the Bodhisattva so happy to live there?
謂諸菩薩淨勝意樂住。
 It is said that all Bodhisattvas live happily with pure and supreme thoughts.
云何菩薩增上戒住？
 How can a Bodhisattva increase the precepts and abide by them?
謂諸菩薩，淨勝意樂為緣，所得性戒相應住。
 It is said that all Bodhisattvas have pure and supreme happiness as their condition, and the attained sexual precepts abide accordingly.
云何菩薩增上心住？
 How can a Bodhisattva increase his mind and abide?
謂諸菩薩，增上戒住清淨為緣，所得世間靜慮、等持、等至住。
 It is said that all Bodhisattvas, by increasing the purity of precepts and abiding by them, can achieve tranquility, perseverance, and abiding in the world.
云何菩薩覺分相應增上慧住？
 Why does the bodhisattva's enlightenment correspondingly increase the abiding of superior wisdom?
謂諸菩薩，以世間淨智所依等持為所依止，為覺諸諦，於正念住等三十七菩提分法妙簡擇住。
 It is said that all Bodhisattvas should rely on the pure wisdom of the world, and in order to realize all truths, they should choose to abide in the wonderful simplicity of the thirty-seven parts of Bodhi by dwelling in mindfulness.
云何菩薩諸諦相應增上慧住？
 How come the Bodhisattva's truths are correspondingly increased by the wisdom of the abode?
謂諸菩薩，覺分簡擇為所依止，於諸諦中如實覺住。
 It is said that all Bodhisattvas, Awakening simply chooses to rely on, and truly awakens and abides in all truths.
云何菩薩緣起流轉止息相應增上慧住？
 Why does the Bodhisattva's dependent origination, flow, and cessation increase the abiding of superior wisdom?
謂諸菩薩，於諦能覺增上力故，簡擇顯示由無智故，苦及因起；
 It is said that all Bodhisattvas are able to awaken to the truth and increase their superior power. The simple selection shows that suffering and causes arise from lack of wisdom;
簡擇顯示由有智故，苦及因滅住。
 The simple selection shows that because there is wisdom, suffering and its causes cease.
云何菩薩有加行有功用無相住？
 How can a Bodhisattva perform preliminaries, perform functions, and live without physical presence?
謂諸菩薩，即由三種增上慧住增上力故，有加行、有功用、無缺無間，於一切法真如無分別慧修俱行住。
 It is said that all Bodhisattvas have increased their power by abiding in the three types of enhanced wisdom. They have additional practices, functions, and are seamless and uninterrupted. They practice and abide in the practice of wisdom without distinction in all dharmas.
云何菩薩無加行無功用無相住？
 How can a Bodhisattva have no merit, no function, and no abiding presence?
謂諸菩薩，即於前無相住多修習已，任運自然、無缺無間運轉道隨行住。
 It is said that all Bodhisattvas, who have practiced a lot without any form before, can live naturally and move along the path without interruption.
云何菩薩無礙解住？
 How can a Bodhisattva live without hindrance?
謂諸菩薩即以善清淨無動慧等持為所依止，得廣大慧，為他說法；
 It is said that all Bodhisattvas rely on good, pure and unmoving wisdom, etc., gain vast wisdom, and teach others the Dharma;
無上為依，能於諸法異門、義趣、釋詞、差別妙簡擇住。
 With the Supreme as the basis, one can choose and stay among all the different schools of Dharma, meanings, interpretations, and different briefs.
云何菩薩最上成滿菩薩住？
 How can the Bodhisattva, the supreme and perfect Bodhisattva, abide?
謂諸菩薩安住於此，於菩薩道已到究竟，於阿耨多羅三藐三菩提已得大法灌頂，或一生所繫，或居最後有。
 It is said that all Bodhisattvas have settled here, have reached the ultimate in the Bodhisattva path, and have received the great Dharma initiation from Anuttara Samyak Sambodhi. They may be bound to it throughout their lives, or they may be at the end of their existence.
從此住無間，即於爾時證覺無上正等菩提，能作一切佛所作事。
 From then on, he will live for eternity, and at that time he will realize the supreme enlightenment and be able to do all the things that Buddhas do.
又諸菩薩勝解行住，於菩薩修所作狹小、所作有缺、所作不定，所得有退。
 Furthermore, the Bodhisattva’s practice and abiding practice of the Supreme Understanding is narrow, deficient in what he does, uncertain in what he does, and his gains are diminished.
極歡喜住，於菩薩修所作廣大、所作無缺、所作決定，隨所獲得無復退轉。
 Live with great joy, knowing that the Bodhisattva's practice is vast, his actions are flawless, and his decisions are irreversible.
如極歡喜住，乃至三種增上慧住，應知亦爾。
 If you live in extreme joy, you can even live in three kinds of enhanced wisdom, you should know this.
從初無相住乃至最上成滿菩薩住，於菩薩修所作無量、所作無缺、所作決定，隨所獲得終無退轉。
 From the beginning of abiding without form to the ultimate abiding of a perfect bodhisattva, in the bodhisattva practice, there are immeasurable deeds, flawless deeds, and decisions, and there is no turning back with what is obtained.
又諸菩薩勝解行住，於菩薩無相修，當知發趣。
 Furthermore, when Bodhisattvas practice and abide with supreme understanding, they should know how to develop their interest in Bodhisattva’s non-image cultivation.
極歡喜住、增上戒住、增上心住、增上慧住，於菩薩無相修，當知獲得。
 If you abide with great joy, abide by superior moral principles, abide by superior mind, abide by superior wisdom, you should know how to obtain it by cultivating without form in the Bodhisattva.
初無相住，於菩薩無相修，當知圓證。
 In the beginning, when you live without any form, you should know the perfect realization by cultivating the Bodhisattva without form.
第二無相住，於菩薩無相修，當知清淨。
 Secondly, if you live without any form, you should practice the bodhisattva's formless practice and know how to be pure.
無礙解住、最上成滿菩薩住，於菩薩無相修果，當知領受。
 The unobstructed solution abide, the highest perfection of the Bodhisattva abode, the fruit of the Bodhisattva's formless practice, you should know and accept it.
問：
 ask:
勝解行住菩薩轉時，應知何行、何狀、何相？
 When the Bodhisattva who lives in the Supreme Understanding walks around, he should know what behavior, shape and appearance he has.
答：
 answer:
勝解行住菩薩轉時，思擇力勝；
 When the Bodhisattva who lives in the Supreme Understanding walks around, the power of thought and choice is victorious;
於諸菩薩所作加行，以分別慧數數思擇方能修作，未能任性成辦所作。
 For the preliminaries performed by Bodhisattvas, only by considering and selecting them with discerning wisdom can we practice them, but we cannot accomplish them willfully.
未得堅固相續無退菩薩勝修。
 The Bodhisattva who has not yet attained the solid and continuous practice of non-regression.
如於勝修，於勝修果種種無礙勝解、神通、解脫、等持、等至，亦未能得。
 Just like in the supreme practice, the fruits of the supreme practice, such as unimpeded understanding, supernatural power, liberation, and persistence, cannot be obtained.
未能超越五種怖畏。
 Unable to transcend the five fears.
謂不活畏、惡名畏、死畏、惡趣畏、處眾怯畏。
 They are fear of not living, fear of notoriety, fear of death, fear of a bad destiny, and fear of being around others.
於所應作利有情事，策勵思惟方能修作，未能任性哀愍愛念。
 Only when you should do the beneficial and emotional things, you can practice them by encouraging your thoughts, and you can't be willful and sad.
或於一時，於諸有情，由身語意發起邪行；
 Or for a moment, sentient beings may initiate evil actions through body, speech and mind;
或於一時，於諸境界發起貪著；
 Or for a moment, attachment arises in various realms;
或於一時，於資生具現有慳悋。
 Or for a while, Yu Zisheng is now in a state of poverty.
信他諸佛菩薩而行，未能自內了知真實。
 They act by believing in other Buddhas and Bodhisattvas, but fail to understand the truth from within.
謂於如來、或法、或僧、或真實義、或有情事、或佛菩薩神通威力、或因、或果、或應得義、或得方便、或於所行皆隨他信。
 It is said that one has faith in the Tathagata, or the Dharma, or the Sangha, or the true meaning, or the emotions, or the supernatural powers of Buddhas and Bodhisattvas, or the cause, or the effect, or the righteousness one deserves, or the expedients obtained, or one should follow others in everything he does.
成就狹小聞所成智、思所成智，而非無量。
 Achieve wisdom based on narrow hearing and wisdom based on thinking, not immeasurable.
又即於此或時忘失，有忘失法。
 Also, if you forget it at this or that time, there is a method of forgetting.
成就菩薩苦遲通行，於大菩提無猛利樂欲，無熾然精進，無有甚深牢固淨信。
 Achieving Bodhisattva's journey through suffering and delay has no strong desire for profit or pleasure, no ardent effort, and no deep and solid pure faith in the great Bodhisattva.
於其三處有忘失念。
 There are thoughts of forgetfulness in three places.
一、於境界可意、不可意色聲香味觸法中，或於一時其心顛倒，忘失正念；
 1. In the realm of desirable or unimaginable colors, sounds, smells, fragrances, and dharmas, or for a moment, the mind is turned upside down and the mind is forgotten;
二、於受生彼彼身中，既受生已，忘失前生；
 2. In being reborn in another body, once reborn, one forgets the previous life;
三、於所受、所持諸法，久作久說，或於一時有所忘失。
 3. The Dharma that one has received and held has been recited for a long time, or something has been forgotten for a while.
於是三處有忘失念。
 So there are three places where there is forgetfulness.
或於一時具足聰慧，於其諸法能受、能持，於其義理堪能悟入，或於一時則不如是。
 Maybe at one moment you are intelligent enough, able to accept and uphold the Dharma, and able to comprehend its meaning, or at a moment you are not as good as that.
或於一時具足憶念，或於一時成忘念類。
 It may be full of remembrance for a moment, or it may become forgetful for a moment.
於諸有情未能了知如實調伏善巧方便，於自佛法亦未了知如實引發善巧方便。
 Sentient beings are unable to understand the skillful means of taming them as they really are, and the Buddha Dharma also does not understand the skillful means of taming them as they really are.
為他說法教授教誡，勉勵而轉；
 teach him the Dharma, teach him the Dharma, and encourage him to turn around;
勉勵轉故，不如實知，或時虛棄、或不虛棄。
 Encourage to change the past, but don't know the truth, sometimes give up in vain, sometimes not in vain.
如闇中射，或中不中，隨欲成故。
 It's like shooting in secret, or missing the mark, it happens as you wish.
或於一時，於大菩提雖已發心，而復退捨。
 Maybe for a while, although you have aroused the intention to achieve great enlightenment, you will give it up again.
或於一時，棄捨菩薩先所受學淨戒律儀，不能受學。
 Or for a while, the Bodhisattva abandoned the pure precepts and rituals he had learned earlier and was unable to learn them.
或於一時，雖勤修習利有情事，而於中間生厭倦故，復還棄捨利有情事。
 Or for a while, although you diligently practice the relics of relics, you get bored in the process and return to abandoning the relics of relics.
由意樂故，欲令自樂；
 Because of the joy of one's mind, one wants to make oneself happy;
由思擇故，欲令他樂。
 I choose because of my thoughts and want to make him happy.
於諸菩薩所有違犯，多分遍知，非數遍知、無餘永斷，由於毀犯數現行故。
 All the transgressions committed by Bodhisattvas are multi-divided and omniscient, not numerous and omniscient, and there will be no remnant and eternal destruction, because they destroy and violate numerous behaviors.
或於一時，於菩薩藏法毘奈耶他所引奪。
 Or at one time, he was attracted by the Bodhisattva's hidden Dharma Vinaya.
或於一時，聞說甚深廣大法教而生驚怖，其心搖動、猶豫、疑惑。
 Or for a moment, after hearing the profound and vast Dharma teachings, one is frightened, and one's mind is shaken, hesitant, and doubtful.
於諸有情，遠離一切現行大悲。
 To all sentient beings, stay away from all current great compassion.
於諸有情，少分現前利益安樂，未能廣大、未能無量。
 For all sentient beings, there is little present benefit and happiness, which cannot be vast or immeasurable.
於如上說一切圓滿菩薩學中，未能普學。
 In the study of all perfect Bodhisattvas as mentioned above, it is not possible to study it universally.
於如上說一切圓滿菩薩諸相，未皆成就。
 As mentioned above, not all of the perfect Bodhisattva appearances have been achieved.
於如上說一切圓滿二分菩薩正加行中，未等顯現。
 As mentioned above, all the perfect two-part bodhisattva's positive preliminaries have not yet appeared.
於如上說菩薩意樂，猶未清淨。
 As mentioned above, the Bodhisattva's happiness is not yet pure.
於其無上正等菩提，自謂為遠，未於涅槃增上意樂安立深固。
 It is said that it is far away from the supreme and perfect enlightenment, and it has not increased the happiness and peace of nirvana and established it deeply.
如於生死長時流轉，於其熾然、無動、妙善菩提分法，未能成就。
 Just like in the long cycle of life and death, the blazing, motionless, wonderful and good bodhidharma cannot be achieved.
如是等類，當知是名勝解行住菩薩轉時，諸行狀相。
 Like this and so on, when the Bodhisattva who practices and abides in this famous place turns around, he will know the appearance of his actions.
是諸菩薩勝解行住，下忍轉時，如上所說諸行狀相，當知上品；
 When these Bodhisattvas practice and abide with supreme understanding, and when they turn around, they will know the qualities of their actions as mentioned above.
中忍轉時，如上所說諸行狀相，當知中品；
 When the middle-endurance transformation occurs, you should know the middle level by observing the various behaviors and appearances mentioned above;
上忍轉時，如上所說，當知下品，其性微薄。
 When turning into a Jōnin, as mentioned above, one should know that the inferior character has a meager nature.
即於如是上忍轉時，於上所說諸行狀相，漸次能令無餘永斷，從此無間，當知菩薩入極喜住。
 When Shangren turns around like this, all the behaviors and appearances mentioned above can gradually be eliminated forever without any remainder. From then on, you will know that the Bodhisattva has entered the abiding state of extreme joy.
由得方便極喜住中，勝解行住所說諸法皆無所有，與彼相違所有一切白品諸法皆悉顯現。
 By attaining expedient means, he abides with great joy, and in the abode of the supreme understanding, he says that all dharmas are nonexistent, and all dharmas that are contrary to them are all manifest.
由諸菩薩成就此故，轉得名為淨勝意樂。
 Since the bodhisattvas have accomplished this, it is called the pure bliss of bliss.
勝解行住菩薩轉時，雖有少分軟中上品方便展轉清淨勝解，而未得名淨勝意樂。
 When the Bodhisattva of the Supreme Understanding walks and abides, although there is a small amount of soft and high-grade expedients to develop the pure and superior understanding, it does not get the name of pure and superior meaning and happiness.
何以故？
 Why?
由此勝解為彼多種諸隨煩惱染污而轉。
 From this, the ultimate explanation is that various kinds of defilements are caused by defilements.
極歡喜住菩薩住時，一切勝解諸隨煩惱皆悉永斷，離隨煩惱淨勝解轉。
 When the abiding Bodhisattva of great joy abides, all the transcendental solutions and accompanying troubles will be forever ended, and the freedom from the attendant troubles will be transformed by the pure and supreme solution.
問：
 ask:
極歡喜住菩薩轉時，應知何行、何狀、何相？
 When the extremely joyful Bodhisattva turns around, he should know what behavior, appearance, and appearance he has.
答：
 answer:
若諸菩薩，從勝解行住入極歡喜住，先於無上正等菩提菩薩弘願，未善通達菩提自性，未善通達菩提方便，多分隨順他緣而轉，不善決定。
 If Bodhisattvas, from the practice of supreme understanding, abide in the abiding of extreme joy, before the Supreme Bodhisattva Bodhisattva has great aspirations, but have not yet fully understood the nature of Bodhi, and have not yet fully understood the means of Bodhi, they will turn around and follow other conditions, and they will not make good decisions.
除捨彼故，發起六相新善決定、內證修性菩薩大願。
 In addition to this, initiate the six-phase new good decision and internally realize the great vow of the Bodhisattva of cultivating one's nature.
超過一切餘白淨願；
 Beyond all remaining pure wishes;
無等不共，果是世間，超過一切世間境界；
 There are no equals, and the result is worldly, surpassing all worldly realms;
隨救一切有情苦故，不共一切聲聞、獨覺；
 To save the suffering of all sentient beings, we do not share all the voice-hearers and solitary awakenings;
雖一剎那生起此願，法性自爾能得菩薩無量白法可愛之果；
 Even if you make this wish for a moment, your Dharma nature will be able to obtain the lovely fruit of Bodhisattva’s immeasurable white Dharma;
又此大願無變無盡自性得已，無異因緣令其退轉、變異可得；
 Furthermore, this great vow can be obtained by its unchangeable and endless nature, and it can be obtained without any change or variation caused by different causes and conditions;
又是勝分，墮後邊際極大菩提。
 Another victory point, after falling, the margin is huge.
如此菩薩善決定願，亦名發心。
 Such a bodhisattva's good determination of vows is also called aspiration.
又即如是菩薩發心，略由四相應當了知。
 In addition, if a Bodhisattva has the intention to do so, he should understand it through the four characteristics.
何等為四？
 What is four?
一者、何相菩薩發心？
 First, what is the sign of a Bodhisattva’s motivation?
二者、發心何所緣慮？
 Both of them, what are the reasons for the motivation?
三者、發心何狀、何相、何自性起？
 Thirdly, what is the shape of the intention, what are its characteristics, and how does it originate from its own nature?
四者、發心有何勝利？
 Fourth, what is the victory of aspiration?
由此四相，應當了知菩薩發心。
 From these four characteristics, one should understand the Bodhisattva’s motivation.
謂諸菩薩勝解行住，已善積集一切善根，於菩薩行已正超出。
 It is said that all Bodhisattvas practice and abide in the supreme understanding, have accumulated all good roots, and have exceeded the level of Bodhisattvas.
略說是相菩薩發心。
 Briefly speaking, it is the motivation of the Bodhisattva.
又諸菩薩，緣當來世無倒速疾一切菩提資糧圓滿，一切菩薩利有情事圓滿，無上正等菩提一切種一切佛法圓滿，諸佛所作事業圓滿。
 Also, all Bodhisattvas, it is destined that in the next life there will be no reversal, all the merits of Bodhi will be perfected, all Bodhisattva's beneficial love affairs will be perfected, all kinds of supreme and perfect Bodhisattva will be perfected, all Buddha Dharma will be perfected, and the deeds of all Buddhas will be perfected.
略說緣慮如是發心。
 Let’s briefly talk about Yuanli’s motivation.
又諸菩薩，無倒速疾發起一切菩提資糧，隨順於諸有情一切菩薩所作，隨順獲得無上正等菩提無師自然妙智，隨順遍一切種諸佛所作事業，隨順廣大願心。
 Furthermore, all Bodhisattvas, without delay, can quickly activate all the merits of Bodhisattva, follow the actions of all sentient beings and all Bodhisattvas, follow the actions of all Bodhisattvas, gain the supreme and perfect Bodhisattva, the wisdom of nature without a teacher, follow the actions of all kinds of Buddhas, and follow the vast aspiration.
又諸菩薩發是心已，超過菩薩凡異生地，證入菩薩正性離生，生如來家，成佛真子，決定趣向正等菩提，決定紹繼如來聖種。
 Furthermore, all Bodhisattvas who have developed this aspiration have transcended the Bodhisattva's ordinary birthplaces, realized the Bodhisattva's true nature and separated from birth, been born in the Tathagata's family, became the true son of the Buddha, decided to lead the path to enlightenment, and decided to inherit the Tathagata's holy seed.
又正獲得如實證淨，極多歡喜。
 And I am attaining the pure realization, and I am very happy.
於他有情遠離多分忿、害、鬪諍。
 Stay away from resentment, harm, and criticism.
於一切種菩薩所作利眾生事，於一切種菩提資糧圓滿，於一切種無上菩提一切佛法，於一切種佛所作事，以淨增上意樂，攀緣勝解趣入。
 For all kinds of Bodhisattva's deeds that benefit sentient beings, for all kinds of Bodhisattva's merits and perfections, for all kinds of supreme Bodhi and all Buddha Dharma, and for all kinds of Buddhas' deeds, they can purely increase the happiness of the higher mind, and gain access to the ultimate understanding.
於是諸法速疾圓證。
 Therefore, all dharma can be realized quickly.
自觀己身能正隨順，如是解了，極多歡喜。
 Seeing that your body can be upright and obedient, you will be very happy if you are solved like this.
又自觀見妙善廣大，能引出離，無染無等，攝受饒益身心歡喜，於此無量熾然善法皆悉成就。
 Furthermore, I can see from my own observation that the wonderful goodness is vast, it can lead to liberation, it is free from stains, and it brings joy to the body and mind. In this way, all the immeasurable and radiant goodness is accomplished.
又自了知：
 And he understood:
我於無上正等菩提，今已隣近，於大菩提我勝意樂已得清淨，我今已離一切怖畏。
 I am now close to the supreme and perfect Bodhi. My supreme joy has been purified in the great Bodhi. I am now free from all fear.
由是因緣，極多歡喜。
 Because of this, there is a lot of joy.
由諸菩薩已能發起善決定心，於五怖畏皆悉除斷。
 Bodhisattvas have been able to initiate good determination and eliminate all five fears.
由善修習無我妙智，分別我想尚不復轉，況當得有分別我愛、或資生愛。
 By practicing the wonderful wisdom of non-self, the thought of distinguishing oneself will no longer change. What's more, one should have the love of distinguishing oneself, or the love of self-birth.
由是因緣，無不活畏。
 Because of this, everyone is afraid.
由於他所無所悕望，常自發起如是欲樂；
 Because he has nothing to look forward to, he always spontaneously generates such pleasures;
我當饒益一切有情，非於有情有所求覓。
 I should benefit all sentient beings and not seek anything from them.
由是因緣，無惡名畏。
 Because of the cause and condition, there is no fear of bad reputation.
由離我見，於我無有失壞想轉，故無死畏。
 From the perspective of separation, I have no desire to change, so I have no fear of death.
自知死後，於當來世決定值遇諸佛菩薩，由此決定無惡趣畏。
 Knowing that after death, one will decide to meet Buddhas and Bodhisattvas in the next life, and thus one will decide not to fear the evil realm.
由意樂見一切世間，尚無有一與我齊等，何況殊勝，是故無有處眾怯畏。
 I am happy to see that in all the world, there is no one equal to me, let alone one who is extraordinary, so there is no place for people to be afraid.
菩薩如是遠離一切五種怖畏，遠離一切聞說甚深正法驚怖，遠離一切高慢憍傲，遠離一切他不饒益種種邪行所起瞋恚，遠離一切世財貪喜。
 In this way, a Bodhisattva is far away from all five kinds of fear, far away from all the fear of hearing and preaching the profound dharma, far away from all arrogance and arrogance, far away from all the hatred caused by his unhelpful and evil deeds, and far away from all greed and happiness for worldly wealth.
無染污故，無所憎背；
 Since there is no defilement, there is nothing to hate;
有熾然故，無俗意樂；
 Because of its blazing nature, there is no vulgar pleasure;
能圓滿證一切善法。
 Can fully realize all good laws.
又現法中，能起菩薩一切精進，信增上力為前導故。
 Also, in the Dharma, all the efforts of a Bodhisattva can be aroused, and faith can increase the power as a precursor.
於當來世，如前所說菩提分品十種大願，今即於此極歡喜住能具引發，由得清淨勝意樂故。
 In the next life, as mentioned before, the ten great vows of the Bodhi stage can be triggered by living in this extremely joyous state, which is the reason why one can obtain pure and blissful joy.
為欲供養最勝有情真實福田大師法主，是故引發第一大願。
 In order to make offerings to the most superior sentient being, the true Master Fu Tian, this triggers the first great wish.
為欲受持彼所宣說無上正法，是故引發第二大願。
 In order to accept and uphold the supreme dharma preached by him, this leads to the second great vow.
為欲勸請轉未曾有妙正法輪，是故引發第三大願。
 In order to persuade him to turn the wheel of Dharma, which has never been wonderful, he triggered the third great vow.
為欲順彼行菩薩行，是故引發第四大願。
 In order to follow the path of the Bodhisattva, I triggered the fourth great vow.
為欲成熟彼器有情，是故引發第五大願。
 In order to mature, the instrument has feelings, which triggers the fifth great vow.
為欲往趣諸佛國土，奉見如來，承事供養，聽受正法，是故引發第六大願。
 In order to go to the lands of Buddhas, see the Tathagata, make offerings and listen to the true Dharma, this leads to the sixth great vow.
為淨修治自佛國土，是故引發第七大願。
 In order to purify and cultivate the Buddha's land, this leads to the seventh great vow.
為於一切在所生處，常不遠離諸佛菩薩，與諸菩薩常同一味意樂加行，是故引發第八大願。
 In order to never stay away from the Buddhas and Bodhisattvas wherever we are born, and to always have the same intention and happiness as all the Bodhisattvas, this leads to the eighth great vow.
常為利益一切有情，曾不空過，是故引發第九大願。
 I always do it for the benefit of all sentient beings, which is why the ninth great vow is triggered.
為證無上正等菩提，作諸佛事，是故引發第十大願。
 In order to realize the supreme enlightenment, he performs various Buddha deeds, which triggers the tenth great vow.
作是願言：
 Make this wish:
如有情界展轉相續，終無斷盡；
 If there is a world of love that goes on and on, it will never end;
亦如世道展轉相續，終無斷盡；
 Just like the world, it goes on and on, never ending;
我此大願生生相續，乃至究竟菩提邊際，常不遠離、常不忘失、常不乖離。
 This great vow of mine will continue from life to life, even to the edge of ultimate Bodhi. I will never be far away from it, never forget it, and never stray away from it.
如是自誓，心發正願。
 In this way, I swear to myself that my heart will be righteous.
當知此中，前就所應願事起願，後即就願以起於願。
 You should know that in the past, you have made a wish for the desired thing, and then you have made the wish.
如是菩薩十種大願以為上首，能生無數百千正願。
 Such a Bodhisattva's ten great wishes are the first, and can give birth to countless righteous wishes.
如是菩薩，於當來世具諸大願，於現法中發大精進。
 Such a Bodhisattva will have great vows in the next life and will make great efforts in the present Dharma.
復有十種淨修住法，由是能令極歡喜住速得清淨。
 There are also ten methods of pure cultivation and abiding, so that the extremely joyful abiding can be quickly purified.
一者、於諸佛法深生淨信。
 First, develop deep and pure faith in all Buddha Dharma.
二者、觀諸有情緣起道理，證得唯有純大苦蘊，發起大悲。
 Second, observe the principle of dependent origin of all sentient beings, and realize that only the pure aggregate of great suffering can initiate great compassion.
三者、觀見彼已，自誓願言：
 Third, when you see yourself, you vow to say:
我當令彼諸有情類，解脫如是純大苦蘊，得第一樂，發起大慈。
 I should enable all sentient beings to be liberated from such pure and great aggregates of suffering, obtain the first happiness, and develop great compassion.
四者、為欲救拔一切憂苦，自無顧戀；
 Fourth, in order to relieve all sorrow and suffering, one has no care for oneself;
無顧戀故，能捨內外一切身財，於諸有情而行惠施。
 Without caring about love and personal reasons, he can give up all his body and property, both inside and outside, to do charity to all sentient beings.
五者、為欲利益諸有情故，從他勤求世出世法，曾無厭倦。
 Fifth, for the sake of benefiting all sentient beings, he diligently seeks the worldly and transcendental Dharma, and never gets tired of it.
六者、無厭倦故，證得一切論智清淨，善知諸論。
 Sixth, because there is no boredom, one can attain the pure wisdom of all commentaries and be good at understanding all commentaries.
七者、善知論故，於劣中勝諸有情所，如應如宜而修正行，善解世間。
 Seventh, due to good knowledge, one can overcome all sentient beings in their inferiority, correct one's behavior as appropriate, and understand the world well.
八者、即於如是正加行中，依應時分量等正行，而修慚愧。
 Eighth, in such correct preliminaries, practice shame according to the appropriate proportion and other correct practices.
九者、即於如是正加行中，得無退轉堅力持性。
 Ninth, through such positive preliminaries, you will gain the ability to persevere without turning back.
十者、以諸上妙利養恭敬及與正行，供養如來。
 Tenth, use all the wonderful benefits to support the Tathagata with respect and correct conduct.
是名十種淨修住法。
 This is called the ten methods of pure cultivation.
由此能令極歡喜住速得清淨。
 In this way, the extremely joyful abode can be quickly purified.
所謂淨信、慈、悲、惠捨、無有厭倦、善知諸論、善解世間、修習慚愧、堅力持性、供養如來。
 The so-called pure faith, kindness, compassion, charity, no boredom, good knowledge of all theories, good understanding of the world, practice of shamelessness, perseverance in nature, and offering offerings to the Tathagata.
又諸菩薩，於此十法受學、隨轉、多修習已，復於餘九增上戒等諸菩薩住，從佛菩薩專精訪求一切種道功德、過失，及神通樂、無失壞道，善取其行、得、等流相，於一切住自然昇進，證大菩提。
 Also, all Bodhisattvas, who have learned, followed, and practiced these ten Dharmas, will return to the remaining nine additional precepts and other Bodhisattvas to abide, and from the Buddha and Bodhisattvas, they will focus on searching for all kinds of merits, faults, and spiritual abilities and happiness, and without losing or falling into bad ways. , take good actions, achievements, and other characteristics, naturally advance in all abodes, and achieve great Bodhi.
為大導師，率領一切有情商侶，超度生死曠野嶮道。
 As a great teacher, he leads all lovers of love and business to transcend the wilderness of life and death.
當知此中，諸行能入，說名為行；
 You should know that in this, all kinds of actions can enter, which are called actions;
若正入時，說名為得；
 If it comes at the right time, it is said that the name will be obtained;
入已果利成辦圓證，說名等流。
 If you enter, you will be successful and get a perfect certificate, and you will be famous and famous.
又諸菩薩住此住中，由二因緣現見諸佛。
 Furthermore, Bodhisattvas abide in this abode and see Buddhas through two causes and conditions.
或由聽聞菩薩藏說，或由內心發起勝解，信有十方種種異名諸世界中，種種異名諸佛如來，由麁淨信俱行之心，求欲現見。
 Either by listening to the bodhisattva's treasure, or by initiating the ultimate understanding from the heart, believing that there are all kinds of Buddhas and Tathagatas in the worlds with different names in the ten directions, and with the heart of pure faith and practice, I seek to see what I want to see.
如是求已，如實稱遂。
 If you ask for it, say it truthfully.
當知是名第一因緣。
 You should know that this is the first cause and condition.
又心發起如是正願：
 And I made such a right desire in my heart:
隨於彼彼諸世界中，有佛出現，我當往生。
 If a Buddha appears in that world, I will be reborn.
如是願已，如實稱遂。
 If this is what you wish, say it true.
當知是名第二因緣。
 You should know that this is called the second cause and condition.
菩薩如是由麁淨信現見諸佛，由正願力現見諸佛；
 In this way, the Bodhisattva appears to see the Buddhas through pure faith, and appears to see the Buddhas through the power of right vows;
既得見已，隨力隨能興一切種恭敬供養，奉施種種上妙樂具。
 Now that you have seen it, you can make all kinds of respectful offerings according to your ability, and offer all kinds of wonderful musical instruments.
及於僧眾恭敬供養。
 Make offerings to the monks respectfully.
於如來所聽聞正法，無倒受持，精進修行法隨法行。
 He who hears the true Dharma from the Tathagata, accepts and upholds it without fail, practices it diligently and follows the Dharma.
以四攝事成熟有情。
 With the four photos, things become mature and sentimental.
一切善根悉皆迴向無上菩提。
 All good roots are dedicated to the Supreme Bodhi.
由是三種清淨因緣，彼諸善根倍復明淨。
 Due to these three kinds of pure causes and conditions, the good roots will become twice as clear and pure.
謂於佛法僧供養攝受故，以四種攝事成熟有情故，以一切善根迴向菩提故。
 It is said that the Buddha, Dharma and Sangha make offerings and receive them, mature sentient beings through the four kinds of things, and dedicate all good roots to Bodhi.
如是乃至無量俱胝那庾多百千大劫。
 This will last for hundreds of thousands of kalpas without limit.
譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨。
 For example, the wise craftsmen in the world put mineral gold in the fire, just like burning a chain, and it will become clear and pure.
如是淨勝意樂菩薩所有善根，由是三種清淨因緣，轉復明淨，當知亦爾。
 You should know that all the good roots of the Bodhisattva Pure and Supreme Intention Bliss will become clear and pure due to these three kinds of pure causes and conditions.
又住於此，在在生處多作輪王，王贍部洲，得大自在。
 He also lived here and became a wheel king in many places where he was born. The king supported the tribes and found great freedom.
遠離一切所有慳垢，威被有情，調伏慳悋。
 Stay away from all filthiness, be threatened by sentient beings, and tame the sluggishness.
諸四攝事所作業中，一切不離佛法僧寶，證一切種菩提作意。
 In all the four undertakings, all are inseparable from the treasures of Buddha, Dharma, and Sangha, and all kinds of Bodhi thoughts are realized.
恒發願言：
 Everlasting vows:
我當一切有情中尊，作諸有情一切義利所依止處。
 I should be the most respected among all sentient beings, and be the place where all righteousness and benefits for all sentient beings come to rest.
若樂發起如是精進，棄捨一切家屬、財位，歸佛聖教，淨信出家。
 If you are willing to work hard like this, you will give up all your family members and wealth, return to the Buddha's teachings, and become a monk with pure faith.
一剎那頃，瞬息須臾能證菩薩百三摩地。
 In an instant, in an instant, one can attain Bodhisattva's hundred samadhis.
以淨天眼，能於種種諸佛國土見百如來。
 With pure heavenly eyes, one can see hundreds of Tathagatas in various Buddha lands.
又即於彼變化住持、菩薩住持皆能解了。
 In addition, the transformation abbot and the Bodhisattva abbot can all be understood.
以神通力動百世界，身亦能往。
 Use your supernatural power to move hundreds of worlds, and you can move there physically.
放大光明周匝遍照，普令他見。
 The magnified light shines everywhere, making everyone see.
化為百類，成熟百種所化有情。
 Transform into hundreds of categories, mature the sentient beings transformed into hundreds of species.
若欲留命，能住百劫。
 If you want to survive, you can live for a hundred kalpas.
於前後際各百劫事，智見能入。
 There will be hundreds of kalpas before and after, and wisdom can penetrate them.
蘊、界、處等諸法門中，於百法門能正思擇。
 Among all the Dharma gates such as the aggregate, the realm, and the base, one can make correct choices among hundreds of Dharma gates.
化作百身，身身皆能現百菩薩眷屬圍繞。
 Transformed into hundreds of bodies, each body can appear surrounded by hundreds of Bodhisattvas' retinues.
自茲以去，是諸菩薩由願力故，當知無量威力神變，安住如是極歡喜住諸菩薩眾願力增上，能引無量殊勝正願所作神變。
 From now on, these Bodhisattvas should know that due to the power of their vows, they will undergo immeasurable magical changes with great power. If they abide with such great joy, the power of their vows will increase, and they will be able to induce the immeasurable and supreme righteous vows to perform magical changes.
如是正願，乃至俱胝那庾多百千大劫，不易可數。
 Such a right wish will last hundreds and thousands of great kalpas, which is difficult to count.
當知是名略說菩薩極歡喜住。
 You should know that this name briefly says that the Bodhisattva lives in great joy.
謂善決定故，四相發心故，發起精進引發正願故，淨修住法故，開曉餘住故，修治善根故，受生故，威力故。
 It is said that it is good determination, it is because of the four aspects of the heart, it is because of initiating energy and righteous aspirations, it is because of pure cultivation and abiding in the Dharma, it is because of the enlightenment of remaining dwellings, it is because of cultivating good roots, it is because of receiving birth, it is because of power.
若廣宣說，如十地經極喜地說。
 If it is preached widely, it will be like the Ten Grounds Sutra said with great joy.
彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住。
 The Ten Grounds of the Bodhisattva are widely proclaimed in the Ten Grounds Sutra, which is the Bodhisattva’s Ten Abodes preached by Magalika Luo.
如其次第，從極歡喜住，乃至最上成滿菩薩住。
 The following is the second step, from the abode of extreme joy to the supreme abode of a perfect bodhisattva.
應知此中，由能攝持菩薩義故，說名為地；
 It should be known that because it can uphold the meaning of Bodhisattva, it is called ground;
能為受用居處義故，說名為住。
 Because it can be used as a place of residence, it is called dwelling.
瑜伽師地論卷第四十七
 Volume 47 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第四十八彌勒菩薩說
 Volume 48 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之二
 The fifteenth and second place of the Bodhisattva in this local area, the fourth and second place of residence in Sui Dharma Yoga.
問：
 ask:
增上戒住菩薩轉時，當知何行、何狀、何相？
 When the Bodhisattva who has increased the precepts and abide by the precepts turns around, he should know what behavior, appearance, and appearance he has.
答：
 answer:
若諸菩薩，先於極歡喜住，由十種心意樂，已得意樂清淨。
 If all Bodhisattvas have lived in extreme joy, they will have achieved pure happiness from the ten kinds of mental happiness.
何等為十？
 What is ten?
一者、於一切師長尊重福田，不行虛誑意樂；
 First, respect all teachers and teachers and do not pretend to be happy;
二者、於同法菩薩忍辱柔和，易可共住意樂；
 Second, with the same Dharma Bodhisattva who is patient and gentle, it is easy to live in happiness together;
三者、勝伏一切煩惱及隨煩惱眾魔事業，心自在轉意樂；
 Third, overcome all worries and all the demonic causes that accompany them, and your mind will be free and happy;
四者、於一切行深見過失意樂；
 Fourth, in all walks of life, I have experienced frustration and happiness;
五者、於大涅槃深見勝利意樂；
 Fifth, in the Great Nirvana, you will deeply see the joy of victory;
六者、於諸妙善菩提分法，常勤修習意樂；
 Sixth, practice the joy of mind diligently in all the wonderful and good Bodhi Dharma;
七者、即於彼修為隨順故，樂處遠離意樂；
 Seventh, because of his obedient cultivation, his happiness is far away from his intended happiness;
八者、於諸世間有染尊位利養恭敬，無所顧戀意樂；
 Eighth, in the world, one is obsessed with honor, position, profit, nourishment and respect, and does not care about love and pleasure;
九者、遠離下乘，趣證大乘意樂；
 Ninth, stay away from inferior vehicles and realize the joy of Mahayana;
十者、欲作一切有情一切義利意樂。
 Tenth, desire to be righteous, beneficial, and happy for all sentient beings.
如是十種無倒意樂依心而轉，是故說為意樂清淨。
 In this way, the ten kinds of non-inverted mind happiness turn according to the heart, so it is said that the mind happiness is pure.
即由如是十種意樂成上品故，極圓滿故，是諸菩薩入證第二增上戒住。
 That is to say, because these ten kinds of thoughts have reached the highest level and are extremely perfect, all Bodhisattvas have attained the second level of advanced precepts.
於此住中，性戒具足。
 In this abode, sexual discipline is sufficient.
極少邪惡業道所攝諸惡犯戒尚不現行，況中上品。
 There are very few evil deeds that have caused evil transgressions and precepts that are not yet in practice, so they are of the highest quality.
又於十種圓滿業道，自性顯現。
 And in the ten perfect karma paths, the self-nature appears.
菩薩如是性戒具足，能以妙慧，於染不染、惡趣善趣，及諸乘中諸業現行、若因若果、修證安立，如實了知。
 A Bodhisattva with such a nature and sufficient precepts can, with wonderful wisdom, be able to establish and establish the truth about defilements, evil destinies and good destinies, as well as the causes and effects of all karma in all vehicles.
於異熟果及等流果如是諸業，如實了知。
 Regarding the various karma of strangely ripe fruits and unripe fruits, understand them as they really are.
自能現斷諸不善業，自能現受一切善業。
 It is possible to put an end to all unwholesome karma, and it is possible to accept all good karma.
即於其中樂勸導他，能正勸導。
 That is to say, he is happy to persuade him and can persuade him correctly.
於其種種不平等業現行過失之所染污諸有情界，若興若衰，等無差別，一切皆墮第一義苦，並住艱辛，種種艱辛之所逼切，甚可哀愍。
 The various unequal karma and faults have polluted the world of sentient beings. Whether they are prosperous or declining, there is no difference. Everything falls into the first meaning of suffering and lives in hardship. It is extremely sad to be forced by all kinds of hardships.
於彼獲得廣大哀愍，如實觀照。
 He received great compassion and observed it as it really is.
是諸菩薩安住如是增上戒住，廣見諸佛、善根清淨，如前應知。
 As you should know before, these Bodhisattvas are able to abide in peace and practice, thus increasing their precepts and abiding, seeing all Buddhas widely, and having pure good roots.
此差別者，謂如世間善巧工匠，以所鍊金置迦肆娑，置於火中數數燒鍊，轉更明淨。
 This difference is like a skillful craftsman in the world who puts a chain of gold into a piece of jade and puts it in the fire to burn the chain several times, and then the chain will become brighter and purer.
如是菩薩善根清淨，當知亦爾。
 Such a Bodhisattva has pure good roots, you should know this.
於此住中，淨心意樂成滿趣入。
 While living here, your mind will be pure and your mind will be filled with joy and happiness.
在所生處多作輪王，王四大洲。
 Wherever he is born, he often becomes a wheel king, ruling the four continents.
以自在力，令多有情止息犯戒不善業道，勸彼受行諸善業道。
 With the power of freedom, he can make many sentient beings stop violating the precepts and commit bad deeds, and encourage them to accept and perform good deeds.
當知威力過前十倍。
 Know that it is ten times more powerful than before.
當知是名略說菩薩增上戒住。
 You should know that this name briefly refers to the Bodhisattva's increased precepts and abidance.
謂意樂淨故；
 It means that the mind is pure and happy;
性戒具足故；
 Because the sexual precepts are sufficient;
離一切種毀犯戒垢故；
 Stay away from all kinds of violations and defilements;
一切業道、一切因果了知通達故；
 All karma and all causes and effects are understood and understood;
於諸淨業能自受行，亦樂勸他令其受行故；
 If you can perform all kinds of pure deeds on your own, you will also be happy to encourage others to perform them;
於有情界諸業所生眾苦艱辛，得大哀愍，如實觀照故；
 Because of the suffering and hardship caused by various karma in the sentient world, I feel great compassion and observe it truthfully;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經離垢地說。
 If it is preached widely, it is like the Ten Grounds Sutra said by Li Guo.
遠離一切犯戒垢故，名離垢地。
 Because it is far away from all violations of the precepts and defilements, it is called the place of freedom from defilements.
由離一切犯戒垢故，即此名為增上戒住。
 Since we are free from all violations of the precepts and defilements, this is called increasing the precepts.
彼離垢地，當知即此增上戒住。
 When you are free from defilement, you should know that this is where you will be able to maintain your moral integrity.
問：
 ask:
增上心住菩薩轉時，當知何行、何狀、何相？
 When the bodhisattva who has increased his mind and abides in the world turns around, he should know what behavior, shape and appearance he has.
答：
 answer:
若諸菩薩，先於增上戒住，已得十種清淨意樂，作意思惟解了通達。
 If all Bodhisattvas have already attained the ten kinds of pure mind happiness before increasing the precepts, they can only understand and understand them.
復由餘十淨心意樂作意思惟成上品故，極圓滿故，過增上戒住，入增上心住。
 Furthermore, since the remaining ten pure thoughts and joyful thoughts have reached the highest level, and are extremely perfect, they have increased the abiding of the superior precepts and entered into the abiding of the superior heart.
何等為十？
 What is ten?
一者、作意思惟：
 One, thinking:
我於十種淨心意樂已得清淨；
 I have attained purity in the ten pure mental pleasures;
二者、作意思惟：
 Both, meaning:
我於十種淨心意樂已清淨故，能不退失；
 Since I have purified the ten pure mental pleasures, I can never lose them;
三者、作意思惟：
 Third, thinking:
我於一切漏有漏法心不趣入，於違背中能正安住；
 My mind is not willing to enter into all leaks and leaks, but I can stay righteously and calmly in the midst of disobedience;
四者、作意思惟：
 Fourth, thinking:
我能於彼修對治中，識正安住；
 I can practice the antidote and know how to abide peacefully;
五者、作意思惟：
 Fifth, thinking:
我能於彼所修對治，不復退失；
 I can cultivate and cure it, and I will never retreat;
六者、作意思惟：
 Sixth, thinking:
我於如是堅固對治，不為一切漏有漏法、一切魔軍之所勝伏；
 With such firm countermeasures, I will not be defeated by any omissions or all the demonic armies;
七者、作意思惟：
 Seventh, thinking:
我今能於一切佛法，其心無有怯劣而轉；
 Now that I am able to follow all the Dharma, my mind will not turn away from me timidly;
八者、作意思惟：
 Eighth, thinking:
我今能於一切苦行，無有怯弱；
 Now I can perform all ascetic practices without any fear;
九者、作意思惟：
 Ninth, thinking:
我心一向於大乘中深生信解，終不愛樂餘下劣乘；
 My heart has always had a deep faith and understanding in the Mahayana, and in the end I have no love for the remaining inferior vehicles;
十者、作意思惟：
 Tenth, thinking:
我於一切利有情事，深心愛樂。
 I love everything that is beneficial and love it deeply.
由此十種淨心意樂作意思惟，能入菩薩增上心住。
 From this, the ten kinds of pure mental pleasures can be entered into the bodhisattva's mind and abide.
菩薩安住增上心住，能以種種過患行相壞一切行，於彼諸行深心厭離。
 The Bodhisattva's peaceful abiding and the improvement of his mind can destroy all his actions with all kinds of faults and deeds, and he is deeply disgusted with those actions.
於佛妙智，能以種種勝利行相，見大勝利。
 With the wonderful wisdom of the Buddha, one can see great victory through various forms of victory.
又於其中，能以淳淨一味欲樂，深生愛慕。
 And in it, one can enjoy pure and pure desires and be deeply loved.
於有情界，能以種種苦惱行相，觀為有苦；
 In the realm of sentient beings, one can perceive suffering as suffering in the form of various sufferings;
於諸有情興悲戀心，生依義心。
 The heart of love and sorrow for all sentient beings lives by the heart of righteousness.
於一切行無有放逸，為大菩提熾然精進，於諸有情能起廣大悲愍意樂。
 There is no lethargy in all actions, ardent efforts are made for the sake of great enlightenment, and vast compassion and joy can arise for all sentient beings.
觀諸有情解脫眾苦究竟方便，唯是一切煩惱諸纏無障礙智；
 Seeing the ultimate method for all sentient beings to be liberated from all suffering is the wisdom without hindrance from all troubles and entanglements;
觀彼解脫能圓證者，唯於法界一切分別現行雜染生起對治無分別慧；
 Observing that liberation can be fully realized, only the wisdom of non-discrimination arises to counteract all the current and present defilements in the Dharma Realm;
觀能成辦彼智光明，唯是無倒勝三摩地；
 The wisdom that can be achieved through contemplation is bright, but it is the only way to overcome samadhi;
觀所引發一切靜慮、等持、等至，皆菩薩藏聽聞為先，皆聞正法以為緣起。
 All the meditation, holding, and waiting caused by the observation are the Bodhisattva's hidden hearing first, and all hearing the true Dharma are regarded as dependent origins.
觀見是已，發大精進訪求多聞。
 Having seen this, make great efforts to visit and learn more.
為聞正法，不惜身命，無有資財內外愛物而不能捨，無有師長不誓承事，無有尊教不誓奉行，無有身苦而不誓受。
 In order to listen to the true Dharma, one should spare one's own life; there is no possessions and things inside and outside that one loves but cannot part with; there is no teacher who does not swear to do the work; there is no one who respects the teachings but does not swear to follow them; there is no one who suffers physical pain but does not swear to accept them.
若聞佛法一四句頌，歡喜勇躍，勝得三千大千世界充滿其中大珍寶聚。
 If you hear one or four verses of the Buddha's Dharma and jump with joy and courage, you will be able to conquer the three thousand great thousand worlds and fill them with a collection of great treasures.
聞一句法是佛所說，能引正等覺，能淨菩薩行，歡喜踊躍，勝得一切釋、梵、護世轉輪王等極尊貴位。
 Hearing a line of Dharma spoken by the Buddha can lead to perfect enlightenment, purify the conduct of a Bodhisattva, jump with joy, and win the most honorable positions such as those of Sakyamuni, Brahma, and the World Protector Wheel King.
設有告言：
 There is a notice:
善男子聽！我有一句佛所說法，能引正等覺，能淨菩薩行，汝欲聞不？
 Good man, listen! I have a saying from the Buddha that can lead to perfect enlightenment and can purify the conduct of a Bodhisattva. Do you want to hear it?
汝今若能投大火坑受大苦者，當為汝說。
 If you can throw yourself into a big fire pit and suffer great suffering, I will tell you this.
菩薩聞已，歡喜踊躍，答言：
 When the Bodhisattva heard this, he jumped for joy and replied:
我能！我若得聞如前所說一句法義，正使火坑量等三千大千世界滿中熾火，我從梵天尚投身入，況小火坑。
 I can! If I hear the Dharma as mentioned before, it will make the fire pit as big as three thousand worlds filled with blazing fire. If I throw myself into the Brahma world, it will be like a small fire pit.
為求佛法，尚應久處大那落迦受大苦惱，況餘小苦而不應受。
 In order to seek the Dharma, one should live in Mahanaraka for a long time and suffer great sufferings. Besides, there are still minor sufferings that should not be endured.
菩薩發起如是精進，求正法已；
 The Bodhisattva initiates such diligent efforts to seek the true Dharma;
復能如實如理思惟，要正修行法隨法行，方得名為隨順佛法，非但聽聞文字、音聲而得清淨。
 Only when you can think truthfully and truthfully, and practice the Dharma correctly and follow the Dharma, can you be called "according to the Dharma". Not only can you listen to the words and sounds to achieve purity.
如是知已，即依所聞正緣法相，遠離諸欲惡不善法，廣說乃至能得世俗四種靜慮、四無色定，及四無量、五種神通具足安住。
 If you know this, you will be able to stay away from all desires, evil and unwholesome dharma according to the dharma of positive conditions you have heard, and you will be able to attain the four worldly forms of tranquility, the four formless concentration, the four immeasurables, and the five kinds of supernatural powers.
既多住已，復還棄捨諸靜慮等、等持、等至，願自在力還來欲界。
 Now that I have lived for a long time, I will give up all the calm concerns, hold on, and reach the end, and I hope that the power of freedom will return to the realm of desire.
觀彼彼處，若為有情能作義利，若能圓滿菩提分法，即便往生。
 Looking at that place, if there are sentient beings who can do righteousness and benefit, if they can complete the Bodhidharma, they will be reborn.
非但自在而生彼處。
 Not only is it free, but it is born there.
如是菩薩離欲貪故，名斷欲縛；
 Such a Bodhisattva is free from desire and greed, so he is called the one who breaks the bondage of desire;
棄捨靜慮、等持、等至故，名斷有縛。
 Abandoning meditation, holding on to it, and waiting for it to come to an end, this is called the end of bondage.
菩薩先從勝解行地，於法真如修勝解故，已斷見縛，邪貪恚癡畢竟不轉。
 The Bodhisattva first practices the supreme understanding of the Dharma. Therefore, he has cut off the fetters of view and will never turn away from evil greed, hatred, and delusion.
廣見諸佛、善根清淨，如前應知。
 See all Buddhas extensively and have pure good roots, as you should know before.
此差別者，謂如世間善巧工匠，先所燒鍊手中真金垢穢斯盡，稱量等住。
 This difference is like a skillful craftsman in the world who first burns the real gold in his hand and then weighs it until all dirt is gone.
如是菩薩善根清淨，當知亦爾。
 Such a Bodhisattva has pure good roots, you should know this.
受生多分作釋天帝，善化有情，令離欲貪。
 Receive many rebirths and become the Emperor of Heaven, who is good at transforming sentient beings and making them free from desire and greed.
所有威力，於前住中已說千數，當知此中有百千數。
 All the power has been said to be in the thousands in the previous abode, but you should know that there are hundreds and thousands in it.
當知是名略說菩薩增上心住。
 You should know that this name briefly refers to the Bodhisattva's increased mental abiding.
謂心意樂作意思惟成滿趣入故；
 It means that the mind is happy to do whatever it wants, but it is full of pleasure;
於一切行諸有情界及大菩提，能正通達故；
 In all realms of sentient beings and in the great Bodhi, it is possible to achieve correct understanding;
於諸有情脫苦方便，能正推求故；
 This is because we can correctly reason and seek for the means by which all sentient beings can escape from suffering;
於正法中起大恭敬，訪求無倦故；
 Be extremely respectful in the righteous Dharma, and never get tired of visiting;
能正修行法隨法行，於其世俗諸靜慮等、等持、等至、無量神通，能引能住故；
 Because he can practice the Dharma correctly and follow the Dharma, he can be calm and considerate in the worldly world, hold on to it, and achieve it, and he can attract and abide by his immeasurable magical power;
棄捨於彼，願自在力隨樂受生故；
 Abandon it and wish to be reborn with freedom and happiness;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
神力故。
 Because of divine power.
若廣宣說，如十地經發光地說。
 If it is preached widely, it is like the Ten Earth Sutras being spoken with radiance.
由發聞行正法光明、等持光明之所顯示，是故此地名發光地。
 It is manifested by the light of hearing, practicing, and upholding the righteous Dharma, so this place is named the place of radiance.
由內心淨能發光明，是故說名增上心住。
 The pure energy from the heart emits light, so it is said that the name increases and the heart dwells.
由此義故，名發光地；
 For this reason, it is called the luminous place;
即由此義，當知復名增上心住。
 That is to say, from this meaning, we should know that the name increases and the mind dwells.
云何菩薩覺分相應增上慧住？
 Why does the bodhisattva's enlightenment correspondingly increase the abiding of superior wisdom?
謂諸菩薩，先於增上心住，以求多聞增上力故，已得十法明入。
 It is said that all Bodhisattvas have gained the enlightenment of the ten dharmas by first increasing their mental abiding and seeking to learn more to increase their superior power.
由此十法明入成上品故，極圓滿故，超過增上心住，入初增上慧住。
 From this, the understanding of the ten dharmas has reached the highest level, it is extremely perfect, it has surpassed the abode of the higher mind, and it has entered the abode of the first higher wisdom.
如是十法明入文詞，如契經說，應知其相。
 If the Ten Dharmas are clearly stated in the text, as stated in the Qi Sutra, one should know their appearance.
謂若彼假設；
 It is said that if that is the hypothesis;
若於中假設；
 If it is assumed in;
若由此假設；
 If it is assumed from this;
若平等勝義；
 If equality prevails;
若染惱故、清淨故，成染成淨；
 If it is stained and annoyed, it becomes pure because it is pure;
若由繫縛煩惱所染；
 If it is stained by fetters and defilements;
若由無上清淨所淨。
 If it is purified by supreme purity.
當知是名十法明入略所說義。
 You should know the meaning of the name Ten Methods Ming Rui Lue.
是諸菩薩住此住中，如契經說：
 These Bodhisattvas live in this abode, as the Deed Sutra says:
不壞意樂而為上首，所有十種能成熟智、智成熟法皆悉成就。
 Be happy without bad intentions and be the top one. All ten kinds of wisdom and wisdom are fully realized.
長如來家，得彼體法。
 If you grow up in the Tathagata's home, you can get that body method.
觀一切種菩提薩埵增上力故，修四念住而為上首三十七種菩提分法。
 Observing all kinds of Bodhisattvas increases the superior power, and cultivates the four kinds of mindfulness to become the first thirty-seven kinds of Bodhisattvas.
如契經說：
 As the scripture says:
由於此法方便攝受勤修習故，最極微細薩迦耶見，執著一切蘊、界、處等一切動亂，皆得畢竟不現行斷。
 Due to the diligent practice of this method, the most subtle Sakaya view, attachment to all aggregates, realms, places, and all the turmoil can be achieved by the final judgment of non-action.
由彼斷故，一切如來所呵毀業皆不現行，一切如來所讚美業如實隨轉。
 Based on this conclusion, all the karma that the Tathagata scolds and destroys will not occur, and all the karma that the Tathagata praises will turn around as they really are.
既如是已，其心轉復滋潤、柔和，有所堪能；
 Now that this is the case, his heart becomes nourished, soft, and capable;
其心轉復種種行相皆善清淨。
 His mind turns around and all kinds of behaviors are good and pure.
又善知恩、知報恩等隨順意樂，種種白法、皆悉成就。
 He is also good at understanding kindness, knowing how to repay kindness, etc., and he is happy and happy, and all kinds of white dharma are accomplished.
尋求上地能修治業，發大精進，逮得安住。
 Seek the land where you can cultivate your karma, make great efforts, and be able to live peacefully.
由此因緣，所有意樂、增上意樂勝解界性，皆得圓滿。
 Due to this cause and condition, all the pleasures of the mind and the superior nature of the transcendent realm of pleasure will be perfected.
由是因緣，一切外道、種種魔軍、聖教怨敵，不能映奪、不能傾動。
 Due to this cause and condition, all heretics, all kinds of demonic armies, and enemies of the Holy Religion cannot capture or move them.
廣見諸佛、善根清淨，廣說如前，應知其相。
 If you see all Buddhas extensively and have pure good roots, and preach widely as before, you should know their characteristics.
此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，非餘未作莊嚴具金之所映奪。
 This difference is due to the fact that the skillful craftsmen in the world use the gold to make solemn utensils, which is not reflected by the gold that has not been used to make solemn utensils.
如是此中菩薩善根，非餘安住凡住菩薩所有善根所能映奪。
 Such bodhisattva's good roots cannot be captured by the good roots of the mundanely living bodhisattva Yu Anju.
如末尼寶所放光明，非餘寶珠所能映奪，一切世間風水雨等，不能斷滅所放光明。
 Just like the light emitted by the Moni Jewel cannot be captured by the remaining jewels, nor can all the wind, water, rain, etc. in the world cut off the light emitted.
如是此中菩薩所有智慧光明，一切聲聞及獨覺等不能映奪，一切魔怨不能斷滅。
 In this way, all the wisdom and light of the Bodhisattva cannot be reflected by all the Sravakas and Paccekabuddhas, and all the demonic resentments cannot be eradicated.
受生多作蘇夜摩天王，善化有情，令其除滅薩迦耶見。
 He was reborn as King Suyama, who was good at transforming sentient beings and causing them to destroy Sakaya.
所有威力，於前住中說百千數，當知此中說俱胝數。
 All the power is said to be hundreds or thousands in the previous dwelling. You should know that it is all in number.
當知是名略說菩薩覺分相應增上慧住。
 You should know that this name simply means that the enlightenment of the Bodhisattva increases accordingly and leads to the abiding of superior wisdom.
謂法明入成滿得入故；
 It is said that the enlightenment of the Dharma is achieved when it is fully realized;
成就智故；
 Achieve wisdom;
修習菩提分法故；
 Because of the practice of Bodhidharma;
薩迦耶見等一切執著動亂斷故；
 Sakya saw that all attachments were turbulent and broken;
制業、開業遠離習近故；
 Manufacturing and business operations are far away from Xi Jinping’s legacy;
由是因緣心調柔故；
 Because of the causes and conditions, the mind is softened;
隨順功德皆隆盛故；
 The merits of following the obedience are all prosperous;
依所尋求修治地業發大精進故；
 To cultivate the ground karma according to the pursuit and make great efforts;
由是因緣，所有意樂、增上意樂勝解界性淨修治故；
 Due to this cause and condition, all mental pleasures and increased mental pleasures surpass the realm of understanding and are purified and cured;
由是因緣，一切聖教所有怨敵不能映奪及傾動故；
 Due to this cause and condition, all the enemies of the holy religion cannot capture and move;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經焰慧地說。
 If it is preached widely, it is like the ten earth sutras spoken by Yanhui.
於此地中，菩提分法如實智焰，能成正法教慧照明，是故此地名焰慧地。
 In this place, the Bodhi Dharma is the true flame of wisdom, which can illuminate the true Dharma and teach wisdom, so this place is called the place of flame and wisdom.
又即彼地，此中說名覺分相應增上慧住。
 Also in that place, it is said that the name of enlightenment corresponds to the abiding of superior wisdom.
云何菩薩諸諦相應增上慧住？
 How come the Bodhisattva's truths are correspondingly increased by the wisdom of the abode?
謂諸菩薩，先於覺分相應增上慧住，已得十種平等清淨意樂。
 It is said that all Bodhisattvas have gained the ten kinds of equal and pure happiness before awakening.
由彼平等清淨意樂成上品故，極圓滿故，超過第一增上慧住，證入第二增上慧住。
 Because of that pure and equal mind, it has reached the highest level and is extremely perfect. It surpasses the first abode of superior wisdom and realizes the second abode of superior wisdom.
十種平等清淨意樂所有文詞，如契經說，應知其相。
 All the words and phrases of the Ten Equal and Pure Intentions and Joys are as stated in the Qi Sutra, and one should know their appearance.
謂無等覺與諸覺等，超過所餘諸有情界及以諸法，如其平等。
 It is said that the infinite enlightenment and all enlightenments are equal to each other, surpassing the remaining realms of sentient beings and all dharmas, as if they are equal.
當知是名十種平等清淨意樂略所說義。
 You should know the brief meaning of the name Ten Kinds of Equality and Pure Intentions.
如是菩薩住此住中，多分希求智殊勝性。
 Such a Bodhisattva lives in this abode, hoping to seek the supreme nature of wisdom.
於四聖諦，由十行相如實了知。
 The Four Noble Truths are truly understood from the ten elements.
一切文詞，如契經說，應知其相。
 All words and phrases, as stated in the Qi Jing, should be understood.
謂依曉悟他、依自內智、依俱處所，名為此說。
 It is said that understanding others depends on the dawn, depends on the inner wisdom, and depends on the location. This is called this theory.
依於契經、調伏、本母，名由此說。
 According to the scriptures, taming, and original mother, the name is derived from this.
依於現在眾苦自性、依於未來苦因生性、依於因盡彼盡無生性、依於修習彼斷方便性，名如此說。
 It depends on the nature of all present sufferings, on the originating nature of the cause of future sufferings, on the non-originating nature of the causes and annihilations, and on the expediency of practicing the annihilation, this is the name.
當知是名十種行相四聖諦智所有略義。
 You should know the brief meaning of this name, the Ten Kinds of Behaviors and the Four Noble Truths.
如是於諦善巧菩薩，於一切行以慧正毀，於有情界增悲意樂，於前後際愚癡有情所有邪行能正通達。
 In this way, a skillful Bodhisattva can use wisdom to correct the destruction of all actions, increase compassion and joy in the world of sentient beings, and can correct and understand all the wrong actions of foolish sentient beings before and after.
為欲令彼得解脫故，攝受廣大福智資糧，心發正願。
 In order to liberate Peter, he took in the vast wealth of blessings and wisdom and made righteous aspirations.
及即於彼意樂引攝正念慧行而為上首，所有眾多殊勝功德皆悉增盛。
 And when the joy of his mind leads to his mindfulness and wisdom, and he becomes the first, all the many extraordinary merits will be increased.
諸餘作意皆悉遠離。
 All other thoughts are far away.
以其種種成熟方便成熟有情。
 Mature sentient beings with all their mature conveniences.
如契經說：
 As the scripture says:
所有種種能益有情世俗書論、印算計等工業明處，於是一切皆能引發；
 All kinds of things can benefit sentient beings such as worldly books, commentaries, printing calculations and other industrial enlightenment, so everything can be triggered;
於諸有情深悲愍故，漸次乃至方便安立妙菩提故。
 Because of the deep compassion for all sentient beings, gradually and even the expediency to establish the wonderful Bodhi.
隨順世間言說事故；
 Follow the world's words and events;
為欲方便壞貧窮故；
 Desire for convenience leads to poverty;
為令世間諸界錯亂、人非人等所起災患皆息滅故；
 In order to put an end to all the disasters and disasters caused by chaos in all realms in the world;
為施無罪諸戲樂具，除彼非法諸戲樂故；
 To give away all the innocent play equipment and get rid of all the illegal play equipment;
諸有希求種種居處資生具者，為少用功皆能施與種種居處資生具故；
 For those who wish to have various kinds of dwelling places and tools, it is because they can give them all kinds of dwelling places and tools with little effort;
為欲拔濟諸王賊等逼惱事故；
 In order to rescue the kings, thieves, etc. and force them into accidents;
為欲開制是處非處諸加行故；
 For the sake of restraint, all kinds of behaviors are caused by right and wrong;
為欲安立吉非吉事，令取捨故；
 In order to establish good and unlucky things, it makes you choose and give up;
為正勸獎，於現法中令其展轉不相謀略，及為宣說當來無倒勝生道故。
 It is for the purpose of righteousness and encouragement, to make it appear in the present Dharma without making any plans, and to declare that there will be no defeat in the future and the way of life will be victorious.
當知是名能益有情工業明處略所說義。
 You should know that this is the meaning of the name "Can Benefit Sentient Industry".
其餘一切，如前應知。
 Everything else should be known as before.
此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，牟裟羅寶瑩飾廁鈿，所有餘金無與等故，不能映奪。
 This difference is like the skillful craftsmen in the world who use the gold as a chain to make solemn utensils, and the mou luobaoying to decorate the toilet. All the remaining gold has no equal, so it cannot be captured.
如是此中菩薩善根，一切聲聞及諸獨覺、餘地菩薩不能映奪。
 In this way, the bodhisattva's good roots cannot be reflected by all the voice-hearers, the alone-enlightened bodhisattvas, and the remaining realm bodhisattvas.
又如日月諸宿光明，一切風輪不能映奪，然其迴轉共彼風同。
 Another example is the brightness of the sun and moon, which cannot be reflected by any wind wheel, but its rotation is the same as that of the other winds.
如是此中菩薩妙慧，一切聲聞、諸獨覺等不能映奪，然其所作與世共同。
 In this way, the Bodhisattva's wonderful wisdom cannot be captured by all the Sravakas and Solitary Enlightenments, but what he does is common to the world.
受生多作珊覩史多天王，善化有情，令捨一切外道邪法。
 He was reborn as a heavenly king in many places, and he was good at transforming sentient beings and made them give up all heretical and evil ways.
所有威力，當知此說千俱胝數。
 All power, you should know that this saying is countless.
當知是名略說菩薩諸諦相應增上慧住。
 You should know that this name briefly explains that all the truths of Bodhisattvas correspond to the abode of superior wisdom.
謂十平等清淨意樂成滿得入故；
 It is said that the ten equal and pure thoughts are fully attained and attained;
善巧方便觀察諸諦漸增長故；
 Because the truths gradually increase through skillful observation;
毀壞諸行、悲愍有情漸增長故；
 Destruction of all deeds and compassion for sentient beings gradually increase;
即為是義，長養廣大福智資糧，心發正願勤加行故；
 This is the righteousness of cultivating a vast wealth of blessings, wisdom, and diligent practice with righteous aspirations;
念慧行等德增長故；
 Because virtues such as mindfulness, wisdom, and conduct increase;
無餘作意，以一切種成熟有情勤加行故；
 There is no spare thought, and all kinds of mature sentient beings work diligently;
引發世間工巧業故；
 Cause ingenuity in the world;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經極難勝地。
 If Guangxuan says, it is extremely difficult to conquer the Ten Earth Sutras.
今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，是故此地名極難勝。
 Now in this place, it shows that the Bodhisattva's wonderful wisdom in determining the holy truths is extremely difficult to overcome, so the name of this place is extremely difficult to overcome.
即由此義，應知此中諸諦相應增上慧住。
 That is to say, from this meaning, we should know that all the truths in this correspond to the abiding of superior wisdom.
云何菩薩緣起相應增上慧住？
 How can a Bodhisattva increase his wisdom and abiding in response to dependent origination?
謂諸菩薩，先於諸諦相應增上慧住，已得十種法平等性當知文詞如經廣說。
 It is said that all Bodhisattvas, who have acquired the equality of the ten kinds of dharmas, should know that the texts and words are as widely expounded as the sutras.
如是十種法平等性成上品故，極圓滿故，超過前住得入此住。
 Since the equality of the ten kinds of dharmas has become the highest quality and is extremely perfect, it is possible to enter this abode beyond the previous abode.
謂於一切法，由有勝義自性無相平等性故；
 It is said that all dharmas have ultimate self-nature and no equality;
言說造作影像無相平等性故；
 It is said that the created images have no equality;
即由此相自然不生平等性故；
 That is to say, there is no natural equality among the phases;
因亦不生平等性故；
 Because there is no equality;
自然與因皆不生故，畢竟本寂平等性故；
 Nature and causes are not born, after all, they are inherently peaceful and equal;
現有體事能取正智，離諸戲論平等性故；
 The current body of work can obtain correct wisdom, which is why it is free from the equality of all dramas;
遠離一切取捨造作平等性故；
 Stay away from all choices and give up to create equality;
即此煩惱眾苦雜染離繫解脫平等性故；
 This is the reason why all the sufferings, defilements, defilements, defilements, defilements, defilements, defilements, separation and liberation are equal;
分別所執境界自性如幻化等平等性故；
 It is because of the equality of the nature of the realm that is grasped, such as illusion;
無分別智所行自性有無無二平等性故。
 The inherent nature of non-discriminating wisdom is the equality of non-duality.
當知是名此中十種法平等性略分別義。
 You should know that these ten kinds of laws have equal meanings.
如是菩薩住此住中，於諸有情增長悲愍；
 Such a Bodhisattva abides in this abode, growing compassion for all sentient beings;
於大菩提生起猛利欲樂悕求；
 In the great Bodhi, violent desires, pleasures, and desires arise;
於諸世間合散生滅，以一切種緣起正觀觀察了知。
 In all worlds, the union and dispersion of birth and death, observe and understand the origin and origin of all kinds of things.
依緣起智，能引發空、無相、無願三解脫門。
 The wisdom of dependent origination can lead to the three doors of liberation: emptiness, formlessness, and wishlessness.
由是因緣，所有自他、作者、受者、有無等想，皆不復轉。
 Due to this cause and condition, all thoughts of self and other, the author, the recipient, existence and non-existence, etc., will no longer change.
菩薩如是善於勝義顧念有情，如理通達煩惱繫故，緣和合故，有為諸法自性羸劣。
 The Bodhisattva is so good at caring for sentient beings in the ultimate meaning, and understands the relationship between worries and worries, and because the conditions are harmonious, all dharmas are naturally weak in nature.
離我我所無量過失污染而轉；
 Turn away from the pollution of my own immeasurable faults;
非離一切煩惱繫縛，眾緣和合。
 It is not free from all worries and ties, and all the conditions are in harmony.
是故我今為自防護，應令一切煩惱繫縛、眾緣和合皆悉斷壞；
 Therefore, in order to protect myself, I should cut off all the ties of troubles and all the connections;
為益有情，不應永滅一切有為。
 For the benefit of sentient beings, all sentient beings should not be destroyed forever.
如是菩薩住此住中，智悲隨逐，名無著智現前、般若波羅蜜多住現前。
 Such a Bodhisattva lives in this abode, and his wisdom and compassion follow him. This is called the appearance of unattached wisdom, and the abode of Prajnaparamita appears before him.
由此住故，於一切世間行無染而行。
 Therefore, by living in this way, one can conduct undefiled conduct in all the worlds.
又即此住有猛利忍。
 Also, there is fierceness and forbearance in this abode.
於第七地有加行行邊際菩薩忍，當知是彼隨順忍攝。
 In the seventh stage, there is a preliminary practice of Bodhisattva Endurance. You should know that it is his obedience and endurance.
又此無著智現前、般若波羅蜜多住現前，能引能引菩提眾緣，於諸世間有為諸行住而不住；
 Furthermore, this unattached wisdom and Prajnaparamita abiding appear in front of you, which can lead to all kinds of conditions for bodhicitta, and can abide in all actions and actions in the world;
雖於寂滅見寂靜德，而亦不住。
 Although one sees the virtue of tranquility in cessation, it does not abide.
如是菩薩方便般若智所隨逐，能入空三摩地，令十百千上首三摩地門皆現在前。
 Such a Bodhisattva, followed by the wisdom of expedient prajna, can enter the samadhi of space and have hundreds of thousands of samadhi gates appear in front of him.
如空三摩地，如是無願、無相三摩地，當知亦爾。
 It is like an empty samadhi, such a wishless and formless samadhi, you should know it.
由此上首三摩地門現在前故，意樂不壞。
 From this, the door of samadhi appears in front of me, and my joy is unbroken.
於一切種諸佛聖教，一切外道及諸魔軍、聖教怨敵，不能引奪。
 All kinds of Buddhas and holy religions, all heretics, all demonic armies, and enemies of the holy religions cannot be lured away.
餘如前說。
 Yu said before.
此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，琉璃寶珠瑩飾廁鈿，一切餘金不能映奪。
 This difference is like a skillful craftsman in the world who uses gold as a chain to make solemn utensils and glazed gems to decorate the lavatory, and all the remaining gold cannot be captured.
如是此中菩薩善根清淨殊勝，如先所說不能映奪。
 In this way, the bodhisattva's good roots are pure and extraordinary, and as mentioned before, they cannot be captured.
又如月光，於有情身能令悅豫，非四風輪所能斷壞。
 It is also like moonlight, which can bring joy to the sentient body but cannot be broken by the four wind wheels.
如是此中菩薩慧光，一切有情煩惱欝蒸皆能息滅，一切外道、魔軍、怨敵不能斷壞。
 In this light of Bodhisattva's wisdom, all sentient beings' worries and troubles can be extinguished, and all heretics, demonic armies, and enemies cannot be destroyed.
受生多作妙化天王，善化有情，令除一切增上慢等。
 He will be reborn as a heavenly king of wonderful transformations, good at transforming sentient beings, and eliminating all conceit and conceit.
所有威力，當知此中說百千俱胝數。
 All power, you should know that there are hundreds and thousands of them.
當知是名略說菩薩緣起相應增上慧住。
 You should know that this name briefly explains that the Bodhisattva's dependent origination will increase his wisdom abiding accordingly.
謂十法平等性成滿得入故；
 It is said that the equality of the ten dharmas is achieved;
覺悟緣起生解脫門故；
 Enlightenment is the door to liberation;
一切邪想不現行故；
 All evil thoughts will not manifest themselves;
方便攝受生死故；
 Convenient to absorb life and death;
無著智現前、般若波羅蜜多住現在前故；
 The wisdom of non-attachment appears before you, and the Prajna Paramita abides in the present;
證得無量三摩地故；
 Because he has attained immeasurable samadhi;
證得不壞意樂故；
 It is a joy to realize the incorruptibility;
於佛聖教不可引奪故；
 Therefore, it cannot be seduced or taken away from the Buddhist teachings;
廣見諸佛、善根清淨故；
 See all Buddhas widely, and have pure good roots;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經現前地說。
 If it is preached widely, it is like the Ten Ground Sutras being spoken in front of you.
由此地中，無著智現前、般若波羅蜜多住現在前故，名現前地。
 In this place, the wisdom of attachment appears before you, and the Prajna Paramita abides in front of you, so it is called the place before you appear.
即由此義，當知亦名緣起相應增上慧住。
 That is to say, from this meaning, you should know that it is also called dependent origination and corresponding increase in wisdom.
云何菩薩有加行有功用無相住？
 How can a Bodhisattva perform preliminaries, perform functions, and live without physical presence?
謂諸菩薩於前第六緣起相應增上慧住，已得十種妙方便慧所引世間不共一切有情，而共一切世間進道勝行。
 It is said that all Bodhisattvas have increased their wisdom abiding correspondingly in the sixth dependent origination, and have obtained the ten kinds of wonderful wisdom that guides them not to be common to all sentient beings in the world, but to be common to all the world to advance on the path to success.
即由如是妙方便慧所引不共進道勝行成上品故，極圓滿故，超過第六住，得入第七住。
 That is to say, due to such wonderful wisdom and wisdom, the non-common advancement path has reached the highest level, so it is extremely perfect, surpassing the sixth abode, and entering the seventh abode.
如是文詞，如經廣說，應知其相。
 Such words and phrases are widely expounded by scriptures, and one should know their characteristics.
謂依能起世間興盛攝受福德；
 It is said that relying on it can cause prosperity in the world and receive merit;
依於有情利益安樂增上意樂；
 Relying on the welfare of sentient beings to increase the happiness of the mind;
依為菩提，福德資糧、菩提分法後後勝進；
 Relying on Bodhi, the merits, merits, and methods of Bodhi will advance one after another;
依不共聲聞；
 Rely on the different voices;
依不共獨覺；
 Be independent and alone;
依有情界；
 Depend on the realm of emotions;
依諸法界；
 According to all dharma realms;
依諸世界；
 according to all worlds;
依諸如來身語心智。
 Follow Tathagata body, speech and mind.
當知是名妙方便慧所引不共進道勝行處所略義。
 You should know that this is the brief meaning of the wonderful place where wisdom leads to the path of different advancements.
菩薩與彼共相應故，便能通達無量無數如來境界，及為彼起無功用、無相、無分別、無異分別觀無量佛境界，起無間無缺精勤修學一切威儀行住作意，一切分位不遠離道。
 Therefore, the Bodhisattva can communicate with him, and he can reach the realm of countless Tathagatas, and for him, he can contemplate the realm of countless Buddhas without any function, form, distinction, or difference. The position is not far from the Tao.
彼於一一心剎那中，十波羅蜜多而為上首，一切菩提分法圓滿殊勝。
 In each moment of his mind, the ten paramitas are the first, and all the methods of enlightenment are perfect and sublime.
諸餘下住則不如是。
 The rest of you will not be as good as this.
謂於第一極歡喜住，正以大願為勝所緣；
 It is said that living in the first extreme of joy is based on the great wish as the winning goal;
於第二住，正能除遣毀犯戒垢；
 In the second abode, it is able to eliminate the evil deeds and defilements that violate the precepts;
於第三住，正願增長，得法光明；
 In the third abode, the right aspirations increase and the light of the Dharma is obtained;
於第四住，正趣入道；
 In the fourth abode, the right interest enters the Tao;
於第五住，正入一切世間事業；
 In the fifth abode, one enters into all worldly undertakings;
於第六住，正入甚深緣起道理；
 In the sixth abode, one enters into the profound principle of dependent origination;
今即於此第七住中，具足發起一切佛法覺支圓滿。
 Now in this seventh abode, all the enlightenment factors of Buddhism are fully developed.
此住菩薩加行行圓滿所攝故；
 This is why the abiding Bodhisattva has perfected his practice;
妙智神通行清淨，能入第八住故。
 The spirit of wonderful wisdom is pure and can enter the eighth abode.
由是菩薩此住無間，能入第八極清淨住。
 Because of this, the Bodhisattva's abode is endless and he can enter the eighth level of pure abode.
彼第八住一向清淨，此第七住猶名為雜。
 The eighth abode was always pure, but the seventh abode is still called mixed.
與清淨住為前導故，當言此住名不染污；
 Since it is preceded by a pure abode, it should be said that this abode is not defiled;
猶未得故，當言此住墮雜染污。
 If you still haven't figured it out, it should be said that this abode is defiled.
今此住中，一切貪等上首煩惱皆悉除斷。
 Now in this abode, all the top worries such as greed are eliminated.
當知此住非有煩惱，非離煩惱。
 You should know that this abode does not have troubles, nor is it free from troubles.
一切煩惱不現行故，悕求佛智猶未得故。
 All troubles do not manifest themselves, so I have not yet found the wisdom of the Buddha.
如是行者，增上意樂已得清淨，無量身語意業隨轉，於諸如來所讚毀業，如前廣說。
 By practicing in this way, the happiness of mind will be increased and purified, and the karma of body, speech, and mind will be transferred accordingly, and the karma praised and destroyed by Tathagata will be as expounded before.
於第五住所引世間工巧業智轉得圓滿。
 In the fifth abode, he can lead the world's craftsmanship and wisdom to achieve perfection.
三千世界共許為師，唯除安住上住菩薩及諸如來，意樂加行無與等者。
 All the three thousand worlds have agreed to be teachers, except for those who abide in the abiding Bodhisattva and the Tathagata, who are willing and happy to perform unparalleled actions.
於一切靜慮等菩提分法皆能現前，由修行相現在前故，非由安住異熟分位，如第八住。
 In all meditation and other bodhisattva factors, they can appear in front of you. It is because of the appearance of practice, and it is not due to the abiding and familiarity status, such as the eighth abode.
此諸菩薩如是方便，能善思擇諸三摩地，引發菩薩三摩地上首十百千種三摩地門。
 With such expedient means, these bodhisattvas can well consider and select the samadhis, and trigger the first one hundred and thousand kinds of samadhi gates in the bodhisattva's samadhi.
由得如是三摩地故，超過一切聲聞、獨覺三摩地境。
 Because of such samadhi, it surpasses all samadhi states of voice-hearers and pacifists.
菩薩如是一切煩惱皆悉遠離；
 As a Bodhisattva, all worries are far away;
難可了知一切分別現行隨逐身語意業皆悉安住；
 It is difficult to understand that all differentiated phenomena, body, speech, and mental actions are all abiding;
而不捨離尋求勝進勇猛加行，顧念有情。
 Never abandon the pursuit of victory, advance bravely, and take care of sentient beings.
為大菩提速圓滿故，離一切相無量身語意業隨轉，妙善修治無生法忍之所顯發。
 In order to achieve the rapid perfection of Bodhi, the body, speech, and mind will be separated from all appearances, and the karma of body, speech, and mind will turn around, and the wonderful and good cultivation of unborn Dharma and patience will be revealed.
於此住中，由自覺慧境界故，超過一切聲聞、獨覺境界；
 In this abode, due to the state of conscious wisdom, it surpasses the state of all voice-hearers and pacifists;
餘六住中，但由佛法增上所緣故，超過一切聲聞、獨覺境界。
 Among the remaining six abodes, they surpass the realms of all sravakas and pacifists because of the increased quality of Buddhism.
又諸菩薩第六住中所入滅定，今此住中念念能入。
 Also, the Bodhisattvas entered into the cessation of cessation in their sixth abode, and now in this abode, they can enter it with thoughts.
然此菩薩甚希奇業不可思議。
 However, this Bodhisattva has very strange and incredible deeds.
謂常安住實際住中，而於寂滅能不作證。
 It is said that he always abides in the actual abode, but can not bear witness to the cessation of death.
彼由如是妙方便智之所引發增上力故，能行一切有情不共菩薩妙行。
 Due to the increased power caused by such wonderful expedient wisdom, he is able to perform the wonderful deeds of the Bodhisattva that is unique to all sentient beings.
雖與世間相似顯現，而非彼性。
 Although it appears similar to the world, it is not that nature.
如經廣說。
 As the scriptures say.
此中總義，謂依福業事攝受種種親屬徒眾，求生差別，發起勝進三解脫住，信解劣乘方便調伏，受用諸欲，求欲差別，轉諸外道，隨他心轉，隨大眾轉。
 The general meaning of this is to accept all kinds of relatives and disciples according to blessings and deeds, seek for differences in life, initiate the three liberations of superior progress, believe in and understand inferior vehicles and tame them, accept and use various desires, seek differences in desires, turn to outsiders, and follow other minds. Turn, follow the crowd.
餘如前說。
 Yu said before.
此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，諸末尼寶瑩飾廁鈿，甚為光麗，餘贍部洲一切金寶不能映奪。
 This difference is due to the fact that the skilled craftsmen in the world use gold as a chain to make ornaments, and all the nuns' gems are used to decorate the toilet bowl, which is very bright and beautiful.
如是此中菩薩善根轉復清淨，一切聲聞、獨覺善根，及餘下住菩薩善根，不能映奪。
 In this way, the bodhisattva's good roots are restored to purity, and all the sound-hearers, pakkobuddhas, and the remaining bodhisattva's good roots cannot be captured.
又如日光，多分乾竭贍部洲中所有穢濕，餘一切光不能映奪。
 It is also like the sunlight, which is mostly dried up and drains out all the filth and moisture in the island, and all the remaining light cannot be reflected.
如是此中菩薩慧光，多分乾竭一切有情煩惱諸毒，如前所說諸聲聞等所有智光不能映奪。
 In this way, the Bodhisattva's wisdom light is so divided that it can dry up all sentient beings' troubles and poisons. As mentioned before, all the wisdom light of the voice-hearers and others cannot be reflected.
受生多作他化自在天王，於能授與一切聲聞、獨覺現觀方便善巧。
 He has been reborn as the free heavenly king of other transformations, and can teach all the voice-hearers and pacifikas the skillful means of visualization.
所有威力，當知此說俱胝百千數。
 All power, you should know that this statement is worth hundreds and thousands.
當知是名略說菩薩有加行有功用無相住。
 You should know that this name simply means that Bodhisattva has preliminaries, functions, and no existence.
謂妙方便慧所引世間進道勝行成滿得入故；
 It is said that the wonderful way of advancement in the world guided by wisdom and wisdom has been accomplished and achieved;
通達如來佛境界，起無間無缺勤加行故；
 To reach the realm of Tathagata Buddha, one must work diligently and diligently without any interruption;
一一剎那圓證一切菩提分法故；
 Therefore, all Bodhi Dharma can be fully realized moment by moment;
安立染污不染污故；
 It is the reason why it is stable and free from defilement;
有加行行圓滿攝故；
 Because of the additional practice and perfect photography;
依於意樂清淨業轉，一切世間工巧業等皆圓滿故；
 Relying on the pure and pure karma of mind and happiness, all worldly craftsmanship and skillful karma will be completed;
逮得無量不共一切聲聞、獨覺三摩地故；
 Because he has captured countless sravakas and has attained samadhi alone;
剎那剎那入滅定故；
 Because it enters the samadhi of cessation in an instant;
現行一切有情不共世間行故；
 This is because all sentient beings currently behave in this world;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經遠行地說。
 If it is preached extensively, it is like the Ten Earth Sutras being preached while traveling far away.
此地菩薩有加行行圓滿攝故，名遠行地。
 This place is called the place where the Bodhisattva has advanced and perfected his practice.
即由此義，當知亦名有加行有功用無相住。
 That is to say, from this meaning, it should be known that it is also called "additive", "function" and "no residence".
云何菩薩無加行無功用無相住？
 How can a Bodhisattva have no merit, no function, and no abiding presence?
謂諸菩薩，於初無相住中，已得十種入一切法第一義智，如經廣說。
 It is said that all Bodhisattvas, in their initial abiding without form, have acquired the ten kinds of wisdom that enter into the first meaning of all dharmas, as the Sutra has widely said.
謂依三世，如其所應，本來無生、無起、無相；
 It is said that according to the three times, as it should be, there is no origin, no origin, and no appearance;
依餘因性無成、無壞；
 Relying on the nature of remaining causes, there is no success or destruction;
依第一義畢竟離言諸自性事，言說造作影像自性，由體相故及因性故，都無所有；
 According to the first meaning, after all, it is separated from all things of self-nature, and it is said that the self-nature of created images has nothing due to physical appearance and causal nature;
即由如是雜染體性，無流轉性；
 That is to say, due to the nature of impurities, there is no circulation;
無止息性；
 Endless;
依此無智邪執為因，於彼離言諸有體事，初中後位一切時分，染平等性；
 Based on this ignorance and wrong attachment as the cause, he talks about all the concrete things, and is stained with equality at all times in the junior middle and later stages;
依於真如，無倒證入無有分別平等性故，能除雜染。
 Relying on the True Suchness, there is no inversion and realization of equality without distinction, so it can eliminate defilements.
是名此中略所說義。
 This is the abbreviated meaning of the name.
如是十種入一切法第一義智成上品故，極圓滿故，超過第七雜清淨住，得入第八純清淨住。
 In this way, the ten kinds of wisdom that enter into the first meaning of all dharmas become the highest level, and are extremely perfect. Therefore, they surpass the seventh miscellaneous and pure abode, and can enter the eighth pure and pure abode.
住此住中，於無生法，證得菩薩第一最勝極清淨忍。
 Living in this abode, in the unborn Dharma, I will attain the first and most supreme purity of endurance of the Bodhisattva.
此復云何？
 What does this mean?
謂諸菩薩由四尋思，於一切法正尋思已，若時獲得四如實智，如實了知一切諸法，爾時一切邪分別執皆悉遠離。
 It is said that all Bodhisattvas have meditated on all dharmas through the four reflections. If they obtain the four truthful wisdom and understand all dharmas as they really are, then all evil distinctions and attachments will be far away.
觀一切法，於現法中隨順一切雜染無生；
 Observe all dharmas, and follow all the defilements and defilements in the present dharmas;
觀彼先時一切所有邪分別執因所生法，於當來世一切無餘永不復生。
 Observe all the laws that were born due to the evil discrimination and attachment in the past. In the next life, nothing will be left and will never be reborn.
此四尋思、四如實智，廣說如前真實義品。
 These four pursuits and four truthful wisdoms are as true as before.
此如實智，始從勝解行住乃至有加行有功用無相住，未極清淨；
 This wisdom as it really is, begins with the practice and abiding of the supreme understanding, and even continues with the addition, function, and non-physical abiding, and is not extremely pure;
今此住中已極清淨，是故說言：
 Now that my abode is extremely pure, I say:
於無生法，證得菩薩第一最勝極清淨忍。
 In the unborn Dharma, he attained the first and most supreme purity of endurance among Bodhisattvas.
是諸菩薩得此忍故，得甚深住。
 Because these Bodhisattvas have such forbearance, they can achieve very deep abiding.
先於第一無相住中，四種災患今悉除斷。
 Prior to the first phase-free abiding, all four kinds of disasters are now eliminated.
一者、除斷於無相中有加行有功用事；
 First, there are additions, functions and things in the absence of form;
二者、除斷於上清淨住精勤思慕；
 Second, stop living pure and diligently thinking about the higher;
三者、除斷於一切種利有情事有大堪能精勤思慕；
 Third, get rid of all kinds of beneficial situations and be able to think diligently about them;
四者、除斷有微細想現在前行。
 Fourth, get rid of any subtle thoughts and move forward now.
是故此住名極清淨。
 Therefore, the name of this residence is extremely pure.
又此菩薩於甚深住極生愛樂。
 Furthermore, this Bodhisattva abides in the deepest place and is born with love and happiness.
即於如是法門流中，蒙諸如來覺悟勸導，授與無量引發門智神通事業。
 That is to say, in such a stream of Dharma gates, one is enlightened and persuaded by the Tathagata, and is endowed with immeasurable sect wisdom and magical powers.
如是蒙佛覺悟勸導，引發無量分身妙智。
 Such enlightenment and persuasion by the Buddha leads to the wisdom of countless clones.
得十自在。
 Feel at ease.
如經廣說，應知其相。
 As the Sutra has widely said, you should know its appearance.
得自在故，隨所欲住，如意能住；
 Because you are at ease, you can live wherever you want, and you can live as you wish;
隨樂安住靜慮、解脫等諸心住，如意能住；
 Live peacefully with joy, calmness, meditation, liberation and other mental abode, as long as you can live as you wish;
若暫思惟一切食等諸資生具，悉皆成辦，一切世間工業明處，如其所欲悉能現行；
 If you think for a moment that all food and other resources are fulfilled, all worldly industries will appear as they are intended to be;
普於一切能感生業，及於一切受生處所，皆隨所欲自在往生；
 Universally applicable to all karma that can be felt, and to all places where people are born, they can be reborn freely as they wish;
隨所愛樂，一切神通所作事業皆能起作；
 As long as you enjoy what you like, all your magical powers can work;
一切妙願，隨其所欲皆得稱遂；
 All wonderful wishes will be fulfilled as they wish;
隨於事物發起勝解，如所欲為皆成無異；
 As you initiate the ultimate understanding of things, whatever you want to do will become the same;
隨所欲知所知境界皆如實知；
 Know whatever you want to know and know the state as it really is;
普於一切名句文身得隨所欲；
 All famous quotes can be tattooed as desired;
於一切法正安立中皆得善巧。
 Skills are gained in the upright establishment of all Dharma.
如是菩薩獲得自在，從是已去，所得自在所作勝利，廣說如經，應知其相。
 In this way, the Bodhisattva has achieved freedom. From now on, he has achieved freedom and achieved victory. He has widely expounded the sutras, and one should know their characteristics.
又能棄捨麁見諸佛，恒常無間不離見佛。
 He can also give up his mind and see all the Buddhas, and he can always see the Buddha without separation.
其餘所有善根清淨，金喻、光喻，如經應知。
 All other good roots are pure, and the metaphors of gold and light should be known as in the sutras.
此住菩薩受生、威力諸殊勝事，皆如經說，應知其相。
 This bodhisattva's rebirth, power, and extraordinary deeds are all as described in the sutras, and you should know their characteristics.
當知是名略說菩薩無加行無功用無相住。
 You should know that this name simply means that the Bodhisattva has no merits, no functions, and no abiding.
謂入一切法第一義智成滿得入故；
 The first meaning of entering into all dharmas is that one can enter with full wisdom;
得無生法忍故；
 Because of the endurance of the inanimate dharma;
除斷一切災患故；
 To eliminate all disasters;
逮得菩薩甚深住故；
 It is because the Bodhisattva has found his deep abode;
於法門流，蒙佛授與無量引發門智神通事業故；
 In the dharma stream, the Buddha granted me countless sect wisdom and supernatural powers;
悟入無量分身智故；
 Enlighten into the wisdom of infinite clones;
得自在故；
 Because of being at ease;
領受所得自在勝利故；
 Receive the gains with ease and victory;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經不動地說。
 If it is preached widely, it is like the Ten Ground Sutras being preached without moving.
於此地中，捨先所有有加行、有功用道，其心昇上無加行、無功用、任運而轉不動勝道，是故此地名不動地。
 In this place, if you give up everything that has preliminaries and functions, and your mind rises to the path without preliminaries and functions, it will be left to its own fate and cannot turn to the ultimate path, so this place is called the Immovable Land.
即由此義，當知說名無加行無功用無相住。
 That is to say, from this meaning, we should know that the name has no addition, no effect, no abiding.
云何菩薩無礙解住？
 How can a Bodhisattva live without hindrance?
謂諸菩薩，於甚深住不生喜足，復於增上智殊勝性愛樂隨入。
 It is said that Bodhisattvas, when they abide very deeply, will not be happy and contented, but when they increase their wisdom and supreme sexual pleasure, they will enter.
是諸菩薩於諸法中起智加行，應為他說一切種法。
 These bodhisattvas, who have wisdom and practice in all dharma, should explain all kinds of dharma to them.
普於一切說法所作皆如實知。
 Everything he says and does is known to be true.
當知此中說法所作，謂於一切近稠林行，如此雜染、如此清淨，由此雜染、由此清淨，若所雜染、若所清淨，若非一向、若是一向、若通二種，如是一切皆如實知。
 You should know that what is said in this sermon is that in all areas near the thick forest, it is so defiled and so pure. If it is defiled, it will be purified. If it is defiled, if it is purified, if it is not consistent, if it is consistent, if it is connected with two kinds, Thus everything is known as it really is.
如是菩薩，於說法中方便善巧，於說所作方便善巧，於一切種成大法師，獲得無量陀羅尼門，於一切種音詞支具剖析善巧，辯才無盡。
 Such a Bodhisattva is skilful in teaching the Dharma, skillful in what he says and does, has become a great master of all kinds, has acquired countless Dharani gates, is skilful in analyzing all kinds of phonetics and words, and has endless eloquence.
成就如是法陀羅尼領受堪能菩薩，由此勝無礙解引發言詞，能坐如是微妙法座。
 Having achieved such a Dharma Dharani and received the Bodhisattva Kanneng, from which the unimpeded understanding can lead to speech, one can sit on such a subtle Dharma seat.
若於是中、若於是處宣說正法盡所有門，若由此故，於諸有情勸導、慰喻、安處事業，此等堪能皆悉成就。
 If in this way, if in this way he proclaims the Dharma to all doors, if in this way he can provide guidance, comfort, and peace of mind to all sentient beings, then all these abilities will be accomplished.
如是一切，廣說如經，應知其相。
 Everything like this is widely expounded as a sutra, and one should know its characteristics.
善根清淨、受生、威力諸殊勝事，亦廣如經，應知其相。
 The pure roots of good deeds, the rebirth, and the extraordinary power are also as extensive as the sutras, and one should know their characteristics.
當知是名略說菩薩無礙解住。
 You should know that this name briefly describes the unimpeded understanding and abiding of Bodhisattvas.
謂於甚深寂靜解脫不生喜足入勝進故；
 It is said that in the deep silence and liberation, there will be no joy and sufficient progress to victory;
於諸法中起智加行宣說法故；
 Arise in wisdom and practice in all dharma and preach the truth;
此所作事如實知故；
 This is done knowing the truth;
得不思議大法師故；
 It’s because of the incredible Master;
善根清淨故；
 Because the good roots are pure;
受生故；
 receive birth;
威力故。
 Because of the power.
若廣宣說，如十地經善慧地說。
 If it is widely preached, it is like the Ten Ground Sutras that are said wisely.
由此地中，一切有情利益安樂意樂清淨，逮得菩薩無礙解慧，由此善能宣說正法，是故此地名善慧地。
 In this place, all sentient beings benefit from peace, happiness and purity, and Bodhisattvas can obtain unobstructed understanding and wisdom. From this place, they can preach the true Dharma. Therefore, this place is called the place of good wisdom.
即由此義，當知復名無礙解住。
 That is to say, from this meaning, we should know that there is no obstacle to understanding the name again.
云何菩薩最上成滿菩薩住？
 How can the Bodhisattva, the supreme and perfect Bodhisattva, abide?
謂諸菩薩，無礙解住一切行相遍清淨已，堪為法王受法灌頂。
 It is said that all Bodhisattvas, who understand and live in all their deeds without hindrance and are completely pure, are worthy of receiving Dharma empowerment for Dharma King.
得離垢等無量無數勝三摩地。
 Obtain the samadhi of countless victories such as being free from dirt.
作彼所作一切智智殊勝灌頂後三摩地現在前故，得一切佛相稱妙座、身諸眷屬，得大光明，往來普照一切行相，一切智智灌灑其頂。
 After all the supreme initiations of wisdom and wisdom he had done, he appeared in samadhi before him, and received the wonderful seats of all the Buddhas, his body, and his retinue.
既灌頂已，普能引導所化有情。
 Once the initiation has been given, it is universally capable of guiding the sentient beings transformed.
於彼解脫方便佛事得如實智，逮得無量無邊解脫、陀羅尼門、大神通力。
 Through the Buddha's method of liberation, he gained the truthful wisdom, and gained the boundless liberation, Dharani door, and great supernatural power.
及此增上大念、大智增上引發訓詞安立，及大神通增上引發。
 Then the great thoughts are increased, the great wisdom is increased and the precepts are established, and the great supernatural powers are increased and induced.
善根清淨、受生、威力諸殊勝事，一切如經，應知其相。
 Purity of good roots, rebirth, power and other extraordinary things are all like sutras, and one should know their characteristics.
當知是名略說最上成滿菩薩住。
 You should know that this name briefly describes the abode of the Supreme Perfect Bodhisattva.
若廣宣說，如十地經法雲地說。
 If it is widely preached, it will be said like the Dharma of the Ten Grounds.
是諸菩薩住此地中，諸菩薩道皆得圓滿，菩提資糧極善周備。
 All Bodhisattvas live in this place, all Bodhisattvas have perfected their path, and their bodhicitta qualifications are extremely good and comprehensive.
從諸如來大法雲所，堪能領受其餘一切有情之類難可領受最極廣大微妙法雨。
 From the Tathagata Dharma Cloud, it is possible to receive the most profound and subtle Dharma rain from all other sentient beings.
又此菩薩，自如大雲，未現等覺無上菩提。
 Furthermore, this Bodhisattva is as free as a great cloud and has not yet attained the supreme enlightenment.
若現等覺無上菩提，能為無量無邊有情等雨無比微妙法雨，殄息一切煩惱塵埃，能令種種善根稼穡生長、成熟。
 If you attain supreme enlightenment, you can rain down incomparable subtle Dharma for countless sentient beings, extinguish all troubles and dust, and enable all kinds of good roots to grow and mature.
是故此地名法雲地。
 That’s why the place is named Fayundi.
即由此義，當知復名最上成滿菩薩住。
 That is to say, from this meaning, we should know that the complex name is the abode of the Supreme Perfect Bodhisattva.
如是所說後後住中支分功德，非前前住一切都無，然下品故不墮其數。
 As it is said, the merits and virtues of the middle branches of the later and later abiding are nothing but the former and the former abiding.
當知即彼展轉修習成中上品，於餘後地證得成滿，方乃建立。
 You should know that he will practice and practice to reach the top level, and then he will achieve perfection in the rest of the world, and then he will be established.
又即於此一一住中，經多俱胝百千大劫，或過是數方乃證得及與成滿。
 Moreover, in this one-by-one abode, it will last for hundreds of thousands of great kalpas, or just a few days before it is fully realized and completed.
然一切住總經於二無數大劫，方得圓證。
 However, everything will last for two countless great kalpas before you can achieve perfect enlightenment.
謂經第一無數大劫，方乃超過勝解行住，次第證得極歡喜住。
 It is said that after countless great kalpas, he will surpass the attainment of supreme understanding and attain the abiding state of extreme joy.
此就恒常勇猛精進，非不勇猛勤精進者。
 This means always making brave and diligent progress, and it is not a person who is not brave and diligent in making progress.
復經第二無數大劫，方乃超過極歡喜住，乃至有加行有功用無相住，次第證得無加行無功用無相住。
 After going through the second innumerable great kalpas, it will surpass the abiding of extreme joy, and even have preliminary practices, functions, and no abiding, and it will be realized step by step without any preliminary practices, no functions, and no abiding.
此即決定，以是菩薩得淨意樂，決定勇猛勤精進故。
 This is the decision, because the Bodhisattva has attained the happiness of pure mind and decided to be brave and diligent.
復經第三無數大劫，方乃超過無加行無功用無相住及無礙解住，證得最上成滿菩薩住。
 After the third countless great kalpas, he will surpass the abiding of no preliminaries, no functions, no characteristics, and the abiding of unobstructed understanding, and realize the supreme and complete bodhisattva's abode.
當知此中，略有二種無數大劫。
 You should know that there are two types of countless great tribulations.
一者、日夜月半月等算數方便，時無量故，亦說名為無數大劫。
 First, it is convenient to count the days, nights, months, and half-moons, etc. Since time is immeasurable, it is also called countless great kalpas.
二者、大劫算數方便，超過一切算數之量，亦說名為無數大劫。
 Second, the convenience of counting great kalpas exceeds all calculations, and is also called countless great kalpas.
若就前說無數大劫，要由無量無數大劫，方證無上正等菩提。
 As mentioned before, it will take countless great kalpas to achieve the supreme enlightenment.
若就後說無數大劫，但經於三無數大劫，便證無上正等菩提，不過此量。
 If we talk about countless great kalpas later, but after three countless great kalpas, we will achieve the supreme enlightenment, but it will not reach this level.
若正修行最上上品勇猛精進，或有能轉眾多中劫，或有乃至轉多大劫，當知決定無有能轉無數大劫。
 If you are cultivating the highest quality and make vigorous efforts, you may be able to reverse many medium tribulations, or you may be able to reverse countless great tribulations, but you should know that it is impossible to reverse countless great tribulations.
又由如是所說十二諸菩薩住，經三無數大劫時量，能斷一切煩惱障品所有麁重，及斷一切所知障品所有麁重。
 Furthermore, as the twelve Bodhisattvas mentioned above abide, for three innumerable kalpas, they will be able to cut off all the weight of all troubles and obstacles, as well as all the weight of all known obstacles.
於三住中，當知能斷煩惱障品所有麁重。
 In the three abodes, you should know that you can cut off all the weight of troubles and obstacles.
謂於極歡喜住中，一切惡趣諸煩惱品所有麁重皆悉永斷，一切上中諸煩惱品皆不現行。
 It is said that in the abiding state of extreme joy, all the troubles and qualities of all the evil realms will be permanently eliminated, and all the troubles and qualities in the upper and middle realms will not appear.
於無加行無功用無相住中，一切能障一向清淨無生法忍諸煩惱品所有麁重皆悉永斷，一切煩惱皆不現前。
 In the absence of any additional actions, no functions, and no appearance, all energy and obstacles are always pure, unborn, and the dharma endures. All troubles and qualities are permanently eliminated, and all troubles do not appear.
於最上成滿菩薩住中，當知一切煩惱習氣隨眠障礙皆悉永斷，入如來住。
 In the abode of the Supreme Perfect Bodhisattva, you should know that all troubles, habits, sleep, and obstacles will be permanently eliminated, and you will enter the abode of the Tathagata.
當知一切所知障品所有麁重，亦有三種。
 You should know that there are three types of all obstacles that you know.
一者、在皮麁重，二者、在膚麁重，三者、在肉麁重。
 One, it is heavy on the skin; the other, it is heavy on the skin; the third, it is heavy on the flesh.
當知此中，在皮麁重，極歡喜住皆悉已斷；
 You should know that here, in Piquzhong, all the extremely happy dwellers have been cut off;
在膚麁重，無加行無功用無相住皆悉已斷；
 In the case of heavy skin, no preliminaries, no functions, no abiding, all are over;
在肉麁重，如來住中皆悉已斷，得一切障極清淨智。
 In the place where the Tathagata dwells, all obstacles have been cut off, and all obstacles have been attained.
於三住中，煩惱、所知二障永斷；
 In the three dwellings, the two obstacles of affliction and knowledge are permanently eliminated;
所餘諸住，如其次第，修斷資糧。
 The rest of the residences are as follows: repair and cut off the resources.
即於如是十三住中，當知略有十一清淨。
 That is to say, among these thirteen abodes, you should know that there is a slight eleventh level of purity.
謂於第一種性住中，種性清淨。
 It is said that when the first nature abides, the nature is pure.
於其第二勝解行住，信勝解淨。
 In the second stage of practice and abiding, the supreme understanding is pure.
於其第三極歡喜住，勝意樂淨。
 In the third pole, he abides joyfully, and his victorious thoughts are pure and joyful.
於其第四增上戒住，增上戒淨。
 In the fourth step, increase the level of abstinence, and increase the level of purity.
於其第五增上心住，增上心淨。
 In the fifth step, increase the concentration of the mind and increase the purity of the mind.
於其第六、第七、第八增上慧住，無顛倒智發起清淨。
 In the sixth, seventh, and eighth stages, the superior wisdom abides, and the non-perverse wisdom arises in purity.
於其第九有加行有功用無相住，有加行行圓滿清淨。
 In the ninth step, there are preliminaries that have functions and no abiding, and there are preliminaries that are perfect and pure.
於其第十無加行無功用無相住，真智神通引發清淨。
 In the tenth period, there are no preliminaries, no functions, no abiding, and true wisdom and magical power lead to purity.
於第十一無礙解住，能正為他宣說法義無礙解淨。
 At the eleventh level, if you abide in the unhindered solution, you can correctly declare the meaning of the Dharma to him without any hindrance.
於第十二最上成滿菩薩住中，入一切種一切所知妙智清淨。
 In the abode of the twelfth most supreme Bodhisattva, he enters into the pure wisdom of all kinds and all knowledge.
於第十三如來住中，一切煩惱及所知障并諸習氣究竟清淨。
 In the abode of the Thirteenth Tathagata, all worries, obstacles, and habits are ultimately purified.
如前菩薩功德品中所說八法能攝大乘，當知在此十三住攝。
 As mentioned in the previous Bodhisattva's merits and virtues, the eight dharma can capture the Mahayana, and you should know that these thirteen dwellings capture it.
謂於第一、第二住中，於菩薩藏生信、勝解、聽受、思惟；
 It is said that in the first and second dwellings, the Bodhisattva has faith, understanding, listening, receiving, and contemplation;
第三住中，得勝意樂，趣向前行勝修行相；
 In the third abode, you gain the joy of victory, and move forward to achieve victory;
於餘一切乃至有加行有功用無相住中，得修廣大；
 In all the rest, even if there are preliminaries, functions, and non-images, you can achieve greatness;
於上三種淨行所攝菩薩住中，修果成滿；
 In the abode of the bodhisattva captured by the above three kinds of pure conduct, the fruits of cultivation will be fulfilled;
如來住中，當知獲得究竟出離。
 When the Tathagata abides, you should know how to achieve ultimate renunciation.
當知菩薩十二種住，隨其次第類聲聞住。
 You should know that the Bodhisattva has twelve kinds of abode, followed by the voice-hearer abode.
如諸聲聞，自種性住，當知菩薩初住亦爾。
 Just like all voice-hearers who abide by their own seed, you should know that the Bodhisattva first abode.
如諸聲聞，趣入正性離生加行住，當知菩薩第二住亦爾。
 Just like the voice-hearers who want to enter the right nature, leave birth and practice practice, you should know that the Bodhisattva's second abode is also like this.
如諸聲聞，已入正性離生住，當知菩薩第三住亦爾。
 Just like all the voice-hearers who have entered into the abiding state of righteousness and freedom from birth, you should know that the third abode of the Bodhisattva is also the same.
如諸聲聞，已得證淨聖所愛味，為盡上漏增上戒學住，當知菩薩第四住亦爾。
 Just like all the voice-hearers who have realized the taste of the pure and holy love and have learned and abide by the higher precepts in order to eliminate the superior defilements, you should know that this is also the fourth abode of the Bodhisattva.
如諸聲聞，依增上戒學引發增上心學住，當知菩薩第五住亦爾。
 Just like the voice-hearers, who rely on the study of the superior precepts to lead to the study and abidance of the superior mind, you should know that the fifth abode of the Bodhisattva is also the same.
如諸聲聞，如其所得諸聖諦智增上慧學住。
 Just like the voice-hearers, the wisdom of the noble truths gained by them increases and they learn to live in superior wisdom.
當知菩薩第六、第七、第八住亦爾。
 You should know that the Bodhisattva’s sixth, seventh, and eighth residences are also here.
如諸聲聞，善觀察所知無相三摩地加行住，當知菩薩第九住亦爾。
 Just like the voice-hearers who are good at observing and knowing the practice and abide in formless samadhi, you should know that the Bodhisattva's ninth abode is also the same.
如諸聲聞，成滿無相住，當知菩薩第十住亦爾。
 Just as all the voice-hearers have achieved complete and non-existent abode, you should know that the Bodhisattva's tenth abode is also the same.
如諸聲聞，從此出已，入解脫處住，當知菩薩第十一住亦爾。
 Just like the voice-hearers who have emerged from this place and abide in the place of liberation, you should know that this is also the eleventh abode of the Bodhisattva.
如諸聲聞，具一切相阿羅漢住，當知菩薩第十二住亦爾。
 Just like the voice-hearers, who have all the characteristics of the Arahant's abode, you should know that the Bodhisattva's twelfth abode is also like this.
本地分中菩薩地第十五第三持究竟瑜伽處生品第一
 The 15th and 3rd place of Bodhisattva in this local area and the 1st place in ultimate yoga.
諸菩薩生略有五種，攝一切生。
 Bodhisattvas have five kinds of births, which take care of all births.
於一切住一切菩薩受無罪生，利益安樂一切有情。
 All bodhisattvas who live in all places receive sinless existence and benefit all sentient beings.
何等為五？
 What is five?
一者、除災生，二者、隨類生，三者、大勢生，四者、增上生，五者、最後生。
 The first one is to eliminate disasters, the second one is to follow one's own species, the third one is to be born under the general trend, the fourth one is to get better, and the fifth one is to be the last one.
云何菩薩除災生？
 How can a Bodhisattva eliminate disasters?
謂諸菩薩，或大願力、或自在力，於諸飢饉厄難曠野正現前時，為令眾生少用功力而得存濟，於大魚等種類中生；
 It is said that Bodhisattvas, with the power of great vows or the power of freedom, are born in big fish and other species in order to save sentient beings from using their power less when hunger, famine, and disaster are appearing in the wilderness;
身形廣大，隨所生處，以自身肉普給一切飢餓眾生，皆令飽滿。
 His body is vast and he can feed all hungry living beings with his flesh wherever he lives, filling them all up.
於諸有情眾多疾疫正現前時，以大願力得自在力，持有神驗諸明呪力，攝受廣大良藥王身，息除一切有情疾疫。
 When many diseases and epidemics appear in front of all sentient beings, use the power of great vows to obtain the power of freedom, hold the power of spiritual experience and enlightenment, absorb the vast body of good medicine, and eliminate all diseases and diseases of sentient beings.
於諸有情隣國戰諍互相逼惱正現前時，以大願力得自在力，作大地主，具大勢力，以法正治方便善巧，息除隣國戰諍逼惱。
 At a time when wars, conflicts, and annoyances between neighboring countries are looming, use the power of your great vows to gain freedom, become a great landowner, and have great power. Use laws and regulations to rule with expedients and skills, and eliminate wars, conflicts, and annoyances from neighboring countries.
於諸有情互相違諍正現前時，以大願力得自在力，發誠信言，往返和好除其怨結。
 When sentient beings are at odds with each other, use the power of your great vows to gain freedom, speak sincere words, and make peace with each other to eliminate their grievances.
於諸眾生遭遇惡王非理縛錄、治罰、逼迫身心擾亂正現前時，以大願力得自在力，生彼王家，作如法王，哀愍眾生，息除一切逼惱苦事。
 When sentient beings encounter evil kings who unreasonably bind, punish, and persecute their bodies and minds, and disrupt their true appearance, use the power of the great vow to gain the power of freedom, be reborn in that king's family, act like a Dharma king, pity all sentient beings, and eliminate all oppression, anguish, and suffering.
若諸有情起諸邪見，造諸惡行，隨一天處深生信解；
 If sentient beings have wrong views and commit evil deeds, they will develop deep faith and understanding every day;
哀愍彼故，以大願力得自在力，生彼天處，方便斷除邪見惡行。
 I feel sorry for him, so I use the power of my great vows to gain the power of freedom and be born in that heaven, so that I can easily eradicate evil views and evil deeds.
是名略說菩薩除災生。
 This name briefly explains how Bodhisattva eliminates disasters.
若廣宣說，以大願力得自在力，哀愍為先，於彼彼處受種種生，當知無量。
 If it is widely preached that with the power of great vows you can gain the power of freedom, mourning first, you will receive various rebirths here and there, and you should know that they are immeasurable.
云何菩薩隨類生？
 How can a Bodhisattva be born according to his own species?
謂諸菩薩，以大願力得自在力，生於種種傍生趣類天、龍、藥叉、阿素洛等展轉謀害違諍類中，或生邪見婆羅門中，或生樂行惡行類中，或生憙樂邪命類中，或生最極耽著諸欲、信解諸欲有情類中。
 It is said that Bodhisattvas, who have obtained the power of freedom through the power of great vows, are born in various kinds of deities, dragons, yakshas, asuras, etc. who are swaying around and plotting harm and disobedience, or are born in Brahmins with wrong views, or are born in the kind of happy and evil deeds. , one may be born in the category of unhappy and evil lives, or one may be born in the category of beings who indulge in all kinds of desires and believe in and understand all kinds of desires.
為欲除彼諸過失故，往彼有情同分中生而為上首。
 In order to eliminate his faults, he was reborn among those who share his feelings and became the leader.
為上首已，方便化導。
 For the first time, it is convenient for guidance.
彼所行惡，菩薩不行；
 The evil he did was not something a Bodhisattva could do;
彼不行善，菩薩現行。
 If he does not do good deeds, he is a bodhisattva.
為欲令彼現行善故，為說正法。
 In order to make him do good deeds, he preached the right Dharma.
由是菩薩與彼現行不同分故，說正法故，方便善巧除彼有情所有過失。
 Because the Bodhisattva is different from his current state, he expounds the correct Dharma and skillfully eliminates all the faults of that sentient being.
是名略說菩薩隨類生。
 This name briefly states that Bodhisattvas are born according to their species.
廣說如前，當知無量。
 It is widely said as before, you should know that it is immeasurable.
云何菩薩大勢生？
 Why does the Bodhisattva's great potential arise?
謂諸菩薩稟性生時，所感壽量、形色、族姓、自在、富等諸異熟果，一切世間最為殊勝。
 It is said that when the bodhisattva's nature is born, the life span, appearance, clan name, freedom, wealth and other fruits that are ripe are the most extraordinary in the world.
此異熟果所作事業，自他利品已廣宣說。
 The merits of this unripe fruit have been widely publicized.
是名略說菩薩大勢生。
 This name briefly explains the great potential of Bodhisattva.
若廣宣說，彼彼類中受大勢生，當知無量。
 If Guang Xuan says that those who are of that type are affected by the great potential, you should know that it is immeasurable.
云何菩薩增上生？
 How can a Bodhisattva achieve higher rebirth?
謂諸菩薩，始從第一極歡喜住，乃至第十最上成滿諸菩薩住，如前所說差別受生，今於此中名增上生。
 It is said that all bodhisattvas, starting from the first extreme of joyful abode, and ending with the tenth and highest perfection of the bodhisattva abode, are reborn in different ways as mentioned before. Now this is called increased rebirth.
謂最初住作轉輪王，王贍部洲，得大自在；
 It is said that in the beginning, he lived as a wheel-turning king, and the king supported the continent and gained great freedom;
乃至第十最上成滿諸菩薩住，作大自在，過色究竟，一切生處最為殊勝，唯有已得最上成滿諸菩薩住摩訶薩眾得生其中。
 Even in the tenth and highest perfection, all Bodhisattvas abide, and they achieve great freedom, passing through the ultimate form. All the places of birth are the most extraordinary. Only those who have achieved the highest perfection, all Bodhisattvas abide, and Mahasattvas can be born in it.
彼諸菩薩，即由此業增上所感，是名略說菩薩增上生。
 Those bodhisattvas are inspired by the increase in their karma. This name briefly describes the increase in the rebirth of bodhisattvas.
若廣宣說，當知無量。
 If you preach widely, you should know that it is immeasurable.
云何菩薩最後生？
 Why is the Bodhisattva the last to be born?
謂諸菩薩於此生中，菩提資糧已極圓滿，或生婆羅門大國師家，或生剎帝利大國王家，能現等覺阿耨多羅三藐三菩提，廣作一切佛所作事，是名略說菩薩最後生。
 It is said that in this life, all Bodhisattvas, whose bodhisattva qualifications have been extremely perfect, may be born into the family of a great Brahmin master or a great Kshatriya king, can realize Anuttarasamyaksambodhi, and widely perform all the things that Buddhas do. The name briefly states that the Bodhisattva is the last to be born.
若廣宣說，當知無量。
 If you preach widely, you should know that it is immeasurable.
若諸菩薩，於去來今清淨仁賢妙善生處曾當現生，一切皆此五生所攝。
 If Bodhisattvas have appeared in the place where pure, benevolent, wonderful, and good people have lived in the past and present, everything is captured by these five lives.
除此無有若過若增。
 Apart from this, there is nothing more.
唯除凡地菩薩受生。
 Only Bodhisattvas except the mortal world are reborn.
何以故？
 Why?
此中意取有智菩薩，諸所受生為五生故。
 This means to take the wise Bodhisattva, because all the rebirths he receives are five lives.
如是諸生，大菩提果之所依止，令諸菩薩疾證無上正等菩提。
 In such rebirths, the great fruit of Bodhi is relied upon, making all Bodhisattvas quickly realize the supreme and perfect Bodhi.
本地分中菩薩地第十五第三持究竟瑜伽處攝受品第二
 The fifteenth and third place of local Bodhisattva, the second place of ultimate yoga.
於一切住菩薩行中，當知菩薩略有六種。
 In the conduct of all living Bodhisattvas, we should know that there are six types of Bodhisattvas.
於諸有情無倒攝受。
 Take in all sentient beings without mercy.
何等為六？
 What is six?
一者、頓普攝受，二者、增上攝受，三者、攝取攝受，四者、長時攝受，五者、短時攝受，六者、最後攝受。
 The first is sudden absorption, the second is increased absorption, the third is absorption, the fourth is long-term absorption, the fifth is short-term absorption, and the sixth is final absorption.
云何菩薩於諸有情頓普攝受？
 How can a Bodhisattva suddenly accept all sentient beings?
謂諸菩薩初發心時，攝受一切諸有情界皆為眷屬。
 It is said that when Bodhisattva first arouses his mind, he accepts all sentient beings as his retinue.
作是思惟：
 Doing is thinking:
我當於彼隨能隨力，作一切種利益安樂饒益之事。
 I should do whatever I can to him and do all kinds of things that are beneficial to him.
隨所思惟，皆如是作。
 Whatever you think about, do this.
是名菩薩於諸有情頓普攝受。
 This is called the Bodhisattva who accepts and accepts all sentient beings.
云何菩薩於諸有情增上攝受？
 How can a Bodhisattva increase acceptance of all sentient beings?
謂諸菩薩或為家主，攝受父母、妻子、奴婢、僮僕、作使；
 It is said that the Bodhisattvas may be the masters of the household, accepting parents, wives, slaves, servants, and servants as envoys;
或為國王，攝受一切所統僚庶。
 Or he may be a king, taking over all the officials and people he commands.
菩薩如是發起增上攝受想已，於所攝受，隨攝受儀、隨菩薩儀業用而轉。
 The Bodhisattva thus initiates the thought of increasing the absorption and absorption, and then turns around the absorption ceremony and the Bodhisattva's ceremonial actions.
若為家主，於其父母，種種方便勸修諸善；
 If you are the head of the family, you will encourage your parents to do good deeds in various ways;
隨時供養，曾無懈廢；
 Provide support at any time and never fail;
善識其恩，善知酬報；
 Those who are good at recognizing their kindness will know how to repay them;
於父母心善能隨順；
 Be kind-hearted and obedient to your parents;
於法於義隨自在轉。
 Follow the law and righteousness freely.
於其妻子、奴婢等類，隨時恣與如法衣食；
 To his wives, slaves, maids, etc., he can freely provide food and clothing according to the law at any time;
於諸事業終不逼切；
 Don’t be impatient in all undertakings;
雖有違犯，而能堪忍；
 Although there are violations, they can be tolerated;
彼若疾病，正能瞻療；
 If he is sick, he can cure it;
於諸善事勸令修習；
 Encourage and practice good deeds;
隨時賜與殊勝財物，愛語慰喻；
 Always give you extraordinary wealth and loving words of comfort;
不生奴婢、作使等想，瞻敬養育其若自身。
 Don’t give birth to the thought of being a slave or an envoy, just respect and nurture them as if you were yourself.
若為國王，不行黜罰，不用刀杖，而能正化；
 If you are a king, you don't need to be deposed or punished, and you don't need swords and sticks, but you can rectify things;
以法以財用作饒益；
 Use law and wealth to benefit;
依本土田而自食用，不以凶力侵掠他境；
 Eat your own food according to your own land, and do not invade other lands with violence;
隨能隨力於諸有情勸止諸惡，教修諸善；
 He can use his strength to persuade all sentient beings to stop evil and teach them to practice good;
視諸眾生，如父於子；
 Treat all living beings as a father to a son;
於他有情尚好等施，況自親屬而不均濟；
 It is good to wait for others to be kind to him, but it is not equal to his relatives;
不行欺誑，所言誠諦；
 Do not lie, speak the truth;
遠離一切殺縛、捶打、治罰、逼迫、斷截等事。
 Stay away from all killing, beating, punishment, persecution, and cutting off.
是名菩薩於諸有情增上攝受。
 This is called the Bodhisattva who increases acceptance of all sentient beings.
云何菩薩於諸有情攝取攝受？
 How can a Bodhisattva take in all sentient beings?
謂諸菩薩正御徒眾，當知是名略說菩薩於諸有情攝取攝受。
 It is said that the Bodhisattvas are in charge of all sentient beings. You should know that this name briefly means that the Bodhisattva absorbs and accepts all sentient beings.
若廣說者，由二因緣正攝徒眾，說名菩薩於諸有情攝取攝受。
 If you expound it widely, you will be able to attract disciples due to the two causes and conditions, and say that the Bodhisattva will absorb and accept all sentient beings.
何等為二？
 How is it two?
一者、以無染心正攝徒眾；
 First, guide all disciples with an untainted mind;
二者、於自義利正教修習，非邪加行而陷逗之。
 Second, practicing self-righteousness and righteousness is not a mistake caused by evil practices.
又於一切應攝受中，其心平等，不墮偏黨；
 Furthermore, in accepting everything that should be accepted, his mind is equal and he does not fall into partiality;
亦不於彼慳悋正法，不作師捲；
 Nor should he be stingy about the rectification of the Dharma, nor should he write the Master's Book;
不於彼所悕求承事恭敬供養；
 Don’t do what they ask for, respect and make offerings;
彼樂善故，自求作者，亦不遮止。
 Because he enjoys good deeds, he seeks his own authorship and does not stop himself.
為欲令其福德資糧得增長故；
 In order to increase his merits and merits;
或遇餘時，亦於彼所承事供養。
 Or if you meet someone else, you can also make offerings to them.
若於其義未解了者，開悟令解；
 If the meaning is not understood, enlightenment will explain it;
已解了者，轉令明淨。
 Those who have understood it will be given the order to make it clear.
生起疑惑，隨為除斷。
 If doubts arise, remove them immediately.
若生惡作，善為開解。
 If evil deeds occur, good deeds will be the solution.
甚深義句，以慧通達，於時時間正為開顯。
 Sentences of profound meaning, understood with wisdom, are revealed at the right time.
於苦於樂與彼共同。
 Sharing suffering and joy with him.
於他所為財利因緣，成就上品經營遽務，過於自事。
 In terms of financial gain and karma, he is too self-motivated to achieve high-quality business affairs.
於他毀犯，隨時正舉令其覺悟，應時如理訶責、擯罰。
 When he commits crimes, he should be punished at all times to make him aware of his crimes, and he should be punished and punished accordingly.
彼有疹疾，或有愁憂，終不棄捨，善權方便救療疹疾、開解愁憂。
 If he has a rash or is worried, he will never give up. He uses the right power to cure the rash and relieve his worries.
於諸下劣形色、憶念、精進、智等，終不輕陵。
 For all inferior forms, memories, energy, wisdom, etc., they will never be light.
於時時間，隨入勞倦，如其所宜為說正法。
 At any given moment, when you are tired and tired, preach the Dharma as appropriate.
於時時間，為令繫念於所緣境，與正教授。
 From time to time, in order to keep the mind focused on the situation, and the true teacher.
堪忍問難，不生憤發。
 I can bear to ask questions without getting angry.
於彼戒行或等或增，終無減劣；
 In that place, one's moral conduct may be equal or increased, but never diminished;
亦不悕求利養恭敬；
 Nor do they seek profit and respect;
具足悲愍；
 Full of compassion;
無掉無動；
 Nothing falls, nothing moves;
戒、見、軌則、正命圓滿；
 Perfection of precepts, views, principles, and right livelihood;
舒顏平視，遠離顰蹙，柔和美語，先言問訊，含笑為先；
 Look calmly, stay away from frowns, speak softly and kindly, ask questions first, smile first;
於諸善品恒常修習，不行放逸，離諸懈怠。
 Constantly practice all kinds of good qualities, never let go, and stay away from laziness.
即以是事教習徒眾，亦令自行轉更勝進。
 Even if you teach your disciples this way, they will make greater progress on their own.
菩薩不應於一切時攝取徒眾，亦非不攝，亦非變異。
 A Bodhisattva should not take in disciples at all times, nor should he not take in disciples, nor should he be mutated.
是名菩薩於諸有情攝取攝受。
 This is called the Bodhisattva who takes in and accepts all sentient beings.
云何菩薩於諸有情長時攝受？
 How can a Bodhisattva accept all sentient beings for a long time?
謂諸菩薩，於住下品成熟有情攝受饒益，當知說名長時攝受，以經久時方堪淨故。
 It is said that all Bodhisattvas who live in the lower grades of mature sentient beings will benefit from it. You should know that it is called long-term acceptance, because it can only be purified after a long time.
云何菩薩於諸有情短時攝受？
 How can a Bodhisattva accept sentient beings for a short period of time?
謂諸菩薩，於住中品成熟有情攝受饒益，當知說名短時攝受，非經久時方堪淨故。
 It is said that all Bodhisattvas are benefiting from being absorbed by mature sentient beings in their abiding state. You should know that it is called short-term acceptance, and it cannot be purified after a long period of time.
云何菩薩於諸有情最後攝受？
 Why is the Bodhisattva the last to accept all sentient beings?
謂諸菩薩，於住上品成熟有情攝受饒益，當知說名最後攝受，即於此生堪任淨故。
 It is said that all Bodhisattvas who live in the upper realms of mature sentient beings are very helpful. You should know that the last acceptance of the name is that you are qualified to be pure in this life.
是名菩薩於諸有情略有六種無倒攝受。
 This bodhisattva is said to have six kinds of invincible acceptance of all sentient beings.
由此攝受，過去、未來、現在菩薩，於諸有情曾正攝受、當正攝受、現正攝受。
 From this, bodhisattvas in the past, future, and present have received, are currently receiving, and are currently receiving the rightful reception from all sentient beings.
除此無有若過若增。
 Apart from this, there is nothing more.
菩薩如是於諸有情六種攝受無倒轉時，當知遭遇略十二種艱難之事。
 When a Bodhisattva does not reverse the six kinds of acceptance of sentient beings in this way, he should know that he will encounter about twelve kinds of difficult things.
聰叡菩薩於彼十二艱難之事當正覺了。
 The Bodhisattva Cong Rui has fully awakened to those twelve difficult things.
何等十二？
 How twelve?
一者、於多安住違犯有情，若罰、若捨，是名菩薩遭艱難事。
 First, if you violate sentient beings by staying in many places, such as punishment or sacrifice, this is a Bodhisattva who will encounter difficult things.
二者、於惡有情為調伏故，方便現行辛楚加行，防自意樂不生煩惱，是名菩薩遭艱難事。
 Second, in order to tame evil sentient beings, one should practice expedient methods to prevent troubles from arising from one's own pleasure. This is called a difficult situation for a Bodhisattva.
三者、現可施物極為尠少，現來求者其數彌多，是名菩薩遭艱難事。
 Third, there are very few things to give, and there are many people who come to ask for help. This is called a difficult situation for the Bodhisattva.
四者、唯有一身，眾多有情種種事業並現在前，同時來請共為助伴，是名菩薩遭艱難事。
 Fourth, if there are only one body, many sentient beings with various undertakings appear in front of you at the same time, asking for help and companionship, this is a Bodhisattva who encounters difficult things.
五者、居放逸處，若住世間可愛妙定，若生天上樂世界中，令心調善，是名菩薩遭艱難事。
 Fifth, if you live in a place of relaxation, if you live in the world with lovely and wonderful tranquility, if you are born in the heavenly world of happiness and make your mind harmonious, this is the name of a Bodhisattva who encounters difficult things.
六者、常求遍作利有情事，而於此事無力無能，是名菩薩遭艱難事。
 Sixth, if you always seek to do beneficial things, but are unable to do so, this is called a difficult situation for a Bodhisattva.
七者、於其愚癡、諂詐、剛強諸有情所，若為說法、若復棄捨，是名菩薩遭艱難事。
 Seventh, if the Bodhisattva teaches the Dharma to those who are foolish, deceitful, and stubborn, and if he abandons it again, this is called a difficult situation for the Bodhisattva.
八者、常於生死見大過失，為度有情而不棄捨，是名菩薩遭艱難事。
 Eighth, a Bodhisattva who often sees great mistakes in life and death and never gives up in order to save sentient beings is called a Bodhisattva who encounters difficult things.
九者、未證清淨增上意樂，多分慮恐失念命終，是名菩薩遭艱難事。
 Ninth, if you have not realized the purity and happiness of your mind, and if you worry too much, you may lose your mind and your life will end. This is the name of a Bodhisattva who will encounter difficult things.
十者、未證清淨增上意樂，他來求乞第一最勝所可愛物，是名菩薩遭艱難事。
 Tenth, the Bodhisattva who has not yet attained the purity and happiness of the higher mind comes to beg for the first and most beloved thing, this is a Bodhisattva who encounters a difficult situation.
十一者、種種異見、種種勝解諸有情類，若別教誨、若總棄捨，是名菩薩遭艱難事。
 Eleventh, if all kinds of different views and all kinds of superior explanations are given to sentient beings, and if they are always abandoned, this means that the Bodhisattva will encounter difficult things.
十二者、常行最極不放逸行，而不應斷一切煩惱，是名菩薩遭艱難事。
 The twelfth one is to practice the most uncompromising behavior without breaking away from all worries. This is the name of a Bodhisattva who encounters difficult things.
若諸菩薩遭遇如是諸艱難事，或於其中，應觀輕重，如其所應而作方便；
 If Bodhisattvas encounter such difficult things, or are among them, they should consider the severity and take expedients as appropriate;
或於其中，應審簡擇補特伽羅；
 Or among them, you should review briefly and choose Bu Te Jialuo;
或於其中，攀緣勇猛攝受因轉，若發正願；
 Or in it, if you climb bravely and accept the changes of causes, if you make the right aspiration;
或於其中，制御其心，不令流散；
 Or in it, control his heart and prevent it from wandering;
或於其中，安住其心猛利思擇，不生厭倦而自安忍；
 Or in it, he can calm down and think fiercely, without getting bored and be patient;
或於其中，而行放捨；
 Or in it, let go;
或於其中，發勤精進，熾然無懈；
 Or in it, work hard and make unremitting efforts;
或於其中，善巧方便而正修行。
 Or in it, one can practice skillfully and expediently and practice correctly.
菩薩如是於正對治方便善巧，雖遭一切諸艱難事正現在前，而無怯弱，自正能免。
 The Bodhisattva is thus skillful in the methods of right and countermeasures. Even if he encounters all kinds of difficulties, he will be able to avoid them without being timid.
瑜伽師地論卷第四十八
 Volume 48 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
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 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第四十九彌勒菩薩說
 Volume 49 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五第三持究竟瑜伽處地品第三
 The fifteenth and third place of the Bodhisattva in this locality is the third place of ultimate yoga.
如前所說十三住中，應知隨彼建立七地。
 As mentioned before, among the thirteen abodes, one should know that seven places will be established along with them.
前之六種，唯菩薩地；
 The first six types are only the Bodhisattva level;
第七一種，菩薩、如來雜立為地。
 The seventh type is the combination of Bodhisattva and Tathagata.
何等為七？
 What is seven?
一、種性地，二、勝解行地，三、淨勝意樂地，四、行正行地，五、決定地，六、決定行地，七、到究竟地。
 1. The ground of caste nature, 2. The ground of supreme understanding and practice, 3. The ground of pure and supreme joy, 4. The ground of correct conduct, 5. The ground of determination, 6. The ground of decisive action, 7. The ground of reaching the ultimate.
如是七種菩薩地中，最後一種名為雜地。
 Among the seven types of bodhisattva ground, the last one is called Zadi.
前種姓住，名種性地；
 The former caste lives in the name of the caste;
勝解行住，名勝解行地；
 The best explains where to live, the famous places explain where to go;
極歡喜住，名淨勝意樂地；
 Abiding in great joy, the name is the land of pure joy;
增上戒住、增上心住、三種增上慧住、有加行有功用無相住，名行正行地；
 To increase the precepts, to increase the mind, to increase the wisdom of the three kinds, to increase the practice, to have the function, and to stay without phase, is called the ground of right conduct;
無加行無功用無相住，名決定地，此地菩薩墮在第三決定中故；
 With no preliminaries, no effects, and no abiding, it is called the land of determination. This is why the Bodhisattva here falls into the third level of determination;
無礙解住，名決定行地；
 Live without obstacles, and your name determines where you go;
最上成滿菩薩住及如來住，名到究竟地。
 The highest attainment of the abode of the Bodhisattva and the Tathagata is called the ultimate ground.
如來住地，於後建立佛法品中，當廣演說。
 Wherever the Tathagata lives, he will later establish a Dharma institution and preach it widely.
問：
 ask:
菩薩從勝解行地隨入淨勝意樂地時，云何超過諸惡趣等？
 When a Bodhisattva enters the land of pure bliss from the path of ultimate understanding, how can he surpass all the evil realms?
答：
 answer:
是諸菩薩依止世間清淨靜慮，於勝解行地已善積集菩提資糧；
 These bodhisattvas rely on purity and tranquility in the world, and have accumulated the merits of bodhicitta in the land of supreme enlightenment;
於如前說百一十苦諸有情類修習哀愍，無餘思惟。
 As mentioned before, practice mourning for all sentient beings who suffer one hundred and ten sufferings, and have no more thoughts.
由此修習為因緣故，於彼色類諸有情所，得哀愍意樂及悲意樂。
 As a result of this practice, all sentient beings of this color type will gain the joy of sadness and joy of sorrow.
由是因緣，為利惡趣諸有情故，誓居惡趣如己舍宅。
 Due to this cause and condition, in order to benefit all sentient beings in the lower realms, I vow to live in the lower realms as if I had given up my home.
作是誓言：
 Make an oath:
我若唯住如是處所，能證無上正等菩提，亦能忍受。
 If I could only live in such a place and achieve the supreme enlightenment, I would be able to endure it.
為除一切有情苦故，一切有情諸惡趣業，以淨意樂，悉願自身代彼領受苦異熟果。
 In order to eliminate the suffering of all sentient beings and all the bad karma of all sentient beings, with a pure mind and happiness, I am willing to receive the fruits of suffering on their behalf.
為令畢竟一切惡業永不現行，一切善業常現行故，心發正願。
 In order to ensure that all bad karma will never occur and all good karma will always occur, make the right intention.
彼由修習如是世間清淨靜慮悲願力故，一切惡趣諸煩惱品所有麁重，於自所依皆得除遣。
 By cultivating the power of pure, calm, compassionate and compassionate vows in this world, he will be able to get rid of all the burdens of all the evil destinies and troubles he relies on.
由此斷故，菩薩不久獲得轉依，於諸惡趣所有惡業畢竟不作，於諸惡趣決定不往。
 Judging from this, the Bodhisattva will soon gain refuge, and will finally stop doing all the bad deeds in the bad destinations, and will never go to the bad destinations.
齊此菩薩，說名超過一切惡趣，亦名超過勝解行地，亦名已入淨勝意樂地。
 This Bodhisattva says that his name is beyond all the evil realms, he is also called the place that surpasses the path of supreme enlightenment, and he is also called the place that has entered the bliss of pure and supreme thoughts.
如前住品所說信等能淨修治諸住十法，今於此中，當知亦能淨修治地。
 As mentioned in the previous article, faith can purify and cultivate the ten dharmas of all realms. Now in this case, you should know that it can also purify and cultivate the ground.
如是十法所有安立所治、能治略義次第，皆應了知。
 In this way, all the ten laws should be understood in their order and order.
謂彼十種淨修地法，能對治彼所對治法，故得安立。
 It is said that the ten methods of pure cultivation can counteract the methods they are intended to treat, so they can be established.
何等為十？
 What is ten?
謂一切種全未發心，全未受持菩薩學處，是名為信所對治法；
 It is said that all kinds of intentions are not developed at all, and the Bodhisattva's teachings are not accepted at all. This is called the antidote of faith;
對治彼故，安立於信。
 Deal with it and stay in faith.
於諸有情有損害心，是名為悲所對治法；
 The intention to harm all sentient beings is called compassion.
對治彼故，安立於悲。
 To deal with that, stay grounded in compassion.
於諸有情有瞋恚心，是名為慈所對治法；
 For all sentient beings who have a mind of hatred, this is called loving-kindness to counteract it;
對治彼故，安立於慈。
 To deal with that, stay grounded in loving-kindness.
於身命財有所顧戀，是名為捨所對治法；
 Taking care of one's body, life and wealth is called the antidote to giving up one's possessions;
對治彼故，安立於捨。
 To deal with it, stay calm.
於諸有情悕求報恩，見彼邪行貪著利養多有所作，是無厭倦所對治法；
 For all sentient beings who are anxious to seek repayment of kindness and see their evil deeds, being greedy for profit and doing too much, this is the antidote to non-weariness;
對治彼故，安立無倦。
 Treat that, and stay calm without getting tired.
無有方便善巧加行，是善知論所對治法；
 There is no expedient and skillful practice, which is the remedy for the theory of good knowledge;
對治彼故，立善知論。
 To deal with this problem, establish a theory of good knowledge.
性不柔和，不於他心隨順而轉，是名善知一切世間所對治法；
 The nature is not gentle, and does not follow other people's hearts. This is called being good at understanding the remedies in all the world;
對治彼故，安立善知一切世間。
 To deal with this, establish a good understanding of the whole world.
於修善法放逸懈怠，是名慚愧所對治法；
 Being careless and slack in practicing good dharma is a shameful treatment.
對治彼故，安立慚愧。
 To deal with this, I feel ashamed.
於其長時種種猛利無間無斷生死大苦深生怯弱，當知是名堅力持性所對治法；
 In the long term, all kinds of violent forces, uninterrupted life and death, great suffering, deep cowardice, you should know that this is the treatment method called perseverance;
對治彼故，所以安立堅力持性。
 To counteract this, you should establish your strength and uphold your nature.
於大師所猶豫疑惑，當知是名供養如來所對治法；
 If you are hesitant and doubtful about the master, you should know that this is the treatment method of offering offerings to the Tathagata;
對治彼故，所以安立供養如來。
 To deal with him, he established an institution to support the Tathagata.
如是且說所治、能治安立十法。
 In this way, it is said that there are ten laws to govern and maintain peace and order.
云何復名如是略義？
 Why is the name so simple?
謂此十法略顯二義。
 It is said that these ten methods have slightly different meanings.
一者、顯示意樂清淨；
 First, it shows the purity of mind;
二者、顯示加行清淨。
 Both of them show that the preliminaries are pure.
當知前三，顯示菩薩意樂清淨；
 You should know that the first three show that the Bodhisattva’s mind is pure and pure;
其餘七種，顯示菩薩加行清淨。
 The remaining seven types show the purity of the Bodhisattva's precepts.
如是十法次第云何？
 What are the ten stages of Dharma?
謂諸菩薩，於大菩提先深淨信。
 It is said that all Bodhisattvas should first have deep and pure faith in the Great Bodhi.
次於有苦諸有情類，發起悲愍。
 Next to suffering sentient beings, initiate compassion.
起悲愍時，如是誓願：
 When you feel sad, make this vow:
我應拔濟一切有情，令其安樂，而起慈心。
 I should help all sentient beings, make them happy and have compassion.
起慈心已，一切能捨，於身命財無所顧戀。
 Once you have a compassionate heart, you can give up everything and care nothing about your body, life, or wealth.
無顧戀已，即為彼義精勤加行，無有厭倦。
 Don't care about yourself, just work hard for that righteousness without getting tired.
無厭倦已，善知諸論。
 Never get tired of it, know all the theories well.
善知論已，如世間轉即如是知。
 The theory of good knowledge has been completed. Just as the world turns around, it is known like this.
知世間已，若自煩惱率爾現行，深生慚愧。
 Knowing that the world is already here, if you act recklessly due to worries, you will be deeply ashamed.
生慚愧已，不隨煩惱自在而行，便能獲得堅力持性。
 If you feel ashamed and act freely without worrying, you will be able to gain perseverance.
由正獲得堅力持性，於正加行能無退轉，無量善法運運增長，能於如來奉獻上妙正行供養、財敬供養，是故最後供養如來。
 Gaining perseverance from being upright, being able to perform non-reversal in upright actions, increasing the luck of immeasurable good deeds, being able to make offerings to the Tathagata with wonderful upright deeds and money, so that one can finally make offerings to the Tathagata.
是名十法次第修證。
 This is called the ten stages of cultivation.
當知如是十種善法，於一切地能淨修治。
 You should know that these ten kinds of good dharma can be cultivated and cultivated in all places.
本地分中菩薩地第十五第三持究竟瑜伽處行品第四
 The fifteenth and third place of local Bodhisattva, the fourth place of ultimate yoga.
菩薩始從勝解行地，乃至最後到究竟地，於此一切菩薩地中，當知略有四菩薩行。
 The Bodhisattva begins from the stage of supreme understanding and finally reaches the ultimate stage. Among all the stages of Bodhisattva, you should know that there are four Bodhisattva practices.
何等為四？
 What is four?
一者、波羅蜜多行，二者、菩提分法行，三者、神通行，四者、成熟有情行。
 The first is the practice of Paramita, the second is the practice of Bodhidharma, the third is the practice of spiritual power, and the fourth is the practice of mature sentient beings.
前說六種波羅蜜多，及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。
 The six types of Paramitas mentioned above include the Paramitas of Skillful Skills, Paramitas of Wisdom, Paramitas of Power, and Paramitas of Wisdom. These ten types of Paramitas are collectively called Paramitas.
如前所說十二行相方便善巧，當知說名方便善巧波羅蜜多。
 As mentioned before, the twelve elements are skillful and skillful. You should know that there are many paramitas called skillful and skillful.
如前所說五種大願，當知名願波羅蜜多。
 As mentioned above, among the five great wishes, the most famous one is Paramita.
所有十力加行清淨，當知名力波羅蜜多。
 All the ten powers and practices are pure and should be known as the Power Paramitas.
於一切法如實安立清淨妙智，當知名智波羅蜜多。
 Establishing pure and wonderful wisdom in all dharmas as they really are should be known as Wisdom Paramitas.
今於此中，能取勝義無分別轉清淨妙慧，當知名慧波羅蜜多。
 Now in this, if you can obtain the ultimate meaning of non-discrimination and transform into pure and wonderful wisdom, you should know the perfections of wisdom.
能取世俗有分別轉清淨妙智，當知名智波羅蜜多。
 If you are able to obtain the pure and wonderful wisdom that makes distinctions in the worldly world, you should know the wisdom paramitas.
如是名為二種差別。
 This is called two kinds of differences.
復有異門。
 There is another door.
謂無量智，當知說名方便善巧波羅蜜多。
 It is said that there is immeasurable wisdom, and one should know that there are many paramitas that are skillful in explaining the name and expedient.
悕求後後智殊勝性，當知名願波羅蜜多。
 If you seek the supreme wisdom of later generations, you should know the many paramitas.
一切魔怨不壞道性，當知名力波羅蜜多。
 All demonic grudges will not harm the nature of the path, and should be known as the Paramita.
如實覺了所知境性，當知名智波羅蜜多。
 When you truly realize the nature of the state of mind, you should know the wisdom paramita.
四念住等所有一切三十七種菩提分法、四種尋思、四如實智，皆如前說，總名菩薩菩提分法行。
 All the thirty-seven methods of Bodhisattva, including the four kinds of mindfulness, the four kinds of contemplation, and the four kinds of wisdom are as mentioned before, and they are collectively called the conduct of Bodhisattva’s Bodhidharma.
如前所說威力品中，菩薩所有六種神通，是名神通行。
 As mentioned before, among the powerful products, the six kinds of magical powers possessed by Bodhisattvas are called spiritual powers.
如前所說二種無量。
 As mentioned before, there are two types of infinity.
一、所調伏界無量，二、調伏方便界無量。
 1. The realm that can be tamed is immeasurable; 2. The realm of convenience that can be tamed is immeasurable.
及成熟品中所說一切成熟有情，總名菩薩成熟有情行。
 And all the mature sentient beings mentioned in the "Mature" article are collectively called the Bodhisattva's mature sentient beings.
如是四種菩薩妙行，當知普攝一切菩薩所行善行。
 Such four kinds of wonderful deeds of Bodhisattvas should be understood to encompass the good deeds performed by all Bodhisattvas.
應知此中，施等十法，經三大劫阿僧企耶，長時修習乃圓證故；
 It should be known that among these, the ten methods of giving are practiced for three great kalpas, Asamkhiya, and they are fully realized through long-term practice;
自性清淨體殊勝故；
 Therefore, the pure nature of the body is extraordinary;
過餘一切世間聲聞、獨覺善根，攝受最勝菩提果故。
 It is because of the virtuous roots of all the voice-hearers and solitary awakeners in the world that they have received the most excellent bodhicitta.
如是十法最極長時乃能圓證，自性最極清淨殊勝，能得最極菩提妙果，是故說名波羅蜜多。
 In this way, the ten dharma can be fully realized in the longest time, the self-nature is the most pure and sublime, and the most wonderful fruit of Bodhi can be obtained, so it is called Paramita.
應知如是波羅蜜多，由三因緣次第建立。
 It should be known that such paramita is established by the sequence of three causes and conditions.
何等為三？
 What is three?
一、由對治故；
 1. Due to antidote;
二、由生起故；
 2. From arising;
三、由異熟果故。
 3. Due to the unusually ripe fruit.
云何如是波羅蜜多，由對治故，次第建立？
 Why is it that Paramita is established sequentially through countermeasures?
謂慳、惡行、於諸有情怨恨逼惱、懈怠、散亂、闇鈍愚癡，如是六法能障菩提；
 It is said that stinginess, evil deeds, resentment and annoyance towards all sentient beings, laziness, distraction, dullness and ignorance, these six dharmas can hinder Bodhi;
施等六法能為對治，如其所應，建立六種波羅蜜多。
 The application of the six other methods can counteract and establish the six paramitas as they should.
當知所餘波羅蜜多即此所攝。
 You should know that the remaining paramitas are captured here.
如是名為由對治故，次第建立。
 This is called countermeasures, and the sequence is established.
云何如是波羅蜜多，由生起故，次第建立？
 How is it that this Paramita is established sequentially from its origin?
謂諸菩薩，先於財位無所顧戀，棄家諸欲，受淨尸羅。
 It is said that all Bodhisattvas should first care nothing about wealth and position, give up family and other desires, and accept the Pure Sulu.
敬重戒故，能忍他惱，不惱於他。
 Respect the precepts, be able to tolerate his annoyance, and not be annoyed by him.
受持淨戒修習忍已，戒淨無動，無間無斷，於諸善品勤修加行。
 Accept and uphold the pure precepts and practice endurance. The precepts will be pure and unmoving, without interruption, and you will diligently practice and practice all good qualities.
如是修習勤精進故，離諸放逸，能觸妙善心一境性。
 If you practice diligently and diligently in this way, you will be able to stay away from all kinds of carelessness and be able to touch the one-state nature of your wonderful and kind mind.
心得定故，如實了知，觀見一切所知境界。
 Because of the concentration of the mind, we understand everything as it really is and observe the state of everything we know.
當知是名由生起故，次第建立。
 You should know that because this name arises, it is established sequentially.
云何如是波羅蜜多，由異熟果，次第建立？
 How is it that the Paramita is built up sequentially from unripe fruits?
謂諸菩薩於現法中，精勤修學施等善法；
 It is said that in the present Dharma, all Bodhisattvas diligently practice, learn and give other good Dharma;
由是因緣，於當來世獲得種種外妙珍財無不圓滿，當知是施波羅蜜多因力所作。
 Due to this cause and condition, in the next life, you will obtain all kinds of wonderful treasures and treasures, all of which will be perfect. You should know that it is the result of the power of paramitas.
獲得內五自體圓滿，是餘戒等波羅蜜多因力所作。
 Achieving the perfection of the inner five self-substances is the result of Yu Jie and other Paramitas’ efforts.
云何內五自體圓滿？
 Why are the five inner bodies perfect?
謂善趣攝若天若人，於餘有情壽等殊勝，當知是名第一圓滿。
 It is said that the good destinies are like heaven and human beings, and the remaining sentient beings and longevity are extraordinary. You should know that this is the first perfection.
若有俱生於善加行常無厭倦，堪忍他惱，不樂惱他，當知是名第二圓滿。
 If one is born in good deeds and is never tired of doing them, is able to tolerate other people's annoyances, and is not happy to annoy others, you should know that this is called the second perfection.
若有俱生普於一切所作事業堅固勇猛，當知是名第三圓滿。
 If there is something that is universally strong and strong in all your undertakings, you should know that this is called the third perfection.
若有俱生性薄塵穢，於其自心能自在轉，心有堪能於一切義速證通慧，當知是名第四圓滿。
 If there is a person born with thin dust and dirt, and his mind can turn around freely, and his mind has the ability to quickly realize wisdom in all meanings, you should know that this is called the fourth perfection.
若有俱生於一切義其慧廣大聰敏捷利，當知是名第五圓滿。
 If there is a person who is born with all meanings and whose wisdom is vast, intelligent, quick and sharp, you should know that this is called the fifth perfection.
應知是名由異熟果，如是六種波羅蜜多次第建立。
 It should be known that this name is established by the six kinds of paramitas many times after the ripe fruit.
由前四種波羅蜜多資糧、自性、眷屬、守護，當知圓滿修諸菩薩增上戒學；
 From the first four kinds of paramitas, such as material resources, self-nature, retinue, and protection, you should know how to perfect the training of bodhisattvas and increase their precepts;
由其靜慮波羅蜜多，當知圓滿修諸菩薩增上心學；
 By meditating on the Paramitas, you will know how to cultivate the bodhisattvas perfectly and increase their mental knowledge;
由其般若波羅蜜多，當知圓滿修諸菩薩增上慧學。
 From its Prajna Paramita, you should know that all Bodhisattvas who practice it perfectly will increase their knowledge of wisdom.
過此三上，更無菩薩學道可得，是故此三普攝一切菩薩學道。
 Beyond these three levels, no Bodhisattva can learn the Way. Therefore, these three universals capture all Bodhisattva’s learning.
由此建立波羅蜜多唯有六種。
 From this, there are only six types of Paramita.
除此無有若過若增。
 Apart from this, there is nothing more.
又諸菩薩略有四種所應作事，由是普攝一切所作。
 In addition, there are four types of things that Bodhisattvas should do, and this covers everything they do.
何等為四？
 What is four?
一者、為證菩提修諸善行；
 First, perform good deeds to realize Bodhi;
二者、由此為先達真實義；
 The two, from this, reach the true meaning first;
三者、圓證威力；
 Third, the power of full realization;
四者、成熟有情。
 Fourth, mature and affectionate.
如是四種菩薩所作，當知是先所說四行，如其次第所為所立。
 As these four kinds of Bodhisattvas do, you should know that the four actions mentioned first are the same as those followed secondly.
是故過此，更不建立有諸餘行。
 Therefore, if you go beyond this, you will not be able to establish any other practices.
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之一
 The 15th, 3rd and 3rd place of the local Bodhisattva, the 1st and 5th level of ultimate yoga establishment.
依如來住及依如來到究竟地，諸佛世尊有百四十不共佛法。
 Living according to the Tathagata and reaching the ultimate realm according to the Tathagata, all the Buddhas and World-Honored Ones have one hundred and forty different Dharmas.
謂諸如來三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣，及一切種妙智。
 It is said that the Tathagata has thirty-two great qualities, eighty good habits, four kinds of purity, ten powers, four fearlessness, three mindfulness, three non-protection, great compassion, no forgetfulness of dharma, permanent harmful habits, and all kinds of wonderful things. wisdom.
云何如來三十二種大丈夫相？
 How come the Tathagata has thirty-two kinds of virtuous appearances?
一者、具大丈夫足善安住等案地相，是大丈夫大丈夫相。
 Firstly, having the characteristics of a real man, being able to live comfortably and comfortably, is a sign of a real man.
二者、於雙足下現千輻輪，轂輞眾相無不圓滿。
 From both of them, a thousand-spoke wheel appeared under the two feet, with all its hubs and rims perfect.
三者、具大丈夫纖長指相。
 The third one has the appearance of a man with slender fingers.
四者、足跟趺長。
 Fourth, the heels are long.
五者、手足細軟。
 Fifth, the hands and feet are thin and soft.
六者、手足網縵。
 Sixth, the hands and feet are covered with nets.
七者、立手摩膝。
 Seventh, stand up and rub your knees with your hands.
八者、瑿泥耶踹。
 Eighth, the mud is kicked.
九者、身不僂曲。
 Ninth, the body is not bent.
十者、勢峯藏密。
 Tenth, the secrets are hidden in the potential peaks.
十一者、身相圓滿如諾瞿陀。
 Eleventh person: The body is as perfect as Nuohuda.
十二者、常光一尋。
 Twelve, always light.
十三者、身毛上靡。
 Thirteenth person: The hair on the body is excessive.
十四者、身諸毛孔一一毛生，如紺青色螺文右旋。
 Fourteenth case, all the pores on the body are hairy, like a cyanotic spiral spiraling to the right.
十五者、身皮金色。
 Fifteenth person, body and skin are golden.
十六者、身皮細滑，塵垢不著。
 Sixteenth, the skin of the body is fine and smooth, with no dust or dirt on it.
十七者、於其身上兩手、兩足、兩肩及項七處皆滿。
 Seventeenth person, the two hands, two feet, two shoulders and seven places on the body are full.
十八者、其身上半如師子王。
 Eighteen years old, his body is half like a master's son.
十九者、肩善圓滿。
 Nineteenth person, the shoulder is good and perfect.
二十者、髆間充實。
 For those who are twenty, the forehead is full.
二十一者、身分洪直。
 Twenty-one, the status is Hongzhi.
二十二者、具四十齒，皆悉齊平。
 Twenty-two have forty teeth, all of which are flush.
二十三者、其齒無隙。
 Twenty-three, his teeth have no gaps.
二十四者、其齒鮮白。
 Twenty-four, its teeth are bright and white.
二十五者、頷如師子。
 Those who are twenty-five have a chin like a master’s son.
二十六者、其舌廣薄，若從口出，普覆面輪及髮邊際。
 Twenty-six, the tongue is wide and thin, and if it comes out from the mouth, it will cover the face round and the edges of the hair.
二十七者、於諸味中得最上味。
 Twenty-seven, get the best flavor among all flavors.
二十八者、得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。
 Twenty-eight, those who have obtained the sound of the great Brahman, whose elegant and elegant words can please everyone, are like the sound of Karabinka, whose sound is as thunderous as a heavenly drum.
二十九者、其目紺青。
 Twenty-nine, the eyes are cyanotic.
三十者、睫如牛王。
 Those in their thirties have eyelashes like an ox king.
三十一者、其頂上現烏瑟膩沙。
 Thirty-one, the top of the mountain is covered with sand.
三十二者、眉間毫相其色光白，螺文右旋，是大丈夫大丈夫相。
 Thirty-two, the color between the eyebrows is bright white, and the spiral pattern is right-handed, which is the appearance of a man.
云何如來八十隨好？
 Why is Tathagata happy at eighty?
謂兩手足具二十指及以節爪、並皆殊妙，是即名為二十隨好。
 It is said that the two hands are equipped with twenty fingers and claws, and they are all extraordinary. This is called twenty suihao.
兩手、兩足表裏八處，手四、足四並皆殊妙，是即名為八種隨好。
 There are eight places on the outside and inside of the two hands and two feet, and the four hands and four feet are all extraordinary, which are called the eight kinds of good things.
兩踝、膝、股六處殊妙，是即名為六種隨好。
 The six places on the ankles, knees, and thighs are particularly wonderful, which are called the six kinds of suihao.
兩臂、肘、腕六處殊妙，是即名為六種隨好。
 The six places on the arms, elbows, and wrists are particularly wonderful, which are called the six kinds of good things.
腰、縫殊妙，各一隨好。
 The waist and seams are wonderful, each one is perfect.
兩核殊妙，為二隨好。
 The two cores are wonderful, and they are both good.
陰藏殊妙，為一隨好。
 The secret of Yin is wonderful, so it is easy to follow.
兩臀殊妙，為二隨好。
 The two buttocks are very wonderful, and they are both suitable for each other.
臗、臚、臍三並皆殊妙，各一隨好。
 The three parts of the body, the body, and the navel are all wonderful, and each one is good.
兩脇、腋、乳並皆殊妙，為六隨好。
 The two flanks, armpits, and breasts are all exquisite, and they are the six good ones.
腹、胸、項、脊，各一隨好。
 The abdomen, chest, neck, and spine are all good.
如是所說，除頸已上，於下身分六十隨好。
 As it is said, except for the upper part of the neck, the lower part of the body is as good as sixty.
上下齒鬘並皆殊妙，為二隨好。
 The upper and lower toothed garlands are both wonderful, and they are the best of both worlds.
\xED\xA1\xBA\xED\xBF\x93腭殊妙，為一隨好。
 \xED\xA1\xBA\xED\xBF\x93The palate is very wonderful, and it is easy to use.
兩脣眷屬並皆殊妙，為二隨好。
 The two lips are all wonderful, and they are both good for each other.
頤善圓滿，為一隨好。
 Yishan is perfect, and it is good for him.
兩頰圓滿善安其所，為二隨好。
 The cheeks are full and good, and they are in their place, which is good for the two.
兩目眷屬並皆殊妙，為二隨好。
 The two eyes are both wonderful, and they are good for both.
兩眉殊妙，為二隨好。
 The two eyebrows are very wonderful, and they are both good for each other.
其鼻二孔並皆殊妙，為二隨好。
 The two holes in his nose are both very wonderful, and they are both good.
其額殊妙，為一隨好。
 Its forehead is very wonderful, and it is a good thing.
角鬢、兩耳並皆殊妙，為四隨好。
 The horns, temples, and ears are all very wonderful, and are the best of the four.
頭髮殊妙，為一隨好。
 Hair is wonderful, it’s all good.
如是所說，從頸已上二十隨好。
 As said, it is good to have it from the neck up to twenty.
前有六十，後有二十，總合說為八十隨好。
 There are sixty in the front and twenty in the back. The total is eighty.
如是諸相及諸隨好，若諸菩薩始入淨勝意樂地時，已得異熟。
 With all the signs and concomitant good things like this, when the Bodhisattvas first enter the blissful land of pure and supreme intention, they will have already achieved extraordinary maturity.
從此已上，諸相隨好，展轉獲得殊勝清淨。
 From then on, everything goes well together, and through and through, we achieve extraordinary purity.
當知乃至坐菩提座，方乃證得其餘所有四一切種妙清淨等不共佛法，善淨圓滿。
 You should know that even by sitting on the Bodhi Seat, you can realize all the other four kinds of wonderful, pure and unique Buddha Dharma, and the perfection of goodness and purity.
若下劣者，先菩薩時亦已成就。
 If you are inferior, you will have already achieved it when you were a Bodhisattva.
始從清淨勝意樂地，一切所有菩提資糧無有差別，能感一切相及隨好。
 Starting from the pure and blissful place, all the bodhisattva qualities are indistinguishable, and you can feel all the likes and good things.
又此一切菩提資糧略有二種，謂去菩提若遠、若近。
 Furthermore, there are two types of all the bodhisattva qualities. They are said to be far away or close to Bodhi.
此中遠者，謂未獲得諸相、隨好異熟果時。
 The one that is far away from here refers to the time when the various signs and the fruits of the good and the ripe fruits have not been obtained.
所言近者，謂初獲得諸相、隨好異熟果時，或從此上，展轉獲得殊勝清淨。
 What is mentioned in the near future refers to the time when you first obtain the various characteristics, and then the different and ripe fruits, or from then on, when you develop and obtain extraordinary purity.
又薄伽梵由所化力，為眾宣說造種種業，感得如是相、隨好果。
 Moreover, Bhagavan, through the power he transformed, preached to the public about the various karma created, and they felt such signs and followed the good results.
何以故？
 Why?
所化有情於其種種惡業現行深生憙樂。
 The sentient beings transformed into him will be deeply happy due to the current manifestations of their various bad karma.
如是種種現行惡業是所對治，感相、隨好種種善業是能對治。
 In this way, all kinds of current bad karma can be counteracted, and all kinds of good karma of feeling and liking can be countered.
彼聞如是種種殊勝大果勝利，便於如是大果勝利深生愛樂；
 When he hears about the victory of all kinds of extraordinary and great fruits, he will be able to gain deep love and joy because of the victory of such great fruits;
由是因緣，當離諸惡，當修諸善，是故為說。
 Due to these causes and conditions, we should avoid all evils and practice all good deeds. This is why it is said.
廣如諸相素呾纜說。
 It is as broad as the prime ministers and cables.
謂諸菩薩，於戒禁忍及惠捨中善安住故，感得足下善安住相。
 It is said that all Bodhisattvas, because they abide well and peacefully in discipline, forbearance and charity, feel the sign of abiding well and peacefully.
於其父母種種供養，於諸有情諸苦惱事種種救護，由往來等動轉業故，感得足下千輻輪相。
 He made various offerings to his parents, provided all kinds of rescue to all sentient beings in their sufferings, and because of his actions such as going back and forth and changing his karma, he felt the appearance of a thousand-spoke wheel at his feet.
於他有情遠離損害及不與取；
 Stay away from harm and denial to other beings;
於諸尊長先語省問，恭敬、禮拜、合掌、起迎，修和敬業；
 Speak carefully to all the elders first, show respect, bow, put palms together, stand up to greet them, practice harmony and work diligently;
於他有情深心所喜所愛財位不令乏短；
 He has a deep affection for him, and his happiness and wealth will not be short-lived;
及能摧伏自憍慢故；
 And because it can subdue self-arrogance;
感大丈夫纖長指相。
 I feel like a man with long and slender fingers.
即上所說感三相業，總能感得足跟趺長，是前三相所依止故。
 That is to say, the karma of sensing the three phases mentioned above can always be felt and grown, because the first three phases are relied upon.
由四攝事，攝諸尊長，是故感得手足網縵。
 Taking care of things from the four directions and taking pictures of all the elders, I feel that my hands and feet are covered with nets.
奉施尊長塗身、按摩、沐浴、衣服，是故感得手足細軟。
 I offer body anointing, massage, bathing and clothes to the elders, so my hands and feet feel soft and tender.
修諸善法不生喜足，令諸善法展轉增長，是故感得立手摩膝。
 Practicing the good Dharma will not produce joy and contentment, but will make the good Dharma spread and grow. Therefore, I feel like I can stand up and rub my knees.
自於正法如實攝受，令得究竟，廣為他說；
 Since he has truly absorbed the true Dharma, he has gained the ultimate understanding and spread it to others;
及正為他善作給使；
 And doing good things for him;
是故感得瑿泥耶\xED\xA1\xA0\xED\xB4\x94。
 That’s why I feel like I’m in the mud.
於其正法漸次等顯續索轉故，於身語意種種惡業皆能止息，於疾病者卑屈瞻侍，給施良藥，病力羸頓能正策舉，飲食知量，於諸欲中曾不低下，是故感得身不僂曲。
 Because of the gradual manifestation and continuation of his dharma, all kinds of bad karma of body, speech and mind can be stopped. When he is sick, he humbles himself and gives good medicine. When the disease is weakened, he can make correct plans. He eats and drinks well and never loses sight of all desires. Being low means that one feels hunched over.
於被他擯無依有情，以法以正慈悲攝受，修習慚愧，施他衣服，是故感得勢峯藏密。
 For the helpless sentient beings who were cast aside by him, he accepted them with the Dharma and righteous compassion, practiced shamelessness, and gave him clothes, so he understood the secrets hidden in the peaks of power.
於身語意能自防禁，於自攝受及諸飲食皆善知量，施病醫藥，於不平等事業攝受及不平等所受用中皆不隨轉，於界互違能令隨順，是故感得身相圓滿如諾瞿陀。
 He can prevent himself from restraint in body, speech and mind, he can know the amount of food and drink, he can give medicine to diseases, he can not be swayed when receiving unequal undertakings and receiving unequal uses, and he can make people obey him when they are in conflict with each other. This is why I feel that my body is as perfect as Nuohuda.
由業感得立手摩膝，即能感得身毛上分。
 From the sense of karma, if you stand up and rub your knees with your hands, you can feel the hair on your body.
自善觀察，親近明智，能思微義，尊所居處能淨修治，敷舉沐浴。
 Self-observation is good, close to wisdom, able to think about small meanings, respect the place where you live, be able to purify it, apply it and take a bath.
唯一住故，依一支故，入微義故，草葉等穢能蠲除故，又能除去客塵垢故，感身毛孔一一毛生，如紺青色螺文右旋。
 Because it only lives, it relies on one branch, and it has subtle meanings. It can remove impurities such as grass and leaves, and it can also remove dust and dirt from guests. It feels like hairs are growing in the pores of the body one by one, like a cyan-colored spiral spiraling to the right.
能施悅意發喜飲食、騎乘、衣服、莊嚴具等資身什物，離諸忿恚，是故感得身皮金色、常光一尋。
 He is able to give pleasure to food, rides, clothes, solemn utensils and other personal belongings, and is free from all kinds of anger. Therefore, he feels that his skin is golden and there is always light.
由此業感身諸毛孔一一毛生，當知即此復能感得身皮細滑，塵垢不著。
 From this action, you can feel the growth of hairs in the pores of your body. You should know that you can now feel the skin of your body is smooth and smooth, with no dust or dirt attached.
以其廣多上妙清淨肴饌飲食，惠施大眾皆令充足，由此感得於其身上七處皆滿。
 With his vast array of wonderful and pure food and drinks, he benefits everyone and makes them full, thus making them feel full in all seven parts of their bodies.
於諸有情隨所生起如法所作，能為上首而作助伴，離於我慢，無諸獷悷，能為有情遮止無利，安立有利，由此感得其身上半如師子王。
 When all sentient beings arise, he acts in accordance with the Dharma. He can be the leader and help companion. He is free from self-arrogance and has no rudeness. He can protect sentient beings from being unprofitable and establish a beneficial position. From this, he feels that his body is half like a master's son.
於一切事稟性勇決，如師子故。
 He is naturally decisive in everything, just like a teacher and a disciple.
即由此業，當知復感肩善圓滿、髆間充實。
 That is to say, through this action, you should know that your shoulders are good and perfect, and your forehead is full.
由此業感纖長指相，復即感得身分洪直。
 From this sense of karma, one can feel the slenderness of one's fingers, and once again one can sense the greatness and straightness of one's identity.
遠離一切破壞親友離間語言，若諸有情已乖離者，能令和合，由此感得具四十齒皆悉齊平，其齒無隙。
 Stay away from all destructive and divisive words between relatives and friends. If you can bring harmony to those who have strayed, you will feel that all your forty teeth are flush and there are no gaps in the teeth.
修欲界慈，思惟法義，由此感得其齒鮮白。
 Practicing compassion in the realm of desire and contemplating the meaning of the Dharma will make your teeth whiter.
若諸有情有所悕冀，隨其所樂，正捨珍財，由此感得頷如師子。
 If sentient beings have aspirations, follow their pleasures and give up their treasures, they will feel like a disciple of a master.
視諸有情猶如己子，愛念救護，淨信哀愍，給施醫藥澄淨無穢，由此感得於諸味中得最上味。
 Treat all sentient beings as if they are your own children, love and care for them, have pure faith and compassion, give them medicine to make them pure and clean, and thus feel the best of all flavors.
施法味故，甞法味故，能淨修治變壞味故。
 Because of the taste of the Dharma, it is the taste of the Dharma, because it can purify and cure the bad taste.
於離殺等五種學處，能自受護，亦勸他受。
 If you are able to protect yourself in the five learning areas of Li Sha and others, you should also encourage others to do so.
修悲心故，於大法受能正行故，由此感得其頂上現烏瑟膩沙、其舌廣薄普覆面輪。
 Because he cultivates his compassion, and is able to practice the Dharma correctly, he feels that there is greasy sand on his head, and his tongue is wide and thin, covering the face wheel.
常修諦語、愛語、時語，及以法語，由是因緣，得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。
 Constantly practice the Speech of Truth, the Speech of Love, the Speech of Time, and the Dharma. Due to this, you will obtain the sound of the Great Sanskrit, and your elegant words can please everyone. For example, the sound of Karabinga's thunder is like a heavenly drum.
普於世間恒常修習慈心悲哀，如父如母，由此感得其目紺青、睫如牛王。
 If you practice kindness and compassion throughout the world, like your father and mother, you will feel that your eyes are cyanotic and your eyelashes are like the king of oxen.
於有德者如實讚歎稱揚其美，由此感得眉間毫相其色光白，螺文右旋。
 When a virtuous person truly admires and praises his beauty, he will feel that the hair between his brows is white and his hair is right-handed.
如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。
 In this way, there is no difference among all the thirty-two types of virtuous men. You should know that they can all be felt by using pure precepts.
何以故？
 Why?
若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相。
 If bodhisattvas violate the pure precepts, they will not be able to obtain a lowly human body, let alone be able to feel the appearance of a great man.
當知此中，其頂上現烏瑟膩沙，及以如來無見頂相，合立一種大丈夫相。
 You should know that here, there is Use greasy sand on the top, and the Tathagata has no sight of the top, which together form a majestic appearance.
離此更無別可得故。
 There is no other way to get it from here.
如是且說能感相似三十二相種種業因廣建立已。
 In this way, it can be said that the karma of the thirty-two similar signs has been widely established.
復次，略說在家、出家二分菩薩，所有四種善修事業，當知能感一切相好。
 Again, let’s briefly talk about the two types of bodhisattva, the layman and the monk, and the four kinds of good cultivation. You should know that you can feel all the good things.
謂於此中決定修作，能感足下善安住相。
 It is said that if you decide to practice in this process, you will be able to feel the sign of good and peaceful abiding.
委悉修作，能感足下千輻輪相、立手摩膝、手足網縵、身皮細滑、於其身上七處皆滿、肩善圓滿、膊間充實、身分洪直、其舌廣薄。
 After careful practice, one can feel the thousand-spoke wheel shape under one's feet, one's hands touching one's knees, one's hands and feet are covered with nets, the body's skin is fine and smooth, all seven places on one's body are full, one's shoulders are perfect, one's shoulders are full, one's body is broad and straight, and one's tongue is wide and thin. .
恒常修作，感纖長指、足跟趺長、身不僂曲、其身圓滿如諾瞿陀、其齒無隙。
 If you practice regularly, you will feel that your fingers are slender, your heels are long, your body is not bent, your body is as perfect as Nuohutuo, and your teeth have no gaps.
無罪修作，能感餘相。
 If you practice without sin, you will be able to sense the remaining signs.
當知此中，於諸有情無損加行，由此能感手足細軟、身皮細滑。
 You should know this and practice it without any harm to all sentient beings, so that you can feel the softness of your hands and feet and the smoothness of your body's skin.
於諸善中次第加行、應時加行，由此感得瑿泥耶\xED\xA1\xA0\xED\xB4\x94。
 Do more good deeds step by step and do more at the right time, and you will feel the goodness from this.
深生歡喜，極光淨心現行諸善，由此感得常光一尋、身皮金色、其齒鮮白、眉間白毫。
 Deeply rejoicing, the aurora purifies the mind and performs all good deeds. From this, one feels the everlasting light, the skin of the body is golden, the teeth are white, and the hair between the eyebrows is white.
不依稱譽聲頌修善，覆藏己德，由此能感勢峯藏密。
 Don't rely on praise and praise to practice good deeds and hide your own virtues, so that you can feel the power and hidden secrets.
所修善根迴向菩提，由此感得身毛上靡、具四十齒皆悉齊平、於諸味中得最上味、其頂上現烏瑟膩沙。
 The good roots that have been cultivated are dedicated to Bodhi. From this, I feel that the hair on the body is all over the body, all the forty teeth are all flush, and the best taste among all the tastes is obtained. On the top of the body, there is greasy sand.
修善無厭無劣加行，由此感得其身上分如師子王、頷如師子。
 By practicing good deeds without getting tired of doing anything bad, you will feel that your body is like a master's son, and your jaw is like a master's son.
於諸有情，以利益心平等瞻視，得齒齊平、目紺青色、睫如牛王。
 When all sentient beings look at each other equally with a mind of benefit, they will have straight teeth, cyanotic eyes, and eyelashes like the king of oxen.
於下劣善不生喜足，起勝加行，由此因緣，得大梵音，言詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。
 If you do not perform good deeds below, you will not be happy and contented, but you will gain more and do more. Through this cause and condition, you will receive the sound of the great Brahma, and your elegant words will please everyone.
如是四種善修事業，能得菩薩三十二種大丈夫相殊勝清淨。
 Such four kinds of good deeds can lead to the thirty-two majestic appearances of Bodhisattvas, which are extremely pure and pure.
當知如是三十二種大丈夫相、八十隨好，菩薩若在種性地中，唯有種子依身而住。
 You should know that if a Bodhisattva has such thirty-two kinds of majestic appearances and eighty good qualities, only the seed will live in the body.
菩薩若在勝解行地，始能修彼能得方便。
 Only if a Bodhisattva is in the place of supreme understanding and practice can he practice that method and obtain expedients.
菩薩若在清淨增上意樂地中，乃名為得。
 If a Bodhisattva is in the land of pure and elevated mind and happiness, it is called attainment.
菩薩若在諸餘上地，如是相好轉勝清淨。
 If a Bodhisattva were in all the other higher realms, his appearance would be improved and become pure.
若在如來到究竟地，當知相好善淨無上。
 If you are in the ultimate realm of Tathagata, you should know that good, good, and pure are supreme.
如是諸相是有色故，劣中勝品諸有情類易了知故，雖有一切不共佛法皆得名為大丈夫相，唯立此為大丈夫相。
 Since all the signs have color, and because the inferior and the superior are easy to understand, all sentient beings are easy to understand. Although there are all the different Buddha Dharma, they are all called the sign of a great man. Only this is the sign of a great man.
又即如是三十二種大丈夫相，由所依性能任持故，由極殊妙令端嚴故，說名隨好。
 In addition, these thirty-two kinds of virtuous qualities are said to be well-named because of the ability to maintain them and because of the extremely special and wonderful orders.
又於此中以要言之，一切有情福聚量等爾所福聚，能感如來一毛孔處。
 Another important point here is that all sentient beings have accumulated blessings, and you can feel the Tathagata with a single pore.
乃至一切所有毛孔隨入福聚爾所福聚，能感如來一種隨好。
 Even if all the pores enter the Blessing Gathering, you can feel the Tathagata's ease.
乃至一切所有隨好隨入福聚，增至百倍爾所福聚，能感如來相中一相。
 As a result, everything you have will be brought into the collection of blessings, and the collection of blessings will be increased to a hundred times, and you will be able to feel the Tathagata's appearance.
乃至一切所有諸相隨入福聚，除白毫相、烏瑟膩沙，增至千倍爾所福聚，能感如來眉間白毫。
 As a result, all the various appearances will follow into the gathering of blessings, except for the appearance of white hairs and the gray sand, which will increase to a thousand times of the gathering of blessings, and you can feel the white hairs between the Tathagata's eyebrows.
乃至白毫隨入福聚，增至百千倍爾所福聚，能感如來其頂上現烏瑟膩沙無見頂相。
 Even the white hairs will follow the blessings, and the blessings will increase to a hundred thousand times. You can feel that the top of the Tathagata has the appearance of Use's greasy sand without reaching the top.
乃至白毫隨入福聚，增至俱胝百千倍數爾所福聚，能感如來諸相、隨好所不攝、餘大法螺相。
 Even the white hairs will follow into the gathering of blessings, and the number of blessings will increase to hundreds and thousands of times. The gathering of blessings will be able to sense all the signs of the Tathagata, follow the good ones and not take in them, and the remaining signs will be the great Dharma conch.
由此法螺隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情。
 From this, the Dharma Conch follows the Tathagata and wants to make a loud sound, with universal power to inform all sentient beings in the boundless worlds.
如是無量福德資糧修證圓滿，能感如來不可思議、無上無等、遍一切種最極圓滿所攝自體。
 With such immeasurable merits and blessings, one can feel the Tathagata's inconceivable, supreme, and perfect body that pervades all species.
又此能感諸相、隨好無量善業，當知略由三因緣故，說名無量。
 Furthermore, this person is able to perceive various appearances and perform immeasurable good deeds. You should know that it is called immeasurable due to three causes.
謂經於三無數大劫，無間修習乃圓證故，名時無量。
 It is said that the sutra lasts for three countless great kalpas and has been practiced continuously for perfect realization. Therefore, it is called "infinite time".
於諸有情無量利益安樂意樂增上緣力所集成故，名為妙善意樂無量。
 Because it is a collection of immeasurable benefits, happiness, and joy for all sentient beings and increased conditioned power, it is called the immeasurable joy of wonderful kindness.
無量善業差別品類所集成故，名品無量。
 Infinite good deeds of different categories are integrated, so the reputation is immeasurable.
故言無量福德資糧修習圓證，能起如來諸相、隨好。
 Therefore, it is said that with immeasurable merit and merit, cultivating and achieving perfection can give rise to all the characteristics of the Tathagata and follow them well.
云何如來四一切種清淨？
 How can the Tathagata make all the four kinds of things pure?
一者、一切種所依清淨，二者、一切種所緣清淨，三者、一切種心清淨，四者、一切種智清淨。
 First, the base of all kinds is pure; second, the object of all kinds is pure; third, the mind of all kinds is pure; fourth, the wisdom of all kinds is pure.
云何一切種所依清淨？
 How come all kinds of things depend on purity?
謂一切煩惱品麁重并諸習氣，於自所依無餘永滅；
 It is said that all worries and habits will be eliminated forever without any support;
又於自體，如自所欲取住捨中自在而轉；
 And in his own body, he can take and abide as he desires and turn around freely;
是名一切種所依清淨。
 This is called the purity upon which all species depend.
云何一切種所緣清淨？
 Why are all objects pure?
謂於種種若化、若變、若所顯現一切所緣皆自在轉，是名一切種所緣清淨。
 It is said that if all kinds of transformations, changes, and appearances occur, all objects will turn around on their own. This is called the purity of all kinds of objects.
云何一切種心清淨？
 How can all kinds of minds be pure?
謂如前說一切心麁重永滅離故，又於心中一切種善根皆積集故，是名一切種心清淨。
 It means that as mentioned before, all the attachments of the mind will be destroyed forever, and since all kinds of good roots are accumulated in the heart, this is called the purity of all kinds of mind.
云何一切種智清淨？
 How can all kinds of wisdom be pure?
謂如前說一切無明品麁重永滅離故，又遍一切所知境中智無障礙、智自在轉，是名一切種智清淨。
 It means that, as mentioned before, all the qualities of ignorance are destroyed and separated forever, and wisdom is unobstructed and can turn around freely in all known realms. This is called the purity of all kinds of wisdom.
云何如來十力？
 How come Tathagata has ten powers?
一者、處非處智力，二者、自業智力，三者、靜慮解脫等持等至智力，四者、根勝劣智力，五者、種種勝解智力，六者、種種界智力，七者、遍趣行智力，八者、宿住隨念智力，九者、死生智力，十者、漏盡智力。
 The first is the intelligence of non-places, the second is the intelligence of one's own actions, the third is the intelligence of calmness, liberation, etc., the fourth is the intelligence of root victory and inferiority, the fifth is the intelligence of various superior understandings, and the sixth is the intelligence of various realms. The seventh is the intelligence of all-pervasive activities, the eighth is the intelligence of dwelling and thinking, the ninth is the intelligence of death and life, and the tenth is the intelligence of outflow.
如是十種如來智力，當知廣如十力經說。
 With the ten kinds of Tathagata's intelligence, you should know the Sutra of Guangru Ten Powers.
當知此中，諸有所言、所說、所宣，一切如實皆無虛妄，故名如來。
 You should know that everything said, said, and announced here is true and true, and there is no falsehood, so it is called Tathagata.
淨不淨果非不平等，如實轉因，是名為處，亦名建立、亦名為依、亦名為起。
 The pure and impure fruits are not unequal, but change the cause according to the truth. This is called the place, also called the establishment, also called the support, and also called the origin.
淨不淨果不平等因，與上相違，是名非處。
 Pure and impure fruits are not equal to the cause, which is contrary to the above. This is the wrong name.
遠離一切增上慢智，說名如實。
 Stay away from everything and increase your condescension and wisdom, and speak truthfully.
若一切智、若無滯智、若清淨智，當知說名遠離一切增上慢智。
 If there is all wisdom, if there is no stagnant wisdom, if if there is pure wisdom, you should know that speaking the name is far away from all the wisdom that increases and is condescending.
如是一切智等諸句，當知如前最極無上菩提品說。
 Such all wisdom and other sentences should be understood as the most supreme and supreme bodhicitta as mentioned before.
數之次第最居其首，故名第一。
 The order of numbers is the first, so it is named first.
以無上故，與一切種饒益一切有情功能具相應故，畢竟勝伏一切魔怨大威力故，說名為力。
 Because it is supreme, it corresponds to all kinds of functions that benefit all sentient beings, and because it has great power to defeat all demons and resentments, it is called power.
攝受如實圓證因故，如其所欲皆能現行自在轉故，說名成就最上涅槃。
 If you accept and receive things as they really are and fully realize the cause, and you can perform whatever you want and turn around freely, it is said that you can achieve the highest Nirvana.
以無上故，說名為大。
 Because it is supreme, it is called great.
八支聖道所證得故，遠離一切災患畏故，名仙尊位。
 Because the Eight Branches of the Holy Path has been realized, it is far away from all disasters and fear, so it is called the immortal position.
能自了知自所證故，說名自知。
 Since one can understand oneself and realize oneself, it is called self-knowledge.
既自證已，由哀愍心，廣為有情等開示故，名轉梵輪。
 Since I have realized it myself, and out of my compassion, I have taught it to many sentient beings, it is called Turning the Brahma Wheel.
何以故？
 Why?
謂諸如來有是增語，說名為梵，名為寂靜，亦名清涼。
 It is said that Tathagata has this additional language, saying that it is called Brahman, called silence, and also called coolness.
最初能轉，從此已後餘復為餘，如是展轉梵所推運，周旋一切有情眾中，故名梵輪。
 Initially it was able to turn, but from then on it became more and more remnant. In this way, it was carried forward by the Brahma and circulated among all sentient beings, so it was called the Brahma Wheel.
自顯墮在最上施設無上大師圓滿攝故；
 It is because he has fallen into the supreme state of giving to the supreme master and taken him to perfection;
能說彼道對治一切餘邪道故；
 It can be said that this way can cure all remaining evil ways;
於道怨敵異論現前無怯弱故；
 There is no reason for cowardice in the face of the appearance of enemies and dissenting opinions;
為欲勝伏一切他論，宣揚廣大無上論故；
 In order to defeat all other theories and promote the vast and supreme theory;
名大眾中正師子吼。
 The famous Master Zhongzheng roared.
以要言之，當知此中顯發、辯了、施設、開示自利行滿，利他行滿，自利利他圓滿不共。
 To put it in a nutshell, you should know that manifesting, clarifying, providing, and enlightening are self-benefiting and altruistic, and self-benefiting and altruistic are complete.
復有異門。
 There is another door.
此中略義，謂所應得得勝方便。
 The brief meaning of this is that it means the convenience of victory that one deserves.
此勝方便，一切眾會隨所樂欲，或天或人一切皆從我所獲得此勝方便。
 With this superior expedient, all sentient beings will follow their desires, whether gods or humans, all will obtain this superior expedient from me.
如病除愈，當知此顯自知已得大安隱處。
 If the illness is cured, you should know that you have found a place of great peace and tranquility.
如彼疾病除愈方便，當知此顯轉於梵輪。
 If the disease is cured easily, you should know that it manifests itself in the Brahma Wheel.
如遮一切邪醫，自稱顯已決定能愈眾疾，當知此顯於大眾中正師子吼。
 Just like all evil doctors who claim to be able to cure many illnesses, you should know that this manifesto is the roar of the righteous master among the public.
若有諸業已作、已增、已滅，名為過去。
 If all actions have been done, increased, or eliminated, they are called past.
若有諸業非是已作、已增、已滅，亦非正作，而是當作，名為未來。
 If there are any actions that are not done, increased, or eliminated, nor are they being done, but are being done, this is called the future.
若有諸業非是已作、已增、已滅，而是正作、正造、正為，名為現在。
 If there are actions that are not already done, increased, or destroyed, but are being done, being created, and being done right, it is called the present.
如是諸業品類差別復有三種。
 In this way, there are three types of differences in the categories of businesses.
所謂身業、語業、意業。
 The so-called physical karma, verbal karma, and mental karma.
法受分別復有四種，如前廣說。
 There are four types of distinctions between dharmas and feelings, as mentioned before.
謂有法受得現世樂，後苦異熟，乃至廣說。
 It is said that there are Dharma feelings that lead to happiness in this world, but later suffering and ripeness, and it is even widely said.
又此諸業現法當來有益無益加行差別，如應當知。
 Furthermore, it should be known that the manifestations of these karma are beneficial and unprofitable, and there are differences between them.
若所造業依此方所，是名為處。
 If the karma created is based on this place, it is called a place.
若所造業以有情數、非有情數為所依事，是名為事。
 If the karma created is based on the number of sentient beings or the number of non-sentient beings, it is called an event.
若所造業以不善根、或以善根為因緣起，是名為因。
 If the karma you create has an unwholesome root or a wholesome root as its cause and condition, it is called a cause.
若所造業感愛非愛過失功德相應諸果，是名異熟。
 If the karma created is caused by love and non-love, and the merits and virtues correspond to the fruits, this is called strange ripening.
如是略說一切時分、一切品類、一切分位加行差別、一切方所、一切依處、一切因緣、一切過患及與功德。
 This briefly describes all times, all categories, all positions and differences, all places, all bases, all causes and conditions, all faults and merits.
於此一切種類差別，皆如實知。
 All kinds of differences here are known as they really are.
是名如來自業智力。
 This is the name Tathagata derived from karma intelligence.
除此無有若過若增。
 Apart from this, there is nothing more.
有四靜慮、有八解脫，即由如是靜慮、解脫，心有堪能，心得自在，隨所樂事皆能成辦。
 There are four kinds of meditation and eight kinds of liberation. That is to say, through such meditation and liberation, the mind is capable and at ease, and everything that pleases you can be accomplished.
若隨彼彼色類差別三摩地相而入定時，當知說名等持、等至。
 If you follow the different samadhis of different forms and types and enter into concentration, you should know how to hold on to the name and wait for it to arrive.
如說世尊隨此色類三摩地相而入定時，如其定心，大光普照一切梵世妙音說法，但聞其聲，都無所見。
 It is said that the World-Honored One enters concentration along with these forms of samadhi. Just as his mind is concentrated, a great light shines on all the wonderful sounds of the Brahma world, but when he hears his sound, he sees nothing.
乃至廣說。
 Even speak widely.
如是如來隨欲顯示彼彼事義，或共世間、不共世間，隨此色類三摩地相而入定時，速疾能辦。
 The Tathagata thus manifests the meaning of things as he wishes, whether they are common in the world or not in the world, and he enters the time of concentration according to the samadhi of this form and type, and can do it quickly.
當知此中，即由靜慮、解脫勢力，心得自在。
 You should know that this is the power of meditation and liberation, and your mind will feel at ease.
心自在故，依止於心，隨所樂事一切成辦。
 Because the mind is at ease, relying on the mind, everything can be done according to your pleasure.
齊此名為修靜慮者一切所作，除此無有若過若增。
 All that is done by those who practice tranquility and contemplation, apart from this, there is nothing more or more than anything else.
如來於此靜慮所作一切種類，皆如實知，是故唯說靜慮、解脫、等持、等至。
 All the types of meditation done by the Tathagata are known as they really are, so he only talks about meditation, liberation, persistence, and attainment.
又若略說此靜慮等有二雜染。
 Also, let’s briefly mention that there are two kinds of defilements in meditation, meditation, etc.
一者、為得所未得中障礙雜染，謂無方便善巧加行，及以諸蓋隨一現行。
 First, in order to obtain what is not obtained, there are obstacles and defilements, that is, there is no convenient and skillful practice, and all hindrances follow the same behavior.
二者、已得所應得中自地雜染，謂煩惱纏及以隨眠。
 The second one is that after you have got what you deserve, there will be defilements from the ground, which are called troubles and troubles that make you sleep.
如是清淨復有四種。
 Thus there are four kinds of purity.
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
又即如是諸靜慮等種種引發假立名字，隨其色類如應安立，是名建立。
 In addition, all kinds of meditation and other considerations lead to the establishment of false names. According to the corresponding forms and types, the name is established.
又即如是諸靜慮等具證得已，後更勝進修習圓滿，得隨所欲、得無艱難、得無梗澁，是名清淨。
 In addition, after all the meditation, meditation, etc. have been realized, it will be more advanced and perfect, and you will be able to do whatever you want, without difficulties, and without obstacles. This is called purity.
如來於此，如其未得、如其已得，於所得中，若劣、若勝、若彼假名、若彼所有增進邊際，如是一切皆如實知，故說如來普於一切靜慮、解脫、等持、等至，得無上智。
 The Tathagata is here, as if it has not been obtained, as if it has been obtained, if it is inferior, if it is superior, if it is a false name, if it is improved by the margin, everything is known as it is, so it is said that the Tathagata is universal in all meditation, liberation, etc. Persistence and waiting will lead to supreme wisdom.
如所成熟修證圓滿，信等五根成軟中上，當知是名諸根勝劣。
 If the cultivation is mature and complete, and the five faculties such as faith become soft, medium and high, you should know that this is called the victory of all faculties.
若從他信以為其先，或觀諸法以為其先，成軟中上愛樂印解，當知是名種種勝解。
 If you believe in others as the first, or observe all dharmas as the first, and achieve the soft, middle and superior seal of love and joy, you should know that there are various superior interpretations of this name.
若廣建立種種種性，或諸聲聞所有種性，或諸獨覺所有種性，或諸如來所有種姓，或有種種不定種性，或貪等行差別道理，乃至有情八十千行，當知此中名種種界。
 If all kinds of castes are widely established, or all the castes of the sravakas, or all the castes of the Solitary Enlightenment, or all the castes of the Tathagata, or there are all kinds of indefinite castes, or there are different principles of greed and other actions, and even the eighty thousand actions of sentient beings, You should know that this is called the various realms.
若即如是諸趣入門隨順正行，如貪行者修不淨觀，如聲聞地已廣宣說。
 If you enter into all the realms and follow the correct conduct, and if you practice the contemplation of impurity if you are greedy, then you will have it widely preached by the sravakas.
當知此等名遍趣行。
 You should know that these names are everywhere.
復有異門。
 There is another door.
謂趣一切五趣之行，當知此等名遍趣行。
 When it comes to the activities of all the five interests, you should know that these are called universal activities.
復有異門。
 There is another door.
謂依種種黨類差別，更互相違，各各異見、異欲諍論、互相違背諸外道類，即諸沙門、或婆羅門所有諸行；
 It means that according to the differences between various parties, they are more contrary to each other, and they have different opinions, different desires and arguments, and they are contrary to each other among the heretics, that is, all the practices of the ascetics or brahmins;
或餘一切品類差別此世他世無罪趣行；
 Or all other categories are different from sinless conduct in this world and other lives;
當知此等名遍趣行。
 You should know that these names are everywhere.
如迦羅摩經等廣說。
 Such as the Kalama Sutra and so on.
若於種種有情眾中，謂於東方南西北方，種種名字假設安立品類差別。
 If among all kinds of sentient beings, it is said that they are in the east, south, northwest, and north, various names are supposed to establish category differences.
隨先過去所有自體八言說句差別類中，隨念六種略所行行，有無量種宿住隨念。
 Among the different categories of all the eight words of self in the past, there are six kinds of brief thoughts and actions, and there are countless kinds of dwellings and thoughts.
何等名為八言說句？
 What is the name of Eight-Character Sentence?
謂如是名、如是生類、如是種性、如是飲食、如是領受苦樂差別、如是長壽、如是久住、如是所有壽量邊際。
 Such a name, such a kind of life, such a caste, such a diet, such a difference in suffering and happiness, such a long life, such a long-term residence, such a limit to all life spans.
何等名為隨言說句六種略行？
 What are the six ways of saying a sentence?
一者、呼召假名，二者、剎帝利等色類差別，三者、父母差別，四者、飲食方軌，五者、興盛衰損，六者、壽量差別。
 The first is the calling of Kana, the second is the difference in Kshatriya and other forms, the third is the difference in parents, the fourth is the diet, the fifth is the rise and fall, and the sixth is the difference in lifespan.
由諸世間依憑如是八言說句、六種略行，於自於他起言起說：
 From all the worlds, relying on such eight-word sentences and six kinds of brief actions, I started to speak from him:
此是我名，此是彼名。
 This is my name, this is that name.
我是剎帝利，彼是剎帝利。
 I am a Kshatriya, he is a Kshatriya.
我是婆羅門、吠舍、戍達羅，彼是婆羅門、吠舍、戍達羅。
 I am Brahmin, Vaishya, and Garuda; he is Brahmin, Vaishya, and Garuda.
此是我母，此是彼母。
 This is my mother, this is that mother.
如說其母，父亦如是。
 As it is said about his mother, so is his father.
我食如是色類飲食、所謂酪、漿、羹、飯、糜等。
 I eat food of this kind, so-called cheese, pulp, soup, rice, mince, etc.
彼食如是色類飲食，乃至廣說。
 He eats food of this kind, and even talks about it widely.
我有如是色類興衰差別而轉，彼有如是色類興衰差別而轉。
 I have the same kind of form that rises and falls, and he turns around with the same kind of form.
我住如是色類年齒，所謂或少、或中、或老。
 I live in this kind of age, so-called young, middle, or old.
彼住如是色類年齒，乃至廣說。
 He lived in this color for a long time, and even said it widely.
唯有爾所隨先過去所有自體八言說句差別類中六種略行，過此無有餘言說句及以略行。
 There are only six kinds of brief lines in the different categories of all the eight-syllable sentences that you have followed in the past, and there are no remaining words and short lines beyond this.
是故唯於如是品類發起隨念，更無有增。
 Therefore, it is only possible to initiate random thoughts on such categories, and there is no increase.
即於此中，若言說行所有行相，若言說句所有標說，及即於此隨起憶念，是故說言并相、并說皆能隨念。
 That is to say, if the words describe all the behaviors and signs of the actions, if the words describe all the signs and descriptions of the sentences, they will be remembered immediately, so the words, the signs, and the descriptions can all be recalled.
此中靜慮說名天住。
 Among them, the name of Tianzhu is said to be quiet and thoughtful.
眼依彼故，是彼果故，彼攝受故，名為天眼。
 Because the eye depends on it, because of its effect, because of its reception, it is called the eye of heaven.
是極圓滿、是善清淨靜慮果故，名極清淨。
 It is extremely perfect, it is good, pure, and it is calm and contemplative about the results. It is called extremely pure.
於其人中，所有名字皆不相似，是故說言超過於人。
 Among his people, all the names are not similar, so he speaks more than others.
欲界天中亦有生得，名相似轉清淨天眼，人中亦無。
 There are also births in the heavens of the Desire Realm, and their names are similar to those of pure heavenly eyes, but they are not found in humans either.
諸有情類臨欲終沒，名為死時；
 When all sentient beings are about to die, this is called the time of death;
住在中有，名為生時。
 Living in existence is called the time of birth.
趣黑闇者，由二種相，起如是類意生中有，如黑羺光及陰闇夜，故名惡色。
 Darkness arises from two forms, such as black light and dark night, so it is called evil color.
趣明白者，由二種相，起如是類意生中有，如晴明夜及婆羅痆斯極鮮白衣，故名好色。
 It is clear that there are two kinds of phenomena, such as the bright white clothes of Brahma on a clear night, so it is called lust.
諸惡色者，說名為劣；
 Those with evil colors are said to be bad;
諸好色者，說名為妙。
 Those who are lustful, say the name is wonderful.
諸下劣者，名往惡趣；
 Those who are inferior will go to a bad destiny;
諸勝妙者，名往善趣。
 All the wonderful things are called going to a good destination.
所有壞戒及彼等起，說名成就諸身語意三種惡行。
 All the bad precepts and their origins lead to the accomplishment of three kinds of evil deeds of body, speech and mind.
有二邪見。
 There are two evil views.
謂壞見者所成邪見，誹謗一切；
 It is said that those with bad views have wrong views and slanders everything;
及住彼意異品類者所成邪見，誹謗賢聖。
 Those who live in a different kind of mind have wrong views and slander sages.
如是皆名謗賢聖者。
 Such are all those who slander the saints.
由邪見故，計著邪因及以邪果；
 Based on wrong views, one contemplates wrong causes and results;
由此為緣，造作邪業。
 This is the reason for causing evil deeds.
造邪業故，所有法受或現受樂，於當來世受苦異熟；
 As a result of creating bad karma, all Dharma feelings or present pleasures will suffer and mature in the next life;
或現受苦，於當來世受苦異熟。
 Or if you suffer now, you will suffer in the next life.
是故復說起諸邪見業法受因。
 Therefore, we will again talk about the causes and consequences of various wrong views and karma.
彼雖成就其餘所有種種善法，而但由此往於惡趣，是故說言由此因緣。
 Although he accomplished all the other good deeds, he still ended up in the lower realms, so he said that this was the cause and condition.
名色二種更互乖離，故名身壞。
 The two kinds of name and form are further estranged from each other, so it is called body destruction.
一切死中，如是死者最極下劣，故名極死。
 Among all deaths, the dead like this are the most inferior, hence the name extreme death.
為欲開示那落迦想，是故說言墮險惡趣。
 In order to enlighten the mind of Naluka, I said that I would fall into a dangerous and evil destiny.
為欲開示自性體事，是故復須說那落迦。
 In order to enlighten one's own nature and things, it is necessary to talk about Naraka again.
由非法行、不平等行往趣於彼，故名為險。
 From illegal actions and unequal actions to others, it is called danger.
於此趣中，觸諸苦觸，長時種種猛利無間受諸苦惱平等出現，故名惡趣。
 In this realm, all kinds of painful contact, all kinds of sharp and continuous sufferings, and all the sufferings appear equally for a long time, so it is called the bad realm.
墮下分故，大深坑故，難救拔故，甚可悲故，極下賤故，以大綺言常悲怨故，說名為墮。
 The reason for falling is because it is a deep pit, because it is difficult to rescue, because it is very sad, because it is extremely lowly, because it is often sad and resentful, it is called falling.
由能發起上品厭離，是故唯說墮那落迦。
 Since it can induce the highest level of disgust, it is only said to fall into Naraka.
當知此中，若由此生、若得生已，受諸苦惱；
 You should know that if you are born from this, if you are born, you will suffer all kinds of suffering;
若受苦已，復起所餘自業所作種種眾苦，如是一切由此諸想之所顯示。
 If you have already suffered, all kinds of sufferings caused by your own actions will arise again, all of which are revealed by these thoughts.
與上相違，隨其所應一切白品，皆當了知。
 Contrary to the above, all white products should be understood as they should be.
此差別者，善行為先所有諸趣，名為善趣。
 This difference is that good deeds have all the destinations first, which are called good destinations.
受極樂故，名樂世界。
 Because of receiving the ultimate happiness, he is famous in the world of happiness.
一切諸漏所有隨眠無餘永斷，逮得能治勝無漏心、勝無漏慧，是其最勝增上心攝、增上慧攝。
 All the outflows will be eliminated forever. If you catch them, you can conquer the mind without outflows and the wisdom without outflows. This is the most powerful way to increase the concentration of mind and the absorption of wisdom.
由漏盡故，說名無漏心、慧解脫。
 Because outflows are eliminated, it is said to be a mind without outflows and liberation through wisdom.
即此心、慧二種解脫，於最後有，說名內證第六神通，由依見道及依修道內所證故。
 That is to say, these two kinds of liberation, mind and wisdom, exist at the end. It is said that the sixth spiritual power is realized internally, which is realized by the path of seeing and cultivating.
既自證已，如實了知，隨其所欲能為他說，是故說言於現法中自證通慧，具足開覺，我生盡等諸句差別。
 Now that I have realized it myself, I know it as it really is, and I can explain it to others as I wish. Therefore, I say that I have realized the wisdom in the present Dharma, that I have sufficient enlightenment, and that I have finished all my births.
廣說如後攝異門分，應知其相。
 It is widely said that if you take pictures of different sects later, you should know their characteristics.
瑜伽師地論卷第四十九
 Volume 49 of Yogi's Earth Treatise

1.16 - sopādhika bhūmi 有餘衣地 (nirvana with) remainder

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
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 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第五十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 50 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之二
 The fifteenth and third place of the local Bodhisattva, the fifth and second place of ultimate yoga.
如是別釋佛十力已，今當總辨。
 Having thus differentiated the ten powers of the Buddha, we shall now make a general distinction.
嗢拕南曰：
 Fu Gaonan said:
自性、與分別、　　不共、亦平等、
 Self-nature is different from distinction, but also equal.
作業、及次第、　　差別最為後。
 Homework, order, and distinction are the last.
如是所說如來十力，所有自性應當了知，所有分別應當了知，所有不共應當了知，所有平等應當了知，所有作業應當了知，所有次第應當了知，所有差別應當了知。
 As mentioned in the Ten Powers of the Tathagata, all self-natures should be understood, all distinctions should be understood, all differences should be understood, all equality should be understood, all operations should be understood, all steps should be understood, and all differences should be understood. .
由是七相，應知如來十力略義。
 From these seven signs, we should know the brief meaning of the Tathagata's Ten Powers.
云何如來十力自性？
 How come the Tathagata has the ten powers of his own nature?
謂總五根為其自性。
 It is said that the five roots are its own nature.
由慧勝故，且說十力慧為自性。
 Since wisdom prevails, it is said that wisdom of the ten powers is the self-nature.
所以但言處非處智力，不言信力、不言餘力。
 Therefore, we only talk about intelligence, not about faith, and not about remaining strength.
如處非處智力，如是餘力，當知亦爾。
 If there is no intelligence everywhere, if there is still energy left, you should know it.
是名如來十力自性。
 This is the nature of the Tathagata's Ten Powers.
云何如來十力分別？
 How come the Tathagata's ten powers differentiate?
謂若略說，由三分別，當知無量。
 If we briefly explain it, from the three distinctions, we should know that it is immeasurable.
一者、由時分分別。
 First, they are distinguished by time.
謂於墮在過去、未來及現在世一切所知，隨悟入故。
 It is said that everything that is known in the past, future and present world is followed by enlightenment.
二者、由品類分別。
 The two are distinguished by category.
謂於一一諸有為事自相、共相一切行相，隨悟入故。
 It is said that all conditioned things have their own characteristics and have the same characteristics as all actions, so they can be understood and understood.
三者、由相續分別。
 The three are distinguished by continuity.
謂於十方一切有情界各各差別一切相續一切事義，隨悟入故。
 It is said that all sentient realms in the ten directions have their own differences, all continuations, and all things have meanings, and this is why they are understood.
即由如是三種分別，如來十力當知無量。
 That is to say, based on these three distinctions, the Tathagata's ten powers should be known to be immeasurable.
是名如來十力分別。
 This is called the Tathagata’s Ten Powers of Discrimination.
云何如來十力不共？
 How come the Tathagata has ten different powers?
謂唯如來有此十力，不共一切聲聞、獨覺。
 It is said that only the Tathagata has these ten powers, which are not shared by all the Sravakas and Solitary Awakeners.
是名如來十力不共。
 This is the Tathagata whose ten powers are incomparable.
云何如來十力平等？
 How come the Tathagata's ten forces are equal?
謂此十力，一切如來悉皆平等具足成就，故說平等無有差別。
 It is said that for these ten powers, all Tathagatas are equal and capable of achievement, so there is no difference in equality.
若就如來多所安住，是則如來如是十力展轉差別。
 If the Tathagata abides in many places, then the Tathagata's ten powers will be different.
謂餘如來多住餘力，其餘如來復住餘力。
 It is said that the remaining Tathagatas have more remaining power, and the other Tathagatas have more remaining power.
是名如來十力平等。
 This is the Tathagata whose ten powers are equal.
云何如來十力作業？
 Why does Tathagata do the ten forces?
謂如來所有處非處智力，於諸因中如實知因，於諸果中如實知果；
 It is said that the Tathagata's omnipotent intelligence knows the causes among all causes, and the effects among all effects;
及能降伏無因、惡因種種諍論，一切沙門、婆羅門等。
 And it can subdue all kinds of quarrels and arguments of uncaused and evil causes, all recluses, Brahmans, etc.
如來所有自業智力，於自所作受用果業如實了知；
 The Tathagata has the intelligence of his own karma, and he can truly understand the fruitful karma of his own actions;
及能降伏施福移轉種種諍論，一切沙門、婆羅門等。
 And can subjugate, bestow blessings and turn away all kinds of arguments, all ascetics, Brahmans, etc.
如來所有靜慮、解脫、等持、等至智力，能現三種神變，無到教授所化有情；
 The Tathagata's meditation, liberation, patience, and wisdom can manifest three kinds of magical transformations, and no sentient being can be transformed by the teaching;
及能降伏安住種種相違異品怨害諍論，一切沙門、婆羅門等。
 And can subjugate and abide in all kinds of contradictory and different kinds of resentment and arguments, all recluses, brahmans, etc.
如來所有根勝劣智力，於諸有情軟中上根部分差別如實了知，及能於彼如應如宜為說正法。
 All the faculties of the Tathagata are inferior to the intellect. He can truly understand the difference between the middle and upper faculties of all sentient beings, and he can explain the correct Dharma to them as they should and as should be.
如來所有種種勝解智力，於諸有情軟中上品、淨與不淨勝解差別如實了知；
 The Tathagata possesses all kinds of superior understanding intelligence, and truly understands the difference between the superior understanding, pure and impure understanding among all sentient beings;
其淨勝解令漸增長，不淨勝解令漸捨離。
 The pure and superior solution gradually increases, and the impure solution gradually falls away.
如來所有種種界智力，於諸有情劣中妙界部分差別如實了知；
 All the Tathagata's various realms of intelligence understand the differences between the inferior and wonderful realms of sentient beings as they really are;
於諸有情能如其根、如其意樂、如其隨眠，依於彼彼趣入門中，無倒教授，如應安立。
 For all sentient beings, they can be like their roots, like their willful pleasures, and just like their sleeping companions, relying on the entrance to that place, teaching without inversion, and establishing themselves as they should.
此中如來為諸聲聞，依於彼彼趣入門中與正教授，如聲聞地盡一切種無間宣說、顯發、辯了、施設、開示。
 Here the Tathagata is a voice-hearer, relying on the enlightenment and the proper teaching in that realm, and like a voice-hearer, he does all kinds of continuous preaching, revealing, arguing, teaching, and enlightenment.
云何如來教授一切始業、初業、等持資糧攝受安住欲住其心諸菩薩眾，令心得住？
 Why does the Tathagata teach all the first karma, first karma, and other upholdings and materials to absorb, abide, and desire to abide in the mind of the Bodhisattvas, so that the mind can abide?
謂諸如來為無諂曲、恭敬愛重，等持資糧、始業、初業諸菩薩眾，最初施設無倒教授。
 It is said that the Tathagata has no flattery, respects and loves the Buddha, holds the merits, has the first karma, and the first karma of the Bodhisattvas, and gives the first teachings without inversion.
如是告言：
 This is what he said:
善男子來！汝當安處遠離臥具獨一無二，於內寂靜如理思惟汝之父母所為立名，或汝親教軌範師等所為立名。
 Come, good man! You should sit quietly, far away from your bed, and meditate calmly and rationally on the names your parents have established, or on the names your teachers and teachers have established.
如是思惟：
 Think this way:
我今為有離六處法自性真實，或內、或外、或兩中間，於此有中，如是名想施設假立言說轉耶？
 Now I think that the true nature of the six bases of existence is internal, external, or in between. In this existence, is this called trying to create a hypothesis and explain it?
汝既如是正思惟已，當於此法都無所得。
 Since you are meditating on it in this way, you will gain nothing from this method.
唯當如是如實了知，但於客法有客想轉。
 Only when it is understood as it really is, but there are some foreigners who want to change the Dharma.
汝善男子！若於爾時，於自己名唯有客想已生已得；
 You are a good man! If at that moment, I only have the impression that my name has already been born;
復應在內如理思惟，於汝眼中所有制立眼名、眼想、眼假施設。
 You should think rationally within, and establish the name of the eye, the thoughts of the eye, and the facilities of the eye in your eyes.
如是思惟：
 Think this way:
我此眼中唯二可得，謂此制立眼名、眼想、眼假施設；
 There are only two things that can be achieved in my eyes, which are the name of the eyes, the thoughts of the eyes, and the facilities of the eyes.
及此唯事，於中假立名想施設；
 And this is only about doing things, in order to make a name for yourself and think about doing things;
除此無有若過若增。
 Apart from this, there is nothing more.
於此眼中所有制立眼名、眼想、眼假施設，且非是眼。
 This eye has the name of the eye, the thought of the eye, and the facilities of the eye, and it is not the eye.
此唯有事，於中假立眼名想等，當知自性亦非是眼。
 This is the only thing, if you set up false eyes, name thoughts, etc., you should know that your own nature is not the eye.
何以故？
 Why?
非於此中遠離所立眼名、眼想、眼假施設，少有眼覺而能轉故。
 Unless we stay away from the established eye names, eye thoughts, and eye illusion facilities, we will rarely be able to change our eyesight.
若有此事，體是真實，稱名所說，不應於中更待眼名，方有如是眼覺而轉。
 If this is the case, the essence is true, and the name is said, and one should not wait for the name of the eyes in the middle, so that the eyes can turn like this.
唯應自性不由聽聞，不由分別彼所立名，但於此事有眼覺轉。
 Only those who respond to their own nature cannot help hearing, nor can they distinguish the names given by others, but they have eyesight to change this matter.
然無如是不待名言，覺轉可得。
 However, if you don't wait for the famous saying, you can get it if you feel it.
是故此中，唯於客法而有其客眼名、眼想、眼假施設。
 Therefore, among these, only the guest method has its name of guest eye, eye perception, and eye imaginary facilities.
汝既如是於其內眼如理思惟，復於眼想唯有客想當生當得。
 Since you have thought rationally in your inner eye, you can only think about it externally in your eyes.
如於其眼，如是於耳鼻舌身等，廣說乃至見聞覺知，已得已求，若已作意隨尋隨伺。
 As it is in the eyes, as it is in the ears, nose, tongue, body, etc., it is widely expounded to the point of seeing, hearing, and knowing. It has been obtained and sought. If it has been determined, it will be searched and followed.
以要言之，普於一切諸法想中，唯有客想當生當得。
 To put it in a nutshell, it is common among all Dharma thoughts, only guest thoughts should be attained in this life.
如是汝於自己身中所有假想，能盡除遣勤加行道當正攝受；
 In this way, all the assumptions you have in your body can be accepted correctly without exerting all your diligence and practicing the path;
廣說乃至一切法中所有假想，能盡除遣勤加行道當正攝受。
 Expounding extensively and even all the assumptions in all Dharmas can be properly absorbed without exerting diligence and practicing the path.
汝由如是一切所知善觀察覺，普於一切諸法想中起唯客想，於一切法所有一切戲論之想數數除遣；
 By knowing and observing everything in this way, you will have only objective thoughts in all thoughts of Dharmas, and will eliminate all thoughts of all Dharmas.
以無分別無相之心，唯取義轉，於此事中多修習住。
 With a mind that is non-discriminating and formless, just take the meaning and turn it around and practice more in this matter.
汝若如是，當依如來妙智清淨等持種性，獲得無倒心一境性。
 If you are like this, you should rely on the Tathagata's wonderful wisdom, purity, and other qualities to uphold the seed and obtain the one-stated nature of the mind without inversion.
如是汝等若於不淨作意思惟，於此作意勿當捨離。
 In this way, if your mind is focused on impurity, do not give up your mind on this.
若於慈愍，若於緣性緣起，若於界差別，若於阿那波那念，若於初靜慮，廣說乃至若於非想非非想處，無量菩薩靜慮、神通、等持、等至作意思惟，於此作意勿當捨離。
 If it is compassion, if it is dependent origination, if it is difference in worlds, if it is Anabana thought, if it is meditation at the beginning, it is widely said that even if it is neither thought nor non-thought, countless bodhisattvas will meditate, have supernatural powers, and hold on to it. Just wait until you are thinking about it, and don’t abandon it when you are thinking about it.
汝若如是修此菩薩無倒作意，漸次乃至當得無上正等菩提，究竟出離。
 If you practice this Bodhisattva's non-returning intention in this way, you will gradually achieve the supreme enlightenment and ultimate renunciation.
當知是名一切菩薩遍趣正行。
 You should know that this is the right conduct of all Bodhisattvas.
過去如來亦為始業諸菩薩眾，已正施設如是教授；
 In the past, the Tathagata was also the founder of the bodhisattvas and had given such teachings;
未來如來亦為始業諸菩薩眾，當正施設如是教授；
 The Tathagata of the future will also be the founder of the bodhisattvas, and they should give such teachings;
現在如來亦為始業諸菩薩眾，現正施設如是教授。
 Now the Tathagata is also the founder of the bodhisattva assembly, now giving such teachings.
諸聲聞等於此作意勤修習時，亦能速疾得勝通慧。
 When all the voice-hearers practice this diligently, they can quickly achieve victory and wisdom.
若能於此無倒作意如實通達，便能獲得諸法現觀。
 If you can truly comprehend the reality without any inversion, you will be able to gain insight into the manifestation of all dharmas.
如來所有遍趣行智力，於一切苦能出離行、不出離行如實了知；
 The Tathagata possesses the intelligence of all the universal paths and paths, and can truly understand all the sufferings of being able to escape from the path of renunciation and not being able to renounce the path of renunciation;
及令捨離不出離行，能正授與能出離行。
 And if you can give up the practice of abandonment and not practice it, you can teach it correctly and be able to practice it.
如來所有宿住隨念智力，於其前際本事本生數數念已，為令所化諸有情類心生厭離、心生淨信，正為宣說；
 All the Tathagata's abiding and reciting intelligence has been reciting countless thoughts of his previous abilities, so as to cause the hearts of all sentient beings he has transformed to become disgusted and to have pure faith in their hearts. This is what he preaches;
及能降伏執著常論，一切沙門、婆羅門等。
 And it can subdue the attachment to ordinary theories, all ascetics, brahmans, etc.
如來所有死生智力，於諸弟子過往遷謝當所受生，能正記莂；
 The Tathagata possesses the knowledge of death and rebirth, so that his disciples can correctly remember all the rebirths they received in the past;
及能降伏執著斷論，一切沙門、婆羅門等。
 And can subdue the attachment to judgment, all ascetics, brahmins, etc.
如來所有漏盡智力，於自解脫無惑無疑；
 All the outflows of the Tathagata's intelligence are exhausted, and there is no doubt about self-liberation;
及能降伏於阿羅漢起增上慢，一切沙門、婆羅門等。
 And those who can surrender to Arhats and increase their arrogance, all ascetics, Brahmans, etc.
是名如來十力作業。
 This is the work of Tathagata's Ten Powers.
云何如來十力次第？
 How come the Tathagata's ten stages of power?
謂諸如來，於其無上正等菩提初證得時，即便頓得一切十力；
 It is said that Tathagata, when he first attains the supreme and perfect Bodhi, immediately acquires all the ten powers;
頓證得已，後時次第方現在前。
 Once you have attained enlightenment, the time behind you will now come to the front.
謂諸如來初成佛時，先起處非處智力。
 It is said that when Tathagata first became a Buddha, he first developed the wisdom of being everywhere.
觀察諸法，建立一切無倒因果。
 Observe all dharmas and establish irreversible cause and effect.
既觀察已。
 Already observed.
次起自業智力。
 Start with your own professional intelligence.
若有希求即於欲界同分界中可愛殊勝異熟果者，方便為說令其遠離諸不善業，令其現行所有善業。
 If there is a person who wishes to have a special and ripe fruit in the same boundary of the desire realm, expedient means can be used to keep him away from all unwholesome deeds and make him perform all good deeds.
次起靜慮、解脫、等持、等至智力。
 The next step is meditation, liberation, persistence, and wisdom.
若諸有情希求世間離欲法者，與其教授，令彼趣向世間離欲，令彼獲得如實之道。
 If there are sentient beings who wish to seek the Dharma of renunciation in the world, let them teach it so that they can renounce desire in the world and obtain the true way.
次起所餘如來七力。
 The remaining seven powers of the Tathagata arise from this time.
若諸有情希求出世離欲法者，如應為說趣出世間離欲之道。
 If there are sentient beings who wish to seek the way to transcend worldly desires and escape from desires, they should explain the way to transcend worldly and free from desires.
謂於此中，先起根勝劣智力，如實觀察希求出世離欲者根。
 It is said that in this, the root is first to overcome the inferior intelligence, and observe the root of the person who hopes to transcend worldly and free from desire.
次起種種勝解智力，如實觀察彼根為先所有意樂。
 All kinds of superior understanding and intelligence arise from time to time, and the original intention and happiness are observed according to the truth.
次起種種界智力，如實觀察意樂為先所有隨眠。
 The intelligence of various realms arises one after another, and the true observation of mind and happiness is the first and subsequent sleep.
如是了知彼根、意樂及隨眠已，次起遍趣行智力，如其所應，令於所緣趣入門中而得趣入。
 Having thus understood the root, the pleasure of the mind, and the accompanying sleep, one can then perform the intellect throughout the whole world, as it should be, so that one can gain entrance into the door of the object.
次起宿住隨念智力及死生智力，彼由如應所緣趣入門加行攝住心已，淨修行已，為說中道，令其遠離薩迦耶見以為根本常斷邊執。
 The next time he abides in the intelligence of mindfulness and the intelligence of death and life, he has started to practice and hold the mind through the introduction of the corresponding object, and has practiced purification. In order to teach the middle way, he will stay away from the root of Sakya and always cut off the side attachments.
為令永斷一切煩惱，從此後起漏盡智力。
 In order to put an end to all worries forever, all the intellect will be drained from now on.
若有如是正修方便奢摩他力之所任持，雖未永斷一切煩惱，而由獲得不現行故，起不作作增上慢者，令其捨離此增上慢。
 If there is such a way to maintain the power of Samatha through correct cultivation of expedients, although all defilements are not permanently eliminated, but due to the non-actualization of acquisition, non-action increases the conceit, let them abandon this increased conceit.
是名十力一門次第。
 This is the order of ten powers and one sect.
復有異門十力次第。
 There are also ten levels of different powers.
謂諸如來，於其無上正等菩提初證得時，最初發起處非處智力令現在前，普於一切緣生法中，觀察最勝妙法住智。
 It is said that the Tathagata, when he first attained the supreme enlightenment, first initiated the wisdom of the place of non-existence and made him appear in front of him, pervasive in all conditioned dharma, and observed the wisdom of the dwelling of the most wonderful dharma.
即依如是妙法住智，次起自業智力，觀在家分，由彼彼業種種差別，依在家分曾當現時修證差別。
 That is to say, based on the wisdom of such a wonderful method, one starts from the intelligence of one's own karma, and observes the differences in the family's karma, and based on the differences in the past and present karma in the family, he cultivates and realizes the differences.
如是觀察在家分已，次起靜慮、解脫、等持、等至智力，觀出家分。
 In this way, after observing the home-partition, we first start to meditate, release, hold on, and then reach the intellect to observe the renunciation-part.
謂於如是出家分中，為有能說出苦離苦正道者耶？
 It is said that among such monks and nuns, is there anyone who can tell the right path to escape suffering?
為無有耶？
 Why is there nothing?
如是觀已，正知都無。
 Looking at it this way, there is no clear understanding.
觀諸世間無有救護，無所歸依。
 Looking at the world, there is no salvation, no refuge.
由大悲故，以其佛眼如實觀照一切世間。
 Because of great compassion, he sees all the world as it really is with his Buddha eyes.
既觀照已，次起根勝劣智力，現前了知住在世間種種有情，生在世間、長在世間，或有鈍根、或有中根、或有利根。
 Now that I have meditated on it, I can now clearly understand all kinds of sentient beings living in the world. They are born in the world and grow in the world. Some have blunt roots, some have medium roots, or some have sharp roots.
現前知已，便於說法其心趣入。
 Now that you know it beforehand, it will be easier for you to express your thoughts and interests.
次後如前一切所餘種種勝解智力等事，次第應知。
 After this, as before, all the remaining various superior understandings, intelligence and other matters should be known in sequence.
是第二門十力次第。
 It is the second level of the Ten Powers.
復有異門十力次第。
 There are also ten levels of different powers.
謂諸如來於其無上正等菩提初證得時，最初發起處非處智力令現在前，觀察一切緣生法界。
 It is said that when Tathagata came to his first enlightenment of the supreme and perfect Bodhi, he first initiated the wisdom of being in the wrong place and ordered him to observe all the dharma realms arising from conditions.
次起自業智力，即於如是緣生法中，觀察假立有情名想諸有情界，如是有情自造如是色類諸業，還受如是色類諸果。
 The next time you arise from your own karmic intelligence, you will observe the world of sentient beings with false names and thoughts in such conditioned dharma. Such beings themselves create such karma of such colors and types, and also receive the fruits of such colors and types.
如實觀察如是法界有情界已，次起靜慮、解脫、等持、等至智力，即為如是諸有情類解脫苦故，示現三種無倒神變而教授之。
 After observing the sentient realm of such a Dharma Realm as it really is, and then proceeding from meditation, liberation, persistence, and wisdom, in order for such sentient beings to be liberated from suffering, they will show three kinds of infallible spiritual transformations and teach them.
既教授已，次起餘力，如前次第知根等已，於其正道令趣入已，然後方便令彼有情解脫眾苦。
 Now that the instructions have been given, you should use your remaining energy to understand the roots and so on just as you did before, and let the people follow the correct path, and then use the means to free those sentient beings from suffering.
是第三門十力次第。
 It is the third level of the Ten Powers.
云何如來十力差別？
 Why are the Tathagata's ten powers different?
謂此十力展轉相望，亦有差別，亦無差別。
 It is said that when these ten forces are turned around and facing each other, there are differences and there is no difference.
處非處智力等與自業智力等，有何差別？
 What is the difference between non-direct intelligence, etc. and independent intelligence, etc.?
若正了知善不善業，能感所有愛非愛果，當知此由處非處智力故。
 If you have a clear understanding of good and unwholesome karma, you can realize that all love is not the result of love, and you should know that the origin is not the place of intelligence.
若正了知諸有能造善不善業，即彼能受愛非愛果，而非所餘，當知此由自業智力故。
 If you understand correctly that all beings can create good and unwholesome karma, that is, they can receive the fruits of love and non-love, rather than being leftover. You should know that this is due to the intelligence of your own karma.
若正了知諸有能修靜慮、解脫、等持、等至，即彼能入靜慮等定，而非所餘，當知此由自業智力故。
 If you correctly understand that there are people who can practice meditation, liberation, concentration, and attainment, that is, they can enter tranquility, concentration, and concentration, and not be left behind. You should know that this is due to your own karma and intelligence.
若正了知即依如是靜慮等定，現三神變，無倒教授所化有情，當知此由靜慮、解脫、等持、等至智力故。
 If you understand correctly that by following such calmness, concentration, and concentration, you will see the three spiritual transformations, and the sentient beings transformed by the Invincible Teaching, you should know that this is the result of tranquility, liberation, concentration, and intelligence.
若正照取信等俱生相應之心，當知此由靜慮、解脫、等持、等至智力故。
 If you look directly at the mind that is born with faith, etc., you should know that this is the result of calmness, liberation, persistence, and wisdom.
若正分別即彼諸根軟中上品種種差別，當知此由根勝劣智力故。
 If the correct distinction is the difference between the soft, medium and superior varieties, you should know that this is because the root overcomes the inferior intelligence.
若正照取諸根為先，彼彼法中種種意樂，當知此由根勝劣智力故。
 If you take all the roots as priority, you should know that all kinds of pleasures in that dharma are due to the root superiority of the inferior intellect.
若正分別即彼意樂種種差別，當知此由種種勝解智力故。
 If the right distinction is the various differences in mind and happiness, you should know that this is due to various superior intelligences.
即彼意樂，當知分別略有六種。
 That is to say, there are six kinds of happiness in mind.
一者、不出離意樂。
 First, there is no deviating from the joy of mind.
謂於各別大自在天、那羅延天、梵世間等起信解者所有意樂。
 It is said to be the joy of those who have faith and understanding in the various Great Israel Heavens, Narayana Heavens, and Brahma Worlds.
二者、出離意樂。
 The second is the joy of renunciation.
謂於三乘起信解者所有意樂。
 It is said that those who have faith and understanding of the Three Vehicles have all the joy.
三者、遠清淨意樂。
 The third is far-reaching purity of mind and happiness.
謂安住下品、中品成熟者所有意樂。
 It means that all the pleasures of those who live in the lower and middle grades are mature.
四者、近清淨意樂。
 Fourth, near pure happiness.
謂安住上品成熟者所有意樂。
 It is said that all the happiness of those who live in the highest quality and mature.
五者、即於現法得涅槃意樂。
 Fifth, the joy of Nirvana is achieved in the present Dharma.
謂由聲聞乘所得涅槃起信解者所有意樂。
 It is said that all the happiness comes from those who have faith and understanding in Nirvana obtained through the Sravakayana.
六者、於當來世得涅槃意樂。
 Sixth, achieve Nirvana in the next life.
謂由大乘所得涅槃起信解者所有意樂。
 It is said that all the happiness comes from those who have faith and understanding in Nirvana obtained from the Mahayana.
若正照取勝解所起相似種子，當知此由種種勝解智力故。
 If you look at the similar seeds arising from the winning solution, you should know that this is due to various kinds of winning wisdom.
若正照取即彼種子差別分別無量品類，當知此由種種界智力故。
 If you take it as it is and distinguish the countless types of seeds, you should know that this is due to the intelligence of the various species realms.
又即彼界，當知分別略有四種。
 Also in that realm, you should know that there are four types of distinctions.
一者、本性住種子。
 First, the nature lives in the seed.
二者、先習起種子。
 For both, start by cultivating the seeds.
三者、可修治種子，謂有般涅槃法者所有種子。
 Third, the seeds that can be cultivated are all the seeds of those who have the Dharma of Parinibbāna.
四者、不可修治種子，謂無般涅槃法者所有種子。
 Fourth, seeds that cannot be cultivated are all seeds that are said to be non-parinirvana.
若正了知如界種類行跡趣入，當知此由種種界智力故。
 If you correctly understand the movements and interests of the various realms, you should know that this is due to the intelligence of the various realms.
若正分別即彼行跡一切品類，如是行跡能令離染，如是行跡能令畢竟清淨，如是行跡能令不畢竟清淨，當知此由遍趣行智力故。
 If you correctly distinguish all types of deeds, such deeds can make you free from defilement, such deeds can make you ultimately pure, and such deeds can make you not ultimately pure, you should know that this is due to the universal wisdom.
若如實知前際隨念一切趣因前際俱行，當知此由遍趣行智力故。
 If you truly know that all the interests of the past are followed by the cause of the past, you should know that this is because of the intelligence of the universal interests.
若正了知如前分別種種隨順八言說句、六種略行，當知此由宿住隨念智力故。
 If you clearly understand the distinction between the eight types of utterances and the six types of simple actions as mentioned above, you should know that this is due to the intellect of abiding in the mind.
若正了知依於前際有情死生，當知此由宿住隨念智力故。
 If you understand correctly that the death and birth of sentient beings depend on the situation before you, you should know that this is due to the intellect that abides in and follows thoughts.
若正觀見後際種種有情死生，當知此由死生智力故。
 If you are observing the death and birth of various sentient beings in the future, you should know that this is due to the intelligence of death and birth.
若正了知於自事義未得究竟，有情後際受生相續，當知此由死生智力故。
 If you understand correctly that the meaning of your own affairs has not yet been fully understood, and sentient beings will continue to be born and reborn in the future, you should know that this is due to the intelligence of death and rebirth.
若正了知於自事義已得究竟，心善解脫，於現法中證得涅槃，當知此由漏盡智力故。
 If you truly understand that the meaning of your own affairs has been fully understood, your mind will be kind and liberated, and you will achieve Nirvana in the present Dharma, you should know that this is because your intelligence has been drained.
當知是名如來十力展轉相望，亦有差別，亦無差別。
 You should know that the ten powers of this Tathagata are shown turning around to look at each other, and there are differences and there is no difference.
如來所有四無畏文，如契經說應知其相。
 The Tathagata's Four Fearless Texts, such as the Deed Sutra, say that one should know their characteristics.
謂諸如來，於其四處，在大眾中而自稱歎。
 He calls himself Tathagata everywhere and among the masses.
謂所知障永解脫故，於一切種一切法中現等正覺，不共聲聞，是第一處。
 It is said that the obscurations of knowledge are permanently liberated, and that enlightenment that appears in all kinds of dharmas and is unique as a voice-hearer is the first place.
諸煩惱障永解脫故，證得漏盡共諸聲聞，是第二處。
 Because all troubles and obstacles are permanently liberated, it is the second place to realize the elimination of outflows and all the sound-hearings.
為求解脫諸有情類超過眾苦說出離道，是第三處。
 In order to liberate all sentient beings and transcend all sufferings, this is the third place.
即於能出道得為礙，說諸障法應當遠離，是第四處。
 That is, if there are obstacles in the way of enlightenment, it is said that all obstacles should be kept away, which is the fourth point.
如來既於如是四處，如其實義自稱歎已。
 Now that the Tathagata is everywhere like this, he sighs for himself as he really is.
次後他於自所稱歎前之二處，所有相違身語意業而興謗難；
 Next time, in the two places where he praised himself before, everything goes against his body, speech, mind and deeds, making it difficult for him to slander him;
復於後二自稱歎處，所有相違前後乖反墮非理相而興謗難，謂於世間有眼見者、無眼見者、有他心智者、無他心智者，如來於此自稱歎處能為對治諸謗難中，都不見有如實因相。
 Furthermore, in the last two places where one calls oneself and sighs, all the things that contradict the previous and the last are irrational and slanderous. It is said that in the world there are those who have eyesight, those who have no eyesight, those who have other minds, and those who have no other minds. The Tathagata can claim to sigh here. In order to deal with all the slanders and difficulties, there is no real cause.
由是因緣，於此四處能自了知，坦然無畏，心無怯劣，無所疑慮，都無驚懼。
 Due to these causes and conditions, I can understand myself in all four places, be calm and fearless, have no timidity, no doubts, and no fear.
又佛大師唯有爾所正應稱歎，謂自利行及利他行俱善圓滿。
 Moreover, the Buddha Master is the only one who deserves to praise you, saying that both self-benefiting and altruistic deeds are both good and perfect.
當知此中，前二稱歎自利行滿，後二稱歎利他行滿。
 You should know that among these, the first two praise self-benefit, and the latter two praise others.
此中如來，若自稱歎於一切法現等覺故成正等覺，當知正為等趣大乘諸菩薩故。
 If the Tathagata here claims to be enlightened by the appearance of all dharmas and has attained perfect enlightenment, he should know that he is a bodhisattva of the equal-interested Mahayana.
若自稱歎一切漏盡，當知正為等趣聲聞及獨覺乘諸有情故。
 If you claim to lament that all outflows have been eliminated, you should know that it is because of the sentient beings who are the sravakas and pacitopaths.
若復稱歎能出離道及諸障法，當知俱為等趣諸乘諸有情故。
 If you say again and again that you can escape from the deviant path and all obstacles, you should know that they are all sentient beings with the same qualities and vehicles.
如是如來所說經句，謂我為諸菩薩、聲聞說出離道，乃至廣說。
 The Sutras spoken by the Tathagata say that I speak out the path of deviance for all Bodhisattvas and Sravakas, and even speak it widely.
諸結集者，於所結集聲聞藏中，除菩薩言；
 Those who gather together, in the collection of sound-hearers, except the Bodhisattva's words;
於所結集菩薩藏中，但唯誦此菩薩之言。
 In the collection of Bodhisattvas, I can only recite the words of this Bodhisattva.
如來所有三念住文，如契經說應知其相。
 The Tathagata's Three Thoughts of Mindfulness, as stated in the Deed Sutra, should be understood.
謂諸如來，於其長夜有如是欲：
 It is said that Tathagata had such desires during his long night:
如何當令諸有情類，於我善說法毘柰耶無倒行中，如實隨住。
 How can we make all sentient beings to abide as they really are in the non-reversal of my good Dharma Vinaiya?
如是長夜欲樂法主化御眾時，若所希欲或遂不遂，不生雜染。
 In this way, during the long night when the Dharma Lord of Desire is transforming and controlling the people, if the desired desires may not come true, there will be no defilements.
由三念住略所顯故。
 It is revealed by the three thoughts.
此三念住，復由三眾差別建立。
 These three kinds of mindfulness are established by the differences among the three beings.
云何三眾？
 What about the three people?
若彼一切一向正行，是第一眾；
 If he always does everything right, he is the first group;
若彼一切一向邪行，是第二眾；
 If he has always done evil things, he is the second group;
若彼眾中一分正行、一分邪行，是第三眾。
 If there is one part in the righteous conduct and one part in the evil deed, this is the third group.
如來所有三不護文，如契經說應知其相。
 Tathagata has three non-protective texts, such as the Deed Sutra says, one should know their appearance.
謂諸如來以要言之，於一切種鄙惡所作覆藏永斷，由三不護之所顯示。
 What I want to say is that the Tathāgata comes to the point where all kinds of despicable actions are hidden and forever eliminated, as shown by the three non-protections.
諸阿羅漢由忘念故，於時時間片有無記鄙惡所作，如來於此一切一切皆無所有。
 Arhats have no memory of their despicable deeds from time to time due to forgetfulness. The Tathagata has nothing in this world.
是故如來於諸弟子，如所立要，即如自性切切誡勗，顯顯呵擯，時復現行率爾敦逼，於諸弟子無所防慮。
 Therefore, the Tathagata has given instructions to his disciples just as he has set out to do. He has warned his disciples earnestly and exhorts them clearly, and he has appeared again and again in a vigorous manner, so that his disciples have nothing to worry about.
所謂勿彼共住多時，知我所行三業不淨，因於前事意懷不悅，由斯不順乃事乖違，或面譏我，或向他說。
 As the saying goes, don't live with him for a long time. He knows that the three karma I have done is not pure, because I am not happy about the past, and because of this disobedience, I am acting against him. He may laugh at me or say something to him.
當知如來所有大悲一切種相，皆悉如前供養親近無量品說。
 You should know that all the Tathagata's great compassion and all the various signs are all mentioned in the previous words.
當知如是如來大悲無量無上。
 You should know that the Tathagata's great compassion is immeasurable and supreme.
云何如來無忘失法？
 Why has Tathagata never forgotten the Dharma?
謂諸如來常隨記念，若事、若處、若如、若時有所為作，如來即於此事、此處、此如、此時皆正隨念，是名如來無忘失法。
 It is said that the Tathagata always remembers, if there is something, if, if, if, and if there is something done at that time, the Tathagata will always remember it at this, here, this, and this time. This is called the Tathagata who never forgets the Dharma.
所謂如來普於一切所作事業，普於一切方處差別，普於一切所作方便，普於一切時分差別，念無忘失，常住正念，當知是名無忘失法。
 The so-called Tathagata is universal in all undertakings, universal in all places and places, universal in all conveniences, universal in all time and difference, never forgetting and always having righteous thoughts. You should know that this is called not forgetting and losing the Dharma.
云何如來永害習氣？
 Why does the Tathagata permanently destroy habits?
謂諸如來或於動轉、或於瞻視、或於言論、或於安住，似有煩惱所起作業多不現行，是名如來永害習氣。
 It is said that the Tathagata seems to have troubles and many deeds caused by it, whether it is moving, looking, speaking, or dwelling, it is called the Tathagata's habitual habit that will always harm him.
諸阿羅漢雖斷煩惱，而於動轉、瞻視、言論及安住中，而有種種似有煩惱所起作業。
 Even though Arhats have given up their afflictions, there are still various actions that seem to arise from the afflictions in their movements, visions, speeches, and dwellings.
云何如來一切種妙智？
 How come the Tathagata has all kinds of wonderful wisdom?
謂諸如來以要言之，於三聚法現等正覺。
 What I want to say is that Tathagata comes to enlightenment through the three gatherings of Dharma.
何等為三？
 What is three?
一者、能引有義聚法，二者、能引無義聚法，三者、非能引有義聚法非能引無義聚法。
 First, it can lead to meaningful gathering methods; second, it can lead to meaningless gathering methods; third, it cannot lead to meaningful gathering methods; it cannot lead to meaningless gathering methods.
當知此中，若諸如來或於能引無義聚法，或於非能引有義聚法非能引無義聚法，總於如是一切法中無顛倒智，是名如來一切種智。
 It should be understood that if the Tathagata can induce meaningless Dharma, or it cannot induce meaningful Dharma, but it cannot induce meaningless Dharma, there is no inverted wisdom in all such Dharmas. This is called all kinds of wisdom of the Tathagata.
若諸如來，於其能引有義聚法一切法中無顛倒智，當知是名如來妙智。
 If the Tathagata has no perverse wisdom in all dharmas that can lead to the gathering of meanings, you should know that this is called the Tathagata's wonderful wisdom.
即於此中，若一切種智、若妙智，總合為一，名一切種妙智。
 That is to say, in this, all kinds of wisdom and wonderful wisdom are combined into one, which is called all kinds of wonderful wisdom.
如是一切，總名如來百四十種不共佛法。
 All these are collectively called the Tathagata's one hundred and forty different Dharma.
即於此中，諸相、隨好，在菩薩位最後有中，皆已證得極善清淨。
 That is to say, in the final existence of the Bodhisattva position, all the signs and good things have all achieved the ultimate goodness and purity.
若時菩薩坐菩提座，住最後有，於菩薩道菩提資糧極善圓滿，爾時無師修三十七菩提分法，得一剎那名無障礙智三摩地，是其菩薩學道所攝金剛喻定。
 If at that time the Bodhisattva is sitting on the Bodhi Seat, abiding in the last existence, and in the Bodhisattva Path, the Bodhi Qualifications are extremely good and perfect, then there is no teacher who practices the thirty-seven Bodhi Dharma, and obtains the Samadhi of Unobstructed Wisdom for a moment, which is captured by the Bodhisattva's learning path. Diamond metaphor.
從此無間第二剎那，頓得其餘不共佛法。
 From then on, in the second instant of time, the rest of the unique Buddha Dharma is suddenly attained.
謂如來十力為初，一切種妙智為後，皆極清淨，悉為無上。
 It is said that the Tathagata's ten powers are the first, and all kinds of wonderful wisdom are the second. They are all extremely pure and supreme.
由得此故，普於一切所知境界，無滯無障、最極清淨無垢智轉。
 From this, it is universal in all realms of knowledge, without stagnation or obstruction, and is the most pure and untainted wisdom.
依暫發悟思惟圓滿、意車圓滿，超過一切菩薩行、菩薩地，證入一切如來行、如來地。
 After a while, the enlightenment is perfect, the thoughts are perfect, the mind is perfect, it surpasses all the Bodhisattva's actions and the Bodhisattva's ground, and it realizes all the Tathagata's actions and the Tathagata's ground.
一切在肉所知障品所有麁重無餘斷故，得勝轉依。
 All the obscuring objects known in the flesh have no traces left, so they turn to refuge in victory.
如是轉依最為無上。
 Taking refuge in this way is the most supreme.
其餘一切乃至最上成滿住中菩薩轉依，當知有上。
 All the rest, even to the highest level, the Bodhisattva who is fully abiding and turning around, you should know that there is a superior one.
問：
 ask:
一切安住到究竟地菩薩智等、如來智等，云何應知此二差別？
 How can Bodhisattva wisdom and Tathagata wisdom, etc., all abide to the ultimate level, know the difference between these two?
答：
 answer:
如明眼人隔於輕縠覩眾色像，一切安住到究竟地菩薩妙智於一切境，當知亦爾。
 Just like a person with discerning eyes, who is separated from all the images of light, he should know that the wonderful wisdom of the Bodhisattva, who abides to the end, is in all situations.
如明眼人無所障隔覩眾色像，如來妙智於一切境，當知亦爾。
 Just like a person with clear eyes, who can see all kinds of images without any obstacles, the Tathagata's wonderful wisdom can be seen in all situations, so he should know it.
如畫事業圓布眾彩，唯後妙色未淨修治，到究竟地菩薩妙智，當知亦爾。
 Just like a painting, the cause is full of colors, but the beautiful colors are not purified until you reach the ultimate level of Bodhisattva's wonderful wisdom. You should know this.
如畫事業圓布眾彩，最後妙色已淨修治，如來妙智，當知亦爾。
 A painting is like a circle filled with colors, and at the end the wonderful colors have been purified and cured. The Tathagata has wonderful wisdom, so you should know it.
如明眼人於微闇中覩見眾色，到究竟地菩薩妙智，當知亦爾。
 Just like a person with clear eyes seeing various colors in the darkness, he should know the Bodhisattva's wonderful wisdom in the ultimate realm.
如明眼人離一切闇覩見眾色，如來妙智，當知亦爾。
 Just as a person with clear eyes can see various forms without all darkness, the Tathagata has wonderful wisdom and should know this.
如明眼人遠覩眾色，到究竟地菩薩妙智，當知亦爾。
 Just like a person with discerning eyes who can see all forms from a distance, he should know when he reaches the ultimate Bodhisattva's wonderful wisdom.
如明眼人近覩眾色，如來妙智，當知亦爾。
 Just as a person with discerning eyes can see all kinds of colors in close proximity, the Tathagata has wonderful wisdom and should know it.
如輕瞖眼觀視眾色，到究竟地菩薩妙智，當知亦爾。
 Just as you close your eyes to observe the various forms, you should know the wonderful wisdom of the Bodhisattva in the ultimate realm.
如極淨眼觀視眾色，如來妙智，當知亦爾。
 The Tathagata has the wonderful wisdom to see all forms with extremely pure eyes, so he should know this.
如處胎身，到究竟地諸菩薩身，當知亦爾。
 Just like in the womb body, you should know that when you reach the bodies of bodhisattvas in the ultimate realm.
如出胎身，諸如來身，當知亦爾。
 It is like coming out of the womb, like coming into the body, you should know it.
如阿羅漢夢中心行，到究竟地菩薩心行，當知亦爾。
 Just like the Arahant's dream center practice, you should know it when you reach the ultimate level of the Bodhisattva's mind practice.
如阿羅漢覺時心行，如來心行，當知亦爾。
 Just like the mind of an Arhat when he wakes up, and the mind of the Tathagata when he wakes up, you should know this.
如昧燈體、到究竟地菩薩智體，當知亦爾。
 Just like the ignorant lamp body, you should know it when you reach the ultimate Bodhisattva wisdom body.
如明燈體，如來智體，當知亦爾。
 Like a bright lamp body, a Tathagata wisdom body, you should know it.
是故當知，一切安住到究竟地諸菩薩眾，與諸如來妙智身心有大差別。
 Therefore, you should know that there is a big difference between the body and mind of all Bodhisattvas who abide in the ultimate land and the wonderful wisdom of Tathagata.
如是如來證菩提已，遍於十方一切佛土，普能施作一切佛事。
 Such a Tathagata has attained Bodhi, pervades all Buddha lands in the ten directions, and is universally capable of performing all Buddha deeds.
云何名為一切佛事？
 What is the name of all Buddhist affairs?
謂諸如來如來事業、如來所作，略有十種。
 There are ten kinds of things that Tathagata Tathagata does and what he does.
如是一一如來事業、如來所作，能成無量利有情事。
 Such a Tathagata's undertakings and actions can achieve immeasurable benefit for sentient beings.
此外無有若過若增。
 In addition, there is no excess or increase.
何等為十？
 What is ten?
謂諸如來最初自現大丈夫身，欲令有情心發淨信。
 It is said that Tathagata originally manifested himself as a man, in order to make sentient beings have pure faith.
大丈夫身於生淨信為最勝故，是名如來第一作事。
 Since a man's pure faith is the most superior in life, this is the Tathagata's first duty.
如是作事，諸相、隨好所能成辦。
 If you do things in this way, everything will be done according to the good conditions.
又諸如來普為一切有情之類，起一切種教授加行，是名如來第二作事。
 In addition, Tathagata teaches and performs all kinds of things for all sentient beings. This is called the Tathagata's second work.
如是作事，四一切種清淨所能成辦。
 If you do things in this way, all the four things can be accomplished if you are pure.
又諸如來能作一切利有情事，能斷一切所生疑惑，是名如來第三作事。
 In addition, Tathagata can do all things that are beneficial to the situation and can eliminate all doubts that arise. This is called the third work of Tathagata.
如是作事，如來十力所能成辦。
 If you do things in this way, the Tathagata's ten powers can accomplish it.
由前所說如來十力，於能成辦一切有情一切義利有堪能故。
 As mentioned before, the Tathagata's ten powers are capable of accomplishing all righteousness and benefits for all sentient beings.
又於如來所證十力所興問難，唯有如來能知、能見、能解、能了，唯有如來於彼問難能正答故。
 Furthermore, only the Tathagata can know, see, understand, and solve the questions raised by the ten powers that the Tathagata has demonstrated. Only the Tathagata can give correct answers to those questions.
又諸如來普能降伏一切他論，普能成立一切自論。
 Furthermore, Tathagata is universally able to subdue all other theories, and universally able to establish all self-narratives.
是名如來第四作事。
 This is the fourth work of the Tathagata.
如是作事，四無所畏所能成辦。
 If you do things in this way, you will be able to do it without any fear.
又諸如來所化有情，於佛教勅若正安住、不正安住，如來於彼心無雜染，是名如來第五作事。
 In addition, if the sentient beings transformed by the Tathagata live peacefully or improperly according to the teachings of Buddhism, the Tathagata will have no defilements in their minds. This is called the fifth act of the Tathagata.
如是作事，三種念住所能成辦。
 If you do things in this way, the three kinds of mindfulness can be achieved.
又諸如來如自所言，即如是作。
 And Tathagata Tathagata said, so do it.
是名如來第六作事。
 This is the sixth work of Tathagata.
如是作事，三種不護所能成辦。
 If you do things in this way, you can accomplish the three kinds of failure.
又諸如來常以佛眼，於晝夜分遍觀世間，是名如來第七作事。
 In addition, Tathagata always observes the world day and night with the eyes of the Buddha. This is called the seventh work of Tathagata.
如是作事，如來大悲所能成辦。
 If you do things in this way, the Tathagata's great compassion can accomplish it.
又諸如來頓於一切一切作事皆無退捨，是名如來第八作事。
 Moreover, Tathagata was able to do all things without giving up. This is called the eighth work of Tathagata.
如是作事，無忘失法所能成辦。
 If you do things in this way, you will never forget what can be accomplished.
又諸如來所行儀軌，如實隨轉，無越作用。
 Furthermore, the rituals performed by Tathagata follow the instructions as they really are and have no transcendent effect.
是名如來第九作事。
 This is the ninth work of the Tathagata.
如是作事，永害習氣所能成辦。
 If you do things like this, you will never be able to accomplish anything that your habits can accomplish.
又諸如來於其能引無義聚法、於不能引有義聚法、亦不能引無義聚法，簡擇捨離；
 Also, if it can lead to meaningless gatherings, but cannot lead to meaningful gatherings, nor can it lead to meaningless gatherings, simply choose to abandon it;
於其能引有義聚法，為眾宣說、開示、顯發；
 It can lead to the righteousness and gathering of Dharma, and preach, teach, and reveal it to the public;
是名如來第十作事。
 This is the tenth task of the Tathagata.
如是作事，一切種妙智所能成辦。
 If you do things in this way, all kinds of wonderful wisdom can be accomplished.
如是如來由前所說百四十種不共佛法，能作如來一切所作一切佛事。
 Thus, the Tathagata has mentioned one hundred and forty different Dharmas, which can perform all the Buddha's deeds.
如是佛事若廣分別不易可數，乃至俱胝那庾多百千大劫說不能盡。
 If such Buddha's deeds are so vast and differentiated, it is difficult to count them, and even for hundreds of thousands of great kalpas they cannot be exhausted.
如是所說諸如來住、諸如來地，名為建立。
 Thus it is said that the place where Tathagata lives and where Tathagata comes is called establishment.
何以故？
 Why?
依此住此希求品類諸菩薩眾，於菩薩學能正修學，亦依住此而有所證，即依住此普能成辦一切有情一切義利，是故說此名為建立。
 Relying on this, all the bodhisattvas of the desired category can learn from the bodhisattvas and practice correctly. They also rely on this to achieve realization. That is, relying on this universal power, they can achieve all righteousness and benefits for all sentient beings. Therefore, it is called establishment.
又此一切所說佛法，於利他事最為隨順，一切如來是利他事之所顯現，聲聞、獨覺則不如是。
 Furthermore, all the Buddha's teachings are most accommodating in doing altruistic things. All Tathagatas are manifested in doing altruistic things, while the Sravakas and Pactokabuddhas are not as good as this.
是故說名不共佛法。
 Therefore, it is said that the name is not the same as Buddhism.
又於如是諸佛法中，自有佛法，聲聞、獨覺一切一切皆所不得。
 And among all the Buddha's Dharma, there is Dharma of its own, which is beyond the reach of the Sravakas and Solitary Awakeners.
所謂大悲、無忘失法、永害習氣、一切種妙智。
 The so-called great compassion, never forgetting lost Dharma, permanently harmful habits, and all kinds of wonderful wisdom.
自有佛法雖分似得，而一切種皆不圓滿。
 Although the self-existing Buddha Dharma is divided into parts, it is not perfect in any way.
如來於彼一切一切悉皆證得，於一切種無不圓滿，最極超過，最極殊妙，是故皆說名為不共。
 The Tathagata has attained all things, is perfect in all kinds, is the most transcendent, is the most wonderful, and therefore is said to be unique.
當知此中，獨一有義是不共義。
 You should know that among these, the only meaning is that there are no common meanings.
如是圓滿顯示一切菩薩學道及學道果，名菩薩地。
 Such a perfect manifestation of all Bodhisattva's learning of the Way and the results of learning the Way is called the Bodhisattva Ground.
具說一切菩薩學道及學道果，一切種教實依處故。
 It specifically explains why all Bodhisattvas learn the Tao and the results of learning the Tao, as well as the actual basis for all kinds of teachings.
又此菩薩地，亦名菩薩藏摩怛理迦，亦名攝大乘，亦名開示壞不壞路，亦名無障智淨根本。
 Furthermore, this bodhisattva’s land is also called Bodhisattva Zangamatarika, it is also called the Mahayana, it is also called the path that shows the indestructible, and it is also called the pure root of unobstructed wisdom.
若諸所有天人世間，或天、或人，若諸沙門、婆羅門等，於此所說菩薩地中，起堅信解、樂聞受持、精勤修學、廣為他說，下至書持、供養恭敬、深心愛重所得福聚；
 If all the gods and humans in the world, whether gods or humans, ascetics, brahmanas, etc., in this bodhisattva land, have firm faith and understanding, are happy to hear and accept it, study diligently, and spread their teachings widely, down to the upholding of books, Make offerings with respect and love deeply, and you will gain blessings;
以要言之，如薄伽梵於菩薩藏所攝一切微妙經典樂聞等業，宣說、顯了、分別、施設、開示、稱讚所獲福聚，等無有異。
 In summary, there is no difference between the blessings and blessings obtained by Bhagavan in the Bodhisattva's collection of all the subtle sutras, music, and hearings, proclaimed, revealed, differentiated, given, taught, and praised.
何以故？
 Why?
此菩薩地顯示一切菩薩藏中，略標、廣釋諸門攝故。
 This Bodhisattva's ground shows all the Bodhisattvas' treasures, and is the reason why all the gates are briefly marked and widely explained.
於此地中，能廣開示法毘柰耶，乃至眾多所化有情，於此正法受持讀誦、法隨法行，安住增長廣大勝進；
 In this place, the Dharma Vinaiya can be widely taught, and even many transformed sentient beings can accept, uphold, read and recite the Dharma, follow the Dharma, live in peace, and grow in great progress;
於爾所時，像似正法不得興盛，正法不滅。
 At your time, it seems that the Dharma cannot flourish and the Dharma cannot be destroyed.
若於爾時，像似正法當得興盛，即於爾時，能引實義所有正法當速滅沒。
 If at that time, the Dharma like it should flourish, then at that time, all the Dharma in its true meaning could be caused to disappear immediately.
是故於此菩薩地中，起堅信解、樂聞受持，乃至廣說所得福聚無量無邊。
 Therefore, in this bodhisattva land, one will have firm belief, understanding, joy in hearing, accepting and adhering to it, and even spreading the word about it, the blessings gained will be immeasurable and boundless.
本地分中菩薩地第十五第四持次第瑜伽處發正等菩提心品
 The 15th and 4th stage of yoga in the local Bodhisattva ground to develop the perfect bodhicitta
如是已說菩薩地義。
 This is what the Bodhisattva means.
云何應知此中次第？
 Why should we know the order of this?
謂諸菩薩要先安住菩薩種性，乃能正發阿耨多羅三藐三菩提心。
 It is said that all Bodhisattvas must first abide in the Bodhisattva nature, and then they can develop the anuttara-samyak-sambodhicitta.
既發心已，方正修行自他利行。
 Once you have made the intention, just practice it to benefit yourself and others.
於自他利正修行時，得無雜染方便。
 When you practice to benefit yourself and others, you will gain the means to be free from impurities.
無雜染故，得無厭倦方便。
 Since there is no defilement, one can gain convenience without boredom.
無厭倦故，得諸善根增長方便。
 Because there is no boredom, all good roots will grow and conveniences will be gained.
於諸善根得增長已，能證無上正等菩提。
 Once all good roots are grown, one can realize the supreme and perfect Bodhi.
又於如是自他利加行無雜染方便、無厭倦方便、善根增長方便，得大菩提中。
 In addition, by practicing the untainted method, the method without boredom, and the method of growing good roots, one can achieve great Bodhi.
將修行時，先於甚深廣大正法安立信解。
 When you are about to practice, you must first establish your faith and understanding of the profound and vast Dharma.
立信解已，訪求正法。
 Be trustworthy and understand yourself, and seek the righteous Dharma.
求正法已，廣為他說。
 I have sought rectification of the Dharma and spread it to others.
亦於正行自能成辦。
 Also, if you do right, you will be able to do it yourself.
於成辦時，若由此、於此、為此應行。
 When it is done, if it is done from this, this, and this, it should be done.
即由此、於此、為此而行。
 That is, act from this, here, and for this.
由此、於此、為此行時，如令福德、智慧增長所應行者，即如是行。
 When you do this, this, and do this, you should do it as it should to increase your merit and wisdom.
福德、智慧既增長已，於不捨離生死方便能正修行。
 Once your merit and wisdom have increased, you can practice the method correctly without abandoning life and death.
即於此中正修行時，能行生死無雜染行。
 That is to say, when you are practicing right here, you can practice life and death without any impurities.
即於此中正修行時，能於自樂行無著行。
 That is to say, when you are practicing right here, you can practice non-attachment in self-pleasure.
即於此中正修行時，能於無量生死大苦能正修行無厭倦行。
 That is to say, when you are cultivating rightly, you can practice rightly without getting tired of it despite the great sufferings of countless births and deaths.
由於生死無厭倦故，能正訪求種種異論，於一切論得無所畏。
 Because he is never tired of life and death, he can seriously investigate all kinds of different opinions and become fearless in all opinions.
善知論已，復能了知所應為說、所可宣說、應如是說，由此智故善知世間。
 Having learned the theory of good knowledge, you can now understand what should be said, what can be said, and how it should be said. Through this wisdom, you can know the world well.
如是菩薩善知諸論及世間已，復能如理訪求正法。
 Such a Bodhisattva is good at understanding all the commentaries and commentaries on the world, and is able to access and seek the true Dharma in a reasonable manner.
既訪求已，堪能善斷一切有情一切疑惑。
 Having visited and sought for yourself, I can well judge all doubts of all sentient beings.
如是堪能斷他疑惑，令自福德展轉增長，福德資糧漸得圓滿；
 In this way, his doubts can be eliminated, his merits will increase, and his merits will gradually become complete;
令自智慧亦轉增長，智慧資糧漸得圓滿。
 Let your own wisdom also grow, and your wisdom and wealth gradually become complete.
二種資糧既圓滿已，於諦行相、菩提分法無倒修中，能勤修行。
 Now that the two kinds of qualifications have been perfected, you can practice diligently in the practice of truth and bodhidharma.
於修方便能正了知。
 Only by cultivating Convenience can one understand things correctly.
即持如是正勤所修，迴向大乘般涅槃果，不求聲聞及獨覺乘般涅槃果。
 That is to say, if you practice with such diligence, you will dedicate yourself to the fruit of Mahayana parinirvana, and do not seek the fruit of the parinirvana of the Sravakas and Paccekabuddhas.
既得如是方便善巧，能於一切菩薩語言聽聞受持。
 Having acquired such expedient and skillful skills, one can listen to, accept and uphold the speeches of all Bodhisattvas.
依修力故，於昔未聞所有諸法一切種相皆能辨了，於陀羅尼無礙辯才皆得圓滿。
 Due to the power of cultivation, I have been able to distinguish all kinds of dharmas that I have never heard before, and I have achieved perfection in Dharani's unimpeded narration.
為欲永斷一切障故，精勤修習三解脫門。
 In order to permanently eliminate all obstacles, practice the three doors of liberation diligently.
即於此中正修行時，為斷自他一切顛倒增上慢故，勤修正行，如是能於一切種相正行圓滿。
 That is to say, when you are practicing right here, in order to cut off all confusion and conceit, you should diligently correct your conduct, so that you can complete all kinds of correct conduct.
如是正行得圓滿已，於一切有情及聲聞、獨覺皆為殊勝。
 Such a right conduct is perfected, and it is supreme for all sentient beings, sravakas, and pacifikas.
所謂正行功德殊勝。
 The so-called merits of righteous conduct are extraordinary.
及可稱讚功德殊勝。
 And can be praised for their extraordinary merits.
當知此中，正行功德殊勝菩薩，為利自他勤修正行，用利他事以為自事，聲聞、獨覺則不如是。
 You should know that the bodhisattva with the most outstanding merits and virtues is a bodhisattva who diligently corrects his behavior for the benefit of himself and others, and uses the benefit of others as his own benefit. This is not the case for sravakas and solitary awakeners.
由諸菩薩用利他事為自事故，於一切有情起如自己平等之心。
 Bodhisattvas use altruistic deeds as their own accidents and develop an equal mind towards all sentient beings.
由起如是平等心故，於諸有情常施恩惠。
 Because of such an equitable mind, he always shows kindness to all sentient beings.
不望其報。
 Don't expect retribution.
菩薩如是勤修行時，常於有情發起希望，欲令彼得利益安樂。
 When a Bodhisattva practices diligently in this way, he always raises hope for sentient beings, hoping to bring benefit and happiness to them.
由是利益安樂意樂，常能起作不虛加行。
 Because of this benefit, peace and happiness, you can always perform worthy actions.
當知是名展轉引發正行功德殊勝。
 You should know that the development of fame leads to great merits and virtues in righteous conduct.
當知此中，稱讚功德殊勝菩薩，於諸佛所獲得授記，非諸聲聞，亦非獨覺。
 You should know that the Bodhisattva who praises the extraordinary merits and virtues and receives the prophecies from the Buddhas is not the voice-hearers or the alone enlightened ones.
得授記已，便能安住不退轉地。
 Once you have received the prophecy, you will be able to live in peace and never turn back.
安住此中，能於一切決定所作、恒常所作，獲得堅固無忘失法。
 Staying here, you can achieve a solid and unforgettable Dharma in all your decisions and constant actions.
如是堅固無忘失法，諸佛菩薩施設，在於一切有情最上施設。
 Such a solid and unforgettable Dharma, given by Buddhas and Bodhisattvas, is the supreme giving given to all sentient beings.
普於一切所應作事能無退失。
 Universally applicable to all things that should be done, there will be no setbacks.
於未得退亦無退失。
 If there is no gain or retreat, there will be no retreat or loss.
無退失時，恒常無間，一切善法運運增長，如明分月。
 When there is no retreat or loss, it is permanent and uninterrupted, and the fortune of all good dharma increases, just like the clear moon.
由諸善法轉增長故，菩薩爾時得名真實，不名相似。
 Due to the transformation and growth of all good dharma, the Bodhisattva was named true and not similar.
由得真實菩薩名故，於一切種一切有情調伏方便，如實了知。
 Because he has received the name of the true Bodhisattva, he knows how to tame all kinds of sentient beings as they really are.
如實知故，一切安立皆得善巧。
 Knowing the truth as it is, everything is done skillfully.
從此尋求、於此尋求、由此尋求。
 Seek here, seek here, seek here.
既尋求已，由此究竟皆正安立，如是名為一切安立皆得善巧。
 Now that you have sought it, you will find that ultimately everything is properly established. This is called the skillful establishment of everything.
於諸安立得善巧故，復於教授能得善巧。
 Because he has become skillful in establishing himself, he can also become skillful in teaching.
於其教授得善巧故，復能獲得無量所緣三摩地王。
 Because of his skillful teachings, he was able to obtain the King of Samadhi with countless objects.
獲得如是三摩地已，能不唐捐宣說正法種種行相，說正法時皆有勝果。
 Having attained such samadhi, one can proclaim the various behaviors of the Dharma without having to worry about it. When preaching the Dharma, there will be victory.
能於大乘究竟出離。
 Able to achieve ultimate renunciation in the Mahayana.
以依大性而出離故，能攝大乘。
 Because of the renunciation according to the great nature, one can embrace the Mahayana.
由此復於彼彼大乘出離位中。
 From this, he returns to the stage of departure from the Mahayana.
得彼彼名。
 Get that name.
一切菩薩同共此名，一切世間諸佛菩薩皆共安立、皆共稱歎。
 All Bodhisattvas share this name, and all Buddhas and Bodhisattvas in the world stand together and praise it together.
當知是名所可稱讚功德殊勝。
 You should know that this name is worthy of praise and its merits are extraordinary.
由得如是殊勝名故，當知獲得諸菩薩相，諸相所相，成就其相。
 Since you have obtained such a remarkable name, you should know that you have obtained the characteristics of Bodhisattvas, and achieved the characteristics of all the characteristics.
如是正行一切種相，在家、出家二分菩薩所能成辦。
 In this way, all kinds of appearances can be accomplished by both lay and monastic Bodhisattvas.
於二分中能成辦已，正行堅固，於諸善品獲得一向增上意樂。
 If you are able to accomplish something in the two parts, you will be steadfast in your righteous conduct, and you will gain ever-increasing happiness in all good deeds.
如是意樂，或在家品所應攝受，或出家品所應攝受。
 If you are happy, you should take it in as a householder or as a monk.
或於善品能正安立，乃至安住。
 Or the good deeds can be properly established and even settled.
從此已上，故作意思受諸有生，於彼生處常得值遇諸佛菩薩。
 From now on, I will deliberately accept all living beings, and I will always encounter Buddhas and Bodhisattvas worthy of being born in those places.
及能起作一切有情諸饒益事。
 And can do all kinds of beneficial things to all sentient beings.
恒常無間，蒙佛菩薩無倒教授，任持善品，領受殊勝證得分位。
 Eternally, under the endless teachings of Buddhas and Bodhisattvas, hold on to good deeds and receive special certifications.
由領受故，於可稱讚攝受殊勝證得分位，能正安處，如己舍宅。
 As a result of receiving it, you will be able to attain a position that can be praised and received the special realization, and you will be able to live in a peaceful place, just like your own home.
住此位已，能於後後殊勝分位，一切種相覺慧昇進，漸次乃至到於究竟，於其中間不生喜足。
 Once you stay in this position, you will be able to advance to different sublime positions in the future, and the wisdom and awareness of all kinds of phenomena will advance, gradually reaching the ultimate level, and there will be no joy or contentment in the middle.
如是昇進，證得究竟，從此不求其餘上地。
 If you advance in this way, you will achieve the ultimate realization, and from now on you will not seek any other higher realms.
已到究竟極邊際故，名得無上。
 It has reached the ultimate limit, so it is called supreme.
是名菩薩地義次第。
 This is called the level of meaning of Bodhisattva.
本地分中有餘依地第十六
 The local score is 16th
如是已說菩薩地。
 This has been said about the Bodhisattva Land.
云何有餘依地？
 How can I rely on this?
當知此地有三種相。
 You should know that there are three aspects here.
一者、地施設安立，二者、寂靜施設安立，三者、依施設安立。
 First, the facilities of earth are established; second, the facilities of silence are established; third, the facilities of dependence are established.
云何地施設安立？
 Where can the facilities be established?
謂有餘依地，除五地一分，謂無心地、修所成地、聲聞地、獨覺地、菩薩地。
 It is said that there is a remaining ground, except for the five grounds. It is called the ground without intention, the ground achieved through cultivation, the ground of sound-hearers, the ground of alone enlightenment, and the ground of bodhisattva.
除一地全，謂無餘依地。
 Except for one piece of land, it is said that there is no land left to rely on.
所餘諸地，名有餘依地。
 The rest of the land is named Yueyi Land.
是名地施設安立。
 It is famous for the establishment of facilities.
云何寂靜施設安立？
 How can a quiet facility be established?
謂由四種寂靜，施設安立有餘依地。
 It is said that from the four kinds of silence, the facilities are established in a place with sufficient support.
一、由苦寂靜故；
 1. Due to suffering and silence;
二、由煩惱寂靜故；
 2. Due to the silence of troubles;
三、由不損惱有情寂靜故；
 3. Because it does not harm the tranquility of sentient beings;
四、由捨寂靜故。
 4. Because of silence.
云何苦寂靜？
 Why do clouds suffer from silence?
謂阿羅漢苾芻諸漏永盡，所有當來後有眾苦皆悉永斷，已得遍知。
 It is said that Arahant's outflows will be eliminated forever, and all the sufferings that will come and come will be forever ended. This has been fully understood.
如多羅樹斷截根頂，不復現前。
 Just like a Dora tree whose roots and tops are cut off, it will no longer appear as before.
由得當來不生法故，是名苦寂靜。
 Since there is no Dharma arising from the Dharma, it is called suffering and tranquility.
云何煩惱寂靜？
 Why worry about silence?
謂阿羅漢苾芻貪欲永斷、瞋恚永斷、愚癡永斷，一切煩惱皆悉永斷。
 It is said that the Arhat will never be able to stop greed, anger, hatred, ignorance, and all worries.
由得畢竟不生法故，是名煩惱寂靜。
 Since Dharma does not arise after all, this is called the tranquility of troubles.
云何不損惱有情寂靜？
 Why not harm the tranquility of sentient beings?
謂阿羅漢苾芻貪欲永盡、瞋恚永盡、愚癡永盡，一切煩惱皆悉永盡，不造諸惡，修習諸善，是名不損惱有情寂靜。
 It is said that the Arahant's greed, hatred, ignorance and delusion are forever gone. All troubles are forever gone. He does not do any evil and practices good deeds. This is called peace and tranquility that does not harm sentient beings.
云何捨寂靜？
 How can I give up silence?
謂阿羅漢苾芻諸漏永盡，於六恒住，恒常無間多分安住。
 It is said that the Arahant's outflows will be eliminated forever, he will abide in the six eternities, and he will abide in many parts without interruption.
謂眼見色已，不喜不憂，安住上捨，正念正知。
 It is said that the eyes have seen the color, neither happy nor worried, abiding in the highest level of equanimity, with mindfulness and clear understanding.
如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，不喜不憂，安住上捨，正念正知。
 In this way, the ears have heard the sound, the nose has smelled the fragrance, the tongue has tasted the taste, the body has felt the touch, the mind has understood the Dharma, neither joy nor sorrow, abiding in the highest equanimity, with mindfulness and clear understanding.
是名捨寂靜。
 It is the name of silence.
即依如是四種寂靜，說有餘依地最極寂靜、最極清涼，是名寂靜施設安立。
 That is to say, there are four kinds of silence. It is said that the place where there is rest is the most peaceful and the most cool. This is called the establishment of silent facilities.
云何依施設安立？
 Why should the facilities be established?
謂有八種依。
 It is said that there are eight kinds of reliance.
一、施設依，二、攝受依，三、住持依，四、流轉依，五、障礙依，六、苦惱依，七、適悅依，八、後邊依。
 1. Facilitating reliance, 2. Acceptance reliance, 3. Abbot reliance, 4. Flow reliance, 5. Obstacle reliance, 6. Distress reliance, 7. Comfort reliance, 8. Backward reliance.
云何施設依？
 Where can I find facilities?
謂五取蘊。
 It is called the five aggregates of grasping.
由依此故，施設我及有情、命者、生者、能養育者、補特伽羅、意生、儒童等，諸想等想假用言說。
 For this reason, all thoughts and ideas can be expressed in words, including those of me and sentient beings, beings of destiny, living beings, beings who can nourish, buddhists, conscious beings, rutish children, etc.
及依此故，施設如是名字、如是生類、如是種姓、如是飲食、如是領受苦樂、如是長壽、如是久住、如是壽量邊際等，諸想等想假用言說。
 And based on this, giving such a name, such a living being, such a caste, such a diet, such a joy and suffering, such a long life, such a long stay, such a limit of life, etc., all the thoughts and other thoughts can be expressed in words.
云何攝受依？
 How can I take this as a guide?
謂七攝受事。
 It is called Qizhao.
即自己父母、妻子、奴婢、作使、僮僕、朋友、眷屬，七攝受事。
 That is, one's own parents, wife, slaves, envoys, servants, friends, and family members, seven of them take care of things.
如前意地已廣分別。
 As expected, it has been widely separated.
依此了知諸有情類有所攝受。
 Based on this, we understand that all sentient beings are absorbed.
云何住持依？
 Why is Abbot Yi?
謂四種食。
 It's called four kinds of food.
即叚食、觸食、意思食、識食。
 That is eating by eating, eating by touching, eating by thinking, and eating by knowing.
由依此故，已生有情住立支持；
 Because of this, sentient beings have arisen to abide and support;
又能攝養諸求有者。
 It can also nourish those who seek to have something.
云何流轉依？
 How can it be transferred?
謂四種識住及十二緣起。
 It refers to the four kinds of consciousness and the twelve dependent originations.
即色趣識住、受趣識住、想趣識住、行趣識住；
 That is, the awareness of form, the awareness of feeling, the awareness of perception, and the awareness of formations abide;
及無明緣行、行緣識，廣說乃至生緣老死。
 As well as the ignorance of fate and consciousness, it is widely said that life and death are related.
由依此故，諸有情類，於五趣生死隨順流轉。
 Because of this, all sentient beings follow the smooth flow of birth and death in the five realms.
云何障礙依？
 What's the obstacle?
謂諸天魔。
 Called all demons.
隨有彼彼修善法處，即往其前，為作障礙。
 Wherever there is a place for practicing good Dharma, there will be obstacles in front of it.
云何苦惱依？
 Why bother?
謂一切欲界皆名苦惱依。
 It is said that all realms of desire are called suffering.
由依此故，令諸有情領受憂苦。
 Because of this, all sentient beings experience suffering.
云何適悅依？
 Why is it so comfortable?
謂靜慮、等至樂名適悅依。
 It is said to be quiet and considerate, and to wait for the ultimate happiness, which is called comfort and joy.
由依此故，諸有情類若即於此現入彼定，若生於彼，長夜領受靜慮、等至所有適悅。
 Therefore, if all sentient beings appear here and enter that concentration, if they are born there, they will receive tranquility and meditation for a long night, and wait for all the joys.
云何後邊依？
 Why should I rely on my back?
謂阿羅漢相續諸蘊。
 It is said that Arhat continues all the aggregates.
由依此故，說諸阿羅漢任持最後身。
 For this reason, it is said that all Arhats hold the final body.
問：
 ask:
阿羅漢苾芻諸漏永盡，住有餘依地，當言與幾種依共相應耶？
 The Arhat's outflows will be eliminated forever, and he will live in a place where there is still some support. How many kinds of support should he say are related to each other?
答：
 answer:
當言與一種依一向相應，謂後邊依；
 When a statement always corresponds to one kind of dependence, it is called the subsequent dependence;
與六攝受事不共相應；
 It does not correspond to the six elements;
與流轉依、與障礙依，一向全不相應；
 Dependence on flow and dependence on obstacles have never corresponded at all;
與所餘依，非相應非不相應。
 It depends on everything else, neither corresponds nor does not correspond.
是名依施設安立。
 This is the name of establishment based on facilities.
本地分中無餘依地第十七
 No. 17 in the local rankings
如是已說有餘依地。
 This has been said and there is room for support.
云何無餘依地？
 Why is there no place to rely on?
當知此地亦有三相。
 You should know that there are also three phases here.
一者、地施設安立，二者、寂滅施設安立，三者、寂滅異門安立。
 First, the earth facilities are established; second, the facilities of Nirvana are established; third, the different doors of Nirvana are established.
云何地施設安立？
 Where can the facilities be established?
謂先所除五地一分，當知即此無餘依地所攝。
 It is said that the five places and one point are eliminated first. You should know that this is the place where there is no remaining support.
謂無心地、修所成地、聲聞地、獨覺地、菩薩地。
 It is called the ground of mindlessness, the ground of cultivation, the ground of voice-hearers, the ground of Solitary Enlightenment, and the ground of Bodhisattva.
云何寂滅施設安立？
 How can the Nirvana facilities be established?
謂由二種寂滅，施設安立如是無餘依地。
 It is said that due to the two kinds of cessation, the facilities are established in such a place without any remaining support.
一、由寂靜寂滅故；
 1. Due to the cessation of silence;
二、由無損惱寂滅故。
 2. It is due to the non-destructive and peaceful cessation of anger.
云何寂靜寂滅？
 Why is it so quiet and peaceful?
謂先於有餘依地，獲得觸證四種寂靜；
 It is said that one can attain the four kinds of silence in advance of the place of rest;
今無餘依涅槃界中，亦有最勝四種寂靜。
 Now, in the world of Nirvana, there is also the most superior four kinds of silence.
一、數教寂靜，二、一切依寂靜，三、依依苦寂靜，四、依依苦生疑慮寂靜。
 1. Numbers teach silence, 2. Everything depends on silence, 3. Reliance on suffering leads to silence, 4. Reliance on suffering gives rise to doubts and silence.
如說：
 As said:
由無下劣心，　　能忍受勤苦，
 I have no bad intentions and can endure hard work.
彼所趣解脫，　　譬如燈盡滅。
 Liberation is like a lamp going out.
云何無損惱寂滅？
 How can it be that there is no loss of anger and cessation?
謂與一切依不相應，違背一切煩惱諸苦流轉，生起轉依所顯真無漏界。
 It is said that it does not correspond to all dependences, goes against all troubles and sufferings, and arises and turns to dependence to show the true world without leakage.
如說：
 As said:
苾芻永寂滅，名真安樂住。
 Bicuo is forever in silence, and it is called living in peace and happiness.
又如說言：
 Another example is saying:
實有無生、無起、無作、無為、無等生起；
 In fact, there is no birth, no arising, no doing, no doing, and no arising;
亦有有生、有起、有作、有為、有等生起。
 There is also the arising of being, arising, doing, doing, and so on.
若當無有無生、無起、無作、無為、無等生起；
 If there is no existence, no birth, no arising, no doing, no doing, and nothing, etc., arise;
我終不說有生、有起、有作、有為、有等生起、有永出離。
 I will never say that there is birth, emergence, doing, doing, arising, and eternal renunciation.
由實有無生、無起、無作、無為、無等生起；
 From the actual existence there arises no birth, no arising, no doing, no action, no action, etc.;
是故我說有生、有起、有作、有為、有等生起、有永出離。
 That is why I say that there is birth, there is arising, there is doing, there is doing, there is arising, and there is eternal emancipation.
世尊依此密意說言甚深、廣大、無量、無數，是謂寂滅。
 According to this secret meaning, the World-Honored One spoke something profound, vast, immeasurable, and countless, which is called cessation.
由於此中所具功德難了知故，名為甚深。
 Because the merits contained in it are difficult to understand, it is called profound.
極寬博故，名為廣大。
 Because it is extremely broad and broad, it is called Guangda.
無窮盡故，名為無量。
 Because it is endless, it is called immeasurable.
數不能數，無二說故，名為無數。
 The number cannot be counted, so there is no duality, so it is called countless.
云何此中數不能數？
 Why can't we count them?
謂有非有不可說故，即色離色不可說故，即受離受不可說故，即想離想不可說故，即行離行不可說故，即識離識不可說故。
 It is said that existence and non-existence cannot be explained, that is, the separation of form cannot be explained, that the separation of feeling cannot be explained, that the separation of thinking cannot be explained, that the separation of conduct cannot be explained, that the separation of consciousness cannot be explained.
所以者何？
 So what?
由此清淨真如所顯，一向無垢，是名無損惱寂滅。
 From this, the pure truth is manifested, always without stains, and this is called the peaceful cessation of unharmed afflictions.
如是二種，總說為一寂滅施設安立。
 These two types are generally said to be the establishment of a peaceful cessation of facilities.
云何寂滅異門施設安立？
 How come the Nirvana is destroyed and the facilities of the alien sect are established?
當知此中，寂滅異門有無量種。
 You should know that among these, there are countless species of different sects of annihilation.
謂名為常，亦名為恒，亦名久住，亦名無變，亦名有法，亦名舍宅，亦名洲渚，亦名救護，亦名歸依，亦名所趣，亦名安隱，亦名淡泊，亦名善事，亦名吉祥，亦名無轉，亦名無垢，亦名難見，亦名甘露，亦名無憂，亦名無沒，亦名無熾，亦名無熱，亦名無病，亦名無動，亦名涅槃，亦名永絕一切戲論。
 It is called permanence, also called permanence, also called long-term residence, also called unchangeable, also called lawful, also called house, also called Zhouzhu, also called rescue, also called refuge, also called interest, also called peace and quiet. , also known as indifference, also known as good deeds, also known as auspiciousness, also known as no turning, also known as untainted, also known as hard to see, also known as nectar, also known as worry-free, also known as Wuwu, also known as Wuzhi, also known as Wuwu. Heat is also called disease-free, motionless, Nirvana, and the eternal cessation of all drama.
如是等類，應知說名寂滅異門。
 If this is the case, you should know that it is called Nirvana.
是名寂滅異門施設安立。
 This is called the establishment of a different sect of annihilation.
瑜伽師地論卷第五十　本地分竟
 Volume 50 of the Yogi Earth Disaster

2 - Viniścaya 攝決擇分 doctrinal exegesis

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第五十一彌勒菩薩說
 Volume 51 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之一
 One of the five consciousness bodies corresponding to the mind ground in the decision-making part
如是已說本地。
 So it has been said that it is local.
次說諸地決擇善巧。
 Next, it is said that the various places decide to choose skillfully.
由此決擇善巧為依、於一切地善能問答。
 Determined to rely on skillful means, and be able to answer questions and answers in all places.
今當先說五識身地、意地決擇。
 Now let’s talk about the five consciousnesses: body, ground, and mind.
問：
 ask:
前說種子依，謂阿賴耶識。
 The seed dependence mentioned earlier is called alaya consciousness.
而未說有、有之因緣、廣分別義。
 But it does not say existence, the causes and conditions of existence, and its broad meaning.
何故不說？
 Why not say it?
何緣知有？
 Why do you know it exists?
廣分別義云何應知？
 What should we know about the meaning of Guangdong?
答：
 answer:
由此建立是佛世尊最深密記，是故不說。
 This establishes the deepest secret memory of the Buddha and the World-Honored One, so it is not explained.
如世尊言：
 As the World Honored One said:
阿陀那識甚深細，　　一切種子如瀑流。
 Adhana's knowledge is very deep and subtle, and all the seeds are like a waterfall.
我於凡、愚不開演，　　恐彼分別執為我。
 I am so stupid that I don't start acting, for fear that others will separate and insist on me.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
執受、初、明了、　　種子、業、身受、
 attachment, initial, understanding, seed, karma, body feeling,
無心定、命終，　　無，皆不應理。
 If you have no concentration, your life will end, and if you have nothing, you should not pay attention to it.
由八種相，證阿賴耶識決定是有。
 Based on the eight kinds of signs, it is proved that Alaya consciousness determines existence.
謂若離阿賴耶識，依止執受不應道理，最初生起不應道理，有明了性不應道理，有種子性不應道理，業用差別不應道理，身受差別不應道理，處無心定不應道理，命終時識不應道理。
 It is said that if one is separated from alaya consciousness, one clings to and feels the unreasonable truth, the first arising is the unreasonable principle, the understanding nature does not respond to the principle, the seed nature does not respond to the principle, the karmic differences do not respond to the principle, the body experiences differences do not respond to the principle, the situation is Unconscious concentration does not follow the truth, and consciousness does not follow the truth at the end of life.
何故若無阿賴耶識，依止執受不應道理？
 Why do we rely on the principles of acceptance and acceptance without alaya consciousness?
由五因故。
 Due to five reasons.
何等為五？
 What is five?
謂阿賴耶識先世所造業行為因，眼等轉識於現在世眾緣為因。
 It is said that Alaya recognizes the causes of actions and actions created in previous lives, and the eyes turn to recognize the causes of all the conditions in the present life.
如說根及境界、作意力故，諸轉識生，乃至廣說。
 For example, due to the roots and realms of speaking, due to the power of the mind, various transfer consciousnesses arise, and even wide speaking.
是名初因。
 It is called the first cause.
又六識身，有善不善等性可得。
 In addition, in the six consciousness bodies, there are qualities such as good and bad that can be obtained.
是第二因。
 It is the second cause.
又六識身，無覆無記異熟所攝類不可得。
 Furthermore, the body of the six consciousnesses cannot be overwritten or remembered, and the categories captured by it are inaccessible.
是第三因。
 It is the third cause.
又六識身各別依轉。
 And the body of the six consciousnesses rotates separately.
於彼彼依，彼彼識轉，即彼所依應有執受，餘無執受不應道理。
 He relies on that, and his consciousness changes, that is, what he relies on should be grasped and accepted, and the rest should not be grasped and accepted.
設許執受，亦不應理。
 Even if you accept it, you should not accept it.
識遠離故。
 Knowledge is far away from the past.
是第四因。
 It is the fourth cause.
又所依止應成數數執受過失。
 And what I rely on should be counted and I have made mistakes.
所以者何？
 So what?
由彼眼識於一時轉，一時不轉，餘識亦爾。
 Because the eye consciousness turns for a moment and does not turn for a moment, so does the rest.
是第五因。
 It is the fifth cause.
如是先業及現在緣以為因故，善不善等性可得故，異熟種類不可得故，各別所依諸識轉故，數數執受依止過故，不應道理。
 Such previous actions and present conditions are considered as causes, good and unwholesome qualities can be obtained, different mature types cannot be obtained, various consciousnesses are dependent on each other, and numerous clinging, receiving and relying on faults are not in accordance with the principle.
何故若無阿賴耶識，最初生起不應道理？
 Why does the unreasonable principle arise in the first place if there is no alaya consciousness?
謂有難言：
 It’s hard to say:
若決定有阿賴耶識，應有二識俱時生起。
 If it is decided to have alaya consciousness, both consciousnesses should arise at the same time.
應告彼言：
 He should be told:
汝於無過妄生過想，何以故？
 Why do you think that you have no fault?
容有二識俱時轉故。
 There are two consciousnesses that change from time to time.
所以者何？
 So what?
且如有一，俱時欲見乃至欲知，隨有一識最初生起，不應道理。
 And if there is a desire to see or even know, then there is a consciousness that initially arises, which does not follow the principles.
由彼爾時作意無別，根、境亦爾；
 From then on, there is no difference in intention, root and environment;
以何因緣識不俱轉？
 Why don't all the causes and conditions change?
何故若無諸識俱轉，與眼等識同行意識明了體性不可得耶？
 Why is it that without the transformation of all consciousnesses, walking with the eyes and other consciousnesses, it is impossible to understand the nature of consciousness?
謂或有時憶念過去曾所受境，爾時意識行不明了；
 It means that sometimes the memory of a situation experienced in the past makes the consciousness unclear;
非於現境意現行時，得有如是不明了相。
 Except when the mind is present in the present situation, one can have such an unclear understanding.
是故應許諸識俱轉。
 Therefore, it is promised that all consciousnesses will be transformed.
或許意識無明了性。
 Perhaps consciousness lacks clarity.
何故若無阿賴耶識，有種子性不應道理？
 Why is it that if there is no alaya consciousness, there should be no reason for the seed nature?
謂六識身展轉異故。
 It is said that the six consciousnesses are transformed and transformed.
所以者何？
 So what?
從善無間不善性生，不善無間復善性生，從二無間無記性生；
 The wholesome and unwholesome nature arises, the unwholesome and unwholesome nature arises, and the unwholesome and unwholesome nature arises.
劣界無間中界生，中界無間妙界生，如是妙界無間乃至劣界生；
 The inferior realm arises without interruption, the middle realm arises, the middle realm arises without interruption and the wonderful realm arises, and thus the wonderful realm arises without interruption and even the inferior realm arises;
有漏無間無漏生，無漏無間有漏生；
 If there is leakage, there will be no leakage; if there is no leakage, there will be no leakage; if there is no gap, there will be no leakage;
世間無間出世生，出世無間世間生；
 There is no worldly birth, no worldly birth, no worldly birth;
非如是相有種子性，應正道理。
 If this is not the case, it should be true.
又彼諸識長時間斷，不應相續長時流轉，是故此亦不應道理。
 Moreover, these consciousnesses are broken for a long time and should not continue to flow for a long time. Therefore, this does not follow the principle.
何故若無諸識俱轉，業用差別不應道理？
 Why is it that if all consciousnesses are not transformed, the differences in karma should not be justified?
謂若略說有四種業。
 It is said that there are four types of karma.
一、了別器業，二、了別依業，三、了別我業，四、了別境業。
 1. Separate the utensil karma, 2. Separate the dependence karma, 3. Separate my own karma, 4. Separate the realm karma.
此諸了別，剎那剎那俱轉可得，是故一識於一剎那有如是等業用差別，不應道理。
 These differences can be obtained moment by moment. Therefore, there are such differences in karma and effects in one consciousness in one moment, which is not the reason.
何故若無阿賴耶識，身受差別不應道理？
 Why is it that if there is no alaya consciousness, the differences experienced by the body should not be justified?
謂如有一，或如理思，或不如理；
 It means that if there is one thing, it may be rational or unreasonable;
或無思慮，或隨尋伺；
 Either without thinking or just searching;
或處定心，或不在定；
 Either the mind is concentrated or not;
爾時於身諸領受起非一眾多種種差別，彼應無有。
 At that time, the various perceptions that arise in the body are not one, many, and various, and they should not exist.
然現可得，是故定有阿賴耶識。
 However, it can be obtained now, so there must be alaya consciousness.
何故若無阿賴耶識，處無心定不應道理？
 Why is it that if there is no alaya consciousness, there will be no concentration and no reason?
謂入無想定、或滅盡定，應如捨命識，離於身，非不離身。
 When it comes to entering the concentration without thinking or the concentration of cessation, it should be like giving up life consciousness and leaving the body, not never leaving the body.
如世尊說：
 As the Blessed One said:
當於爾時，識不離身故。
 At that time, consciousness will never leave the body.
何故若無阿賴耶識，命終時識不應道理？
 Why is it that if there is no alaya consciousness, there should be no truth at the end of life?
謂臨終時，或從上身分，識漸捨離，冷觸漸起；
 It is said that at the time of death, or from the upper body, consciousness gradually abandons, and cold touch gradually arises;
或從下身分。
 Or from a lower status.
非彼意識，有時不轉。
 If it is not that consciousness, sometimes it will not change.
故知唯有阿賴耶識能執持身。
 Therefore, we know that only Alaya consciousness can hold onto the body.
此若捨離，即於身分冷觸可得，身無覺受。
 If this is abandoned, it will be accessible to the cold touch of the body and there will be no sensation in the body.
意識不爾。
 Not conscious.
是故若無阿賴耶識，不應道理。
 Therefore, if there is no alaya consciousness, there will be no truth.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
所緣、若相應、　　更互為緣性、
 If the objects correspond to each other, they are more dependent on each other.
與識等俱轉、　　雜染污還滅。
 Together with consciousness, etc., all defilements and defilements will be destroyed.
若略說阿賴耶識，由四種相建立流轉，由一種相建立還滅。
 If we briefly talk about alaya consciousness, it is established and circulated by four phases, and established and destroyed by one phase.
云何四相建立流轉？
 How can the four phases be established and circulated?
當知建立所緣轉故，建立相應轉故，建立互為緣性轉故，建立識等俱轉轉故。
 You should know how to establish the causes of objects, establish the causes of corresponding causes, establish the causes of mutual dependence, and establish the causes of all the causes of consciousness.
云何一相建立還滅？
 How can a phase be established or destroyed?
謂由建立雜染轉故，及由建立彼還滅故。
 It is said that it is caused by the establishment of defilements, and it is caused by their establishment and destruction.
云何建立所緣轉相？
 How to establish the object's transformation?
謂若略說，阿賴耶識由於二種所緣境轉。
 To put it briefly, alaya consciousness changes due to two kinds of objects.
一、由了別內執受故；
 1. Acceptance due to inner attachment;
二、由了別外無分別器相故。
 2. It is because there is no distinction between objects and objects.
了別內執受者，謂能了別遍計所執自性妄執習氣，及諸色根根所依處。
 Distinguishing the internal grasping and receiving objects means being able to distinguish the self-nature, delusional grasping habits, and the bases of various forms.
此於有色界。
 This is in the form realm.
若在無色，唯有習氣執受了別。
 If there is no form, only habits and attachments will be accepted.
了別外無分別器相者，謂能了別依止緣內執受阿賴耶識故，於一切時無有間斷器世間相。
 Those who have no distinguishing appearance from the outside, that is, they are able to understand the different conditions of dependence and receive alaya consciousness internally. Therefore, there is no interruption in the appearance of the world at all times.
譬如燈焰生時，內執膏炷，外發光明；
 For example, when the flame of a lamp is burning, it holds an anointed stick inside and shines brightly outside;
如是阿賴耶識緣內執受，緣外器相生起道理，應知亦爾。
 In this way, Alaya consciousness is dependent on internal attachment and reception, and external objects arise due to the principle. You should know this.
復次，阿賴耶識緣境微細，世聰慧者亦難了故。
 Again, the condition of Alaya's consciousness is subtle, and it is difficult for even the wisest people in the world.
復次，阿賴耶識緣境無廢，時無變易。
 Again, Alaya’s condition of consciousness remains intact, and time does not change.
從初執受剎那乃至命終，一味了別而轉故。
 From the first moment of attachment to the end of life, we just say goodbye and turn around.
復次，阿賴耶識於所緣境念念生滅，當知剎那相續流轉，非一非常。
 Again, Alaya consciousness arises and disappears in the object environment, and you should know that the moments are continuous and flow, not one and the same.
復次，阿賴耶識，當言於欲界中，緣狹小執受境；
 Again, alaya consciousness should be mentioned in the realm of desire, where conditions are narrow and clinging to feelings;
於色界中，緣廣大執受境；
 In the form realm, there is a vast state of attachment and reception;
於無色界空無邊處、識無邊處，緣無量執受境；
 In the formless realm where space is boundless and consciousness is boundless, there are boundless attachments and conditions;
於無所有處，緣微細執受境；
 In the place of nothingness, the conditions are subtle and clinging to the situation;
於非想非非想處，緣極微細執受境。
 In the place of non-perception and non-perception, the conditions are extremely subtle and clinging to the situation.
如是了別二種所緣故，於所緣境微細了別故，相似了別故，剎那了別故，了別狹小執受所緣故，了別廣大執受所緣故，了別無量執受所緣故，了別微細執受所緣故，了別極微細執受所緣故，應知建立阿賴耶識所緣轉相。
 In this way, the two kinds of objects are distinguished. The objects are distinguished because they are subtle. They are similar because they are similar. They are distinguished because they are instantaneous. They are distinguished because they are small objects. They are distinguished because they are large. They are distinguished because they are immeasurable. , Distinguish the subtle attachment and feeling, and distinguish the extremely subtle attachment and feeling, you should know how to establish the Alaya consciousness object transformation.
云何建立相應轉相？
 How to establish the corresponding phase transformation?
謂阿賴耶識與五遍行心相應所恒共相應。
 It is said that alaya consciousness and the five universal mental states correspond to each other.
謂作意、觸、受、想、思。
 It refers to intention, contact, feeling, thinking, and thinking.
如是五法亦唯異熟所攝，最極微細，世聰慧者亦難了故。
 These five dharmas are only captured by familiarity and are extremely subtle, so it is difficult for even the wisest people in the world to understand them.
亦常一類緣境而轉。
 It also often changes due to the same kind of circumstances.
又阿賴耶識相應受，一向不苦不樂，無記性攝。
 In addition, the alaya consciousness corresponds to the feeling, which is always neither painful nor happy, and has no memory.
當知餘心法行相亦爾。
 You should know that the Dharma and conduct of your mind are also similar.
如是遍行心所相應故，異熟一類相應故，極微細轉相應故，恒常一類緣境而轉相應故，不苦不樂相應故，一向無記相應故，應知建立阿賴耶識相應轉相。
 In this way, the universal mind corresponds to the same type, the rare and mature ones correspond to the same type, the extremely subtle changes correspond to the same type, the constant and the same kind of conditions correspond to each other, the non-painful and non-pleasant ones correspond to each other, and the consistent and unrecorded correspondences correspond to each other. You should know how to establish Alaya. Consciousness changes accordingly.
云何建立互為緣性轉相？
 How can we establish mutual interdependence and reincarnation?
謂阿賴耶識與諸轉識作二緣性。
 It is said that alaya consciousness and all turning consciousness are two dependent properties.
一、為彼種子故；
 1. Because of the seed;
二、為彼所依故。
 2. To be relied upon by him.
為種子者，謂所有善、不善、無記轉識轉時，一切皆用阿賴耶識為種子故。
 Being a seed means that when all good, bad, and unrecorded consciousness changes, everything uses alaya consciousness as a seed.
為所依者，謂由阿賴耶識執受色根，五種識身依之而轉，非無執受。
 The one that relies on it is that the alaya consciousness grasps and receives the color root, and the five kinds of consciousness bodies rely on it to turn. It is not a non-grasping feeling.
又由有阿賴耶識故，得有末那；
 And because of the Alaya consciousness, there is Manas;
由此末那為依止故，意識得轉。
 Since this mana is the reliance, consciousness can be transformed.
譬如依止眼等五根，五識身轉，非無五根。
 For example, if you rely on five sense organs such as the eyes, and the five consciousnesses turn around, it is not without the five sense organs.
意識亦爾，非無意根。
 It means Xie Yier, but it has no unintentional root.
復次，諸轉識與阿賴耶識作二緣性。
 Again, all turning consciousness and alaya consciousness are two conditions.
一、於現法中，能長養彼種子故；
 1. In the present Dharma, the seeds can be grown and nourished;
二、於後法中，為彼得生攝殖彼種子故。
 2. In the latter method, it is for Peter to give birth to and reproduce the seeds.
於現法中，長養彼種子者，謂如依止阿賴耶識善、不善、無記轉識轉時，如是如是於一依止同生同滅，熏習阿賴耶識；
 In the present dharma, those who cultivate the seeds are like relying on alaya to recognize good, bad, and unintelligible knowledge. When the awareness of alaya changes, it will arise and die together in the same way, and the alaya consciousness will be cultivated;
由此因緣，後後轉識善、不善、無記性，轉更增長、轉更熾盛、轉更明了而轉。
 Due to this cause and condition, the recognition of good, bad, and incomprehensible will gradually increase, become more intense, and become more clear.
於後法中，為彼得生攝殖彼種子者，謂彼熏習種類，能引攝當來異熟無記阿賴耶識。
 In the later teachings, those who give birth to and ingest the seeds for Peter are said to be the kind of incense that can lead to the unrecorded alaya consciousness of the future.
如是為彼種子故，為彼所依故，長養種子故，攝殖種子故，應知建立阿賴耶識與諸轉識互為緣性轉相。
 In this way, because of the seed, because of the support, because of the growth of the seed, because of the ingestion of the seed, you should know that the establishment of alaya consciousness and the transformation of consciousness are mutually dependent.
云何建立阿賴耶識與轉識等俱轉轉相？
 How can we establish that the alaya consciousness and the transitional consciousness all rotate together?
謂阿賴耶識，或於一時唯與一種轉識俱轉，所謂末那。
 It is called alaya consciousness, or it may only change with one kind of turning consciousness at a time, which is called mana.
何以故？
 Why?
由此末那，我見慢等恒共相應思量行相，若有心位、若無心位，常與阿賴耶識一時俱轉，緣阿賴耶識以為境界，執我起慢思量行相。
 From this mana, I see that arrogance and so on are always corresponding to the thinking and behavior. If there is a mind position, if there is no mind position, it always turns with the alaya consciousness at the same time, and the alaya consciousness is regarded as the state.
或於一時與二俱轉，謂末那及意識。
 Or in one moment and two, it is called mana and consciousness.
或於一時與三俱轉，謂五識身隨一轉時。
 Or it may turn together with the three at one moment, that is to say, when the body of five consciousnesses turns around at the same time.
或於一時與四俱轉。
 Or it changes with everything at once.
謂五識身隨二轉時。
 It is said that when the body of five consciousnesses follows the second turn.
或時乃至與七俱轉，謂五識身和合轉時。
 Sometimes it even turns together with the seven, which is called the time when the body of five consciousnesses turns together.
又復意識，染污末那以為依止，彼未滅時，相了別縛不得解脫；
 When consciousness returns again, the defiled manas take refuge, and until they are extinguished, they cannot be liberated from the fetters of separation;
末那滅已，相縛解脫。
 Mana has been destroyed, and the bondage is released.
又復意識，能緣他境及緣自境。
 He regains consciousness and can condition other environments as well as his own environment.
緣他境者，謂緣五識身所緣境界，或頓不頓。
 Those who are dependent on other realms are said to be dependent on the realm of the five consciousnesses, whether there is a pause or not.
緣自境者，謂緣法境。
 Those who are dependent on the self-environment are said to be dependent on the dharma-environment.
復次，阿賴耶識，或於一時與苦受、樂受、不苦不樂受俱時而轉，此受與轉識相應，依彼而起。
 Again, alaya consciousness may turn around at the same time as painful feeling, pleasant feeling, or neither painful nor pleasant feeling. This feeling corresponds to the turning consciousness and arises in dependence on it.
謂於人中，若欲界天，若於一分鬼、傍生中，俱生不苦不樂受，與轉識相應苦受、樂受、不苦不樂受相雜俱轉。
 It is said that among humans, as in the world of desire, as in a ghost, or in a nearby being, there are neither painful nor pleasant feelings, which are mixed with the corresponding painful feelings, pleasant feelings, and neither painful nor pleasant feelings that correspond to the transferred consciousness.
若那落迦等中，他所映奪，不苦不樂受與純苦無雜受俱時而轉。
 If there is a Luojia and others, what he captures will be neither painful nor pleasant feelings, and pure painful and unmixed feelings.
當知此受被映奪故，難可了知。
 You should know that it is difficult to understand because this feeling has been captured.
如那落迦等中，一向苦受俱轉；
 For example, in Naraka and others, all the sufferings are gone;
如是於下三靜慮地，一向樂受俱轉；
 In this way, in the lower three places of meditation, you will always feel happy;
於第四靜慮地乃至有頂，一向不苦不樂受俱轉。
 At the fourth level of meditation, there is even a peak, and all the feelings that have always been neither painful nor pleasant are transformed.
復次，阿賴耶識，或於一時與轉識相應善、不善、無記諸心所俱時而轉。
 Furthermore, alaya consciousness may turn around at the same time, corresponding to good, bad, and unrecorded mental states at the same time.
如是阿賴耶識雖與轉識俱時而轉，亦與客受，客善、不善、無記心所俱時而轉，然不應說與彼相應。
 Although alaya consciousness turns from time to time with turning consciousness, it also changes from time to time with objects of good, bad, and unrecorded thoughts. However, it should not be said that it corresponds to them.
何以故？
 Why?
由不與彼同緣轉故。
 It's because I don't share the same fate with him.
如眼識雖與眼根俱轉，然不相應。
 For example, although eye consciousness rotates with the eye faculty, it does not correspond to it.
此亦如是。
 This is also true.
應知此中，依少分相似道理，故得為喻。
 It should be known that there are few similarities in this, so it can be used as a metaphor.
又如諸心所，雖心所性無有差別，然相異故，於一身中一時俱轉，互不相違。
 Also like all mental states, although there is no difference in the nature of the mental states, they are different, and they all change in the same body from time to time without contradicting each other.
如是阿賴耶識與諸轉識，於一身中一時俱轉，當知更互亦不相違。
 In this way, the alaya consciousness and the shifting consciousnesses rotate all at once in the same body. You should know that they do not conflict with each other.
又如於一瀑流，有多波浪一時而轉，互不相違。
 Another example is a waterfall with multiple waves that turn at once without conflicting with each other.
又如於一清淨鏡面，有多影像一時而轉，互不相違。
 Another example is that on a pure mirror, there are multiple images that turn at once without conflicting with each other.
如是於一阿賴耶識，有多轉識一時俱轉，當知更互亦不相違。
 In this way, within one alaya consciousness, there are multiple turning consciousnesses that can turn around at the same time. You should know that they do not conflict with each other.
又如一眼識，於一時間，於一事境唯取一類無異色相；
 Another example is that the consciousness of one eye only takes one kind of non-differentiated form at a certain time and in a certain situation;
或於一時，頓取非一種種色相。
 Or for a moment, you may suddenly take in different colors.
如眼識於眾色，如是耳識於眾聲、鼻識於眾香、舌識於眾味亦爾。
 Just as the eyes recognize various forms, so the ears recognize various sounds, the nose recognizes various aromas, and the tongue recognizes various tastes.
又如身識，或於一時，於一事境唯取一類無異觸相；
 Another example is that body consciousness may only take one kind of non-differentiated contact form in one situation at a certain time;
或於一時，頓取非一種種觸相。
 Or at one moment, you suddenly get different types of contact.
如是分別意識，於一時間，或取一境相，或取非一種種境相。
 In this way, consciousness can take on one state or different state at a time.
當知道理亦不相違。
 It should be understood that it is not contrary to reason.
又前說末那恒與阿賴耶識俱轉，乃至未斷，當知常與俱生任運四種煩惱一時相應。
 Furthermore, as mentioned before, the consciousness of mana and alaya rotate together and are not discontinued. It should be known that the four kinds of troubles of co-occurrence and destiny correspond to each other at the same time.
謂薩迦耶見、我慢、我愛，及與無明。
 It is called Sakya's view, self-arrogance, self-love, and ignorance.
此四煩惱，若在定地，若不定地，當知恒行，不與善等相違，是有覆無記性。
 If these four troubles are in a stable place, or if they are not in a stable place, you should know that they are consistent and do not run counter to good deeds.
如是阿賴耶識，與轉識俱轉故，與諸受俱轉故，與善等俱轉故，應知建立阿賴耶識俱轉轉相。
 In this way, alaya consciousness turns together with the turning consciousness, turns together with all feelings, and turns together with good things, etc., so it should be known to establish the turning point of alaya consciousness.
云何建立阿賴耶識雜染還滅相？
 How can we establish the state of defilement and annihilation of Alaya consciousness?
謂略說阿賴耶識是一切雜染根本。
 It is briefly said that alaya consciousness is the root of all defilements.
所以者何？
 So what?
由此識是有情世間生起根本，能生諸根、根所依處及轉識等故。
 This consciousness is the root of the emergence of sentient beings in the world, and can give rise to roots, root bases, turning consciousness, etc.
亦是器世間生起根本，由能生起器世間故。
 It is also the root of the emergence of the world of objects, because it can give rise to the world of objects.
亦是有情互起根本，一切有情相望互為增上緣故。
 This is also the reason why sentient beings are the root of each other, and all sentient beings look to each other to strengthen each other.
所以者何？
 So what?
無有有情與餘有情互相見等時，不生苦樂等更相受用。
 When there are no sentient beings and other sentient beings who see each other, there will be no pain, joy, etc., but they will benefit from each other.
由此道理，當知有情界互為增上緣。
 Based on this principle, we should know that the realm of sentient beings enhances each other’s superiority.
又即此阿賴耶識能持一切法種子故，於現在世是苦諦體，亦是未來苦諦生因，又是現在集諦生因。
 In addition, this alaya consciousness can hold the seeds of all dharmas, so it is the body of the truth of suffering in the present world, and it is also the cause of the truth of suffering in the future, and it is also the cause of the truth of suffering in the present.
如是能生有情世間故，能生器世間故，是苦諦體故，能生未來苦諦故，能生現在集諦故，當知阿賴耶識是一切雜染根本。
 Because it can give birth to the world of sentient beings, because it can give birth to the world of objects, because it is the body of the truth of suffering, because it can give rise to the truth of future suffering, and because it can give rise to the truth of the present collection, you should know that alaya consciousness is the root of all defilements.
復次，阿賴耶識所攝持順解脫分及順決擇分等善法種子，此非集諦因。
 Again, the seeds of wholesome dharma held by the alaya consciousness, such as the obedient release factor and the obedient decision factor, are not the cause of the ultimate truth.
由順解脫分等善根與流轉相違故。
 This is because the good roots of the elements of smooth liberation are contrary to the circulation.
所餘世間所有善根，因此生故，轉更明盛。
 All the good roots left in the world will become brighter and more prosperous because of this.
由此因緣，彼所攝受自類種子轉有功能、轉有勢力，增長種子，速得成立。
 Due to this cause and condition, the seeds he took in from his own species became functional and powerful, and the seeds grew and were quickly established.
復由此種子故，彼諸善法轉明盛生。
 Again, from this seed, all the good dharma will turn bright and prosper.
又復能感當來轉增、轉勝可愛可樂諸異熟果。
 And I can again feel that the time will come to increase, to become better than the lovely, cola, and other ripe fruits.
復次，依此一切種子阿賴耶識故，薄伽梵說：
 Again, based on the Alaya consciousness of all seeds, Bhagavan said:
有眼界、色界、眼識界，乃至有意界、法界、意識界。
 There is the vision world, the color world, the vision world, and even the intentional world, the dharma world, and the consciousness world.
由於阿賴耶識中有種種界故。
 Because there are various realms in Alaya consciousness.
又如經說惡叉聚喻。
 Another example is that the scriptures say that evil crosses gather together.
由於阿賴耶識中有多界故。
 Because there are many realms in Alaya consciousness.
復次，此雜染根本阿賴耶識，修善法故，方得轉滅。
 Furthermore, only by cultivating the alaya consciousness, the root of these defilements, can they be transformed and eliminated.
此修善法，若諸異生，以緣轉識為境作意，方便住心，能入最初聖諦現觀。
 If this kind of practice is different, if you use the situation of conditional awareness as the background to make your mind, it is convenient to stay in the mind, and you can enter the manifestation of the original noble truth.
非未見諦者，於諸諦中未得法眼，便能通達一切種子阿賴耶識。
 Only those who have not seen the truth, and have not obtained the Dharma Eye among all truths, will be able to access all the seeds of Alaya Consciousness.
此未見諦者修如是行已，或入聲聞正性離生，或入菩薩正性離生，達一切法真法界已，亦能通達阿賴耶識。
 Those who have not seen the truth have practiced this practice, and may have entered into the sage-hearer's righteous nature, or into the bodhisattva's righteous nature, and have reached the true dharma realm of all dharmas, and may also have access to alaya consciousness.
當於爾時，能總觀察自內所有一切雜染，亦能了知自身外為相縛所縛，內為麁重縛所縛。
 At that time, you can always observe all the defilements within you, and you can also understand that you are bound by the fetters on the outside and the fetters on the inside.
復次，修觀行者，以阿賴耶識是一切戲論所攝諸行界故，略彼諸行，於阿賴耶識中，總為一團、一積、一聚。
 Again, those who practice contemplation should consider that the alaya consciousness is the world of all actions captured by all the dramas, and the various actions in the alaya consciousness are always a group, a accumulation, and a collection.
為一聚已，由緣真如境智修習、多修習故，而得轉依。
 As a result of gathering together, due to the practice of the wisdom of the True Suchness Realm and practice more, I gained refuge.
轉依無間，當言已斷阿賴耶識。
 Turning around without interruption, it should be said that the alaya consciousness has been cut off.
由此斷故，當言已斷一切雜染。
 Therefore, it should be said that all defilements have been cut off.
當知轉依，由相違故，能永對治阿賴耶識。
 You should know that turning to reliance can always counteract the alaya consciousness because it contradicts the other.
又阿賴耶識體是無常，有取受性；
 Moreover, the body of Alaya consciousness is impermanent and has the nature of taking and receiving;
轉依是常，無取受性，緣真如境聖道，方能轉依故。
 Turning to dependence is a constant, it has no nature of taking and receiving, and it is because of the true holy path of such a state that it is possible to turn to dependence.
又阿賴耶識，恒為一切麁重所隨；
 Moreover, Alaya consciousness is always accompanied by all the elements;
轉依，究竟遠離一切所有麁重。
 Turning around is the ultimate way to stay away from everything.
又阿賴耶識是煩惱轉因，聖道不轉因；
 Furthermore, alaya consciousness is the cause of the transformation of afflictions, but the cause of the non-transformation of the noble path;
轉依是煩惱不轉因，聖道轉因。
 Surrender means that troubles do not change their causes, but the holy path changes their causes.
應知但是建立因性，非生因性。
 It should be understood that causal nature is established, not caused.
又阿賴耶識，令於善、淨無記法中不得自在；
 Also, the alaya consciousness makes it impossible to be at ease in the good and pure unrecorded dharma;
轉依，令於一切善、淨無記法中得大自在。
 By turning around, one can gain great freedom in all good and pure and unrecorded Dharma.
又阿賴耶識斷滅相者，謂由此識正斷滅故，捨二種取，其身雖住，猶如變化。
 Furthermore, the sign of the annihilation of Alaya consciousness means that because this consciousness is annihilated, the two kinds of grasping are abandoned. Although the body remains, it seems to be changing.
所以者何？
 So what?
當來後有苦因斷故，便捨當來後有之取；
 When there is an end to the cause of suffering later, then give it up and take it when there is later;
於現法中一切煩惱因永斷故，便捨現法一切雜染所依之取。
 Since all the troubles in the present Dharma are permanently eliminated, all the defilements in the present Dharma depend on them.
一切麁重永遠離故，唯有命緣暫時得住。
 All things are gone forever, only destiny can stay temporarily.
由有此故，契經中言：
 For this reason, it is said in the Book of Deeds:
爾時但受身邊際受、命邊際受。
 At that time, I only received the peripheral blessings and the peripheral blessings.
廣說乃至即於現法一切所受究竟滅盡。
 Expounding it extensively will lead to the ultimate annihilation of all things that are experienced in the present dharma.
如是建立雜染根本故，趣入、通達、修習作意故，建立轉依故，當知建立阿賴耶識雜染還滅相。
 In this way, by establishing the roots of defilements, by entering, understanding, and practicing mindfulness, and by establishing reliance, you should know how to establish the phase of cessation of defilements in alaya consciousness.
如是已依勝義道理，建立心、意、識名義差別；
 In this way, the nominal distinction between heart, mind, and consciousness has been established according to the ultimate principle;
由此道理，於三界等諸心、意、識，一切雜染、清淨道理，應隨決了。
 Based on this principle, all the impure and pure principles of the mind, mind, and consciousness in the three realms should be resolved accordingly.
餘處所顯心、意、識理，但隨所化有情差別，為嬰兒慧所化權說，方便令彼易得入故。
 The remaining places show the principles of heart, mind, and consciousness, but they vary according to the sentient beings they are transformed into. They are transformed by the wisdom of the infant, so that they can easily access them.
問：
 ask:
若成就阿賴耶識，亦成就轉識耶？
 If Alaya consciousness is achieved, will it also achieve transference consciousness?
設成就轉識，亦成就阿賴耶識耶？
 Suppose the transformation of consciousness is achieved, the alaya consciousness is also achieved?
答：
 answer:
應作四句。
 There should be four sentences.
或有成就阿賴耶識，非轉識。
 There may be achievement of alaya consciousness, not transference consciousness.
謂無心睡眠、無心悶絕、入無想定、入滅盡定、生無想天。
 It means that there is no mind to sleep, no mind to be bored, entering the concentration of no thoughts, entering the concentration of cessation, and being born in the world of no thoughts.
或有成就轉識，非阿賴耶識。
 There may be a transfer of consciousness, which is not Alaya consciousness.
謂阿羅漢、若諸獨覺、不退菩薩，及諸如來住有心位。
 It is said that Arahants, such as the Solitary Enlightenment, the Immortal Bodhisattva, and Tathāgata abide in the mind position.
或有俱成就。
 Or achieve both.
謂餘有情住有心位。
 It is said that Yu Youqing lives in the heart position.
或有俱不成就。
 Or nothing will happen.
謂阿羅漢、若諸獨覺、不退菩薩，及諸如來入滅盡定，處無餘依般涅槃界。
 It is said that Arhats, such as the Solitary Enlightenment, the Immortal Bodhisattva, and the Tathagata have entered the samadhi of annihilation and are in the realm of parinirvana without any remaining support.
問：
 ask:
內外諸法自性各別，各住自相，何因緣故，十八界中唯六識界自性建立，所餘諸界為彼所依、所緣、助伴而建立耶？
 All dharmas inside and outside have their own nature, and each lives in its own phase. Why is it that among the eighteen realms, only the six realms of consciousness are established by their own nature, while the remaining realms are established for their support, object, and assistance?
答：
 answer:
由六識界，於彼彼念瞬息、須臾、日夜等位速疾轉變，託彼彼緣，依眼等根，緣色等境，用諸心所以為助伴，非一眾多種種生起。
 From the realm of six consciousnesses, thoughts change rapidly in the blink of an eye, a moment, day and night, relying on other conditions, relying on eyes and other roots, and conditions such as color and color, and using various mental factors to help and accompany them. They do not arise in many ways.
由彼彼依之所生故，得彼彼名。
 Because he was born based on that, he got his name.
如火依附彼彼緣故而得燒然，爾時便得彼彼名數。
 Just like a fire clinging to that cause and burning, then it will obtain that name.
由諸草木、牛糞、糠札等為緣故，火方得然，爾時便數名為草火，乃至札火。
 Fire is caused by various grasses, trees, cow dung, bran, etc., and then it is called grass fire or even dung fire.
如是眼、色以為緣故，眼識得生，數名眼識；
 If the eyes and forms are regarded as causes, eye-consciousness arises, which is called eye-consciousness;
如是乃至數名意識。
 In this way, there are several consciousnesses.
廣說應知。
 Speak widely and should know.
餘眼等界，若彼自性從初生已，即彼自性相似生起，展轉相續，究竟隨轉。
 In other realms such as the eye, if the self-nature has been born from the beginning, that is, the self-nature is similar and arises, unfolds and continues, and ultimately changes with it.
又一識類，藉彼彼緣，種種差別自性生起。
 Another kind of consciousness, through the other and the other, various differences arise naturally.
是故識界自性建立，所餘諸界為彼所依、所緣、助伴而得建立。
 Therefore, the realm of consciousness is established by its own nature, and the remaining realms are established as its support, object, and companion.
復次，當辯識身遍知。
 Again, discern the body and know it all.
問：
 ask:
心清淨行苾芻，由幾種相遍知其心？
 A person with a pure mind, practicing wormwood and cud, can know his mind by how many characteristics?
答：
 answer:
若略說由三種相。
 Let’s briefly talk about the three phases.
一、雜染愛樂相，二、雜染過患相，三、雜染還滅方便善巧相。
 1. The sign of love and happiness of defiled defilements, 2. The sign of trouble caused by defilements, and 3. The sign of expediency and skill in the elimination of defilements.
云何心清淨行苾芻，遍知自心雜染愛樂相？
 How can a person with a pure mind be able to practice the art of eating grass and be fully aware of the defiled nature of his mind and the signs of love and happiness?
謂心清淨行苾芻作如是念：
 It is said that the mind is pure and the heart is pure, and one should think like this:
今我此心於諸雜染長夜愛樂。
 Now my heart is full of all kinds of defilements, and I love music all night long.
自知愛樂諸雜染已，便從有貪性出，於離貪性安止其心。
 Knowing that the defilements of love and pleasure are gone, he comes from the nature of greed and calms his mind in the nature of freedom from greed.
爾時其心於離貪性不能安住，亦不愛樂，更無異緣，唯有速疾還來、趣入、流散、馳騁有貪性中。
 At that time, the mind cannot rest in the nature of freedom from greed, nor does it love happiness, nor has it any other connection. It can only return quickly, enter, wander, and gallop in the nature of greed.
如從有貪性，如是從有瞋、有癡、下劣、掉舉、不寂靜、散亂性出，廣說乃至從放逸愛樂住性出，於常勤修習諸善法中安止其心。
 Just as it arises from the nature of greed, such as the nature of anger, ignorance, inferiority, restlessness, restlessness, and dispersion, it can be said that it even arises from the nature of letting go, loving and living, and calming the mind by practicing all kinds of good Dharma frequently.
爾時其心於常勤修習諸善法中不能安住，亦不愛樂，更無異緣，唯有速疾還來、趣入、流散、馳騁乃至放逸愛樂性中。
 At that time, the mind cannot rest in the diligent practice of all good Dharma, nor does it love happiness, nor does it have any different conditions. It can only return quickly, enter, wander, gallop, and even let go in the nature of love and happiness.
如是名為心清淨行苾芻，遍知自心雜染愛樂相。
 This is called a pure mind, walking on the grass, fully aware of the defilements in one's mind, the appearance of love and happiness.
如是遍知自心雜染愛樂相已。
 In this way, you are fully aware that your mind is tainted with love and happiness.
此心清淨行苾芻，復能遍知自心雜染過患相。
 This mind is pure and can be fully aware of the defilements and faults of the mind.
謂作是念：
 It is said that doing is thinking:
今我此有貪心，能為自害、能為他害、能為俱害，能生現法罪、能生後法罪、能生現法後法罪，又能為緣，生彼所生身心憂苦。
 Now I have greed, which can harm myself, others, or both. It can cause sins in the present law, sins in the future law, and crimes in the future law. It can also cause physical and mental suffering due to the conditions.
如於有貪性，如是乃至於放逸愛樂性，當知亦爾。
 If you have the nature of greed, if you have the nature of letting go of pleasure, you should know that.
復作是念：
 The repetition is to read:
此有貪心乃至放逸愛樂心，有過患故，有疫、有橫、有災、有惱。
 There is greed and even indulgence in love, there are faults, there are epidemics, there are disasters, there are disasters, there are troubles.
如是遍知自心雜染過患相已，復能遍知自心雜染還滅方便善巧相。
 If you are fully aware of the faults and defects of your own mind, you will be able to fully understand the expedient and skillful signs of annihilating the defilements of your own mind.
謂我今不應隨自雜染，有諸過患、有疫、有橫、有災、有惱心自在轉，必令自心隨我勢力自在而轉。
 It says that now I should not let my mind wander freely due to my defilements, faults, epidemics, obstacles, disasters, and annoyances. I must let my mind wander freely according to my power.
彼既如是了知，我今不應隨順自心而轉，當令自心隨我轉已，數數思擇，令有貪心捨有貪性，無貪性中安住愛樂，又復於彼見勝功德。
 Since he understands this, I should not follow the direction of my mind now. I should let my mind follow me, think carefully about my choices, and let my greedy nature and renunciation be greedy. I should live in love and happiness without greed, and return to that. See the merit of victory.
如是乃至令捨放逸愛樂住性，乃至於常勤修習諸善法中安住愛樂，又復於彼見勝功德。
 In this way, he will be able to let go and live in love and happiness, so that he can dwell in love and happiness in the practice of all good dharma frequently and diligently, and he will again see the winning merits.
彼多安住如是行已，爾時其心不由思擇，於常懃修習諸善法中，自然安住愛樂；
 If he has done this for a long time, his mind will not be able to think about it, and he will naturally abide in love and happiness while diligently practicing all kinds of good Dharma.
於前雜染愛樂性中，深生厭責。
 In the former defilement of love and pleasure, one is deeply disgusted and resentful.
由此因緣，心清淨行苾芻，如實了知自心雜染愛樂速疾迴轉無譬喻性，又能善知如是雜染心有過患性，又能善知如是雜染心還滅方便。
 Due to this cause and condition, one's mind should be pure and pure, and one should truly understand that the defiled thoughts and pleasures in one's mind can turn around quickly and have no metaphorical nature, and be able to know well that such a defiled mind has the faulty nature, and be able to know well the method of annihilating such a defiled mind.
由如是故，心清淨行苾芻，速能證得無上心清淨性，所謂諸漏永盡。
 Because of this, if the mind is pure and the mind is pure, one can quickly realize the supreme purity of mind, and all outflows will be eliminated forever.
復次，當辯心善巧差別及心轉善巧差別。
 Again, we should distinguish the difference between the skillful mind and the skillful transformation of the mind.
謂依遍計所執自性，當知心善巧差別；
 It is said that according to the self-nature that is grasped by universal calculation, one should know the skillful differences of the mind;
依依他起自性，當知心轉善巧差別。
 Relying on the original nature of others, you should know the difference between the skillful transformation of the mind.
復次，若能善巧熏修心者，得二勝利。
 Again, those who can cultivate their minds skillfully will gain the second victory.
一、於果時觸證安樂，二、於因時自在而轉。
 1. Touch and realize peace and happiness at the time of the effect; 2. Turn around freely at the time of the cause.
復次，心混濁者有三過失。
 Again, there are three faults for those with a cloudy mind.
一、不如理作意過失，二、隨眠過失，三、起纏過失。
 1. The fault of acting unreasonably, 2. The fault of following the sleep, and 3. The fault of getting entangled.
問：
 ask:
如世尊言：
 As the World Honored One said:
唯當於心深善勇猛如理觀察。
 Only when you have a deep heart, be kind, brave, and observe rationally.
念住中說：
 Mindfulness says:
要當於身住身循觀，乃至於法住法循觀。
 We should abide in the body and observe the body, and even stay in the Dharma and observe the Dharma.
此何密意？
 What's the secret of this?
答：
 answer:
為顯四念住唯觀察心故。
 In order to manifest the four kinds of mindfulness, we only need to observe the mind.
謂觀心執受、觀心領納、觀心了別、觀心染淨。
 It means observing the mind's grasping and receiving, observing the mind's receiving, observing the mind's differentiation, and observing the mind's purity of stains.
唯為觀察心所執受、心所領納、心了別境、心染淨故，說四念住。
 Only for the purpose of observing what the mind grasps and receives, what the mind accepts, the mind's other states, and the mind's stains are purified, the four kinds of mindfulness are mentioned.
復次，有諸苾芻住三種住、行六正行，於大師教多有所作。
 Again, there are those who live in the three kinds of dwellings, practice the six righteous deeds, and make many contributions to the teachings of the great master.
謂住解脫住、住解脫門住，及住能引解脫門法住。
 It is said to abide in liberation, to abide in the door of liberation, and to abide in the Dharma that can lead to the door of liberation.
行無間行、行善受思惟行、行修所引善根生起行、行離諸愛味簡擇諦行、行即於此無增上慢行、行正清淨受用行。
 Practice uninterrupted practice, practice good feelings and think about them, practice practices that lead to the emergence of good roots, practice simple and simple choices of truth without all the tastes of love, practice here without any increase, practice practice with pure enjoyment and use it.
復次，有二種捨施。
 Again, there are two types of giving.
一、受者捨施，二、施者捨施。
 First, the recipient gives, and second, the giver gives.
施果亦有二種。
 There are also two types of giving fruits.
一、得大財富，二、得此等流受用勝解。
 First, to obtain great wealth, and second, to obtain the ultimate solution to such miscarriage.
復次，當辨證成道理。
 Again, differentiation should become the truth.
問：
 ask:
依何道理，應知宣說唯從未來非實非有諸行相生？
 On what basis should we know that it is said that from the future there is no reality and there are no actions that will arise from each other?
答：
 answer:
若未來法行相實有而得生者，此法為轉而說生耶？
 If the Dharma in the future actually exists and is reborn, does this Dharma mean rebirth?
謂從未來世處，轉向現在世處。
 It means moving from the future world to the present world.
為死生耶？
 To live or die?
謂未來世死，生現在世。
 It means death in the future life and life in the present life.
為彼為緣而得生耶？
 Are you able to live because of him?
謂於未來法住不變，用彼為緣，於現在世有餘法生。
 It is said that the Dharma will remain unchanged in the future, and using it as a condition, there will be more Dharma in the present world.
為有業用而說生耶？
 Is it called life for the sake of karma?
謂於未來本無業用，至現在世方有業用。
 It is said that it has no karmic use in the future, but it will have karmic use in the present world.
為圓滿相而說生耶？
 Talking about life for the sake of perfect appearance?
謂於未來相未圓滿，至現在世相乃圓滿。
 It is said that the future phase is not perfect, but the present phase is perfect.
為由異相而說生耶？
 Why do we talk about birth because of different appearances?
謂於未來，有未來分及有因分，由此二種其相有異。
 When it comes to the future, there is a future component and a cause component, and these two types are different from each other.
來至現在，有現在分及有果分，由此二種其相有異。
 Coming to the present, there is present part and fruit part, and these two types are different from each other.
如是六種諸法生起，皆不應理。
 When these six kinds of dharmas arise, they should all be ignored.
何以故？
 Why?
非無方無處法，有從異方轉趣異方義。
 There is no method without method, it means changing from different directions to different directions.
亦非未生未已生法，而有死義。
 Nor is it a dharma that has not yet been born, but has the meaning of death.
若彼為緣而得生者，便異法生，非未來生，此於未來便為未有。
 If he is reborn due to conditions, he will be reborn in a different way and will not be reborn in the future. This will not exist in the future.
又一切法，第一義中無作用故，業用離相異不可得，唯即於相而假建立。
 Furthermore, all dharmas have no effect in the first meaning. Therefore, the karma and function cannot be obtained apart from each other. They can only be established in appearance.
設有異者，未來、現在同實有相，唯說現在獨有業用，理不可得。
 If there is any difference, the future and the present have the same reality. It is unreasonable to say that the present has its own karma.
又此業用，便應本無而今得生。
 And because of the use of this karma, it should not have existed but is now alive.
又與世尊微妙言說即成相違。
 And it is completely contrary to the subtle words of the World Honored One.
如說：
 As said:
諸行非常、非恒。
 All actions are extraordinary and not permanent.
汝顯諸行業用無常，由此義故行應是常又，等於一相。
 You show that all professions are impermanent, so your actions should be permanent and equal to one phase.
若相異分得是有者，相之異分何故不有。
 If differences and differences exist, why don't they exist?
又相異分本無今有，相之異分何故不成本無今有。
 Also, the differences and divisions have no present existence. Why do the differences and divisions of appearance not have the origin and no present existence?
又離色等一切行相，餘未來分必不可得。
 And apart from color and other forms of behavior, the rest of the future will be unavailable.
又應未來無有果相，現在方有果相生起。
 Furthermore, if there is no fruit in the future, only fruit will arise now.
如是已辨證成道理。
 This has been proven to be true.
依此道理，應知宣說未來諸法一切行相非實非有，本無今有。
 According to this principle, it should be known that all the behaviors and behaviors of all future dharmas are not real and non-existent, and they have no present existence.
如於未來，如是過去，隨其所應，由此道理，當知宣說非實非有。
 As it is in the future, as it has been in the past, it is as it should be. From this principle, we should know that declaration is neither reality nor existence.
復次，過去行云何？
 Again, what happened in the past?
謂相已滅沒，自性已捨。
 It is said that the appearance has disappeared and the self-nature has been abandoned.
現在行云何？
 What's going on now?
謂相未滅沒，自性未捨，生時暫住。
 It is said that the appearance has not been destroyed, the self-nature has not been abandoned, and it remains temporarily while it is alive.
未來行云何？
 What's the future?
謂因現有，自相未生，未得自性。
 It is said that the cause is existing, the self-image has not yet arisen, and the self-nature has not been obtained.
問：
 ask:
若彼諸行未來本無而得生者，空華、兔角、石女兒等何故不生？
 If all the things in the future are born because they are non-existent, why don’t Konghua, Hare Horns, Stone Girl, etc. come into being?
答：
 answer:
由空華等無生因故。
 Due to the empty flowers and other unborn reasons.
一切諸行各各差別，定有生因。
 All actions are different and must have causes.
問：
 ask:
若一切行各各差別有生因者，何因緣故，諸行俱時不頓生耶？
 If all actions are different and have causes for their emergence, why are they not all actions suddenly arising at the same time?
答：
 answer:
諸行雖有各別生因，然必待緣方得生起。
 Although all actions have different causes, they must wait for conditions to arise.
若彼彼行生緣現前，彼彼行因生彼彼行。
 If the condition for the occurrence of that behavior appears before you, the cause of that behavior arises from that behavior.
是故諸行雖現有因，然無俱時頓生起過。
 Therefore, although all actions have existing causes, they do not all arise immediately.
復次，此中云何名諸行因？
 Again, what are the causes of actions?
何等名緣？
 What kind of fame?
謂薄伽梵說：
 It is said that Bhagavan said:
諸行生緣略有四種。
 There are four types of conditions for the creation of all karma.
一、因緣，二、等無間緣，三、所緣緣，四、增上緣。
 1. Cause and condition, 2. Infinite condition, 3. Object condition, and 4. Increased condition.
因緣一種，亦因亦緣；
 There is one kind of cause and condition, and there are also causes and conditions;
餘之三種，唯緣非因。
 The remaining three types are only conditions but not causes.
云何因緣？
 Why?
謂諸色根、根依及識，此二略說能持一切諸法種子。
 It refers to the roots of color, roots and consciousness. These two brief descriptions can hold the seeds of all dharmas.
隨逐色根，有諸色根種子，及餘色法種子、一切心心所等種子。
 Following the root of color, there are seeds of various roots of color, as well as seeds of remaining colors, seeds of all mental states, and so on.
若隨逐識，有一切識種子，及餘無色法種子、諸色根種子、所餘色法種子。
 If one follows the pursuit of consciousness, there will be all the seeds of consciousness, as well as the remaining seeds of formless dharmas, the seeds of various roots of form, and the remaining seeds of form and dharmas.
當知所餘色法自性，唯自種子之所隨逐，除大種色。
 You should know the inherent nature of the remaining forms, and they can only be driven away from the seeds and eliminate the large kinds of forms.
由大種色二種種子所隨逐故，謂大種種子及造色種子。
 Because they are followed by the two kinds of seeds of the great color, they are called the great seed and the created color seed.
即此所立隨逐差別種子相續，隨其所應望所生法，是名因緣。
 That is to say, the seeds that are established follow each other in succession, and the phenomena that arise according to their expectations are called causes and conditions.
復次，若諸色根及自大種，非心心所種子所隨逐者，入滅盡定、入無想定、生無想天，後時不應識等更生，然必更生。
 Again, if the roots of form and the seeds of self-importance are not followed by the seeds of the mind, and enter the cessation of cessation, enter the concentration of no thought, and arise in the world of no thought, then you should not be aware of the rebirth, but you will be reborn.
是故當知，心心所種子隨逐色根，以此為緣，彼得更生。
 Therefore, you should know that the seeds of the mind follow the roots of color, and with this as the condition, Peter is reborn.
復次，若諸識，非色種子所隨逐者，生無色界異生，從彼壽盡、業盡沒已還生下時，色無種子，應不更生，然必更生。
 Again, if all consciousnesses are not followed by the seeds of form and are reborn in the formless realm, when their lifespan is exhausted and their karma is exhausted and they are reborn, there will be no seeds of form, so they should not be reborn, but they will be reborn.
是故當知，諸色種子隨逐於識，以此為緣，色法更生。
 Therefore, you should know that the seeds of various forms follow the consciousness, and with this as the condition, the forms are reborn.
復次，若諸異生由世間道入初靜慮，若得生彼，爾時欲界諸染污法及餘欲界諸法種子，但被損伏，不能永害。
 Again, if all the different rebirths enter the first stage of meditation from the worldly path, and if they are born there, then the defiled dharmas in the desire realm and the seeds of dharmas in the remaining desire realms will be damaged and subdued, and they will not be permanently harmed.
何以故？
 Why?
由此異生從彼定退，欲界染法復現前故；
 From this, the alien life retreats from that concentration, and the defilement of the desire realm reappears.
從初靜慮沒已，復還生欲界故。
 Since the beginning, I have been calm and worried, and I have returned to the realm of desire.
復次，損伏略有三種。
 Again, there are three types of losses.
一、遠離損伏，二、厭患損伏，三、奢摩他損伏。
 1. Stay away from harm and harm, 2. Be disgusted with harm and harm, and 3. Samatha harm and harm.
云何遠離損伏？
 Why are you so far away from harm?
謂如有一，棄捨家法，趣於非家，遠離種種受用欲具，受持禁戒。
 It is said that there is a person who abandons his family's dharma, lives in non-family homes, stays away from all kinds of objects of enjoyment and desire, and observes the prohibitions.
於所受持遠離禁戒，親近、修習、若多修習。
 Stay away from the forbidden precepts, get close to them, practice them, and practice them more.
由親近、修習、多修習相續不斷故，於諸欲具心不趣入、心不流散、心不安住、心不愛樂，亦不發起彼增上力緣彼境界所起煩惱。
 As a result of being close to, practicing, and practicing more and more, the mind will not be interested in the desires, the mind will not wander, the mind will not rest, the mind will not love happiness, and it will not cause the troubles caused by the state of the increased power.
如是名為遠離損伏。
 This is called staying away from harm.
云何厭患損伏？
 Why don't you hate suffering from losses?
謂如有一，或由過患想，或由不淨想，或由青瘀等想，或由隨一如理作意，如是如是厭患諸欲。
 It is said that if there is one thing, it may be due to the thought of faults, or the thought of impurity, or the thought of blue and blood stasis, or the thought of following the same principles, and so on and so on, and is disgusted with all kinds of desires.
雖未離欲，然於諸欲修厭逆故，心不趣入，乃至廣說。
 Although he is not free from desires, he is disgusted with cultivating all desires and rebelliousness, and his mind is not interested in them, so he can even speak widely.
如是名為厭患損伏。
 This is called aversion to suffering and loss.
云何奢摩他損伏？
 Why is it so much as to harm him?
謂如有一，由世間道得離欲界欲，或離色界欲。
 It is said that there is a person who can achieve freedom from desire in the world of desire or desire in the world of form through the worldly way.
彼由奢摩他任持心相續故，於欲色中心不趣入，乃至廣說。
 Because of the continuance of his mind in Samatha, he was not interested in the center of desire and color, and even spoke widely.
如是名為奢摩他損伏。
 This is called samatha loss.
若聖弟子，由出世道離欲界欲，乃至具得離三界欲，爾時一切三界染污諸法種子皆悉永害。
 If a noble disciple leaves the desires of the world of desire through the transcendental path, and even achieves freedom from the desires of the three realms, then all the seeds of defilement and dharmas in the three realms will be permanently harmed.
何以故？
 Why?
由聖弟子於現法中，不復堪任從離欲退，更起下地煩惱現前；
 In the present Dharma, the noble disciples are no longer able to let their desires retreat, and the troubles arise and arise.
或生上地，亦不堪任從彼沒已還生下地。
 Even if he is reborn on the upper earth, he cannot bear to be reborn on the lower earth.
如穀麥等諸外種子，安置空逈，或於乾器，雖不生芽，非不種子。
 Such as wheat and other foreign seeds, if they are placed in an empty bowl or in a dry container, although they will not sprout, they are not without seeds.
若火所損，爾時畢竟不成種子。
 If it is damaged by fire, it will not become a seed after all.
內法種子損伏、永害，道理亦爾。
 The seeds of internal dharma are damaged and will cause permanent harm. This is also true.
若聖弟子將入無餘涅槃界時，所有一切善及無記諸法種子皆被損害。
 If a noble disciple is about to enter the realm of nirvana, all good and unrecorded seeds of dharma will be damaged.
由染污法種子滅故，不復能感當來異熟果，亦不復能生自類果。
 Due to the destruction of the seeds of the defiled dharmas, one can no longer feel the ripe fruits that are due to come, and can no longer produce the fruits of the same kind.
當知是名第四損伏。
 You should know that this is the fourth loss.
所謂永害助伴損伏。
 The so-called eternal harm helps and harms.
復次，具縛者所有心起，若樂俱行、或苦俱行、或不苦不樂俱行，此一切心皆樂種子、苦種子、不苦不樂種子之所隨逐。
 Again, if any mind with binding arises, if it is accompanied by pleasure, pain, or neither pain nor pleasure, all these minds are followed by the seeds of happiness, the seeds of suffering, and the seeds of neither pain nor pleasure.
若起善心、或染污心、或無記心，此一切心皆善種子、染污種子、無記種子之所隨逐。
 If a virtuous mind, a defiled mind, or an unmindful mind arises, all these minds will be followed by the seeds of virtuousness, defilement, or unmindfulness.
又諸有學不具縛者所有心生，若世間善心、或出世心、或染污心、或無記心，此一切心皆為一切修道所斷煩惱種子之所隨逐。
 In addition, all the minds of those who have learned and are not bound, whether they are worldly good minds, transcendental minds, polluted minds, or unmindful minds, all these minds are followed by the seeds of troubles that have been cut off by all cultivation paths.
由未斷故，有時得生，亦為所餘諸法種子之所隨逐。
 Because it has not been cut off, it is sometimes reborn, and is also chased by the remaining seeds of dharmas.
又諸無學一切煩惱已永斷者所有心生，若世間善心、若出世心、若無記心，此一切心皆已永離染法種子，但為一切善、無記法種子隨逐相續而生。
 In addition, all the minds of those who have no learning and all the troubles have been permanently eliminated. If they are worldly good minds, if they are transcendental minds, if they are unrecorded minds, all these minds have been forever separated from the seeds of stained dharma, but they are all good and unrecorded dharma seeds. Continue to be born.
復次，此所建立種子道理，當知且依未建立阿賴耶識聖教而說。
 Again, this established seed principle should be understood and explained based on the holy teaching of Alaya Consciousness that has not yet been established.
若已建立阿賴耶識，當知略說諸法種子，一切皆依阿賴耶識。
 If you have established alaya consciousness, you should know that all the seeds of dharmas are briefly explained, and everything depends on alaya consciousness.
又彼諸法若未永斷，若非所斷，隨其所應，所有種子隨逐應知。
 Furthermore, if all the dharmas are not permanently broken, if they are not broken, then all the seeds will follow and it should be known.
問：
 ask:
如世尊言：
 As the World Honored One said:
我說阿羅漢苾芻，於四種增上心法現法安樂住中，隨一而退。
 I say that the Arahant lives peacefully and happily in the four manifestations of the enhanced mind, and retreats with each one.
若彼一切染污種子皆已永害，云何復起下地煩惱？
 If all the seeds of defilement have been permanently damaged, how can the troubles of the lower world arise again?
若不復起，彼云何退？
 If it does not rise again, how can it retreat?
答：
 answer:
退有二種。
 There are two types of withdrawal.
一者、斷退，二者、住退。
 One is to stop retreating; the other is to stay in retreat.
言斷退者，唯是異生。
 Those who say that they retreat are just alien beings.
言住退者，是諸聖者，亦是異生。
 Those who say they are retreating are the saints, and they are also alien beings.
若世間道斷諸煩惱復起現前，當知爾時斷退故退，亦是住退。
 If the world's path is broken and all the troubles appear again, you should know that they have broken off and retreated, so retreating is also a retreat.
若出世道斷煩惱已，心營世務，不專修習如理作意，由此不能於其中間現法樂住數起現前。
 If the worldly path has ended and the afflictions have been resolved, the mind is engaged in worldly affairs, and the mind is not devoted to the practice of rational attention, it will not be possible to manifest the Dharma, happy dwelling, and appearance in the midst of it.
如先所得，後亦如是。
 As you get it first, so it will be later.
然其下地已斷煩惱不復現前，如是名為住退故退，非是斷退。
 However, since the troubles below have ceased to appear before they appear again, this is called staying in retreat and therefore retreating, but it is not the discontinuation of retreat.
又若已斷一切煩惱成阿羅漢，而彼一切染法種子未永害者，云何名為心善解脫阿羅漢果諸漏永盡。
 Also, if you have cut off all worries and become an Arhat, but the seeds of all the stains are not permanently harmed, how can you say that the fruit of Arahantship with a good mind and liberation will have all the outflows eliminated forever?
若已永害，於相續中永無一切染法種子，尚不應起不正思惟，況諸煩惱。
 If it has been permanently harmed, there will never be any seeds of defilement in the continuum, and there should not be any improper thoughts or troubles.
是故當知由出世道斷煩惱者，定無有退。
 Therefore, you should know that those who end their worries through the transcendental path will never retreat.
瑜伽師地論卷第五十一
 Volume 51 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第五十二彌勒菩薩說
 Volume 52 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之二
 The second part of the five consciousness bodies corresponding to the mind ground in the decision-making part of photography
復次，云何等無間緣？
 Again, what kind of inexhaustible fate is there?
謂此諸心心所無間，彼諸心心所生，說此為彼等無間緣。
 It is said that these minds are uninterrupted, and those minds arise from them. It is said that these are the uninterrupted conditions of those minds.
若此六識為彼六識等無間緣，即施設此名為意根，亦名意處、亦名意界。
 If these six consciousnesses are the uninterrupted conditions of the other six consciousnesses, then this application is called the mind root, the mind place, and the mind realm.
云何所緣緣？
 Why is it so important?
謂五識身，以色等五境，如其次第為所緣緣。
 It is called the body of five consciousnesses, with five realms such as color and form, and the following are the objects.
若意識，以一切內外十二處為所緣緣。
 If you are conscious, take all the twelve places inside and outside as your objects.
云何增上緣？
 How can I increase my chance of success?
謂眼等處，為眼識等俱生增上緣。
 It refers to the eyes and other places, and increases the upper condition for the birth of eyes, consciousness, etc.
若作意於所緣境，為諸識引發增上緣。
 If you focus on the object, it will increase the conditions for the triggering of all consciousnesses.
若諸心心所，展轉互為俱生增上緣。
 If all the mental states develop and turn around each other, they will co-generate and increase their superior conditions.
若淨不淨業，與後愛非愛果及異熟果，為先所作增上緣。
 If the impure karma is purified, the fruits of non-love and oddly ripe fruits of subsequent love will increase the upper bound for the previous deeds.
若田、糞水等，與諸苗稼，為成辦增上緣。
 If the fields, dung, water, etc., together with the seedlings and crops, add to the favorable conditions for success.
若彼彼工巧智，與彼彼世間工巧業處，為工業增上緣。
 If he is skilled in craftsmanship, he will be in a place where his craftsmanship in the world is skillful, and it will increase the favorable conditions for his industry.
復次，是四緣中，因緣一種望所生法，能為生因，餘三種緣望所生法，當知但為方便因。
 Again, among the four conditions, one kind of condition is the dharma arising from the desire, which can be the cause of the birth. The remaining three conditions, the dharma arising from the desire, can only be the cause of convenience.
是故彼彼諸行生方便緣現在前時，彼彼諸行種子便能生起彼彼諸行，是故諸行無有同時頓生起義。
 Therefore, when the expedient conditions for the emergence of various formations appear in front of you, the seeds of those formations can arise. Therefore, all formations suddenly rise up at the same time.
當知依止如是四緣建立十因，如菩薩地等中已說。
 You should know that relying on these four conditions establishes ten causes, as has been said in the Bodhisattva Level.
問：
 ask:
如世尊言：
 As the World Honored One said:
過去諸行為緣生意，未來諸行為緣生意。
 All actions in the past were dependent on business, and all actions in the future will be dependent on business.
過去、未來諸行非有，何故世尊宣說彼行為緣生意？
 Past and future deeds do not exist, so why does the Blessed One declare that these deeds are caused by business?
若意亦緣非有事境而得生者，云何不違微妙言說？
 If it means that one can live without any circumstances, then why not violate the subtle words?
如世尊言：
 As the World Honored One said:
由二種緣諸識得生。
 Consciousnesses are born from two kinds of conditions.
何等為二？
 How is it two?
謂眼及色，如是廣說乃至意、法。
 Regarding the eyes and form, this can be explained extensively to the mind and the Dharma.
答：
 answer:
由能執持諸五識身所不行義，故佛世尊假說名法。
 Because he is able to hold on to the meanings that the body of five consciousnesses cannot perform, the Buddha, the World-Honored One, hypothetically preached the Dharma.
是故說言：
 This is why it is said:
緣意及法，意識得生。
 Consciousness is born due to the fate and the Dharma.
問：
 ask:
何因緣故，知佛世尊有是密意？
 Why do you know that the Buddha, the World-Honored One, has this secret meaning?
答：
 answer:
由彼意識亦緣去來識為境界世現可得，非彼境識法處所攝。
 From that point of view, the awareness of the coming and coming is also available in the realm of the world, and it is not captured by the place of the awareness of that realm.
又有性者，安立有義、能持有義；
 And those who have nature are established with righteousness and can hold righteousness;
若無性者，安立無義、能持無義；
 If there is no nature, there will be no meaning in establishing it and no meaning in being able to maintain it;
故皆名法。
 Therefore, they are all called Dharma.
由彼意識，於有性義，若由此義而得安立，即以此義起識了別。
 From this consciousness, if the meaning of existence is established, it will be recognized based on this meaning.
於無性義，若由此義而得安立，即以此義起識了別。
 As for the meaning of no nature, if it is established based on this meaning, it will be recognized based on this meaning.
若於二種不由二義起了別者，不應說意緣一切義、取一切義。
 If there is no difference between the two kinds of meanings, it should not be said that meaning depends on all meanings and takes all meanings.
設作是說，便應違害自悉彈多。
 If this is the case, then you should violate it and do harm to yourself.
又不應言：
 It should not be said:
如其所有，非有亦爾，是如理說。
 As it is, it does not exist. This is the truth.
是故意識，如去來事非實有相，緣彼為境。
 Therefore, consciousness, such as things coming and going, have no real existence, and they are conditions.
由此故知意識亦緣非有為境。
 From this we know that meaning is also a state of non-conditioned state.
復有廣大言論道理，由此證知有緣無識。
 Again, there are vast principles of speech, from which we can prove that there is precondition and no consciousness.
謂如世尊微妙言說：
 As the World-Honored One said subtly:
若內、若外及二中間都無有我。
 If there is no self inside, outside or in between.
此我無性，非有為攝、非無為攝，共相觀識非不緣彼境界而轉。
 This self has no nature, and is neither conditioned nor inactive. The awareness of universal phenomena is not dependent on that realm.
此名第一言論道理。
 This name speaks truth first.
又於色香味觸，如是如是生起變異所安立中，施設飲食、車乘、衣服、嚴具、室宅、軍林等事。
 In addition, in the place where the appearance, smell, touch, and such variations arise, he provides food, drink, carriages, clothing, equipment, houses, military forests, and other things.
此飲食等，離色香等都無所有。
 This food, drink, etc., color, fragrance, etc. are all gone.
此無有性，非有為攝、非無為攝，自相觀識非不緣彼境界而轉。
 This non-existence is neither conditioned nor inactive, and the awareness of self-image does not depend on that state.
是名第二言論道理。
 This is the second principle of speech.
又撥一切都無所有邪見，謂無施、無愛、亦無祠祀，廣說如前。
 He also said that there is no wrong view in everything, saying that there is no charity, no love, and no temple to worship, and it is widely said as before.
若施、愛、祠等無性是有，即如是見應非邪見。
 If charity, love, worship, etc. exist without nature, then such views should not be wrong views.
何以故？
 Why?
彼如實見、如實說故。
 He sees things as they really are and tells them as they really are.
此若是無，諸邪見者緣此境界，識應不轉。
 If this is not the case, those who have wrong views will not change their consciousness due to this state.
是名第三言論道理。
 This is the third principle of speech.
又諸行中，無常、無恒、無不變易。
 In addition, among all actions, there is no permanent, no permanence, and no change.
此諸行中，常、恒、不變無性，非有為攝、非無為攝，共相觀識非不緣此境界而轉。
 In these actions, they are permanent, constant, unchangeable and have no nature. They are neither conditioned nor inactive. The awareness of universal phenomena is not independent of this state.
若緣此境識不轉者，便於諸行常、恒、不變無性之中，不能如實智慧觀察。
 If the awareness of this state does not change, it will be easy for all actions to be permanent, constant, unchanging and without nature, and it will be impossible to observe them with wisdom as they really are.
若不觀察，應不生厭；
 If you don’t observe, you should not get bored;
若不生厭，應不離欲；
 If you do not get bored, you should not be separated from desire;
若不離欲，應無解脫；
 If we are not free from desire, there should be no liberation;
若無解脫，應無永盡究竟涅槃。
 If there is no liberation, there should be no eternal nirvana.
若有此理，一切有情應皆究竟隨逐雜染，無出離期。
 If this is true, all sentient beings should ultimately be freed from defilements and there will be no period of departure.
是名第四言論道理。
 This is the fourth principle of speech.
又未來行尚無有生，何況有滅！然聖弟子於未來行，非不隨觀生滅而住。
 And there is no birth in the future, let alone destruction! However, the noble disciples will not live in the future without contemplating birth and death.
是名第五言論道理。
 This is the fifth principle of speech.
由此證有緣無意識。
 This proves that there is predestined unconsciousness.
復有所餘如是種類言論道理，證成定有緣無之識，如應當知。
 There are more than a few such kinds of speeches and principles, which prove the knowledge of existence and non-existence, as we should know.
問：
 ask:
如世尊言：
 As the World Honored One said:
有過去業。
 There is past karma.
若過去業體是無者，不應今時有一領納有損害受，或復不應有一領納無損害受。
 If the karma in the past was non-existent, there should not be any reception with harmful feelings at the present time, or there should be no reception without harmful feelings.
此何密意？
 What's the secret of this?
答：
 answer:
過去生中淨不淨業已起、已滅，能感當來愛不愛果。
 The pure and impure karma in the past life has arisen and disappeared, and the consequences of love and dislove can be felt in the future.
此業種子攝受熏習，於行相續展轉不斷。
 The seeds of this karma are absorbed and cultivated, and they continue to develop and turn in the karma.
世尊為顯如是相續，是故說言有過去業。
 In order to show such continuity, the World Honored One said that there is past karma.
又佛世尊觀二義故，作如是說。
 Moreover, the Buddha, the World-Honored One, observed the two meanings and said this.
一、為遮止不平等因論者意故，顯此道理。
 1. In order to cover up the unequal cause theory, the reason is shown.
謂彼妄見從大自在、帝釋、梵王、自性、丈夫及所餘等，一切有情淨不淨轉。
 It is said that he has the wrong view that all sentient beings are pure and impure from the Great Self, Sakyamuni, Brahma King, Self-nature, husband and the rest.
二、為遮止一切無因論者意故，顯此道理；
 2. In order to cover up all those who believe in causelessness, this truth is shown;
謂彼妄見都無有因。
 It is said that there is no reason for his false views.
一切有情淨不淨轉。
 All sentient beings are pure and impure.
問：
 ask:
如世尊言：
 As the World Honored One said:
有過去行，於彼行中，我具多聞聖弟子眾無顧戀住；
 There is a past journey, and in that journey, I, the disciples of the saints who have learned a lot, dwell without any care;
有未來行，於彼行中，我具多聞聖弟子眾無希望住。
 There is a future journey, and in that journey, I, the disciples of the Holy Master, who has learned a lot, will live without hope.
此何密意？
 What's the secret of this?
答：
 answer:
過去諸行，與果故有；
 All past actions have their consequences;
未來諸行，攝因故有。
 All actions in the future will exist because of their causes.
所以者何？
 So what?
現在諸行三相所顯：
 Now the three characteristics of all activities appear:
一、是過去果性故；
 1. It is due to the past fruition;
二、是未來因性故；
 Second, it is due to the nature of the future;
三、自相相續不斷故。
 3. Self-continuity is the reason.
為顯此理，故佛世尊說如是言。
 In order to demonstrate this principle, the Buddha, the World-Honored One, said this.
又觀二義，故作是說。
 Also observe the two meanings and pretend to be so.
一、為遮斷於去來法實有執故，顯此道理。
 1. This principle is shown in order to block the actual attachment to the coming and going of Dharma.
謂若去來諸行性相是實有者，不應由彼去來之性說言是有。
 It is said that if the nature of the coming and going is real, we should not say that it exists based on the nature of the coming and going.
二、為遮斷撥無執故，顯此道理。
 2. In order to block and dispel non-attachment, this principle is shown.
謂彼妄計：
 Call him a wild plan:
如去來世，現在亦爾，都無所有。
 If you go to the next life, you will have nothing now.
問：
 ask:
如世尊言：
 As the World Honored One said:
有過去界、有未來界、有現在界。
 There is a past realm, a future realm, and a present realm.
此何密意？
 What's the secret of this?
答：
 answer:
若已與果種子相續，名過去界；
 If it has continued with the fruit seed, it is called the past realm;
若未與果，當來種子相續，名未來界；
 If there is no fruit, the seeds will continue to come, which is called the future world;
若未與果，現在種子相續，名現在界。
 If there is no fruit, the present seed continues and is called the present world.
當知此中如是密意。
 You should know the secret meaning in this.
若苾芻等於如是種子相續中而得善巧，名於彼彼一切法中證得無量種種自性諸界善巧。
 If the seed is equal to the continuum of such seeds and is skillful, it is said that in all dharmas, it is said that countless kinds of skillful skills in all realms of self-nature are realized.
復次，云何應知生、老、住、無常離色等蘊無別實有？
 Again, why should we know that the aggregates of birth, old age, abiding, impermanence and separation of form, etc. exist without distinction?
謂已遮未來諸行實有性，當知亦遮生實有性。
 It is said that the actual nature of all future actions has been covered. You should know that it also covers the actual nature of birth.
所以者何？
 So what?
未來世生自無所有，云何能生所餘諸行。
 If you have nothing in your future life, how can you have any remaining activities?
亦非現在生能生現在諸行。
 Nor can the present actions arise from the present life.
由此生相有差別名，所謂諸行若生、若起、若現在性，離此差別，生之異相定不可得。
 From this, the appearance of birth has a different name. It is said that all actions are born, arisen, and present. Without this difference, the different appearances of birth cannot be obtained.
諸聰慧者不應說言：
 Wise men should not say:
即由現在令彼諸行成現在性。
 That is to say, from the present, all actions become present.
所以者何？
 So what?
若作是說：
 If it is said:
生生諸行。
 All actions are born.
當知義顯即現在性能成現在。
 When you know that the meaning is manifest, the present can become the present.
又一切法各各別有自種子因，何須計有異生能生。
 Moreover, all dharmas have their own seeds and causes, so there is no need to consider the possibility of different births.
又此生相，為即諸行生耶？
 And this form of life is the birth of all kinds of actions?
為是諸行生因耶？
 Is this the cause of all actions?
若即諸行生者，計此生相能生諸行，由有生故，諸行得生，不應道理。
 If all the actions are born, it is expected that this life can give rise to all the actions. Because of existence, all actions are born, which is not the truth.
若是諸行生因者，諸行生時於一一行便有二生。
 If all actions are caused by causes, when each action occurs, there will be two births for each action.
謂生能生，不應道理。
 It is not reasonable to say that life can be born.
如生，如是，老、住、無常，由此道理如應當知。
 Like birth, like this, aging, living, and impermanence, this principle should be understood.
故知生等於諸行中假施設有。
 Therefore, knowing that life is equal to assuming that there are facilities in all actions.
由有因故，諸行非本。
 Because there is a reason, all actions are not their origin.
自相始起，說名為生。
 From the beginning of the phase, it is said that the name is born.
後起諸行與前差別，說名為老。
 The behaviors that arise afterward are different from those before, and they are called old.
即彼諸行生位暫停，說名為住。
 That is to say, the birth position of all the formations is suspended, which is called dwelling.
生剎那後諸行相盡，說名為滅，亦名無常。
 After the moment of birth, all actions cease, which is called cessation, and is also called impermanence.
問：
 ask:
若有為法，生、老、住、滅四有為相具足可得，何故世尊但說三種，一、生、二、滅、三、住異性？
 If there are conditioned dharmas, and the four conditioned characteristics of birth, old age, abiding, and cessation are sufficient to be obtained, why does the World-Honored One only speak of three kinds: 1. birth, 2. cessation, and 3. dwelling in the opposite nature?
答：
 answer:
由一切行三世所顯故。
 It is manifested by all actions in the three generations.
從未來世本無而生。
 The future world will come into being from nothing.
是故世尊由未來世，於有為法說生有為相。
 Therefore, from the future life, the World-Honored One expounds on the conditioned Dharma to give birth to conditioned signs.
彼既生已落謝過去，是故世尊由過去世，於有為法說滅有為相。
 Since that life has passed away, the World-Honored One, from the past life, expounded on the conditioned Dharma to destroy the conditioned aspect.
現在世法二相所顯，謂住及異。
 Now the two characteristics of the world's laws are manifested, which are called residence and difference.
所以者何？
 So what?
唯現在時有住可得，前後變異亦唯現在。
 Only the present tense can be abiding, and the variation before and after can only be found in the present tense.
是故世尊由現在世，於有為法總說住、異為一有為相。
 Therefore, the World-Honored One has always spoken about conditioned Dharma from the present world, and it is different from the existing dharma.
問：
 ask:
佛聖弟子應觀有為具足三相，何故但說聖弟子眾於諸蘊中隨觀生滅而住，不說隨觀住異性耶？
 The saintly disciples of the Buddha should observe the three characteristics of existence. Why do we only say that the saintly disciples abide in the aggregates by observing the birth and death, but not that they abide by observing the opposite nature?
答：
 answer:
生及住異俱生所顯，是故二相合為一分，建立生品，即說隨觀一生相住；
 It is shown that birth and abiding are different from each other. Therefore, the two are combined into one part to establish the quality of life. This means that we can observe and live together throughout life;
於第二分建立滅品，即說隨觀一滅相住。
 In the second point, the product of annihilation is established, that is, observing the state of annihilation and abiding in it.
又若由此相起厭思惟，今於此中但說此相。
 And if you get tired of thinking about this phase, now here I will just talk about this phase.
謂於諸行中觀無常相，能起厭患、離欲、解脫，故但思惟無常性相。
 It is said that contemplating the nature of impermanence in all actions can lead to aversion to suffering, dissociation from desire, and liberation, so only the nature of impermanence can be contemplated.
無常性相，本無今有、有已還無所顯。
 The nature of impermanence has nothing to do with it, and it has nothing to show.
本無今有，是名為生；
 There is no present existence, this is called life;
有已還無，是名為滅。
 The return of existence to non-existence is called annihilation.
復次，生差別有多種。
 Again, there are many kinds of differences.
謂剎那生、相續生、增長生、心差別生、不可愛生、可愛生、下劣生、處中生、勝妙生、有上生、無上生。
 It refers to the instantaneous birth, the continuous birth, the increasing birth, the different birth, the unlovable birth, the lovable birth, the inferior birth, the intermediate birth, the excellent birth, the superior birth, and the supreme birth.
此中諸行剎那剎那新新而起，名剎那生。
 All the actions in this arise anew moment by moment, and they are called moment by moment birth.
若具諸結、或不具結，從彼彼有情聚沒，往彼彼有情聚諸蘊續生，名相續生。
 If there are knots or not, if there are sentient beings gathering there and disappearing, and there beings gathering there and there, all the aggregates will continue to arise, which is called the continuous rebirth of each other.
若從嬰孩、童子等位，乃至往趣衰老等位，名增長生。
 If it is ranked from a baby, a child, or even to the old age, it is called growth and rebirth.
若緣彼彼境界，於彼彼晝夜、彼彼剎那、臘縛牟呼栗多等位，數數遷謝，非一眾多種種心起，或樂相應、或苦相應、或不苦不樂相應，或有貪心、或離貪心，廣說乃至或善解脫心、或不善解脫心。
 If it is due to that state, in that day and night, in that moment, there are many places in Lafumohuli and so on. It is not the rise of many kinds of minds, which may be associated with happiness, pain, or neither pain nor pleasure. , there may be greed, or there may be freedom from greed, and it can be said that there may even be a good mind for liberation, or a bad mind for liberation.
如是名為心差別生。
 This is called the emergence of mental differences.
若那落迦、傍生、餓鬼苦趣中生，如是名為非可愛生。
 If you are born in the suffering state of being born as a loka, a sidekick, or a hungry ghost, this is called an unlovable birth.
若於人天樂趣中生，名可愛生。
 If you are born in the joy of human beings and gods, it is called love life.
若於下劣欲界中生，名下劣生。
 If you are born in the lower realm of inferior desires, you are called an inferior rebirth.
若於處中色界中生，名處中生。
 If it is born in the form realm, it is called the birth in the realm.
若於勝妙無色界生，名勝妙生。
 If you are born in the sublime and wonderful formless realm, it is called the sublime and wonderful rebirth.
復有差別。
 There is a difference.
謂最初入胎者，名下劣生；
 It is said that the person who enters the womb first is called a bad student;
中二入胎者，名處中生；
 Those who enter the womb on the second day of pregnancy are called middle-born;
最後入胎者，名勝妙生。
 The one who enters the womb last will have a wonderful life.
復有差別。
 There is a difference.
謂染污法及染污果生，名下劣生；
 It is said that the tainted laws and tainted fruits are born, which is called bad birth;
若諸善法及善果生，名勝妙生；
 If all good dharmas and good fruits arise, they are called wonderful rebirths;
除善不善果無記法，所餘無記法生，名處中生。
 Excluding the good and unwholesome fruits, there are no recorded dharmas, and the remaining unmarked dharmas arise, arising from the place of name.
若依墮界生說，始從欲界乃至無所有處生，名有上生。
 According to the theory of rebirth in the falling world, rebirth from the realm of desire to the place of nothingness is called rebirth in the upper realm.
非想非非想處生，名無上生。
 Born without thinking or without thinking is called supreme birth.
若依墮續生剎那相續生說，除阿羅漢等最後終位所有諸蘊，餘一切位所有行生，名有上生。
 According to the theory of continuous rebirth in the moment, except for all the aggregates in the final position such as Arhat, all the remaining positions are born, which is called superior rebirth.
若阿羅漢等最後終位所有行生，名無上生。
 If all the formations of Arhat and other final positions are reborn, it is called supreme rebirth.
復次，老差別當知亦有多種，所謂身老、心老、壽老、變壞老、自體轉變老。
 Again, we should know that there are many kinds of differences in aging, such as physical aging, mental aging, longevity aging, deterioration aging, and self-transformation aging.
此中衰變等乃至身壞，廣說如經，是名身老。
 Among them, decay, etc., and even physical deterioration are widely said to be like the sutra, which is called aging of the body.
若樂受相應心變，苦受相應心轉；
 If pleasant feelings correspond to changes in the mind, and painful feelings correspond to changes in the mind;
或善心變，染污心轉；
 Or a kind heart may change, or a defiled heart may change;
或於可愛事中希望心變，希望不果心轉，是名心老。
 Or if you hope for something lovely, your heart will change, but if your hope fails, your heart will change. This is called having an old heart.
若於彼彼晝夜、彼彼剎那、臘縛、牟呼栗多等位，數數遷謝，壽量損少，漸漸轉減乃至都盡，是名壽老。
 If in that day and night, in that moment, there are many places such as Lafu, Mouhuli, etc., they will fade away several times, and the life span will be reduced, gradually reduced and even exhausted, this is called longevity.
若諸富貴興盛退失，無病色力充悅等變，名變壞老。
 If all wealth and honor fades away, if there is no disease, color, energy, and joy, etc., then the name becomes bad and old.
若從善趣增盛聚中自體沒已，往於惡趣下劣聚中自體生起，名自體轉變老。
 If one's own body disappears from the accumulation of abundant good places and arises in one's own body in the lower and lower places of bad destinies, it is called the transformation and aging of one's own body.
復有一老為緣，能成如上所說一切種老，所謂諸行剎那剎那轉異性老。
 If there is one old age as a condition, all kinds of old age can be achieved as mentioned above. The so-called old age of the opposite nature can be transformed from moment to moment.
復次，住差別當知亦有多種，謂剎那住、相續住、緣相續住、不散亂住、立軌範住。
 Again, it should be understood that there are many kinds of differences in dwelling, namely, momentary dwelling, continuous dwelling, condition-dependent dwelling, non-dispersed dwelling, and established pattern dwelling.
若已生諸行生時暫停，名剎那住。
 If all the actions that have occurred are paused when they are born, it is called the moment of abiding.
若諸眾生，於彼彼處彼彼自體，由彼彼食為依止故，乃至壽住；
 If all sentient beings live in their own bodies in such and such places, they can live as long as they live by relying on that and that food;
外器世間大劫量住；
 The great tribulations of the external world can be measured;
名相續住。
 The name lives on.
若樂受、苦受、不苦不樂受，若善、不善、無記法等，乃至各別緣現在前，爾所時住，是名緣相續住。
 If there are pleasant feelings, painful feelings, neither painful nor pleasant feelings, wholesome, unwholesome, unrecorded, etc., even if the respective conditions appear in front of you, you will abide at that time, and this is called the continuous abiding of conditions.
若諸定心由三摩地正起現前，名不散亂住。
 If all concentrated minds arise from samadhi and appear before them, they are called abiding without distraction.
若於彼彼異方、異域、國城、村邏、王都、王宮，若執理家、商估、邑義諸大眾中，古昔軌範建立隨轉，如是名為立軌範住。
 If in a foreign country, in a foreign land, in a country or city, in a village, in a royal capital, or in a royal palace, or among the people who are responsible for managing families, merchants, or righteous people, the ancient and past norms are established and followed, and this is called establishing norms and living.
復次，無常差別當知亦有多種，謂壞滅無常、生起無常、變易無常、散壞無常、當有無常、現墮無常。
 Again, it should be understood that there are many kinds of impermanence, namely the impermanence of destruction and destruction, the impermanence of arising, the impermanence of change, the impermanence of dispersion, the impermanence of existence, and the impermanence of present and fall.
若一切行生已尋滅，名壞滅無常。
 If all formations have been destroyed, it is called destruction, destruction and impermanence.
若一切行本無今有，名生起無常。
 If all actions have no present existence, they are called impermanence.
若可愛諸行異相行起，名變易無常。
 If the various actions of love arise in different forms, the name will change and become impermanent.
若不變壞可愛眾具及增上位離散退失，名散壞無常。
 If it does not destroy the lovely objects and increase the dispersion and retreat of the upper level, it is called dispersion, destruction and impermanence.
即四無常，在未來時，名當有無常。
 That is, the four impermanences, in the future tense, are called impermanence.
即現在世正現前時，名現墮無常。
 That is, when the present world is appearing before it, it is called the appearance of impermanence.
若受用欲塵多放逸者，但能思惟變易無常、散壞無常、現墮無常，廣起悲歎愁憒憂悴，然於諸行不能厭離。
 If you use it as a person who has a lot of desires, but you can think about the impermanence of change, dispersion and destruction, and the impermanence of appearance and fall, you will feel sad and depressed, but you can't get tired of all activities.
若諸外道，即於如是諸無常性多起思惟，少能方便厭患、離欲，但於諸行一分厭離，不能究竟。
 If the outsiders think a lot about the impermanence of things like this, they can rarely find ways to become weary of troubles and avoid desires, but they cannot achieve the ultimate goal of being separated from all actions.
若聖弟子圓滿思惟諸無常性，於一切行究竟厭患乃至解脫。
 If a noble disciple perfectly meditates on the impermanence of all things, he will ultimately be weary of suffering and even liberated from all actions.
復次，云何得獲成就？
 Again, how can I achieve success?
謂若略說，生緣攝受增盛之因，說名為得。
 If you briefly explain it, the reason for the increase in the intake and prosperity of life is called de.
由此道理，當知得是假有。
 From this principle, we should know that it is false.
若言得是實有，此為是諸行生因？
 If this is true, is this the cause of all actions?
為是諸法不離散因？
 Why are all dharmas not separated from each other?
若是諸行生因者，若從先來未得此法，此既無有，生因之得應常不生。
 If all actions have causes, if this method has not been obtained in the past, since this does not exist, the corresponding causes will never arise.
由此亦應畢竟不得。
 Therefore, it should not be possible after all.
若是諸法不離散因者，一切善、不善、無記法，得既俱有，彼雖相違應頓現行。
 If all dharmas are inseparable from their causes, then all good, bad, and unrecorded dharmas will exist, and even if they are inconsistent with each other, they will immediately appear.
是故二種俱不應理。
 Therefore, neither of them should be dealt with.
又生因者，所謂各別緣所攝受諸法自種。
 What is also called cause-generating is the so-called self-seed of all dharmas taken in by different conditions.
不離散因者，謂由餘緣現在前故，餘緣離散。
 The non-separable cause means that the remaining conditions are discrete because the remaining conditions are now present.
若於引發緣中，勢力自在，假立為得。
 If in the initiating condition, the power is at ease, then the false establishment will be achieved.
以此自在為依止故，所有士夫補特伽羅。
 Therefore, all scholars rely on this freedom to support Tegara.
雖彼彼法已起、已滅，若欲希彼復現在前，便能速疾引發諸緣，令得生起，是故亦說此名為得。
 Although that dharma has arisen and passed away, if you want it to reappear before you, you can quickly trigger various conditions to cause it to arise, so it is also called attainment.
當知此得略有三種。
 You should know that there are three types of this.
一、種子成就，二、自在成就，三、現行成就。
 1. Seed achievement, 2. Self-attainment, and 3. Current achievement.
若所有染污法、諸無記法、生得善法，不由功用而現行者，彼諸種子若未為奢摩他之所損伏，若未為聖道之所永害，若不為邪見損伏諸善如斷善根者，如是名為種子成就。
 If all defiled dharmas, all unrecorded dharmas, and good dharmas are generated and manifested without function, then those seeds will not be harmed by samatha, will not be permanently harmed by the noble path, and will not be caused by wrong views. Damaging all good things is like cutting off the roots of good things. This is called the achievement of seeds.
所以者何？
 So what?
乃至此種子未被損伏、未被永害，爾時彼染污等法，若現行、若不現行，皆說名成就故。
 Even if this seed is not damaged or permanently harmed, then the pollution and other dharmas, if they are present or not, are all said to be accomplished.
若加行所生善法及一分無記法，生緣所攝受增盛因種子，名自在成就。
 If the good dharma and the unrecorded dharma are generated by the additional deeds, and the seeds of the cause of growth are taken in by the conditions of birth, it is called self-fulfillment.
若現在諸法自相現前轉，名現行成就。
 If all dharmas now appear and turn around on their own, it is called actuality and achievement.
復次，云何命根？
 Again, why is Yun’s life root?
謂由先業，於彼彼處所生自體所有住時限量勢分，說名為壽、生氣、命根。
 It is said that from the previous karma, all the living time and potential of the body are generated in that place, and it is called longevity, vitality, and life root.
此復多種差別。
 There are so many differences.
謂定、不定、隨轉、不隨轉，若少、若多，若有邊際、若無邊際，若自勢力轉、若非自勢力轉。
 It is said to be definite or indefinite, with or without rotation, if it is less or more, if it has a margin or if it has no margin, if it rotates by its own force or if it does not rotate by its own force.
除贍部洲人壽分量，所餘生處壽量決定。
 In addition to the amount of life in Buzhou, the remaining life span is determined.
此贍部洲，或時壽命廣無有量，或時短促，壽量不定。
 In this Subuzhou, sometimes the lifespan is long and unlimited, sometimes it is short and the lifespan is uncertain.
北拘盧洲人壽量隨轉，如決定量畢竟隨轉，無中夭故。
 The life expectancy of people in Beikuluzhou changes with time. If the life expectancy is determined, it will change with time. There is no reason to die young.
餘一切處名不隨轉。
 All the rest of the names will not change.
贍部洲人十歲時壽，名為少壽。
 When people from Ganbuzhou live ten years old, they are called Shaoshou.
傍生一分，亦名少壽。
 One point of life is also called Shaoshou.
所以者何？
 So what?
一分傍生，或一日夜壽量可得；
 One point of life, or one day and night of life can be gained;
或有一分若二、若三，乃至極多十日十夜壽量可得。
 It may be as much as two, three, or even as many as ten days and ten nights.
非想非非想處受生有情，名為多壽，經於八萬大劫數故。
 Being born in a place that is neither thought nor thought of is called long life, because it lasts for eighty thousand great kalpas.
阿羅漢等，名有邊際壽。
 Arhats, etc., have a limited life span.
若諸有學於現法中定般涅槃，若諸異生住最後有，亦名有邊際壽。
 If there are those who have learned to attain parinirvana in the present Dharma, and if all the different births abide in the final existence, it is also called a limited life span.
當知所餘，壽無邊際。
 When you know what is left, your life span is boundless.
若阿羅漢等、若諸如來、若諸菩薩，於壽行中延促自在，所有命根，名自勢力轉。
 If Arhats, Tathagatas, Bodhisattvas, etc., promote freedom in the life span, all life roots will be called self-power.
當知所餘，名非自勢力轉。
 You should know that the name is not transferred by force.
復次，云何眾同分？
 Again, how can everyone share the same score?
謂若略說，於彼彼處受生有情，同界，同趣，同生，同類、位、性、形等，由彼彼分互相似性，是名眾同分，亦名有情同分。
 To put it briefly, sentient beings are born in that place, in the same world, in the same interest, in the same birth, in the same kind, position, nature, shape, etc., and they are similar to each other due to the similarity between them. This is called the common sharing of sentient beings. .
此中或有，有情由界同分說名同分。
 There may be sentient beings with the same world and the same name.
謂同生一界。
 It is said that they are born in the same world.
或有有情，由趣同分說名同分。
 Or there are sentient beings, who share the same interest and name.
謂同生一趣。
 It’s called having the same interest.
或有有情，由生同分說名同分。
 Or there are sentient beings who have the same origin and the same name.
謂同生一生。
 It means being born together for a lifetime.
或有有情，由類同分說名同分。
 There may be sentient beings whose names are the same based on similarities.
謂同一種類。
 Said the same kind.
或有有情，由分位、體性、容色、形貌、音聲、覆蔽、養命同分說名同分。
 Or there are sentient beings whose names and points are divided according to their position, body, appearance, appearance, sound, covering, and nourishing life.
或有有情，由過失、功德同分說名同分。
 There may be sentient beings whose names and names are equal based on their faults and merits.
如殺生者望殺生者，廣說乃至諸邪見者望邪見者；
 Just like those who kill living beings look at those who kill living beings, and those who speak widely and even have wrong views look at those who have wrong views;
離殺生者望離殺生者，乃至正見者望正見者；
 Those who abstain from killing living things look towards those who abstain from killing living beings, and even those who have right views look towards those who have right views;
從預流者乃至阿羅漢、獨覺望預流等，菩薩望菩薩，如來望如來；
 From those who are pre-streams to Arhats and Paccekas looking to pre-streams, Bodhisattvas look to Bodhisattvas and Tathagatas look to Tathagata;
如是更互說名同分。
 In this case, they even say that they share the same name with each other.
復次，云何異生性？
 Again, why is it different?
謂三界見所斷法種子唯未永害量，名異生性。
 It is said that the seeds of Dharma seen in the three realms have not been able to cause permanent harm, and are called heterogeneous nature.
此復略有四種。
 There are four types of this compound.
一、無般涅槃法種性所攝，二、聲聞種性之所隨逐，三、獨覺種性之所隨逐，四、如來種性之所隨逐。
 1. It is captured by the nature of the Dharma of Parinirvana, 2) It is followed by the nature of the Sravaka, 3) It is followed by the nature of the Practical Awakening, 4) It is followed by the nature of the Tathagata.
復次，云何和合？
 Again, why is it harmonious?
謂能生彼彼諸法諸因、諸緣，總略為一，說名和合。
 It is said that all the causes and conditions that can produce that and other dharmas are summarized into one, and the name is combined.
即此亦名同事因。
 That is why it is also called colleagues.
又此差別者，或有領受和合，謂六處緣觸，或色等緣、或作意等緣，或觸緣受。
 In addition, this difference may be due to the combination of reception and contact, which is called the six bases of contact, or the conditions of color, or the conditions of mind, or the conditions of contact.
或有引生後有和合，謂無明緣行等，受緣愛，愛緣取，廣說乃至生緣老死。
 There may be harmony after birth, which is called ignorance of fate, etc., receiving love, love taking, and even life and death.
或有六處住和合，謂四食及命根。
 There may be six places that live in harmony, which are called four food and life roots.
或有工巧處成辦和合，謂工巧智及彼相應業具、士夫作用。
 There may be a combination of skillful workmanship and skillful workmanship, which is called skillful workmanship and wisdom, and the role of corresponding industry tools and scholars.
或有清淨和合，謂十二種無雜集會，即自他圓滿等。
 There may be pure harmony, which is called the twelve kinds of unmixed gatherings, that is, the perfection of self and others, etc.
又有世俗和合，謂諸有情依等意樂增上力故，互不相違，無諍無訟，亦不乖離。
 There is also worldly harmony, which means that all sentient beings rely on the same thoughts and joys to increase their superior power. They do not contradict each other, have no conflicts or lawsuits, and do not deviate.
復次，云何名身？
 Again, what is the name of the body?
謂依諸法自性施設、自相施設。
 It means to provide for all laws according to their own nature and to provide for each other.
由遍分別，為隨言說，唯建立想，是謂名身。
 Distinguishing from the pervasives, speaking along with the words, only establishing thoughts, this is called the name and body.
云何句身？
 What's the point?
謂即依彼自相施設、所有諸法差別施設，建立功德、過失、雜染、清淨、戲論，是謂句身。
 It means that based on the self-improvement and the differentiation of all dharmas, the merits, faults, impurities, purity, and drama are established. This is the body of the sentence.
云何文身？
 Why get a tattoo?
謂名身、句身所依止性所有字身，是謂文身。
 It refers to all the character bodies on which the name body and sentence body depend, which is called tattoo body.
又於一切所知所詮事中，極略相是文，若中是名，若廣是句。
 In addition, among all the things that are known and explained, it is very similar to the text, if it is the name, if it is broad, it is the sentence.
若唯依文，但可了達音韻而已，不能了達所有事義。
 If you only follow the text, you can only understand the phonology, but you cannot understand all the meanings.
若依止名，便能了達彼彼諸法自性、自相，亦能了達所有音韻，不能了達所簡擇法深廣差別。
 If you rely on the name of meditation, you can understand the nature and self-phase of all dharmas, and you can also understand all the sounds and rhymes, but you cannot understand the profound and wide differences of the simply selected dharmas.
若依止句，當知一切皆能了達。
 If you rely on samatha, you should know that everything can be understood.
又此名句文身，當知依五明處分別建立。
 In addition, when tattooing this famous sentence, you should know that it is established according to the five bright points.
所謂內明、因明、聲明、醫方明、世間工巧事業處明。
 The so-called inner clarity, cause clarity, statement, medical prescription clarity, and worldly craftsmanship clarity.
復次，云何流轉？
 Again, where does the cloud go?
謂諸行因果相續不斷性，是謂流轉。
 It is said that the continuity of cause and effect of all actions is called flow.
又此流轉差別多種。
 There are many different types of circulation.
或有種子流轉，謂有種子不現前諸法。
 There may be seeds flowing around, which means that there are seeds that do not appear in the previous dharmas.
或有自在勢力流轉，謂被損種子現行諸法。
 Perhaps there is a flow of free power, which means that the damaged seeds manifest various dharmas.
或有種果流轉，謂有種子，種不被損現行諸法。
 Or if the fruit of the seed circulates, it is said that there is a seed, and the seed is not damaged and can manifest in all dharmas.
或有名流流轉，謂四非色蘊。
 There may be celebrities circulating around who call the four non-material aggregates.
或有色流流轉，謂諸內外十有色處及與法處所攝諸色。
 Or the flow of color refers to the ten colors inside and outside and the colors captured by the Dharma.
又有欲界流流轉，謂欲纏諸行。
 There is also the flow of desire realms, which is said to be entangled in all activities.
又有色界流流轉，謂色纏諸行，又有無色流流轉，謂無色纏諸行。
 There is also the flow of the form realm, which is said to be entangled in form, and there is the flow of formless realm, which is said to be entangled in all forms.
又有樂流流轉，謂樂受及彼所依處。
 There is also a flow of happiness, which is said to be a happy feeling and its place of support.
如是苦流流轉、不苦不樂流流轉，當知亦爾。
 This is how the flow of suffering flows, and the flow of neither suffering nor happiness, you should know this.
又有善流流轉，謂諸善行。
 There is also a flow of good deeds, which is called good deeds.
又有不善流流轉，謂諸不善行。
 There is also a flow of bad deeds, which are called bad deeds.
又有無記流流轉，謂諸無記行。
 There are also unrecorded flows, which are called unrecorded actions.
又有順流流轉，謂順緣起。
 There is also flowing with the current, which is called the origin of the conditions.
又有逆流流轉，謂逆緣起。
 There is also a reverse flow, which is called reverse dependent origination.
復次，云何定異？
 Again, how can it be different?
謂無始時來種種因果決定差別無雜亂性，如來出世、若不出世，諸法法爾。
 It is said that all kinds of causal determinations and differences from the beginningless time are without complexity. If the Tathagata comes out of the world, if he does not come out of the world, all dharmas will be the same.
又此定異差別多種。
 And there are many different kinds of differences.
或有流轉、還滅定異，謂順逆緣起。
 There may be circulation, cessation, and differentiation, which is called prosperous and adverse origins.
或有一切法定異，謂一切法十二處攝，無過無增。
 There may be a difference between all laws, which means that all laws are captured in twelve places, without any fault or increase.
或有領受定異，謂一切受三受所攝，無過無增。
 There may be some differences in understanding and understanding, saying that all experiences are captured by the three feelings and have no fault or increase.
或有住定異，謂一切內分乃至壽量，一切外分經大劫住。
 There may be a difference of dwelling and determination, which means that all internal components and even life spans, and all external components will last for great kalpas.
或有形量定異，謂諸有情於彼彼有色生處，所受生身、形量決定，及諸外分四大洲等形量決定。
 Or there is a definite difference in form and quantity, which means that all sentient beings are born in that place with form, and the bodies they receive are determined by form and quantity, and that they are divided into four continents and are determined by form and quantity.
復次，云何相應？
 Again, why should this be the case?
謂彼彼諸法為等言說、為等建立、為等開解諸勝方便，是謂相應。
 To say that all dharmas are explained in the same way, established in the same way, and explained in the same way, is called correspondence.
又此相應差別分別有四道理。
 There are four reasons for this corresponding difference.
謂觀待道理、作用道理、因成道理、法爾道理。
 It refers to the principle of observation, the principle of action, the principle of cause and effect, and the principle of dharma.
此諸道理，當知如聲聞地等已廣分別。
 All these principles should be understood as being widely differentiated by voice-hearers and others.
復次，云何勢速？
 Again, why is Yun so fast?
謂諸行生滅相應速運轉性，是謂勢速。
 It is called the speed of movement that corresponds to the birth and death of all formations.
又此勢速差別多種。
 There are many different speeds.
或有諸行流轉勢速，謂諸行生滅性。
 Perhaps there is a rapid flow of movement, which is called the birth and death of all movements.
或有地行有情輕健勢速，謂人、象、馬等。
 There may be a situation where the sentient beings are light, healthy, and fast, referring to people, elephants, horses, etc.
或有空行有情勢速，謂諸飛禽、空行藥叉及諸天等。
 There may be empty movements and situational speeds, such as birds, empty movements, yakshas, and heavens.
或有言音勢速，謂詞韻捷利。
 There may be words with fast tone and sharp predicate rhyme.
或有流潤勢速，謂江河等迅速流注。
 Or there is a flow of potential and speed, which means that rivers and other rivers flow rapidly.
或有燒然勢速，謂火焚燎，猛焰飈轉。
 Or it may burn quickly, which is said to be burning with fierce flames.
或有引發勢速，謂放箭、轉丸等。
 It may trigger momentum and speed, which means shooting arrows, turning pills, etc.
或有智慧勢速，謂修觀者簡擇所知迅速慧性。
 There may be wisdom and speed, which means that those who practice vipassana can simply choose what they know and have quick wisdom.
或有神通勢速，謂大神通者所有運身意勢等速疾神通。
 Or there are magical powers, potential and speed, which means that those with great magical powers have magical powers such as speed and speed in movement of body, mind and movements.
復次，云何次第？
 Again, where is the order?
謂於各別行相續中，前後次第一一隨轉，是謂次第。
 It is said that in the continuation of different actions, the first and the last are the same, which is called the sequence.
又此次第差別多種。
 There are many differences this time.
或有流轉次第，謂無明緣行，廣說乃至生緣老死。
 There may be a sequence of circulation, which is called ignorance of fate, and it is widely said that life and death are fate.
或有還滅次第，謂無明滅故行滅，乃至生滅故老死滅。
 There may be a stage of rebirth and destruction, which means that ignorance is destroyed, so the activities are destroyed, and even birth and death are destroyed, so old age and death are destroyed.
或有在家、出家行住次第。
 There may be a sequence of traveling and living at home or as a monk.
謂陵旦而起，澡飾其身，被帶衣服，修營事業，調暢沐浴，塗飾香鬘，習近食飲，方乃寢息，是在家者行住次第。
 It is said that he rises on the first day of the tomb, bathes and decorates his body, puts on clothes, works on his business, prepares the bath, decorates the fragrant garlands, gets used to food and drink, and then goes to bed. This is the order of movement and residence of a householder.
若整衣服，為乞食故入聚落等巡次而行，受如法食，還出安坐，食訖澡手，盪鉢，洗足，入空閑室讀誦經典，如理思惟。
 If you dress your clothes, go to the settlement to beg for food, go around the village, receive food according to the Dharma, go out and sit down, after eating, bathe your hands, swing on the alms bowl, wash your feet, go into the spare room to read and recite the sutras, and meditate on the truth.
晝則宴坐、經行，淨修其心，斷滅諸障；
 During the day, sit at banquets and meditate, purify your mind and eliminate all obstacles;
至夜中分，少當寢息；
 By the middle of the night, sleep less;
於夜後分，速復還起，整服治身，歸所習業。
 At the end of the night, he will get up quickly, take care of himself, and return to his place to practice his work.
是出家者行住次第。
 This is the order of life and residence for a monk.
或入僧中，隨其長幼修和敬業，敷設床座，次第受籌，分其臥具、處所、利養及營事業。
 Or enter the monks, follow their elders and young ones to cultivate and work hard, lay out beds and seats, and receive donations one by one, and divide them into bedding, places, benefits, and businesses.
或有增長次第，謂嬰孩、童子等八位次第生起。
 There may be stages of growth, such as the emergence of eight stages such as babies and children.
或有現觀次第，謂於苦等四聖諦中次第現觀。
 There may be stages of manifestation and contemplation, which are called stages of manifestation and contemplation of the Four Noble Truths such as suffering.
或有入定次第，謂次第入九次第定。
 There may be a stage of entering concentration, which is said to be a stage of entering the ninth stage of concentration.
或有修學次第，謂增上戒學為依，次生增上心學；
 There may be a sequence of training, which is based on the study of precepts, followed by the study of mind;
增上心學為依，後生增上慧學。
 If you rely on the knowledge of your mind, you will increase your knowledge of wisdom.
復次，云何時？
 Again, when will the cloud come?
謂由日輪出沒增上力故，安立顯示時節差別；
 It is said that due to the rising and disappearing of the sun wheel, the strength is increased, and it is established to show the difference in seasons;
又由諸行生滅增上力故，安立顯示世位差別；
 Furthermore, due to the rise and fall of all actions, the superior power is increased, and the differences in world status are clearly shown;
總說名時。
 Always say names.
此時差別復有多種。
 There are many differences at this time.
謂時、年、月、半月、晝、夜、剎那、臘縛、牟呼栗多等位，及與過去、未來、現在。
 It refers to hour, year, month, half-month, day, night, moment, Lafu, Mouhuli, etc., as well as the past, future, and present.
復次，云何數？
 Again, what's the number?
謂安立顯示各別事物計算數量差別，是名為數。
 It is said that the calculation of quantitative differences between different things is called number.
此數差別復有多種。
 There are many differences in this number.
謂一數、二數，從此已去皆名多數。
 It is said that one number or two number has gone from now on to be called the plurality.
又數邊際名阿僧企耶，自此已去，一切算數所不能轉，是故數之邊際名不可數。
 Also, the name of the edge of the number, Asanqiye, has gone away since then, and all calculations cannot be reversed, so the name of the edge of the number is uncountable.
復次，種子云何？
 Again, where are the seeds?
非析諸行別有實物名為種子，亦非餘處。
 There is no real thing called a seed without analyzing the various actions, nor is it the rest.
然即諸行如是種性、如是等生、如是安布，名為種子，亦名為果。
 However, if all actions are of such seed nature, are born in this way, and are laid out in this way, they are called seeds and fruits.
當知此中，果與種子不相雜亂。
 You should know that the fruit and the seed are not mixed.
何以故？
 Why?
若望過去諸行，即此名果；
 If you look at past actions, this is called the fruit;
若望未來諸行，即此名種子。
 If you look forward to future actions, this is called a seed.
如是若時望彼名為種子，非於爾時即名為果；
 If you look at it at that time, it is called a seed; if you don't look at it at that time, it is called a fruit;
若時望彼名果，非於爾時即名種子。
 If you look at it at that time, it is called a fruit, but at that time it is called a seed.
是故當知種子與果不相雜亂。
 Therefore, you should know that the seed and the fruit are not mixed together.
譬如穀、麥等物，所有芽、莖、葉等種子，於彼物中磨擣分析，求異種子了不可得，亦非餘處。
 For example, if you grind and analyze all the buds, stems, leaves and other seeds of grains, wheat and other things in those things, you will not be able to find different seeds, and there will be no leftovers.
然諸大種如是種性、如是等生、如是安布，即穀、麥等物能為彼緣，令彼得生，說名種子。
 However, if all the great seeds have such a nature, are born in such a way, and are laid out in such a way, that is, grain, wheat and other things can be the conditions for them to be born, and they are called seeds.
當知此中道理亦爾。
 You should know the truth behind this.
問：
 ask:
前已說損伏染法種子，善法種子損伏云何？
 I have said before that the seeds of dharma are damaged, but how can the seeds of virtuous dharma be damaged?
答：
 answer:
若常殷重習善相違諸染污法，是初損伏。
 If you always focus on practicing good deeds and go against all the tainted laws, it will be the first to cause harm.
若執取邪見、多習邪見如諸外道，是第二損伏。
 If you cling to wrong views and practice too many wrong views like heretics, this is the second disadvantage.
若多修習邪見誹謗，如斷善根者，是第三損伏。
 If you practice too much wrong views and slander, it is like cutting off good roots, which is the third harm.
若能永害染法種子，如前已說，是第四損伏。
 If it can permanently harm the seeds of dye, as mentioned before, it is the fourth damage.
復次，若略說一切種子，當知有九種。
 Again, if we briefly talk about all the seeds, we should know that there are nine kinds.
一、已與果，二、未與果，三、果正現前，四、果不現前，五、軟品，六、中品，七、上品，八、被損伏，九、不被損伏。
 1. With the fruit, 2. Not with the fruit, 3. The fruit is present, 4. The fruit is not present, 5. Soft quality, 6. Medium quality, 7. High quality, 8. Defeated, 9. Not defeated. Damage.
若已與果，此名果正現前；
 If the fruit has been obtained, the fruit of this name is now present;
若果正現前，此名已與果。
 If the fruit is present, this name has already been associated with the fruit.
若未與果，此名果不現前；
 If there is no fruit, the fruit of this name will not appear;
若果不現前，此名未與果。
 If the fruit does not appear before you, this name has not been associated with the fruit.
若住本性，名軟品；
 If it lives in its true nature, it is called a soft product;
若修、若練善不善法未到究竟，名中品；
 If you cultivate and practice the good and bad dharma without reaching the end, it will be called the middle grade;
若修、若練已到究竟，名上品。
 If you cultivate it and practice it to the end, it is called top grade.
損及不損，如前應知。
 Damage and no damage, as you should know before.
復次，我當略說安立種子。
 Again, I will briefly talk about establishing seeds.
云何略說安立種子？
 How can I explain the establishment of seeds?
謂於阿賴耶識中，一切諸法遍計自性妄執習氣，是名安立種子。
 It is said that in the Alaya Consciousness, all dharmas comprehensively account for the self-nature and wrong attachment habits. This is called the seed of establishment.
然此習氣是實物有、是世俗有。
 However, this habit exists in real things and in the world.
望彼諸法，不可定說異不異相，猶如真如。
 Looking at those dharmas, it is impossible to say whether they are different or not, just like the real thing.
即此亦名遍行麁重。
 That is why it is also called Bianxing Qizhong.
問：
 ask:
若此習氣攝一切種子，復名遍行麁重者，諸出世間法從何種子生？
 If this habit absorbs all the seeds, and is renamed as the omnipresent Qizhong, from what kind of seeds will all the transcendental dharmas arise?
若言麁重自性種子為種子生，不應道理。
 If it is said that the seeds of the self-nature are born from seeds, it does not make sense.
答：
 answer:
諸出世間法從真如所緣緣種子生，非彼習氣積集種子所生。
 All transcendental dharmas arise from the seeds of such objects, not from the accumulated seeds of habitual tendencies.
問：
 ask:
若非習氣積集種子所生者，何因緣故，建立三種般涅槃法種性差別補特伽羅，及建立不般涅槃法種性補特伽羅？
 If it is not born from the accumulation of seeds of habitual tendencies, why do we establish the three kinds of parinirvana and the different kinds of seeds and natures of parinirvana and the different kinds of parinirvana?
所以者何？
 So what?
一切皆有真如所緣緣故。
 Everything has its own reason.
答：
 answer:
由有障、無障差別故。
 It is due to the difference between faulty and non-faulty.
若於通達真如所緣緣中有畢竟障種子者，建立為不般涅槃法種性補特伽羅。
 If there is a seed of ultimate hindrance in the object of understanding the truth, it will be established as a non-parinirvana dharma seed-nature bu Tegara.
若不爾者，建立為般涅槃法種性補特伽羅。
 If not, it will be established as Parinirvana Dharma Seed and Nature Putegara.
若有畢竟所知障種子布在所依，非煩惱障種子者，於彼一分建立聲聞種性補特伽羅，一分建立獨覺種性補特伽羅。
 If there is a place where the seeds of hindrances of ultimate knowledge are spread, and they are not seeds of hindrances of defilement, then one part of the body will establish the nature of the sravaka and part of it, and the other part will establish the part of the seed of pacifika.
若不爾者，建立如來種性補特伽羅。
 If not, establish the Tathagata's caste nature and supplement Tegara.
是故無過。
 That’s why there is no fault.
若出世間諸法生已，即便隨轉，當知由轉依力所任持故。
 If all dharmas in the supermundane world have already arisen, even if they are turned around, you should know that they are upheld by the power of turning.
然此轉依與阿賴耶識互相違反，對治阿賴耶識，名無漏界，離諸戲論。
 However, this reliance and alaya consciousness contradict each other, and the opposite of alaya consciousness is called the boundary without leakage, which is different from all dramas.
瑜伽師地論卷第五十二
 Volume 52 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第五十三彌勒菩薩說
 Volume 53 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之三
 The third of the five consciousness bodies corresponding to the mind ground in the decision-making part of photography
復次，云何表業？
 Again, why should I show my industry?
謂略有三種。
 There are slightly three kinds.
一、染污，二、善，三、無記。
 One, defilement, two, goodness, and three, no memory.
若於身語意十不善業道，不離現行增上力故，所有身語表業，名染污表業。
 If the ten unwholesome karma of the body, speech and mind are not separated from the actual situation and increase the power, all the karma of the body, speech and mind is called the karma of pollution.
若即於彼誓受遠離，所有身語表業，名善表業。
 If you swear to stay away from him, all your body and speech will represent your karma, which will be called good karma.
若諸威儀路工巧處一分，所有身語表業，名無記表業。
 If all the majestic road workers are skillful, all their body and speech will express their karma, but their names will not express their karma.
若有不欲表示於他，唯自起心內意思擇，不說語言，但發善、染污、無記法現行意表業，名意表業。
 If you don't want to express it to others, you can only choose your own thoughts from your heart, without speaking words, but generate good deeds, defilements, and unrecorded Dharma actions, and the names and thoughts represent the karma.
此中唯有身餘處滅於餘處生，或即此處唯變異生，名身表業；
 Here, only the remaining parts of the body are destroyed and the remaining parts are born, or that is, only variation arises here, which is called the body's karma;
唯有語音，名語表業；
 Only pronunciation and names indicate karma;
唯有發起心造作思，名意表業。
 Only by initiating the mind to create thoughts, the name, intention, and karma can be expressed.
何以故？
 Why?
由一切行皆剎那故，從其餘方徙至餘方，不應道理。
 Since all actions are instantaneous, moving from other places to other places does not make sense.
又離唯諸行生，餘實作用，由眼、耳、意皆不可得。
 Moreover, apart from the birth of all actions, the rest of the real effects cannot be seen through the eyes, ears, or mind.
是故當知一切表業皆是假有。
 Therefore, you should know that all superficial karma is false.
復次，若有生不律儀家，有所了別自發期心，謂我當以此活命事而自活命；
 Again, if there is a person who is not disciplined and has a different and spontaneous attitude, it means that I should do this to survive;
又於此活命事重復起心，欲樂忍可；
 Again, if you keep your mind on this matter of survival, you can endure it if you want to be happy;
爾時說名不律儀者。
 At that time, he was called a person who was not disciplined.
由不律儀所攝故，極重不如理作意損害心所攝故，但成廣大諸不善根；
 It is caused by unruly manners, extremely heavy and unreasonable intentions that harm the mind, and it can lead to a wide range of unwholesome roots;
然未成就殺生所生，及餘不善業道所生諸不善業，乃至所期事未現行。
 However, the unwholesome karma caused by killing and other unwholesome karma have not been accomplished, and the expected things have not yet happened.
後若現行，若少若多，隨其所應，更復成就諸不善業。
 If it manifests later, whether it is less or more, it will accomplish all the unwholesome deeds according to its response.
如生不律儀家，如是隨是何人、隨由何事起決猛心，廣說應知。
 If you are born into a family without discipline and etiquette, you will be determined and determined no matter who you are or what you are doing. You should know this widely.
此人乃至不律儀思未捨已來，常得說名不律儀者。
 This person even thinks about it without abandoning his etiquette. He is often called a person who has no etiquette.
於日日分，彼不善思廣積集故，彼不善業多現行故，當知非福運運增長。
 On a day-to-day basis, if one is not good at thinking and accumulating, and one's bad karma is occurring frequently, it should be understood that this is not an increase in luck.
復次，此邪惡願思，恒與不信、懈怠、忘念、散亂、惡慧俱行，能受彼業、能發彼業。
 Again, this evil desire to think is accompanied by unbelief, laziness, forgetfulness, distraction, and evil wisdom. It can receive and produce such karma.
從此已後，由種子故及現行故，處相續中現在轉時，名不律儀者。
 From then on, from the seed to the actual state, the present and the time are changing in succession, and they are called those who are not disciplined.
乃至由捨因緣未捨未棄。
 Even if you give up the cause and conditions, you will never give up.
此中，若於惡業後不愛果，不信、不解、亦不隨入，是名不信。
 Among them, if you do not love the consequences of bad karma, do not believe in it, do not understand it, and do not follow it, this is called unbelief.
若隨所欲，於彼惡業憙樂而轉，不能勤勵息滅彼業，是名懈怠。
 If you follow your own desires and indulge in negative karma without being diligent enough to eliminate it, this is called laziness.
若與過失相應，於有罪法不能如實明記有罪，是名忘念。
 If it corresponds to a fault, and the guilt cannot be clearly remembered according to the guilty law, this is called forgetfulness.
若散亂染污心相續，不安住轉，是名散亂。
 If the scattered and polluted mind continues and is restless, it is called disorder.
若顛倒心相續而轉，於諸過失見勝功德，是名惡慧。
 If the mind is reversed and turned around, seeing the merits and virtues in all the mistakes, this is called evil wisdom.
由惡尸羅增上力故，所有不善思俱行不善不信等現在轉時，名惡戒者。
 Due to the increased power of the evil corpse, all unwholesome thoughts, unwholesome deeds, unbelief, etc. are now called evil precepts.
若與此相違，如其所應，當知得有律儀隨轉。
 If it is contrary to this, as it should be, you should know that there are laws and regulations to follow.
差別者，謂有堪受律儀方可得受。
 The difference is that only those who are worthy of the discipline can receive it.
此中或有由他、由自而受律儀，或復有一唯自然受，除苾芻律儀。
 Among them, there may be disciplines and rituals received from others or from oneself, or there may be a natural acceptance, except for the rituals of Bi Cuo.
何以故？
 Why?
由苾芻律儀非一切堪受故。
 Because the law of bicuo is not acceptable to all.
若苾芻律儀非要從他受者，若堪出家、若不堪出家，但欲出家者，便應一切隨其所欲，自然出家。
 If you have to accept the Bi Cu rules from others, if you are worthy of becoming a monk, if you are not able to become a monk, but you want to become a monk, you should do whatever you want and become a monk naturally.
如是聖教便無軌範，亦無善說法毘柰耶而可了知。
 In this case, there is no standard for the holy teaching, and there is no good teaching that can be understood through the Pynaiya.
是故苾芻律儀無有自然受義。
 Therefore, the laws and rituals of Bi Cuo have no natural meaning.
問：
 ask:
若除苾芻律儀，所餘律儀有自然受者，何因緣故復從他受？
 If the observance of the observances of Bicuo is eliminated, and the remaining observances are naturally accepted by others, why should we continue to accept them from others?
答：
 answer:
由有二種遠離惡戒受隨護支，所謂慚、愧。
 There are two kinds of avoiding evil precepts and receiving support, which are called shame and guilt.
若於他處及於自處現行罪時，深生羞恥，如是於離惡戒受隨護支乃能具受，故從他受。
 If you are deeply ashamed of committing sins in other places or in yourself, then you will be able to accept the protection and support of the precepts for abstaining from evil, so you should accept them from others.
若有慚正現前，必亦有愧，非有愧者必定有慚，是故慚法最為強勝。
 If there is shame in front of you, you must also have shame. If you don't have shame, you must have shame. Therefore, the method of shame is the most powerful.
若有如自所受而深護持，當知所生福德等無差別。
 If you protect and cherish it deeply as you have received it, you should know that there is no difference in the merits you receive.
又若起心往趣師所，慇懃勸請，方便發起禮敬等業，以正威儀在師前住，又以語言表宣所欲造作勝義，是名身表、語表業。
 Also, if you aspire to go to the teacher’s place and earnestly invite you, you will be able to initiate rituals such as paying homage, staying in front of the teacher with upright dignity, and using words to express what you want to achieve. This is the name of the body and the words.
意表業者，謂二前行。
 The meaning industry refers to the second step forward.
若自然受者，唯有意表業。
 If you receive it naturally, you can only do it intentionally.
若遠離思與不律儀相違，由遠離增上力故，與五根俱行，說名律儀。
 If staying away from thoughts is contrary to the lack of discipline and discipline, because the distance increases the superior strength, it is in line with the five sense organs, which is called discipline.
復次，當知由百行所攝而受律儀。
 Again, you should know that you are captured by the hundreds of lines and receive the discipline.
謂於十種不善業道，少分離殺乃至少分遠離邪見，是名初十行。
 It is said that among the ten kinds of unwholesome karma, at least separation and killing are at least separation and avoidance of wrong views. These are called the ten primary actions.
若多分離殺生乃至多分離邪見，是名第二十行。
 If there is too much separation, killing, or even too much separation and wrong views, this is called the twentieth line.
若全分離殺生乃至全分離邪見，是名第三十行。
 If one is completely separated from killing, or even completely separated from wrong views, this is called the thirtieth line.
若少時離殺生，乃至離邪見，謂或一日一夜，或半月、一月，或至一年，是名第四十行。
 If one abstains from killing animals for a short period of time, or even abstains from wrong views, it can be said to be one day and one night, half a month, one month, or one year. This is called the fortieth line.
若多時離殺生乃至離邪見，謂過一年，不至命終，是名第五十行。
 If one abstains from killing animals and even abstains from wrong views for a long time, it means that after one year, one's life will not end. This is called the fiftieth line.
若盡壽離殺生乃至離邪見，是名第六十行。
 If you abstain from killing and even deviate from wrong views to the end of your life, this is called the sixtieth line.
若自離殺生乃至離邪見。
 If one abandons killing and even abandons wrong views.
是名第七十行。
 It’s called the Seventieth Line.
若於此事勸進他人，是名第八十行。
 If you advise others on this matter, this is called the eightieth line.
若即於彼以無量門稱揚讚述，是名第九十行。
 If he praises and praises him with immeasurable gates, this is called the ninetieth line.
若見離殺生者乃至離邪見者，深心慶悅、生大歡喜，是名第十十行。
 If you see a person who has given up killing living things or even a person who has given up evil views, you will feel deep joy and great joy. This is called the tenth line.
如是十十行，總說為百行，所生福量，當知亦爾。
 These ten or ten lines are collectively called a hundred lines, and you should know the amount of blessings they will bring about.
復次，律儀當知略有八種。
 Again, it should be known that there are eight types of rituals.
一、能起律儀，二、攝受律儀，三、防護律儀，四、還引律儀，五、下品律儀，六、中品律儀，七、上品律儀，八、清淨律儀。
 1. Ability to initiate rhythms, 2. Acceptance of rhythms, 3. Protection of rhythms, 4. Returning rhythms, 5. Low-grade regulations, 6. Middle-grade regulations, 7. High-grade regulations, 8. Pure regulations. instrument.
若未正受，先作是心：
 If you haven’t experienced it yet, first do this:
我當定受如是遠離。
 I must stay away from you like this.
是名能起律儀。
 It is named Nengqi.
若正攝受遠離戒時，名攝受律儀。
 If you are taking in the discipline far away from the precepts, it is called taking in the discipline.
從是已後，此遠離思五根攝受增上力故，恒與彼種子俱行，於時時間亦與現行俱行，即由五根所攝善思，如先所受律儀防護而轉。
 From then on, the five faculties of free thought are absorbed and strengthened, so they will always go with the seeds, and they will also go with the current situation at all times. That is, the good thoughts captured by the five faculties will be just like the protection of the laws and regulations. change.
由此思故，或因親近惡友，或因煩惱增多，隨所生起惡現行欲，即便慚羞，速能捨離，勿彼令我違越所受，當墮惡趣。
 Thinking about this, whether because of being close to an evil friend or because of an increase in annoyances, evil desires arise, even if I feel ashamed, I can quickly let go of them, lest they cause me to go against what I have experienced and fall into the lower realms.
是名防護律儀。
 It's called a protective ritual.
若時失念，諸惡現行，即便速疾令念安住，自懇自責，發露所犯，蠲除憂悔，後堅守護所受律儀，是名還引律儀。
 If you lose your mindfulness and all kinds of bad things happen, you can quickly make your mindfulness calm down, sincerely blame yourself, expose your mistakes, eliminate sorrow and regret, and then firmly protect the laws and regulations you have received. This is called returning the laws and regulations.
若於殺等諸惡業道，少分遠離，少時遠離，唯自遠離，不勸進他，不無量門稱揚讚述，亦不見彼諸同法者深心慶悅、多生歡喜，是名下品律儀。
 If you stay away from all kinds of evil karma such as killing for a little while, stay away for a short time, but stay away from others, do not persuade others to enter, do not praise and praise from countless people, and do not see other people who are in the same dharma deeply rejoicing and rejoicing for many lives, this is the name of the class. Ritual.
若於諸惡多分遠離，多時遠離，不至命終，自能遠離，亦勸進他，然於遠離不以無量門稱揚讚述，見同法者不深心慶悅、生大歡喜，是名中品律儀。
 If you stay away from many evils, stay away for a long time, and do not end up dying, you can stay away on your own, and also encourage others to come in. However, when you stay away, you do not praise and praise with immeasurable gates, and you do not deeply rejoice and feel great joy when you see people who have the same Dharma. This is called Middle grade ritual.
若於諸惡一切分、一切時自能遠離，亦勸進他，以無量門稱揚讚述，見同法者深心慶悅、生大歡喜，是名上品律儀。
 If you are able to stay away from all evils at all times, you should also encourage them to come in, praise them with immeasurable gates, and see those who share the same Dharma with deep joy and great joy. This is called the highest quality of discipline.
若即於此所受律儀能無缺犯以為依止，修無悔等乃至具足入初靜慮，由奢摩他能損伏力，損伏一切犯戒種子，是名靜慮律儀。
 If you can rely on the disciplines you have received here to break them without any defects, practice without regrets, etc., and even enter the first level of meditation, then the force of samatha can be destroyed and all the seeds of violation of the disciplines can be destroyed. This is called the disciplines of meditation.
如初靜慮，如是第二、第三、第四靜慮，當知亦爾。
 Just like the first time you meditate, and the second, third, and fourth time you meditate, you should know this.
此中差別者，由遠分對治所攝奢摩他道轉深，損伏惡戒種子。
 The difference is that the path of samatha caused by the far-reaching antidote becomes deeper, damaging the seeds of evil precepts.
當知此名初清淨力所引清淨律儀。
 You should know that this is called the pure law caused by the initial pure power.
若即於此尸羅律儀無有缺犯，又復依止靜慮律儀，入諦現觀，得不還果，爾時一切惡戒種子皆悉永害。
 If there is no defect in this Shiluo ritual, and if one returns to the ritual of tranquility and contemplation, enters into the contemplation of the truth, and obtains the fruit of non-return, then all the seeds of evil precepts will cause eternal harm.
若依未至定證得初果，爾時一切能往惡趣惡戒種子皆悉永害。
 If one obtains the first fruit before attaining samadhi, then all the seeds of evil precepts that can lead to the lower realms will cause eternal harm.
此即名為聖所愛戒。
 This is called the Precept of Love in the Sanctuary.
當知此名第二清淨力所引清淨律儀，即此亦名無漏律儀。
 You should know that this name is the pure rhythm caused by the second pure power, that is, this is also called the law without leakage.
此無漏律儀，若得阿羅漢果時，但由能治清淨勝故勝，不由所治斷勝故勝。
 This law without leakage, if one obtains the fruit of Arahantship, will win because it can control the purity and victory, and it will win because it cannot control the state of destruction.
如是八種總立唯三。
 In this way, there are only three of the eight types.
一、受律儀，二、持律儀，三、清淨律儀。
 1. Accepting the rules and regulations, 2. Keeping the rules and regulations, and 3. Purifying the regulations.
前二是受，防護、還引是持，下中上三通受、持二，靜慮、無漏是清淨攝。
 The first two are receiving, protecting, and guiding are holding, the lower, middle and upper three are receiving and holding, calmness, contemplation, and no leakage are pure taking.
問：
 ask:
何故世尊建立苾芻、近事、近住三種律儀？
 Why did the World-Honored One establish three kinds of laws: 苾荍, near affairs, and near dwelling?
答：
 answer:
由三因故。
 For three reasons.
謂佛所化有三種類，或有能行離惡行行及離欲行；
 It is said that there are three types of Buddha's transformations, some of which may be capable of abstaining from evil deeds and abstaining from desires;
或有能行離惡行行，非離欲行；
 There may be those who are capable of abstaining from evil deeds, but not abstaining from desirous deeds;
或不能行離惡行行及離欲行。
 Or they are unable to abstain from evil deeds and abstain from desires.
依初所化類，建立苾芻律儀。
 According to the classification at the beginning, the ritual of Bi Cuo was established.
依第二所化類，建立近事律儀。
 According to the second classification, the legal system of recent affairs is established.
何以故？
 Why?
非居家迫迮，現處塵俗，而能一向相續圓滿護眾學處。
 He is not forced to live at home, living in the worldly world, but he can continue to perfectly protect the place of learning for all.
依第三所化類，建立近住律儀。
 According to the third type of transformation, a near-dwelling ritual is established.
何以故？
 Why?
由此不能究竟行俱離行，但當勸進攝受二因，勿彼自謂重擔所鎮。
 From this, one cannot abandon the ultimate conduct, but one should be encouraged to accept the two causes, and do not think that he is weighed down by heavy burdens.
謂前三支修離惡行，其後四支修離欲行，離非梵行俱修二種。
 It means that the first three branches should be cultivated to avoid evil conduct, the next four branches should be cultivated to avoid desirous conduct, and the two branches should be cultivated to avoid non-Brahma conduct.
問：
 ask:
苾芻、近事、近住律儀，當知各由幾支所攝？
 You should know how many branches are responsible for each of Bicuo, Jinshi, and Jinzhu Laws and Regulations?
答：
 answer:
苾芻律儀四支所攝。
 Photographed by the four branches of Bi Cu Lv Yi.
何等為四？
 What is four?
一、受具足支，二、受隨法學處支，三、隨護他心支，四、隨護如所受學處支。
 1. The branch of receiving is sufficient; 2. The branch of receiving and following the Dharma and learning; 3. The branch of following and protecting the mind of others; 4. The branch of following and supporting the learning as received.
若作表白第四羯磨，及略攝受隨麁學處。
 If you express the fourth karma, you can also take in the Suijun learning place.
是名受具足支。
 This is called having sufficient branches.
由具此支故，名初苾芻具苾芻戒。
 Because it has this branch, it is named Chu Bi Cuo Ju Bi Cuo Jie.
自此以後，於毘奈耶別解脫中所有隨順苾芻尸羅，若彼所引眾多學處，於彼一切守護奉行，由此得名守護別解脫律儀者，是名受隨法學處支。
 From then on, in the Vinaya Pere Liberation, all those who follow the Sutra Sila, if he introduces many learning methods, and protects and practices them, thus he is called the one who protects the laws and regulations of Partial Liberation. This is called the branch of receiving and following the Dharma. .
由成就此二支者所有軌範具足、所行具足，是名隨護他心支。
 By achieving these two branches, all the standards and actions of those who achieve these two branches are complete, which is called the mind branch of following and protecting others.
軌範具足、所行具足，如聲聞地已說。
 The standard is complete and the deeds are complete, just as the sravakas have said.
若於微細罪中深見怖畏，於所受學諸學處中能不毀犯；
 If you feel deep fear in minor sins, you will be able to avoid committing any sins in all the lessons you have learned;
設犯能出，謂由深見怖畏及聰叡故；
 If the transgressor is able to escape, it is because he has a deep understanding of fear and wisdom;
是名隨護如所受學處支。
 This is the branch that follows and protects as one has learned.
近事律儀由三支所攝。
 The laws and rituals of recent affairs are taken by three branches.
何等為三？
 What is three?
一、受遠離最勝損他事支，二、違越所受重修行支，三、不越所受支。
 1. The branch of being far away from others is the most harmful to other things; 2. The branch of practice that goes beyond the received branch; 3. The branch of the branch that is received is not exceeded.
若永遠離損害他命、損壞他財、損他妻妾，是名初支。
 If you are forever free from harming his life, harming his property, harming his wife and concubines, this is called the first branch.
遠離妄語，是第二支。
 Staying away from lies is the second branch.
遠離諸酒眾放逸處，是第三支。
 Away from the resting place of drunkards is the third branch.
略說近住律儀由五支所攝。
 Let’s briefly talk about the laws and rituals of near-residence that are captured by the five branches.
何等為五？
 What is five?
一、受遠離損害他支，二、受遠離損害自他支，三、違越所受重修行支，四、不越所受正念住支，五、不壞正念支。
 1. The branch of being far away from harming others, 2. The branch of being far away from harming oneself and others, 3. The branch of practicing mindfulness that goes beyond what is received, 4. The branch of mindfulness that does not go beyond what is received, and 5. the branch of not breaking mindfulness.
若能遠離損害他命、損壞他財，是名初支。
 If you can avoid harming other people's lives and damaging other people's property, this is called the first branch.
離非梵行，是第二支。
 The non-brahman life is the second branch.
所以者何？
 So what?
由離此者，不染習自妻妾故，不自損害；
 Therefore, those who stay away from this will not become accustomed to their own wives and concubines, so they will not harm themselves;
亦不染習他妻妾故，不損害他。
 He also does not get used to his wives and concubines, so he does not harm him.
遠離妄語，是第三支。
 Staying away from lies is the third branch.
除離諸酒眾放逸處，離餘三處，是第四支。
 Apart from the place where the drunkards relax, there are three remaining places, which is the fourth branch.
何以故？
 Why?
由歌舞伎樂塗冠香鬘、昇高大床、非時飲食常所串習，若遠離彼，數數自憶；
 It is a habit of kabuki music, painted crowns and incense garlands, raised beds, and eating and drinking at odd times. If you stay away from them, count them and remember them;
我今安住決定齋戒，於一切時堅守正念。
 I decide to fast now and maintain my righteous thoughts at all times.
遠離諸酒眾放逸處，是第五支。
 Away from the place where drunkards relax, this is the fifth branch.
何以故？
 Why?
彼雖安住正憶念支，謂我今住決定齋戒。
 Although he abides in the factor of right recollection, he says that I have decided to fast now.
若為諸酒所醉，便發狂亂，不自在轉。
 If you are drunk by all kinds of wine, you will become crazy and uneasy.
今於此中，若苾芻尼律儀，若正學、勤策、勤策女律儀，皆在出家品所攝故，當知攝屬苾芻律儀。
 Now, among these, the rituals of Bicuo Ni, the rituals of Zhengxue, Dilinzhi, and Qinsi women are all taken by the monks. Therefore, you should know that the rituals of Bicuo belong to Bicuo.
若近事女律儀，墮在家品故，相似學所顯故，當知攝屬近事律儀。
 If the female rituals of Jinshi fall into the family character and are similar to those shown in the school, you should know that the photos are of Jinshi regulations.
問：
 ask:
何故世尊於苾芻律儀中制立苾芻、勤策二眾律儀，於苾芻尼律儀中制立苾芻尼、正學、勤策女三眾律儀。
 Why did the World-Honored One establish the laws and rituals of Bichu Ni, Zhengxue and Qince women in the rituals of Bichu nuns?
答：
 answer:
由彼母邑多煩惱故，令漸受學苾芻尼律儀。
 Due to the many worries in his mother's town, he gradually learned the rituals of Bi Cu Ni.
若於勤策女少分學處深生喜樂，次應授彼正學所有學處。
 If you are deeply happy in the branch of a diligent girl, you should teach her all the branches of true learning.
若於正學多分學處深生愛樂，不應率爾授彼具足，必更二年久處習學，若深愛樂，然後當授彼具足戒。
 If you have a deep love for happiness in a place where there are many branches of true learning, you should not lead you to teach him the full precepts. You must study for two more years. If you deeply love happiness, then you should teach him the full precepts.
如是長時於少學處積修學已，次方有力能受廣大眾多學處，然後於苾芻尼律儀能具修學。
 If you have accumulated a lot of study in a few places for a long time, you will have the power to receive a lot of places of study, and then you will be able to practice the rituals of Bishu Ni.
問：
 ask:
何故於勤策律儀中增離金銀，非於近住律儀耶？
 Why should we be separated from gold and silver in the diligent practice of laws and regulations, instead of staying close to the laws and regulations?
答：
 answer:
由彼勤策在出家眾攝。
 He was diligently photographed by the monks.
夫出家者，於二種處極非淨妙。
 Those who become monks are extremely imperfect in two areas.
一者、墮欲樂邊，嬉戲、嚴身、所行、所受皆隨所樂。
 One is to fall into the side of sensual pleasures, play, be strict in one's body, do what one does, and feel what one enjoys.
二者、蓄積財寶。
 Both, hoard treasures.
為除斷初非淨妙處，施設遠離歌舞伎樂乃至非時而食。
 In order to eliminate the non-pure beauty of the first time, the facilities should be kept away from kabuki music and even eating out of season.
為斷第二非淨妙處，施設遠離執受金銀。
 In order to cut off the second impure and wonderful place, facilities should be kept away from holding on to gold and silver.
由彼金銀一切財寶之根本故，又最勝故。
 Because gold and silver are the root of all treasures, they are also the most victorious.
問：
 ask:
何故於勤策律儀中，遠離歌舞伎樂及塗冠香鬘制立二支，於近住律儀中合為一支耶？
 Why do we establish two branches in the diligent rituals, far away from kabuki music and wearing crowns and incense garlands, and merge into one in the close-knit rituals?
答：
 answer:
諸在家者於此處所非不如法，諸出家者極不如法。
 What the lay people here are doing is not as good as the Dharma, and what the monks are doing here is extremely not as good as the Dharma.
是故於在家者，就輕總制為一學處。
 Therefore, for those who are at home, it is easy to organize them into one school.
云何令彼若暫違犯，尋自懇責，合一發露，不由二種。
 How can I make him, if he violates the law for a while, sincerely rebuke himself, and expose it as one, there are no two ways.
諸出家者，於此一處就重別制以為兩支。
 All monks and nuns will regard this as two separate systems.
云何令彼若起違犯，便自懇責，二種發露，不但由一。
 Why do you want him to rebuke himself if he violates the law? There are two kinds of exposure, not just one.
問：
 ask:
何故不許扇搋迦、半擇迦出家及受具足戒耶？
 Why are Shanchajia and Banzeka not allowed to become monks and receive full ordination?
答：
 answer:
由此二種，若置苾芻眾中，便參女過；
 From these two kinds, if they are placed among the grasshoppers and cudows, they will be involved in women’s faults;
若置苾芻尼眾中，因摩觸等，便參男過。
 If he is placed among a crowd of nuns, he will be involved in a man's fault due to rubbing.
由不應與二眾共居，是故不許此類出家及受具足。
 Since one should not live together with two kinds of people, it is not allowed to become a monk and become a monk.
又由此二煩惱多故，性煩惱障極覆障故，不能發起如是思擇。
 Furthermore, due to the multiple causes of the two worries and the extreme obstacles of sexual worries, it is impossible to initiate such thoughts and choices.
彼尚不能思擇，思擇令其戒蘊清淨現行，何況當證勝過人法。
 He is still unable to think and choose, and thinking and choosing makes his precepts aggregate pure and present, let alone the realization that he is better than human dharma.
是故不許彼類出家及受具戒。
 Therefore, they are not allowed to become a monk and receive the ordination.
又彼眾中好人難得，亦難觀察。
 Moreover, good people among them are rare and difficult to observe.
問：
 ask:
何故此二雖受歸依，亦能隨受諸近事男所有學處，而不得名近事男耶？
 Why do these two people, even though they have received refuge, still be able to follow all the learning methods of Jianshi men, but they cannot be called Jianshi men?
答：
 answer:
近事男者，名能親近承事苾芻、苾芻尼眾。
 A man who is close to others is famous for being able to get close to Bicu and Bicu nuns.
彼雖能護所受律儀，而不應數親近承事苾芻、苾芻尼眾。
 Although he can protect the laws and rituals he has received, he should not be close to the nuns who serve Bicuo and Bicuo.
苾芻、苾芻尼等亦復不應親近攝受，若摩、若觸如是種類，又亦不應如近事男而相親善。
 Bicuo, Bicuo Ni, etc. should not be close to each other, such as Ruo Mo or Ruo Touch, nor should they be friendly to each other like men who are close to each other.
是故彼類不得名近事男。
 That is why this type of person cannot be called a man who is close to things.
然其受護所有學處，當知福德等無差別。
 However, it should be understood that there is no difference in merit among all the schools under its protection.
復次，云何非律儀非不律儀？
 Again, why is it not disciplined and not disciplined?
謂除如先所說律儀、不律儀業，所有善不善等身語意業，當知一切皆是非律儀非不律儀業所攝。
 In addition to all the good and unwholesome actions of body, speech and mind as mentioned before, we should know that everything is caused by the non-discipline and non-discipline actions.
問：
 ask:
諸有律儀，若由自受、若由他受、若從他受、若自然受，如是所受律儀所獲福德，為有勝劣差別不耶？
 There are laws and regulations. If you accept them by yourself, if you accept them from others, if you receive them from others, or if you accept them naturally, is there any difference in the merits gained by receiving the laws and regulations in this way?
答：
 answer:
若等心受，亦如是持，當知無有差別。
 If you feel the same mind and hold it in the same way, you should know that there is no difference.
問：
 ask:
由幾因緣，雖樂欲受苾芻律儀，而不應授？
 For what reason is it that although one is willing to receive the Bicuo rituals, one should not teach them?
答：
 answer:
苾芻律儀略由六因。
 There are six reasons for the rhythm and ritual of Bicuo.
一、意樂損害，二、依止損害，三、男形損害，四、白法損害，五、繫屬於他，六、為護他故。
 1. Damage to one's will, 2. Damage to reliance, 3. Damage to male form, 4. Damage to white law, 5. It belongs to him, 6. To protect him.
若有為王之所逼錄，或為強賊之所逼錄，或為債主之所逼迫，或由怖畏之所逼迫，或畏不活。
 If someone is forced to commit suicide by the king, or by thieves, or by creditors, or by fear, he or she may die from fear.
彼如是思：
 He thought thus:
我處居家，難可存活，是諸苾芻活命甚易。
 I live at home and it's hard to survive, but it's very easy for the bastards to survive.
我今應往苾芻眾中，詐現自身與彼同法，易當活命。
 Now I should go to the crowd of men and women and pretend to be the same as them, so I can easily survive.
彼由如是諂詐意樂，既出家已，雖懷恐怖，守護奉行隨一學處，勿諸苾芻與我同止，知我犯戒，便當驅擯。
 Because he is so flattering and deceitful, he has become a monk, and although he harbors fear, he will protect and practice the place where he is studying. Don't let other people stay with me. If he knows that I have violated the precepts, he will expel me.
然彼意樂被損害故，不名出家受具足戒，如是名為意樂損害。
 However, because his mind and happiness are damaged, he does not have to become a monk and receive full precepts. This is called his mind and happiness being damaged.
若復有人作如是思：
 If someone thinks like this again:
我處居家，難可活命，要當出家方易存濟。
 I live at home and it is difficult to survive. It is easier to survive if I become a monk.
如諸苾芻所修梵行，我亦如是，乃至命終當修梵行。
 Just as people practice the holy life, so do I, and I will practice the holy life till the end of my life.
如是出家者，不名意樂損害。
 Such a monk will not be harmed by his will.
雖非純淨，非不說名出家受具。
 Although he is not pure, he is not unnamed and has become a monk.
若有身帶癰腫等疾，如遮法中所說病狀，如是名為依止損害。
 If you have a disease such as carbuncle or swollen body, as described in the Zhe method, this is called damage to the body.
由彼依止被損害故，雖復出家，然無力能供事師長。
 Because his reliance was damaged, even though he returned to the home life, he was unable to serve his teacher.
彼由如是無力能故，所受師長、同梵行者供事之業，及受純信施主衣服、飲食等淨信施物，此之二種淨信所施彼極難消，不應受用，令彼退減諸善法故。
 Due to his inability to do so, he received the deeds of service from his teachers and fellow Brahma practitioners, as well as the pure faith gifts such as clothes and food from pure faith donors. These two kinds of pure faith gifts are extremely difficult for him to eliminate and should not be used. To make him reduce the good dharma.
是故依止被損害者，不應出家受具足戒。
 Therefore, those whose reliance has been damaged should not become a monk and receive full ordination.
若扇搋迦及半擇迦，名男形損害，不應出家受具足戒。
 If one slaps a chakra or a half-carat, his physical appearance will be damaged, and he should not become a monk and receive full ordination.
當知因緣如前已說。
 You should know the cause and condition as mentioned before.
又半擇迦略有三種。
 There are also three types of half-Zakatas.
一、全分半擇迦，二、一分半擇迦，三、損害半擇迦。
 First, half of the Zark is fully divided; second, half of the Zark is divided; third, half of the Zark is damaged.
若有生便不成男根，是名全分半擇迦。
 If he were born, he would not be a male, and his name would be half Zeka.
若有半月起男勢用；
 If you have male energy from half a month onwards, use it;
或有被他於己為過，或復見他行非梵行，男勢方起；
 Either if he does something wrong to you, or if you see him doing something other than the holy life again, your male power will only arise;
是名一分半擇迦。
 It is called One and a Half Zeka.
若被刀等之所損害，或為病藥、若火呪等之所損害，先得男根今被斷壞，既斷壞已，男勢不轉。
 If it is damaged by a knife, etc., or by disease, medicine, fire, etc., the male root will be cut off first. Once it is cut off and damaged, the male power will not be restored.
是名損害半擇迦。
 This is called harming half Zeka.
初半擇迦名半擇迦，亦扇搋迦。
 The name of Chubanzejia is Banzeka, which is also called Fanzhejia.
第二唯半擇迦，非扇搋迦。
 The second one is half Zejia, not Fanchajia.
第三若不被他於己為過，唯扇搋迦，非半擇迦；
 Thirdly, if he does not do anything wrong to you, it is only a slap in the face, and it is not a half-zerg;
若有被他於己為過，名半擇迦，亦扇搋迦。
 If someone does something wrong to him, he will be named half Zeka, and he will also be slapped and slapped.
若造無間業，污苾芻尼，外道賊住，若別異住，若不共住，是名白法損害。
 If you create uninterrupted karma, if you pollute the nuns, if heretics and thieves live, if you live in different places, if you don't live together, this is called harm to the Dharma.
不應為授具足戒。
 There should be no sufficient precepts for conferring.
所以者何？
 So what?
彼由上品無慚無愧極垢染法，令慚愧等所有白法極成劣薄。
 The highest quality, no shame, no guilt, extremely stained Dharma, makes all the white Dharma, including shame, extremely inferior.
若諸王臣，若王所惡，若有造作王不宜業，若被債主之所拘執，若他僕隸，若他劫引，若他所得，若有諍訟，若為父母所不開許，是名繫屬於他，不應為授具戒。
 If you are the king's ministers, if you are evil to the king, if you do something unsuitable for the king, if you are detained by your creditor, if you are his servant, if you are robbed by him, if you gain something from him, if there is a lawsuit, if you are not allowed by your parents, , the name belongs to him and should not be used as a precept.
若變化者，為護他故，不應為授具戒。
 If the person changes, for the sake of protecting him, he should not be given the precepts.
所以者何？
 So what?
或有龍等為受法故，自化己身為苾芻像，求受具戒。
 There may be dragons and others who, in order to receive the Dharma, transform themselves into a cud statue and seek to receive the precepts.
若便為彼授具戒者，彼睡眠時，便復本形，既睡悟已，作苾芻像，假想苾芻。
 If you then give him the precepts, when he sleeps, he will return to his original form. After he has awakened from sleep, he will make an image of a mulberry and a mullet, and he will pretend to be a mullet.
若守園者、若近事男率爾往趣，見彼身形如是變已，便於一切真苾芻所起憎惡心，謂諸苾芻皆非人類，誰能敬事，施彼衣食。
 If a man who is guarding the garden leads you to the place and sees that his body shape has changed like this, it will be easy for him to feel disgusted and disgusted by all real grasshoppers, and he will say that all grasshoppers are not human beings. Who can respect him and give him food and clothing?
勿令他人得此惡見，是故為隨護他，不應為彼受具足戒。
 Don't let others have such evil views. Therefore, in order to protect them, you should not receive full precepts for them.
由此六因，不應授彼苾芻律儀。
 For these six reasons, he should not be taught the ritual of eating cud.
又除闕減能作羯磨阿遮利耶、鄔波拕耶、住清淨戒圓滿僧眾。
 In addition, by eliminating the obstacles, he can become a Karma Achariya and an Uppa Kaiya, and he can live in pure precepts and complete the Sangha.
問：
 ask:
由幾因緣，不應授彼近事男律儀？
 For what reason should he not be taught the moral code of men in daily affairs?
答：
 answer:
略由二因。
 Slightly due to two reasons.
一、意樂損害故；
 1. Damage to pleasure;
二、男形損害故。
 2. Damage to male form.
若意樂損害者，當知一切不應為受。
 If your happiness is harmed, you should know that everything should not be done for you.
若男形損害者，或有為受，然不得說名近事男。
 If a man's appearance is damaged, he may be affected by it, but he cannot be called a man of immediate concern.
不說因緣，前已具辯。
 Not to mention the cause and condition, I have already argued it before.
若近住律儀，當知唯由意樂損害不應為受。
 If you stay close to the rules and rituals, you should know that harm caused by the pleasure of the mind should not be regarded as a feeling.
何以故？
 Why?
或有隨他轉故，或有為得財利恭敬，詐稱欲受近住律儀，然彼實無求受意樂，當知是名意樂損害。
 Some may follow others, or some may pretend to be respectful in order to gain wealth and gain, but they actually do not seek to receive pleasure. You should know that this name harms your pleasure.
若無如所說不應受因緣，當知應受如前所說所有律儀。
 If there are no causes and conditions that say you should not accept it, you should know that you should accept all the laws and regulations as mentioned before.
問：
 ask:
有幾因緣，苾芻律儀受已還捨？
 How many causes and conditions do you have to accept and give up the rituals of Bi Cu?
答：
 answer:
或由捨所學處故，或由犯根本罪故，或由形沒二形生故，或由善根斷故，或由棄捨眾同分故。
 It may be due to giving up what one has learned, or it may be due to committing fundamental sins, or it may be due to the absence of two forms, or it may be due to the severance of good roots, or it may be due to abandoning the commonality of others.
苾芻律儀受已還捨。
 The ritual of Bicuo has been returned to the body.
若正法毀壞、正法隱沒，雖無新受苾芻律儀，先已受得，當知不捨。
 If the Dharma is destroyed and the Dharma disappears, even if there is no new discipline or ritual, you have already received it, so you should know not to let it go.
所以者何？
 So what?
由於爾時穢劫正起，無一有情不損意樂能受具戒，況當有證沙門果者。
 Since the karma of impurity is about to arise at that time, no sentient being can receive the precepts without damaging the mind and happiness, especially those who have attained the fruit of recluseship.
若近事男律儀，當知由起不同分心故，善根斷故，棄捨眾同分故，受已還捨。
 If you are concerned about the male law, you should know that it is due to different distractions, good roots are cut off, and abandonment is due to the same sharing, receiving has been relinquished.
若正法隱沒時，如苾芻律儀道理，當知近事男律儀亦爾。
 If the true Dharma disappears, just like the principles of law and etiquette, you should know that the laws and etiquette of men are the same in the immediate future.
若近住律儀，當知由日出已後，或由發起不同分心，或於中間捨眾同分，雖已受得，必復還捨。
 If you stay close to the rituals, you should know that after the sun has risen, or from the initiation of different distractions, or in the middle of the renunciation, you will have to give it up again.
復次，云何無想定？
 Again, why don’t you think about it?
謂已離遍淨貪，未離上貪，由出離想作意為先故，諸心心所唯滅靜、唯不轉，是名無想定。
 It is said that we have been freed from all-round pure greed, but have not yet been freed from superior greed. Because we have given up thinking and made thoughts first, all the mental states are only calm and do not turn around. This is called non-thinking concentration.
此是假有，非實物有。
 This is a false existence, not a real thing.
當知差別略有三種。
 You should know that there are slightly three differences.
一、下品修，二、中品修，三、上品修。
 First, low-grade cultivation, second, middle-grade cultivation, and third, high-grade cultivation.
若下品修者，於現法退，不能速疾還引現前。
 If you are a low-level practitioner, you will be unable to return to the present state as quickly as possible.
若生無想有情天中，所得依身不甚清淨、威光赫奕、形色廣大如餘天眾。
 If you are reborn in the world of sentient beings without thoughts, your body will be not very pure, but it will be as majestic and vast as the rest of the world.
定當中夭。
 Determined to die prematurely.
若中品修者，雖現法退，然能速疾還引現前。
 If you are a middle-grade cultivator, even if the Dharma appears to be retreating, it can quickly return to its present state.
若生無想有情天中，所感依身雖甚清淨、光明赫奕、形色廣大，然不究竟最極清淨。
 If you are born in the world of sentient beings without thoughts, although the body you feel is very pure, bright, and vast in form and color, it is not the ultimate and most pure.
雖有中夭，而不決定。
 Although there is a chance of death, it is not decided.
若上品修者，必無有退。
 If you practice high quality, you will never retreat.
若生無想有情天中，所感依身甚為清淨、威光赫奕、形色廣大，又到究竟最極清淨。
 If you are born in the world of sentient beings without thoughts, you will feel that your body is extremely pure, majestic, and vast in form and color, and it is ultimately the most pure.
必無中夭，窮滿壽量後方殞沒。
 There will be no chance of death, and he will perish after a short life span.
復次，若由此因此緣，所有生得心心所滅，是名無想。
 Again, if due to this condition, everything that arises is destroyed by the mind, this is called non-conception.
復次，云何滅盡定？
 Again, how can the samadhi be destroyed?
謂已離無所有處貪，未離上貪，或復已離。
 It is said that greed has been freed from nowhere, greed has not been freed from the highest level, or it has been freed again.
由止息想作意為先故。
 It is the first step to think about stopping.
諸心心所唯滅靜、唯不轉，是名滅盡定。
 All the mental objects are calm and do not change. This is called cessation.
此定唯能滅靜轉識，不能滅靜阿賴耶識。
 This concentration can only extinguish the tranquil consciousness, but it cannot extinguish the tranquil alaya consciousness.
當知此定亦是假有，非實物有。
 You should know that this concentration is also a false existence, not a real thing.
此定差別略有三種。
 There are slightly three differences in this determination.
下品修等，如前已說。
 The lower-grade cultivators, etc., as mentioned before.
若下品修者，於現法退，不能速疾還引現前。
 If you are a low-level practitioner, you will be unable to return to the present state as quickly as possible.
中品修者，雖現法退，然能速疾還引現前。
 Those who cultivate at the middle level can quickly bring the Dharma back to its present state even though it has receded.
上品修者，畢竟不退。
 Those who practice high quality will never retreat.
有學聖者能入此定。
 There are saints who can enter this concentration.
謂不還身證。
 It means not returning the identity card.
無學聖者亦復能入，謂俱分解脫。
 Even unlearned saints can enter again, which is said to be the liberation of all divisions.
前無想定，非學所入，亦非無學。
 There is no previous thought, it is neither something that has been learned, nor is it devoid of learning.
何以故？
 Why?
此中無有慧現行故。
 There is no wisdom present in this.
此上有勝寂靜住及生故。
 Here lies the supreme tranquility of dwelling and birth.
又復此定不能證得所未證得諸勝善法，由是稽留誑幻處故。
 Moreover, this concentration cannot realize the superior and good dharma that has not been realized, because it is omitted and deceived.
復次，虛空云何？
 Again, where is the sky?
謂唯諸色非有所顯，是名虛空。
 It is said that all forms are not manifest, and this is called emptiness.
所以者何？
 So what?
若處所行都無所得，是處方有虛空想轉。
 If there is no gain wherever you go, it means you have empty thoughts.
是故當知此唯假有，非實物有。
 Therefore, you should know that this is only a false existence, not a real thing.
復次，云何非擇滅？
 Again, why should Yun choose to be destroyed?
謂若餘法生緣現前，餘法生故，餘不得生，唯滅、唯靜，名非擇滅。
 It is said that if the conditions for the emergence of the remaining dharmas appear in front of you, then the remaining dharmas will not be born, but will only be destroyed and quiet. This is called non-selection of annihilation.
諸所有法此時應生，越生時故，彼於此時終不更生。
 All dharmas should be born at this time, and therefore they will never be reborn at this time.
是故此滅亦是假有，非實物有。
 Therefore, this cessation is also a false existence, not a real existence.
所以者何？
 So what?
此無有餘自相可得故。
 This is why there is no more self-image to be obtained.
此法種類非離繫故，復於餘時遇緣可生。
 This kind of method is not separated from the relationship, and it can be reborn by chance.
是故非擇滅非一向決定。
 Therefore, it is neither a choice nor a permanent decision.
若學見跡，於卵、濕二生，北拘盧洲、無想天、若女、若扇搋迦、若半擇迦、無形、二形等生，及於後有若愛、若願所得非擇滅，當知一向決定。
 If you learn to see traces, you will be born in eggs and wetness, Beikuluzhou, Wuxiangtian, Ruonu, Ruofanchajia, Ruobanzejia, formless, two-shaped, etc., and later there will be Ruoai, Ruoyuan What you gain is not determined by choice, you should know that it is always determined.
由學見迹、甞不於後有起希願纏，發生後有，唯除未無餘永害愛種子故。
 The traces of learning will appear, and hope will not arise in the future, and will be entangled in the future. It will only be eliminated without leaving the seeds of eternal harm.
問：
 ask:
何因緣故，名心不相應耶？
 Why is the name and mind not corresponding?
答：
 answer:
此是假想，於諸事中為起言說，於有色等二種俱非，於有見等二種俱非。
 This is a hypothesis, which is used to explain all things. It is neither of the two types, such as form, nor of the two types, such as seeing.
如是廣說安立道理，一切當知。
 If you explain and establish the principles in this way, you should know everything.
如是已說六種善巧，謂蘊善巧乃至根善巧，云何應知是諸善巧廣建立義？
 Having said that the six kinds of skillfulness are said to be skillful in the aggregate and even in the root, how should we know that these skills are comprehensively established?
復次，嗢柁南曰：
 Again, Wei Zhennan said:
自性、義、差別、　　次第、攝、依止。
 Self-nature, meaning, distinction, order, constellation, support.
問：
 ask:
何等是色自性？
 What is the nature of form?
答：
 answer:
略有十一。
 Slightly eleven.
謂眼等十色處及法處所攝色。
 It means that the eyes and other ten color places and the Dharma place capture colors.
又總有二，謂四大種及所造色。
 There are always two, namely the four major types and the created colors.
如是一切皆變礙相。
 In this way everything becomes an obstacle.
問：
 ask:
何等是受自性？
 What is the nature of receiving?
答：
 answer:
略有六種。
 There are slightly six species.
謂依眼等六觸所生。
 It is said to be born based on the six kinds of contact such as the eyes.
此復二種，若色為依名身受，無色為依名心受。
 There are two types of these, if form is experienced by the body according to the name, and formless is experienced by the mind according to the name.
何以故？
 Why?
由前五根皆色性故。
 Since the first five sense organs are of color nature.
問：
 ask:
若前五根皆是色性，依眼等受名身受者，何故眼等非唯是身？
 If the first five sense organs are all of color nature and are called body receptors according to the eyes, etc., why are the eyes and the like not just the body?
答：
 answer:
由相異故。
 Due to differences.
所以者何？
 So what?
眼等五根展轉相異。
 The five sense organs such as the eye develop and turn differently.
問：
 ask:
若眼等根其相異故，非皆身相，依彼諸受，由是因緣應非身受？
 If the eyes and other faculties are different from each other, they are not all body-like and depend on their feelings. Is it because the causes and conditions should not be body-like feelings?
答：
 answer:
餘有色根不離身故。
 I have color roots that are not separated from my body.
就彼為名，此復何過。
 As long as that is his name, what's wrong with this?
問：
 ask:
若不離身故無過者，意根亦爾，不離身轉，依意根受應名身受。
 If it is not separated from the body and therefore there is no fault, then the mind faculty is also the same. If it is not separated from the body, the sensations according to the mind faculty should be called body sensations.
是即一切皆是身受，無心受耶？
 Does that mean everything is experienced by the body and not experienced by the mind?
答：
 answer:
諸有色根定不離身，意即不爾，故無有過。
 All the colored faculties are inseparable from the body, and the mind is not there, so there is no fault.
所以者何？
 So what?
生無色界有情，意根離身而轉。
 Sentient beings are born in the formless realm, and their mind-roots turn away from the body.
是故五根所生諸受合名身受，唯依意者獨名心受。
 Therefore, all the feelings arising from the five sense organs are collectively called body feelings, but those that depend on the mind are called mental feelings alone.
故總說二，謂身、心受。
 Therefore, we always talk about two, namely body and mind feelings.
又一切受皆領納相。
 And all things received are accepted.
問：
 ask:
何等是想自性？
 What is thinking about one’s own nature?
答：
 answer:
此亦六種，如前應知。
 These are also six types, as you should know before.
又想有六。
 I want to have six again.
一、有相想，二、無相想，三、狹小想，四、廣大想，五、無量想，六、無所有想。
 1. Thinking with form, 2. Thinking without form, 3. Thinking with narrowness, 4. Thinking with vastness, 5. Thinking with immeasurable, 6. Thinking without anything.
又略有二。
 And slightly two.
一、世間想，二、出世想。
 One, worldly thinking, and two, transcendental thinking.
狹小想者，謂欲廛想。
 Those who have narrow thoughts are called desires and narrow thoughts.
廣大想者，謂色廛想。
 Those who have broad thoughts are called lustful thoughts.
無量想者，謂空、識無邊處廛想。
 The immeasurable thought refers to the thought of emptiness and boundless consciousness.
無所有想者，謂無所有處廛想。
 Those who have no thoughts are said to have no thoughts.
即此一切名有相想。
 That is to say, all these names have thoughts.
無相想者，謂有頂想及一切出世間學無學想。
 Those who have no form of thought are those who have top thoughts and all transcendental thoughts without learning.
又一切想皆等了相。
 And all the thoughts are waiting for the appearance.
問：
 ask:
何等是行自性？
 What is the self-nature?
答：
 answer:
此亦六種。
 These are also six types.
如前應知。
 As you should know before.
又此行相，由五種類令心造作。
 Furthermore, this behavior is created by the five kinds of mind.
一、為境隨與，二、為彼合會，三、為彼別離，四、能發雜染業，五、令心自在轉。
 1. To follow the environment, 2. to meet with others, 3. to separate from others, 4. to be able to generate impure karma, and 5. to make the mind turn around freely.
又此行相略有三種。
 There are also three types of appearances in this line.
一者、善行，二、不善行，三、無記行。
 First, good deeds, second, unwholesome deeds, and third, unrecorded deeds.
又一切行皆造作相。
 And all actions are created.
問：
 ask:
何等是識自性？
 What is it to know one's own nature?
答：
 answer:
略有六種。
 There are slightly six species.
所謂眼識乃至意識，是識自性差別。
 The so-called eye consciousness and even consciousness are the differences in self-nature.
又識有三種。
 There are three kinds of consciousness.
一、領受差別，二、採境差別，三、分位差別。
 1. Differences in acceptance, 2. Differences in acquisition environment, 3. Differences in points.
領受差別有三，採境差別有六，分位差別有三。
 There are three differences in acceptance, six differences in acquisition conditions, and three differences in points.
如是識蘊差別，總有十八自性應知。
 If there is such a difference in consciousness, there are always eighteen self-natures that should be known.
是名諸蘊自性。
 This is called the self-nature of all aggregates.
復次，蘊義云何？
 Again, what does it mean?
為顯何義，建立諸蘊？
 What is the purpose of establishing the aggregates?
謂所有色，若去來今乃至遠近。
 It means that all colors come and go, even near and far.
如色，乃至識亦爾。
 Such as color, even as a hoe.
如是總略攝一切蘊，積聚義是蘊義。
 In this way, all the aggregates are summarized, and the accumulated meaning is the aggregate meaning.
又由諸蘊唯有種種名性諸行，當知為顯無我性義，建立諸蘊。
 Furthermore, since the aggregates only have various names and behaviors, it should be understood that it is the meaning of manifesting selfless nature that establishes the aggregates.
復次，云何色蘊差別？
 Again, why is the color aggregate different?
略由六種。
 There are roughly six types.
一、由事故；
 1. Due to accidents;
二、由相故；
 2. Because of appearance;
三、由識執不執故；
 3. Due to the persistence of consciousness and non-attachment;
四、由識空不空故；
 4. Because the consciousness is empty but not empty;
五、由想所行故；
 5. Do what you think;
六、由邊際故。
 6. Because of the margin.
事者，謂所有諸色皆是四大種及四大種所造。
 It is said that all forms are created by the four major species and the four major species.
相者，略有三種。
 There are slightly three types of phasers.
一、清淨色，二、清淨所取色，三、意所取色。
 1. Pure color, 2. Color taken by purity, 3. Color taken by mind.
又變礙相是色共相。
 It also changes into the common phase of color.
識執不執者，若識依執，名執受色。
 If the consciousness is not grasped, if the consciousness is grasped, it is called grasping and receiving form.
此復云何？
 What does this mean?
謂識所託，安危事同，和合生長。
 It is said that knowledge entrusts us to work together in safety and danger, and we grow together in harmony.
又此為依，能生諸受。
 Furthermore, this is the basis for giving rise to all kinds of feelings.
與此相違，非執受色。
 Contrary to this, there is no attachment to receiving form.
識空不空者，若識不空，名同分色，由此與識等義轉故。
 If the consciousness is not empty, the name is the same as separation of colors, which means it has the same meaning as consciousness.
若識空者，名彼同分色，似自相續而隨轉故。
 If the consciousness is empty, it is called the same divided color, which seems to continue and turn around.
想所行者，謂緣色想，略有三種。
 Thinking about what you do is called conditional thought, and there are three types.
一者、色想，二、有對想，三、別異想。
 The first is the thought of color, the second is the thought of opposites, and the third is the thought of separation.
色想亦三，一、有光影相，二、據方處相，三、積集住相。
 There are also three aspects of color perception: first, the appearance of light and shadow, second, the appearance of the location, and third, the appearance of accumulation and residence.
如是三相，隨其次第三想所行。
 If there are three aspects, then the third thought will follow.
取青等相，名為色想。
 Taking green and other aspects is called color thought.
能取行礙，名有對想。
 Being able to remove obstacles is called having the right thoughts.
能取男、女、舍、田等假，名別異想。
 It can take the names of male, female, house, field, etc., and the names are astonishing.
是名想所行差別。
 It is the difference between thinking and doing.
邊際者，謂色邊際略有二種。
 There are two kinds of margins.
一、墮下界，謂欲廛色；
 1. Falling into the lower realm is called lustful sex;
二、墮中界，謂色廛色。
 2. Falling into the middle realm, it is called color.
當知此中，就業增上所生諸色，說無色界無有諸色，非就勝定自在色說。
 You should know that here, the various forms arising from the increase of employment, saying that there are no forms in the formless realm, are not superior to the theory of self-contained form.
何以故？
 Why?
由彼勝定於一切色皆得自在，諸定加行令現前故，當知此色名極微細定所生色。
 Since this supreme concentration is at ease with all forms, and all the additions and actions of concentration appear in front of you, you should know that this color name is the form produced by extremely subtle concentration.
復次，云何受蘊差別？
 Again, why are the feeling aggregates different?
略由五種。
 There are roughly five types.
一、由事故；
 1. Due to accidents;
二、由相故；
 2. Because of appearance;
三、由生故；
 3. Due to birth;
四、由觀察故；
 4. Due to observation;
五、由出離故。
 5. Due to renunciation.
事者，謂領納、及順領納法。
 To do things means to accept and accept the law.
相者，謂自相及共相。
 Phase refers to self-phase and universal phase.
自相有三。
 There are three aspects of self.
樂受、苦受、不苦不樂受。
 Pleasant feeling, painful feeling, neither painful nor pleasant feeling.
樂受，壞苦故苦；
 Pleasurable feeling, the destruction of suffering leads to suffering;
苦受，苦苦故苦；
 Suffering, suffering, therefore suffering;
不苦不樂受，行苦故苦。
 Feelings are neither painful nor pleasant, actions are suffering and therefore suffering.
由此因緣，諸所有受皆說名苦。
 Due to this cause and condition, all feelings are called suffering.
是名受共相。
 This is called the universal phase of receiving.
生者，謂一切受十六觸所生。
 Born means that everything is born from the sixteen contacts.
何等十六？
 How sixteen?
謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸、有對觸、增語觸、順樂受觸、順苦受觸、順不苦不樂受觸、愛觸、恚觸、明觸、無明觸、非明非無明觸。
 It refers to eye contact, ear contact, nose contact, tongue contact, body contact, mind contact, oppositional touch, increased speech touch, pleasant feeling touch, painful feeling touching, neither painful nor pleasant feeling touching, love touch, and jealousy touch. , clear contact, ignorant touch, non-clear and non-ignorant touch.
由所依及所取境故，建立六觸及有對觸。
 Based on the base and the environment, the six contacts are established and have corresponding contacts.
由分別境故，建立增語觸。
 By distinguishing the situation and circumstances, the language touch is established.
由領納境故，建立順樂受等觸。
 By accepting the situation, we can establish smooth and happy feelings and other contacts.
由染淨故，建立愛、恚、明、無明、非明非無明觸。
 Due to the purification of defilements, contact with love, hatred, clarity, ignorance, non-consciousness and non-ignorance is established.
是名受生差別。
 This is called the difference in birth.
觀察差別者，一切如來應正等覺出現世間，皆於諸受起八種觀。
 Observing the difference, all Tathagatas should be enlightened and appear in the world, and all have eight kinds of contemplation on all feelings.
謂受有幾種？
 How many types of feelings are there?
誰為受集？
 Who is collected?
誰是受滅？
 Who is annihilated?
誰是受集趣行？
 Who is Shouji Quxing?
誰是受滅趣行？
 Who is suffering and annihilation?
誰是受愛味？
 Who is loved?
誰是受過患？
 Who is affected?
誰是受出離？
 Who is renounced?
如是觀時，如實了知受有三種，觸集故受集，應知如經分別廣說。
 When observing in this way, you will truly understand that there are three types of feelings, and since contact is the collection of feelings, you should know that it is explained extensively in the sutras.
如是八種觀察諸受，當知略顯自相觀、現法轉因觀、彼滅觀、後法轉因觀、彼滅觀、彼二轉因觀、彼二轉滅因觀、及清淨觀。
 If you observe the eight kinds of feelings in this way, you should know the view of self-appearance, the view of the cause of the present phenomenon, the view of its cessation, the view of the change of the subsequent dharmas, the view of its cessation, the view of the cause of the second change, the view of the cause of the second change of cessation, and the view of purity. .
是名觀察差別。
 It's called observing the difference.
出離者，謂初靜慮出離憂根，第二靜慮出離苦根，第三靜慮出離喜根，第四靜慮出離樂根，於無想界出離捨根。
 Renunciation refers to the first meditation on the root of freedom from worry, the second meditation on the root of freedom from suffering, the third meditation on the root of freedom from joy, the fourth meditation on the root of freedom from happiness, and the root of freedom from equanimity in the realm of non-conception.
是名出離差別。
 It's called separation.
復次，云何想蘊差別？
 Again, why do you think there is any difference?
略由五種。
 There are roughly five types.
一、由事故；
 1. Due to accidents;
二、由相故；
 2. Because of appearance;
三、由顛倒故；
 3. Due to inversion;
四、由無顛倒故；
 4. Because there is no inversion;
五、由分別故。
 5. Because of separation.
事者，謂取所緣相及隨順彼法。
 To do things means to take the object and follow it.
相者，自相有六種，如前應知。
 There are six types of self-phases, as you should know before.
等了相是共相。
 Waiting for the phase is the universal phase.
是名相差別。
 It's the difference between name and appearance.
顛倒差別者，謂諸愚夫無所知曉，隨逐無明起不如理作意，於所緣境無常計常，取相而轉，是名想倒。
 Those who confuse the difference mean that the foolish people know nothing, follow the ignorance and make unreasonable intentions, and have no permanent knowledge of the situation, and take the appearance and turn around. This is called overthinking.
如於無常計常，如是於苦計樂、於不淨計淨、於無我計我。
 Just as one considers the impermanent, so one considers happiness based on suffering, one considers purity based on impurity, and considers oneself based on non-self.
此想顛倒，諸在家者能發心倒，一分出家者能發見倒。
 This thought is inverted, and those who are at home can find that their minds are inverted, and those who have become monks can find that their views are inverted.
是名顛倒差別。
 It's called reversing the difference.
此想顛倒復有差別。
 If this idea is reversed, there will be a difference.
謂於四事邪取其相，是名想倒。
 It is said that taking the appearance of the four evil things is called thinking and falling.
若由如是等了相故，於境貪著，是名心倒。
 If you become attached to circumstances due to such waiting, this is called a downturned mind.
若由如是等了相故，有執著者，於顛倒事堅執、忍可、開示、建立，是名見倒。
 If, due to such phenomena, there is a persistent person who persists, endures, enlightens, and establishes things that are upside down, this is called seeing the reverse.
無顛倒差別者，謂諸聰叡有所曉了，隨智慧明起如理作意，於所緣境，無常知無常，苦知是苦，不淨知不淨，無我知無我，正取相轉，是名想無顛倒、心無顛倒、見無顛倒。
 There is no inversion and difference, it is said that all wise and wise people know something, follow the enlightenment of wisdom and act according to reason. In the object, they know impermanence, suffering knows suffering, impurity knows impurity, selflessness knows no self, and they take it correctly. Turning around means no confusion in thinking, no confusion in mind, and no confusion in seeing.
是名無顛倒差別。
 It's called no inversion of difference.
分別差別者，略有五種想分別相。
 There are five types of distinctions among those who discern differences.
一、境界分別，二、領納分別，三、假設分別，四、虛妄分別，五、實義分別。
 1. Realm distinction, 2. Acceptance distinction, 3. Hypothesis distinction, 4. False distinction, 5. Real meaning distinction.
若於境界取隨味相，名境界分別。
 If you take the appearance of the taste in the realm, it is called realm distinction.
執取境界所生諸受，名領納分別。
 All feelings arising from the state of attachment are called acceptance and distinction.
若於自他，取如是名、如是類、如是姓等種種世俗言說相，名假設分別。
 If oneself and others take such a name, such a category, such a surname and other worldly expressions, the names are assumed to be different.
於諸境界取顛倒相，名虛妄分別。
 Taking inverted appearances in various realms is called false distinction.
於諸境界取無倒相，名實義分別。
 Take the non-inverted phase in all realms, distinguish between name and reality.
如是總名想蘊分別差別。
 In this way, the total name and thought aggregate are different.
復次，云何行蘊差別？
 Again, why does Yunxingyun differ?
亦由五相。
 It also consists of five phases.
一、由境界故；
 1. Due to realm;
二、由分位故；
 2. Due to division;
三、由雜染故；
 3. Due to impurities;
四、由清淨故；
 4. Because of purity;
五、由造作故。
 5. It is caused by fabrication.
由境界者，謂於行蘊立六思身。
 From the realm, it is said that the body of six thoughts is established in the body of action.
由分位者，謂立生等不相應行，由彼生等唯有分位所顯現故。
 Because of division, it is said that there is no corresponding behavior in the birth and so on, because the birth and so on can only be manifested by division.
由雜染者，謂於雜染諸行建立煩惱及隨煩惱。
 From the defilements, it is said that defilements create defilements and accompanying defilements.
由清淨者，謂於清淨諸行建立信等。
 From the pure, it means establishing faith and so on through pure conduct.
由造作者，謂如前說五造作相，為境隨與等。
 From the creator, it is said that the five created signs are as mentioned above, and the environment follows them.
瑜伽師地論卷第五十三
 Volume 53 of Yogi's Earth Treatise
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第五十四彌勒菩薩說
 The fifty-fourth volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之四
 The fourth part of the five consciousness bodies corresponding to the mind ground in the decision-making part of photography
復次，云何識蘊差別？
 Again, what is the difference between consciousness and aggregation?
此亦五種應知。
 These are also five things you should know.
一、由安住故；
 1. Because of peace of mind;
二、由雜染故；
 2. Due to impurities;
三、由所依故；
 3. Due to the reason;
四、由住故；
 4. Due to residence;
五、由異相故。
 5. Because of the different phases.
云何安住？
 How can Yun live peacefully?
謂習欲者欲界諸識，執外色塵，名色安住。
 It is said that those who are accustomed to desire have all the consciousnesses in the desire realm, clinging to external forms and objects, and the name and form are settled.
若清淨天色界諸識，執內名色，名俱安住。
 If all the consciousnesses in the world of heaven and form are purified and the inner name and form are grasped, all names will abide.
無色界識唯執內名，名名安住。
 The consciousness of the formless realm only clings to the inner name, and the name abides in it.
是名識安住差別。
 It is the difference between name and consciousness.
云何雜染差別？
 Why is there such a difference?
謂諸愚夫由二種門識被染污。
 It is said that all foolish people are polluted by two kinds of consciousness.
一、於現法中，由受用境界門；
 1. In the present Dharma, the gate of realm of acceptance;
二、於後法中，由生老等門。
 2. In the later Dharma, there are gates such as birth and old age.
是名識雜染差別。
 It is the difference between the defilements of name and consciousness.
云何所依差別？
 What is the difference?
謂六所依，諸識隨轉。
 It is said that the six bases are upon which all consciousnesses turn.
謂依眼等六處，六識身轉，如世間火，依糠、牛糞、薪札等轉。
 It is said that the body rotates according to the eyes and other six places, and the six consciousnesses rotate like fire in the world, relying on chaff, cow dung, firewood, etc.
是名識所依差別。
 This is the difference in which name and consciousness depend.
云何住差別？
 What's the difference?
謂四識住。
 It is called the four consciousnesses.
如經言：
 As the scripture says:
有四依取，以為所緣，令識安住。
 There are four attachments, which are regarded as objects and make consciousness settle down.
謂識隨色住，緣色為境。
 It is said that consciousness abides with form and depends on form as a state.
廣說如經。
 Speak widely as scripture.
乃至我終不說此識往於東方乃至四維；
 Even I will not say that this consciousness goes to the east or even to the fourth dimension;
然我唯說於現法中，必離欲、影，寂滅、寂靜、清涼、清淨。
 However, I only say that in the present Dharma, there must be freedom from desires and shadows, cessation, silence, coolness, and purity.
如是已顯經中如來所說諸識住相。
 This has shown the existence of all consciousnesses mentioned by the Tathagata in the sutra.
從此以後，我當宣說此相差別。
 From now on, I will declare this difference.
謂此經中，略顯識住及因緣相，識住、因緣二種邊際，識住、因緣二種寂止。
 It is said that in this sutra, there are a few signs of consciousness and karma, two types of margins of consciousness and karma, and two types of stillness between consciousness and karma.
當知此中，若諸煩惱事，若屬彼煩惱，說名依取。
 You should know that if there are various troubles in this, if they belong to that trouble, the name should be taken.
應知此二亦名所緣，所緣性故，有所緣故。
 It should be known that these two are also called objects. Because of the nature of objects, they have causes.
由彼貪愛為煩惱緣，名趣所執事。
 Because of his craving, he is the cause of troubles and is governed by his name.
由貪欲等四種身繫為發業緣，名緣所緣事。
 The four kinds of body systems such as greed and desire are the conditions for karma and name.
彼二隨眠所隨逐故，名建立事。
 The two of them followed and chased each other when they were asleep, so they were named Establishing Things.
若諸異生補特伽羅，未得厭離對治喜愛，由所潤識能取能滿當來內身；
 If all the different kinds of Putegara have not found the antidote and love of disgust, then the energy they can take from the nourished consciousness will come to the inner body;
由此展轉能取能滿不能棄捨諸異生性；
 Through this development, one can acquire, fulfill, and never give up all the heterogeneous natures;
以於內身能取能滿故，於流轉中相續決定，是名為住。
 Because the inner body can be taken and fulfilled, it is continuously determined in the flow. This is called dwelling.
餘住因緣，如前應知。
 The remaining causes and conditions should be known as before.
是名略說住及因緣相。
 This name briefly talks about residence and causes and conditions.
有色界識有來有去，無色界識有死有生。
 The consciousness of the formless realm comes and goes, and the consciousness of the formless realm has death and life.
又此二住乃至壽盡。
 And these two lives last until the end of life.
又復此二生長、增益及廣大義，如前應知。
 Again, these two meanings of growth, gain and greatness should be understood as before.
齊是名為識住邊際及住因緣邊際。
 Qi is called consciousness to dwell on the edge and to dwell on the edge of causes and conditions.
若復異此而施設者，當知唯有文字差別，非義差別，由所餘義境界無故。
 If you use this method again, you should know that there is only a difference in words, not meaning, and there is no reason for the remaining meaning.
若他正詰，不知何答，亦由餘義境界無故。
 If he is asking a question and doesn't know what to answer, it is because of Yu Yi's realm that there is no reason.
或復有能於後自然如理觀察，便自迷悶，謂我愚癡，作如是說。
 Maybe someone will be able to observe things naturally and rationally later, and then he will become confused and think that I am stupid, so he said this.
若聰慧者，於諸色愛乃至行愛所攝貪纏能永斷離，於煩惱分所攝發業四身繫纏亦能永斷。
 If you are wise, you can permanently break away from the entanglement of greed and karma caused by all forms of love and even karma, and you can also permanently break away from the four-body entanglement of karma caused by troubles.
所以者何？
 So what?
由在家眾，依貪欲、瞋恚二繫發起諸業，攝受境界為因故，損害有情為因故。
 For lay people, all karma is initiated based on the two lines of greed and hatred, taking in the realm is the cause, and harming sentient beings is the cause.
若出家眾，依戒禁取、此實執取二繫發起諸業，以戒禁取猶如貪欲，求生天故；
 If monks and nuns initiate various karma based on the two systems of abstinence and grasping, and grasping through abstinence and greed is like seeking rebirth in heaven;
此實執取猶如瞋恚，謗涅槃故。
 This actual grasping is like anger, slandering Nirvana.
當知四身繫唯在意地，分別所生故。
 You should know that the four body systems only care about the ground and distinguish the causes of birth.
從此以後，由多修習勝對治故，復能永斷貪愛、身繫二種隨眠。
 From then on, by practicing more and overcoming the antidote, you will be able to permanently break away from the two kinds of insomnia: craving and body attachment.
由此斷故，煩惱所緣色、受等境亦不相續，以究竟離繫故。
 Because of this, the objects of affliction, such as color and feeling, are not continuous because they are ultimately separated.
由此所緣不相續故，有隨眠識究竟寂滅，於色、受等諸識住中不復安住，由對治識永清淨故。
 Because of this, the object is not continuous, and the consciousness that follows sleep will eventually cease to exist, and it will no longer be able to abide in the abode of consciousnesses such as form and feeling. This is why the consciousness of the opposite is eternally pure.
是名識住因緣寂止。
 This is called awareness of the cessation of causes and conditions.
又由當來因緣滅故，於內身分不取不滿，決定無有流轉相續，是名識住寂止。
 Furthermore, due to the cessation of causes and conditions in the past, the inner identity does not take any dissatisfaction, and determines that there is no flow and continuation. This is called the abiding tranquility of consciousness.
又復對治所攝淨識，名無所住。
 It also counteracts the pure consciousness captured, which is called no abiding.
由彼因緣故，名不生長。
 For this reason, the name does not grow.
由善修習空解脫門故，名無所為。
 Because of the good practice of emptiness and liberation, it is called doing nothing.
由善修習無願解脫門故，名為知足。
 It is called contentment because of the door to liberation without wish due to good practice.
由善修習無相解脫門故，名為安住。
 Because of the good practice of formless liberation, it is called peaceful abiding.
如是不生長故，乃至安住故，名極解脫。
 Because it does not grow and even settles, it is called ultimate liberation.
又於行等都不執著我及我所；
 Furthermore, in terms of conduct and other activities, one does not cling to me or what I have;
由此因緣，色等壞時亦不恐怖。
 Due to this reason, there is no fear when color and other things are bad.
由此相貌，顯彼自體已得清淨。
 This appearance shows that his body has been purified.
又由彼識永清淨故，不待餘因，任運自然入於寂滅。
 Furthermore, because the consciousness is eternally pure, it does not wait for any remaining causes and allows it to naturally enter into annihilation.
此識相續究竟斷故，於十方界不復流轉。
 Because the continuity of this consciousness is finally broken, it will no longer circulate in the realms of the ten directions.
於命及死不希求故，名永離欲。
 Since one has no hope for life or death, it is called eternal freedom from desire.
又所有受是識樹影，彼於爾時不復有故，名永離影；
 And all the feelings are like the shadow of the tree of consciousness. It no longer exists at that time, and it is called the shadow of the eternal separation;
諸有漏識，於現法中畢竟滅盡，故名寂滅。
 All tainted consciousnesses will eventually be extinguished in the present Dharma, hence the name Nirvana.
諸無漏識，隨其次第，有學解脫，名為寂靜。
 There is no outflow of consciousness, and then there is learning and liberation, which is called silence.
無學解脫，名曰清涼。
 Unlearned liberation is called coolness.
餘依永滅，故說清淨。
 The remainder will disappear forever, so it is said to be pure.
又復諸識自性非染，由世尊說一切心性本清淨故。
 Furthermore, the nature of all consciousness is non-defiled, because the World Honored One said that the nature of all minds is originally pure.
所以者何？
 So what?
非心自性畢竟不淨能生過失，猶如貪等一切煩惱。
 After all, impurity that is not the nature of the mind can give rise to faults, just like greed and other troubles.
亦不獨為煩惱因緣，如色受等。
 Nor is it solely due to the causes and conditions of troubles, such as physical sensations, etc.
所以者何？
 So what?
以必無有獨於識性而起染愛，如於色等。
 Therefore, there must be no tainted love arising from the nature of consciousness, such as color.
是故唯識不立識住。
 Therefore, only consciousness does not establish consciousness.
是名識蘊由住差別。
 This is the difference between the name and consciousness aggregates.
云何異相差別？
 What's the difference?
謂有貪心、離貪心、有瞋心、離瞋心等，如經廣說乃至不解脫心、極解脫心，是名一門異相差別。
 It is said that there is greed, freedom from greed, hatred, freedom from hatred, etc., as the Sutra has widely said, even the unliberated mind and the extremely liberated mind are called different aspects.
復有約界異相差別。
 There are also different boundaries and differences.
謂欲界有四心，善心、不善心、有覆無記心、無覆無記心。
 It is said that there are four minds in the desire realm, the wholesome mind, the unwholesome mind, the covering-and-not-remembering mind, and the neither-covering-and-not-remembering mind.
色界有三心，除不善。
 There are three minds in the form realm, except for the bad.
無色界有三心，亦除不善。
 There are three minds in the formless realm, which also eliminate bad deeds.
無漏有二心，有學及無學。
 There are no leaks, there are two minds, there is learning and there is no learning.
又欲界善心有二種，謂加行及生得。
 In addition, there are two types of virtuous thoughts in the desire realm, namely, addition and generation.
無覆無記心有四種，異熟生心、威儀路心、工巧處心，及變化心。
 There are four types of non-remembering minds: the mind of strange familiarity, the mind of majesty, the mind of craftsmanship, and the mind of change.
此唯是生得，謂天、龍、藥叉等。
 This is only born, and it is called heaven, dragon, yaksha, etc.
然無修果心。
 However, there is no desire to cultivate fruitfulness.
於色界中，無工巧處心，無色界亦爾。
 In the form realm, there is no craftsmanship in the mind, and the same is true in the formless realm.
當知善心，如下，上亦爾，一切處有。
 You should know that good intentions are as follows, as they are above, and are found everywhere.
又有約種異相差別。
 There are also different kinds of differences.
謂欲界有五心。
 It is said that there are five minds in the desire realm.
一、見苦所斷心，二、見集所斷心，三、見滅所斷心，四、見道所斷心，五、修道所斷心。
 1. The mind is severed by seeing suffering; 2. The mind is severed by seeing collection; 3. The mind is severed by seeing cessation; 4. The mind is severed by seeing the path; 5. The mind is severed by cultivating the path.
如欲界有五心，如是色、無色界各有五心。
 Just as there are five minds in the desire realm, there are five minds in each of the form and formless realms.
并無漏心，總為十六。
 There is no missing heart, always sixteen.
初異相心差別義，我當分別。
 At first, different minds have different meanings, so I should distinguish them.
一切有情略有三品。
 All sentient beings have three qualities.
一、未發趣定品；
 1. The product has not yet been released;
二、雖已發趣，未得定品；
 2. Although it has been interesting, it has not yet achieved a final product;
三、已得定品。
 3. The final product has been obtained.
此復二種。
 There are two types of this.
一、不清淨，二、極清淨。
 One, not pure, two, extremely pure.
於初品中，或時起染污心，由貪等纏繞彼心故。
 In the first stage, a defiled mind may arise from time to time due to greed, etc. entangled in the mind.
或時起善、無記心，由貪等纏暫遠離故。
 Maybe you have good intentions and don't remember them at all times, because you are entangled in greed and so on and stay away temporarily.
第二品中，或時令心於內靜息。
 In the second stage, one may make the mind rest within.
或時失念，於五妙欲其心馳散。
 Sometimes you lose your mind and your mind wanders away from the five wonderful desires.
或時極靜息故，便為惛沈睡眠纏覆其心。
 Or because he is extremely quiet at times, his mind will be entangled in a deep sleep.
或時為斷彼故，於淨妙境安處其心。
 Perhaps in order to cut him off, he can rest his mind in a pure and wonderful state.
或時於彼不正安處，心便掉舉。
 Sometimes when you are not in a peaceful place, your mind becomes restless.
若正安處，便不掉舉。
 If you are in a peaceful place, you will not feel restless.
由沈掉蓋未斷滅故，於彼二品俱不寂靜。
 Since Shen's falling cover has not been destroyed, there is no silence in the two levels.
由斷滅故，心得寂靜。
 Due to the cessation of cessation, the mind is at peace.
若由如理作意，已得根本靜慮，名定心；
 If you focus your mind in a rational manner, you will have achieved fundamental meditation, which is called calming the mind;
若未得者，名不定心。
 If you don't get it, your name will not be settled.
道究竟故，名善修心；
 Because of the ultimate truth, it is called good cultivation of the mind;
斷究竟故，名極解脫心。
 Therefore, it is called the ultimate liberation mind.
與此相違，名不善修心及不解脫心。
 Contrary to this, it is called poor mind cultivation and unliberated mind.
從定心已來，當知是第三品。
 Since you have settled down, you should know that it is the third level.
是名識蘊異相差別。
 This is the difference between the name and consciousness.
復次，云何諸蘊次第？
 Again, what is the order of the aggregates?
謂說差別。
 Talk about the difference.
此復五種應知。
 Here are five more things you should know.
一、生起所作，二、對治所作，三、流轉所作，四、住所作，五、安立所作。
 1. Generate the action, 2. Address the action, 3. Transfer the action, 4. Abide the action, 5. Establish the action.
生起所作者，謂眼、色為緣能生眼識，乃至意、法為緣能生意識。
 The author of arising refers to the fact that eyes and form are the conditions that can give rise to eye consciousness, and that mind and law are the conditions that can give rise to consciousness.
此中先說色蘊，次說識蘊。
 Here we talk about the form aggregate first, and then the consciousness aggregate.
此則是諸心所所依，由依彼故，受等心所生。
 This is what all minds rely on, and because of this, the mind of receiving and so on arises.
故次經言：
 Therefore the Sutra says:
三和故觸，觸緣受等。
 Three harmonies lead to contact, contact and conditioned feeling, etc.
是名諸蘊生起所作宣說次第。
 This is called the stage of proclamation of the arising of all aggregates.
對治所作者，為欲對治四顛倒故，說四念住。
 In order to cure the four perversions, the author talks about the four kinds of mindfulness.
謂於不淨計淨顛倒、於苦計樂顛倒、於無我計我顛倒、於無常計常顛倒。
 It is said that when it comes to impurity, the pure mind is inverted, when suffering comes to happiness, it is inverted, when there is no self, the self is inverted, and when it comes to impermanence, the eternal mind is inverted.
此中先說色蘊，次說受蘊，次說識蘊，後說想、行二蘊。
 Here we talk about the form aggregate first, then the feeling aggregate, then the consciousness aggregate, and finally we talk about the two aggregates of thinking and action.
是名對治所作宣說次第。
 This is the stage of preaching on antidotes.
流轉所作者，根及境界為依止故，於現法中，由二種蘊受用境界，起諸雜染，謂領納境界及彩畫境界。
 The author's roots and realms are the basis of the circulation. In the present Dharma, various defilements arise from the realm of the two aggregates, which are called the realm of acceptance and the realm of color painting.
由一種蘊，造作一切善不善業，於後法中，起生老等一切雜染。
 From one kind of aggregate, all good and unwholesome deeds are created, and in the subsequent dharma, all defilements such as birth and old age arise.
一是所染，故最後說。
 One is stained, so I say it last.
住所作者，由四識住及識次第而說，是名住所作。
 The author of the residence is said to be based on the four consciousnesses and the order of consciousness. It is the author of the residence.
安立所作者，謂諸世間互相見已，先了其色，是故先立色蘊。
 The author of Anli said that when all worlds see each other, their form is established first, so the form aggregate is established first.
次由受蘊，知彼進退、或苦或樂，是故次立受蘊。
 Secondly, from the feeling aggregate, we know whether it is advancing or retreating, whether it is suffering or happiness, so this is the second stage of the feeling aggregate.
次由想蘊，知彼如是名、如是類、如是性等，是故次立想蘊。
 Secondly, from the aggregate of perceptions, we know that it has such a name, such a type, such a nature, etc. This is why we establish the aggregate of perceptions.
次由行蘊，知彼如是愚癡、如是聰叡，是故次立行蘊。
 Secondly, from the accumulation of formations, I know that he is so foolish and so wise, so he establishes the accumulation of formations.
後由識蘊安立內我，謂於諸蘊中，安立所了有苦有樂，隨起言說及愚智等。
 Then the inner self is established by the consciousness aggregate, which is said to be among the aggregates, and the suffering and happiness are established, and then speech, ignorance, wisdom, etc. are established.
是名諸蘊安立所作宣說次第。
 This is called the order of preaching made by Zhu Yuanli.
又復依止我眾具事及我事故，應知諸蘊宣說次第。
 Again, relying on my various things and my accidents, you should know the sequence of the explanation of all aggregates.
謂我依身，於諸境界受用苦樂；
 It is said that I rely on my body to experience pain and joy in various realms;
於己於他隨起言說，謂如是名、如是種類如是性等；
 Talk to yourself and others, saying such a name, such a kind, such a nature, etc.;
此之二種，依法非法方得積集；
 These two types can only be accumulated illegally according to law;
如是應知我眾具事。
 So you should know all my things.
當知最後蘊是我事。
 You should know that the last aggregate is my business.
復次，色蘊攝幾蘊、幾界、幾處、幾有支、幾處非處、幾根耶？
 Again, how many aggregates, realms, locations, branches, non-locations, and roots are included in the form aggregate?
如色蘊，如是乃至識蘊。
 Such as the form aggregate, such as the consciousness aggregate.
謂色蘊，攝一蘊全，十界、十處全，一界、一處少分，六有支少分，處非處少分，七根全。
 It is called the form aggregate, which means that one aggregate is complete, the ten realms and ten places are complete, one realm and one place are only a few points, the six branches are a few points, the non-places are a few points, and the seven roots are complete.
受蘊，攝一蘊全，一界、一處少分，一有支全，三有支少分，處非處少分。
 The feeling aggregate is the whole of one aggregate, a small part of one realm and a place, a complete branch of one existence, a small part of the three branches of existence, and a small part of the non-place.
五根全，三根少分。
 Five roots are complete, three roots are missing.
想蘊，攝一蘊全，一界、一處少分，三有支少分，處非處少分，不攝諸根。
 The thinking aggregate captures the whole of one aggregate, a realm, a small part of a place, a small part of the three branches, a small part of a non-place, and does not capture all roots.
行蘊，攝一蘊全，一界、一處少分，四有支全，五有支少分，處非處少分，六根全，三根少分。
 The formation aggregates include one aggregate, one realm, one location, a small portion, four branches, a few branches, five branches, a few branches, six roots, and three roots.
識蘊，攝一蘊全，七界全，一處全，一有支全，四有支少分，處非處少分，一根全，三根少分。
 The consciousness aggregate contains the whole of the one aggregate, the whole of the seven realms, the whole of one place, the whole of one branch, the small part of the four branches, the small part of the non-place, the whole of one root, and the small part of the three roots.
如是有六種攝，所謂蘊攝乃至根攝。
 In this way, there are six kinds of uptake, the so-called accumulation uptake and even root uptake.
由此相攝道理展轉相攝，如應當知。
 It should be understood that the principles of phase-taking and phase-taking develop from this.
復有餘十種攝應當了知。
 There are more than ten kinds of photography that should be understood.
一者、界攝。
 One, boundary photography.
謂諸蘊等各自種子所攝。
 It is said that all aggregates are captured by their respective seeds.
二者、相攝。
 The two are photographed together.
謂諸蘊等自相、共相所攝。
 It is said that all aggregates have their own characteristics and are captured by their common characteristics.
三、種類攝。
 3. Type photography.
謂諸蘊等遍自種類所攝。
 It is said that all aggregates and so on are all taken from the category.
四、分位攝。
 4. Partial photography.
謂諸蘊等順樂受等分位所攝。
 It is said that all aggregates and other smooth and happy objects are captured by equal parts.
五、不相離攝。
 5. Photograph without separation.
謂諸蘊等，由一一法及諸助伴攝一切蘊等。
 It is said that all aggregates, etc., are accompanied by one method and various aids.
六者、時攝。
 Sixth, time photography.
謂諸蘊等過去、未來、現在各自相攝。
 It is said that the past, future and present of all aggregates are related to each other.
七者、方攝。
 Seventh, Fang Photography.
謂諸蘊等在此方轉，或依此生，即此方攝。
 It is said that all aggregates and so on rotate in this direction, or are born in this direction, that is, they are taken in this direction.
八者、全攝。
 Eighth, full photo.
謂諸蘊等五等所攝。
 It is said to be captured by the five aggregates and so on.
九、少分攝。
 9. Take less shots.
謂諸蘊等各各差別少分所攝。
 It is said that each of the aggregates, etc., is different from each other.
十、勝義攝。
 10. Photo by Shengyi.
謂諸蘊等真如相所攝。
 It is said that all aggregates and other truths are captured by their true appearance.
如是諸蘊一切攝義總有十六。
 In this way, all the meanings of the aggregates are sixteen.
如蘊，乃至根亦爾。
 Such as the aggregate, even the root.
又由三法攝一切法。
 And all laws are captured by the three laws.
謂色蘊、法界、意處。
 It is called the form aggregate, the dharma realm, and the mind.
復次，依止幾處，色蘊轉耶？
 Again, how many places should I rely on, and the form aggregates will turn around?
依止幾處，名所攝四蘊轉耶？
 How many places can you rely on to capture the four aggregates?
謂依止六，處色蘊轉。
 It is said that the six bases of reliance are the turning of the aggregates of form and color.
一、建立處，二、覆藏處，三、資具處，四、根處，五、根住處，六、有威德定所行處。
 1. The place of establishment, 2. The place of covering and hiding, 3. The place of equipment, 4. The place of roots, 5. The place of residence of roots, 6. The place where majestic virtue determines where to act.
依止七處，名所攝四蘊轉。
 There are seven places to rely on, and the four aggregates captured by the name turn around.
一、樂欲，二、希望，三、境界，四、尋伺，五、正知，六、清淨方便，七、清淨。
 1. Desire, 2. Hope, 3. Realm, 4. Pursuit, 5. Right knowledge, 6. Purity and convenience, 7. Purity.
諸受用欲者，依止四處；
 Those who have the desire to receive and use will rely on the four places;
住律儀者、精進行者，依止一處；
 Those who adhere to the rules and regulations, and those who are diligent in their conduct, rely on one place;
已得近分定者，依止一處；
 Those who have achieved near-divided concentration will rely on one place;
安住根本定者，依止一處。
 Those who abide in fundamental concentration rely on one place.
如是七處，略有四位應知。
 There are seven places like this, and there are four that you should know.
復次，我當先說分別色蘊一一別義，然後分別名四蘊義。
 Again, I should first talk about the different meanings of differentiating form and body, and then I will talk about the different meanings of differentiating the four aggregates.
云何分別色蘊？
 How can we differentiate between form aggregates?
嗢拕南曰：
 Fu Gaonan said:
物、極微、生起、　　安立、與流、業、
 Object, extremely small, arise, establish, flow, cause,
剎那、獨、所行、　　餘相雜最後。
 The moment, the single, the action, the rest are mixed together at the end.
問：
 ask:
色蘊中眼，幾物所攝？
 How many objects are captured in the eye of color?
答：
 answer:
若據相攝，唯有一物。
 If you take it according to the photograph, there is only one thing.
謂眼識所依清淨色。
 It is called the pure color on which eye consciousness depends.
若據不相離攝，則有七物。
 If it is taken according to the non-separation, there are seven things.
謂即此眼及與身、地、色、香、味、觸。
 It is said that this eye is related to the body, earth, color, smell, taste, and contact.
若皆據界攝，則有十物。
 If they are all photographed according to the boundary, there will be ten things.
即此七物界及水、火、風界。
 These are the seven realms of matter and the realms of water, fire, and wind.
如眼耳、鼻、舌當知亦爾。
 Such as eyes, ears, nose, and tongue, they should know it.
此中差別者，謂耳、耳識所依清淨色，鼻、鼻識所依清淨色，舌、舌識所依清淨色。
 The difference here is that the pure color on which the ear and ear consciousness depends, the pure color on which the nose and nose consciousness depend, and the pure color on which the tongue and tongue consciousness depend.
餘如前說。
 Yu said before.
若身，當除眼等四。
 If you have a body, you should remove the eyes and other four things.
何以故？
 Why?
由遠離彼獨可得故。
 It can only be obtained by staying away from him.
此相者，謂身識所依清淨色。
 This aspect refers to the pure color on which body consciousness depends.
若於外色、香、味、觸彼所行相中，除一切根，餘一切如前應知。
 If you look at the external appearance, smell, taste, and touch, except for all roots, you should know that everything else is as before.
聲及聲界不恒有故，今當別說。
 There is a reason why sound and sound realm are not permanent, so let’s not talk about it now.
若於是處有聲，當知此處復增其一。
 If there is a sound in this place, you should know that there is another sound here.
應知聲界，一切處增。
 You should know that in the world of sound, everything increases.
復次，色等所緣境界，如本地分已廣分別。
 Again, the object realms of form and other objects are widely differentiated, such as the local parts.
若觸處中所說造色滑乃至勇，當知即於大種分位假施設有。
 If the formation mentioned in the contact point is smooth or even brave, you should know that it is assumed that there is a facility in the major participle.
謂於大種清淨性，假立滑性。
 It is said that the pure nature of the great kind is false and slippery.
於大種堅實性，假立重性。
 Based on the solid nature of the big species, the heavy nature is assumed.
於大種不清淨、不堅實性，假立澁性及輕性。
 Due to the impurity and unsolid nature of the great seed, the false nature and light nature are established.
於大種不清淨、慢緩性，假立軟性。
 For the unclean and slow nature of the big seed, it is assumed to be soft.
由水與風和合生故，假立有冷。
 Due to the harmony of water and wind, there is coldness.
由闕任持不平等故，假立飢渴及弱力。
 Because Que Ren holds inequality, hunger, thirst and weakness are assumed.
由無所闕無不平等故，假立強力及飽。
 Since there is no gap and no inequality, it is assumed that strength and satiety are established.
由不平等變異錯亂不平等故，假立病。
 Due to inequality, mutation, confusion and inequality, disease is falsely established.
由時分變異不平等故，假立老。
 Due to the unequal variation in time, false aging is established.
由命根變異不平等故，假立死。
 Due to the variation and inequality of the life root, death is false.
由血有過患不平等故，假立癢。
 Because the blood has faults and is unequal, false itching occurs.
由惡飲食不平等故，假立悶絕。
 Due to the unequal diet, the false establishment is boring.
由地與水和合生故，假立黏。
 Because of the harmony between earth and water, it is false and sticky.
由往來勞倦不平等故，假立疲極。
 Due to the unequal balance of fatigue from going back and forth, it is assumed that one is extremely exhausted.
若遠離彼，由平等故，假立憩息。
 If you stay away from him, for the sake of equality, you can take a rest.
由除垢等離萎顇故，假立勇銳。
 From the removal of scale and the separation of withering, the false establishment of bravery and sharpness.
如是一切，說諸大種總有六位。
 In this way, it is said that there are always six persons in the great species.
謂淨不淨位、堅不堅位、慢緩位、和合位、不平等位、平等位。
 It is called the pure and impure position, the solid and non-firm position, the slow and slow position, the harmonious position, the unequal position and the equal position.
如是六位，復開為八。
 If there are six positions, it will be expanded to eight.
若八、若六，平等平等。
 If eight, if six, they are equal.
復次，一切色乃至觸，皆二識所識，謂自識所識及意識所識。
 Again, all forms and even contact are recognized by the two consciousnesses, which are known by self-consciousness and consciousness.
或漸、或頓。
 Either gradually or suddenly.
眼等五根，一意識所識。
 Eyes and other five sense organs are recognized by one consciousness.
復次，色界中無現香、味，然有彼界。
 Again, there is no fragrance or taste in the form realm, but there is that realm.
何以故？
 Why?
此二皆是叚食攝故。
 Both of these are due to eating.
由無此二，鼻、舌二識亦無。
 Since there are no two, there are no nose or tongue.
此就現行說，非就界說。
 This is about current practice, not definition.
如是一切色蘊所攝。
 This is how all forms are captured.
色中九種是實物有。
 Nine of the colors are real objects.
觸所攝中，四大種是實物有。
 In what is touched and photographed, the four major categories are real objects.
當知所餘唯是假有。
 Know that all that is left is false.
墮法處色亦有二種，謂實有、假有。
 There are also two types of objects in the Dharma, namely real existence and false existence.
若有威德定所行境，猶如變化，彼果彼境及彼相應識等境色，是實物有。
 If there is majesty and virtue, the state in which it is performed is like a change. The state, the state, the corresponding consciousness, etc. are real objects.
若律儀色、不律儀色，皆是假有。
 If the color is regular and the color is not regular, it is all false.
又定所行色，若依此繫定，即由此繫大種所造。
 Also, if the color of the action is determined according to this system, it is created by the great seed of this system.
又此定色但是世間，有漏、無漏由定而生，非出世間。
 Furthermore, this fixed color is only in the world. Whether there is leakage or not, it arises from concentration and is not beyond the world.
由此定色，有戲論行定為因故。
 From this, the color is determined, and the action is determined as the cause.
又非一切所有定心皆有能生此色功能，唯一類有如能起化。
 Moreover, not all concentrated minds have the ability to produce this color, only such things can produce this color.
謂不思惟，但由先時作意所引，離諸闇昧，極善清淨明了現前，當知是定乃能生色。
 It is said that there is no thought, but it is guided by the previous thoughts, free from all darkness, and extremely good, pure and clear appears before you. You should know that this concentration can produce form.
若定力勵數數思惟，假勝解力而得見者，當知不能生起此色。
 If one can see it by concentrating hard and contemplating it several times, he should know that this color cannot arise.
又復此色，雖非出世定之所行，然由彼定增上力故，有一能現。
 Again, this color, although it is not the result of transcendental concentration, can still appear due to the increased power of concentration.
當知此事不可思議。
 You should know that this is incredible.
問：
 ask:
欲、色二界實物有色，何差別耶？
 Real objects in the two realms of desire and color have color, so what's the difference?
答：
 answer:
色界諸色清淨最勝，能發光明。
 All colors in the form realm are pure and supreme, and can emit light.
又極微細，下地諸根所不行故。
 It is also extremely subtle, because the roots of the earth cannot move.
又無有苦，依彼諸色苦受不生故。
 And there is no suffering, because the various forms of suffering do not arise.
欲界不爾。
 The world of desire is not there.
是名差別。
 It's a difference.
復次，色蘊略由六相應知。
 Again, the form-aggregate is known from the six corresponding elements.
一、自相，二、共相，三、能依所依相屬相，四、受用相，五、業相，六、微細相。
 1. Self-phase, 2. Common phase, 3. Ability and dependent phase, 4. Receptive phase, 5. Karmic phase, 6. Subtle phase.
自相者，謂地等以堅等為相，眼等以各別清淨色為相。
 In terms of self-image, it is said that the earth, etc., have firmness as their image, and the eyes, etc., have their respective pure colors as their image.
共相者，謂一切色皆變礙相。
 The universal aspect means that all colors are changing and hindering their appearance.
能依所依相屬相者，大種為所依，造色是能依。
 Those who can rely on the zodiac signs of the dependent ones can rely on the large species, and the created colors can be relied on.
受用相者，為內色處有所受用增上力故，外色境界差別而生。
 Those who receive and use the appearance add strength to the inner color, so the difference in the realm of the outer color arises.
或有色聚唯有堅生，或唯有濕、或唯有煗、或唯有動、或和合生，為欲隨順內諸色處受用差別故。
 Some form aggregates may only be solid, or only wet, or only wet, or only move, or may be harmonious and combined, because of the desire to follow the differences in the use of various forms within the body.
業相者，謂地等諸大種，以依持、攝受、成熟、增長為相。
 Karma refers to various major species such as earth, which are characterized by support, acceptance, maturity, and growth.
復有餘業，後當廣說。
 If you have spare time, you should spread the word later.
微細相者，謂極微相。
 The subtle phase is called the extremely subtle phase.
復次，微細性略有三種。
 Again, there are three kinds of subtlety.
一、損減微細性，二、種類微細性，三、心自在轉微細性。
 1. Loss of subtlety, 2. Type of subtlety, 3. The mind can freely turn to subtlety.
損減微細性者，謂分析諸色至最細位，名曰極微。
 To reduce the subtle nature is to analyze the various colors to the most minute level, which is called extremely subtle.
種類微細性者，謂風等色及中有色。
 The subtle nature of the species refers to colors such as wind and intermediate colors.
心自在轉微細性者，謂色、無色二界諸色。
 The mind that freely turns to the subtle nature refers to the forms in the two realms of form and formlessness.
如經說：
 As the scripture says:
有等心諸天，曾於人中如是如是資熏磨瑩其心；
 The heavens with the same mind have given people such talents to refine and refine their minds;
隨此修力，住一毛端空量地處，展轉更互不相妨礙。
 As you cultivate your power in this way, you can live in a space as small as a hair's end, and move around without hindering each other.
如是等輩，應當思惟觀察色蘊物類差別。
 Such people should meditate and observe the differences between the physical aggregates.
問：
 ask:
諸極微色，由幾種相建立應知？
 How many kinds of phases can we know about the subtle colors?
答：
 answer:
略說由五種相。
 Briefly describe the five phases.
若廣建立，如本地分。
 If it is established widely, it is divided locally.
何等為五？
 What is five?
一、由分別故；
 1. Due to distinction;
二、由差別故；
 2. Due to differences;
三、由獨立故；
 3. Due to independence;
四、由助伴故；
 4. Due to help and companionship;
五、由無分故。
 5. For no reason.
分別建立者，謂由分別覺慧，分析諸色至極邊際，建立極微；
 The establishment of discrimination means that through the wisdom of discrimination, one can analyze all forms to the extreme edge and establish the smallest;
非由體有。
 Not by the body.
是故極微無生無滅，亦非色聚集極微成。
 Therefore, it is extremely tiny and has neither birth nor death, nor is it formed by the accumulation of extremely tiny forms.
差別建立者，略說極微有十五種。
 There are roughly fifteen kinds of difference makers.
謂眼等根有五極微，色等境界亦五極微，地等極微復有四種，法處所攝實物有色極微有一。
 It is said that there are five extremely subtle roots such as eyes, five extremely subtle realms such as form, and four kinds of extremely subtle elements such as earth.
獨立建立者，謂事極微，建立自相故。
 Those who establish themselves independently mean that things are trivial, and they establish themselves.
助伴建立者，謂聚極微。
 Those who help to establish companionship are called Jujiwei.
所以者何？
 So what?
於一地等極微處所，有餘極微，同聚一處，不相捨離，是故依此立聚極微。
 In a very small place such as a place, there are more than a few micro beings. They gather together in the same place and do not abandon each other. Therefore, they gather together in a very small place.
問：
 ask:
何因緣故，諸有對法同處一處，不相捨離，而不說名無對性耶？
 Why is it that all corresponding dharmas are in the same place and are not separated from each other, so why is it not called non-opposite nature?
答：
 answer:
隨順轉故。
 Just go with the flow.
由彼展轉相隨順生，不相妨礙。
 From there, they develop and turn around smoothly, without hindering each other.
又由如是種類之業增上所感如是而生。
 And it arises from the addition of such types of karma to the feelings.
何以故？
 Why?
一切色聚，一切色根共受用故。
 All color aggregates and all color roots are used together.
若異此者，一切聚中，非有一切地等諸色不相捨離。
 If it is different from this, in all gatherings, there are not all kinds of forms that are inseparable from each other.
若爾，眼等諸識境界便不遍滿一切聚中，如是應無遍滿受用。
 If the realm of consciousness such as the eyes does not pervade all gatherings, then there should be no pervasive benefit.
是故當知，定有諸色同一處所，不相捨離。
 Therefore, you should know that all forms must exist in the same place and will never be separated from each other.
又有諸色，或於是處互相妨礙，或於是處不相妨礙，如中有色等。
 There are also various colors, which may hinder each other everywhere, or they may not hinder each other everywhere, such as there are colors in the middle, etc.
而彼諸色非無對性。
 And those forms are not without their opposite nature.
此中道理，當知亦爾。
 You should know the truth behind this.
無分建立極微者，謂非彼極微更有餘分，非聚性故。
 If there is no division to establish the extremely small, it is said that there is more than that of the extremely small, because it is not the nature of gathering.
諸聚極微可有細分，若極微處即唯此處，更無細分可以分析。
 All gatherings can be subdivided into very small places. If this is the only place where they are very small, there will be no subdivisions to analyze.
問：
 ask:
如是所說五相極微，復有五眼，所謂肉眼、天眼、聖慧眼、法眼、佛眼。
 As mentioned above, the five characteristics are very subtle, and there are five eyes, the so-called physical eye, the heavenly eye, the holy wisdom eye, the Dharma eye, and the Buddha's eye.
當言幾眼用幾極微為所行境？
 How many words, how many eyes, how many subtle actions should be taken?
答：
 answer:
當言除肉眼、天眼，所餘眼用一切極微為所行境。
 It should be said that apart from the physical eye and the celestial eye, the remaining eyes use all the smallest things to achieve the desired situation.
何以故？
 Why?
以彼天眼，唯取聚色中表、上下、前後、兩邊、若明、若闇，必不能取極微處所，由極微體以慧分析而建立故。
 With that celestial eye, it can only pick up the outer surface, upper and lower, front and rear, and both sides of the gathered color, whether it is bright or dark, but it cannot pick up the extremely minute places, because it is established by analyzing the extremely minute body with wisdom.
問：
 ask:
何故說極微無生無滅耶？
 Why is it said that the extremely small has no birth and no death?
答：
 answer:
由諸聚色最初生時，全分而生；
 It arises from the complete division of all the aggregate materials when they first arise;
最後滅時，不至極微位，中間盡滅，猶如水滴。
 When it finally disappears, it does not reach a very small position, but completely disappears in the middle, just like a drop of water.
復由五相，應知名不如理思議極微。
 Based on the five characteristics, it should be well-known but not as reasonable as it is inconceivable.
謂於色聚中，有諸極微自性而住，應知名初不如理思議極微。
 It is said that in the form gathering, there are all extremely subtle self-natures living there. It should be known that they are not as subtle as rational thinking.
或謂極微有生有滅，或謂極微與餘極微或合或散，或謂眾色於極微量積集而住，或謂極微能生別異眾多色聚，應知名後不如正理思議極微。
 It may be said that the extremely small arises and dies, or it may be said that the extremely small and the remaining extremely small may merge or disperse, or it may be said that many forms live in the accumulation of extremely small amounts, or it may be said that the extremely small can produce different and numerous forms, it should be known later than the right principle. Very little thought.
故應方便以如理思思議極微，斷此五種非理思議。
 Therefore, we should use the convenience to think rationally and think in the smallest possible way, and cut off these five types of irrational thinking.
復次，建立極微，當知有五種勝利。
 Again, the establishment is minimal, and you should know that there are five kinds of victory.
謂由分析一合聚色安立方便，於所緣境便能清淨廣大修習，是初勝利。
 It is said that by analyzing the combined form and establishing expedients, one can practice pure and vast practice in the object environment, which is the first victory.
又能漸斷薩迦耶見，是第二勝利。
 And being able to gradually cut off Sakya's view is the second victory.
如能漸斷薩迦耶見，如是亦能漸斷憍慢，是第三勝利。
 If one can gradually cut off the view of Sakya, then one can also gradually cut off arrogance. This is the third victory.
又能漸伏諸煩惱纏，是第四勝利。
 And being able to gradually overcome all worries is the fourth victory.
又能速疾除遣諸相，是第五勝利。
 And being able to quickly eliminate all signs is the fifth victory.
如是等類，應當如理思惟極微。
 Such as this and so on, should be considered rationally and minimally.
復次，略說色物生，當知有五種。
 Again, let’s briefly talk about the birth of physical things. You should know that there are five kinds.
何等為五？
 What is five?
一、依止生，二、種子生，三、勢引生，四、攝受生，五、損減生。
 1. Dependence arises, 2. Seed arises, 3. Potential inducement arises, 4. Absorption arises, and 5. Loss arises.
云何依止生？
 Why should we rely on Zhisheng?
謂於所依大種處所，有餘所造色生，故如是說：
 It is said that in the place where the great seed depends, there is more than the created materiality, so it is said:
由四大種造所造色。
 Color is created by the four major creations.
是同一處攝持彼義。
 It is the same place that holds the other meaning.
又若於此色積聚中，有彼大種及所造色自相可得，當知此中即有彼法；
 And if in this accumulation of form, there is that great seed and the self-image of the created form that can be found, you should know that there is that dharma in this;
若於此處，彼法自相都不可得，當知此處無有彼法，是名總建立有非有相。
 If the self-identity of that dharma is not available at this place, then you should know that there is no such dharma here. This is called the total establishment of existence and non-existence.
若有說言：
 If there is anything to say:
於此處所，彼法自相雖不可得，然必有者。
 In this place, although the self-image of that Dharma is not available, it must exist.
今應問彼：
 Now I should ask him:
此不可得與可得者，為物是等？
 Are the unavailable and the available things equal?
為不等耶？
 Why don't you wait?
若物等者，物既是等而不可得，不應道理。
 If things are equal, then since the things are equal but unavailable, this does not make sense.
若不等者，為即此量說物不等？
 If they are not equal, does this amount mean that things are not equal?
為據威勢說不等耶？
 Why do you say you won't wait because of your power?
若即此量說不等者，少分自相亦不可得，不應道理。
 If even this quantity is not equal, it is impossible to obtain a small amount of self-image, which is not reasonable.
若據威勢說不等者，離彼自相有餘威勢不可得故，不應道理。
 If it is not equal according to the power, it is not possible to get away from the power and power of the other side, and it does not make sense.
如是等類，當知名依止生。
 Such as this and so on, should be known as the source of dependence.
云何種子生？
 What kind of seed does it produce?
謂所有色，各從自種子所生。
 It is said that all forms are born from their own seeds.
如堅硬聚，或時遇緣便生流濕；
 If there is hardness and accumulation, or when conditions arise, there will be flow and dampness;
流濕遇緣復生堅硬。
 When wetness meets fate, it becomes hard again.
不煗生煗，煗復生冷；
 If there is no heat, there will be heat; if there is heat, there will be coldness;
不動生動，動生不動。
 Motionless and vivid, motionless and motionless.
如是好色、惡色等差別應知。
 You should know the difference between lustful lust and bad lust.
由如是等雖無自相，然有其界，從彼彼聚，彼彼色法差別而生。
 Although such things have no self-identity, they still have their own boundaries. They arise from the differences between these and other forms and Dharmas.
如是等類，當知名種子生。
 Like this and so on, when the famous seeds are born.
云何勢引生？
 What caused the cloud to come into being?
謂內色根增上力故，外分差別相續而生，謂器世界等。
 It is said that the inner color root increases the superior force, and the external differences arise continuously, which is called the world of objects and so on.
又由先業勢所引故，內諸色處差別而生。
 In addition, due to the previous karma, the differences in the internal colors arise.
又復諸天或現前欲、或不現前欲，及北拘盧洲所有資具，當知多分勢引而生，差別而轉。
 Again, the gods may or may not manifest their desires, as well as all the facilities in Luzhou, Beikulu. You should know that multi-part forces arise due to the differences, and the differences turn.
人中相續生者，唯有器世界。
 Among people, the only one who lives continuously is the world of tools.
如是等類，當知名勢引生。
 Such as this and so on, it should be known as the influence.
云何攝受生？
 Why is it necessary to take birth?
謂遇彼彼攝受緣故，彼彼色法展轉增益勝上而生，猶如水等潤萌芽等。
 It is said that due to the circumstances of being taken in by that person, that color and law develop, gain, and rise, just like water moistening a bud.
如是等類，名攝受生。
 Such and other categories are called ingestion and birth.
與此相違，應知名損減生。
 Contrary to this, losses should be recognized.
復次，諸聚色生時，如種種物石磨為末，以水和合，團雜而生，非如苣蕂、麥、豆等聚。
 Again, when all kinds of aggregated forms arise, they are like various objects ground to powder by stone grinding, mixed with water, and formed into lumps, not like the aggregates of coriander, wheat, beans, etc.
何以故？
 Why?
隨彼生因增上力故，如是而生，為有用故。
 Because of the increased power due to his birth, he was born like this because he was useful.
問：
 ask:
若一切行皆自種子所生，何因緣故說諸大種造所造色？
 If all formations are born from seeds, why do we say that the material created by the great seeds is caused?
答：
 answer:
由彼變異而變異故，彼所建立及任持故。
 Because of its variation, it changes, so it is established and sustained.
由三因緣大種變異，令所造色變異而轉。
 Due to the large changes in the three causes and conditions, the color created changes.
一、士夫用故；
 1. Used by scholars;
二、業所作故；
 2. Caused by work;
三、由勝定故。
 3. It is determined by victory.
士夫用者，謂由地大所打觸故，器差別故，田差別故，令所造色變異可得。
 Scholars use it, saying that it is due to the influence of the earth, the differences in utensils, and the differences in fields, so that the colors created can be mutated.
或由水所潤等，火所熟等，風所燥等，令所造色變異可得。
 Or it may be moistened by water, cooked by fire, etc., or dried by wind, etc., so that the created color can be mutated.
當知是名由彼大種士夫用故，令所造色變異而生。
 You should know that this name was used by that great scholar, so that the color he created was mutated.
業所作者，隨業勢力，先大種生；
 The author of karma follows the power of karma, and the big seeds are born first;
後隨彼力，色變異生。
 Then, following that force, color changes occur.
是名業所作故。
 It's because of the famous industry.
由勝定者，勝定力故，先起大種，然後造色變異而生。
 Due to the victory of concentration and the power of concentration, the big seed first arises, and then the color changes and arises.
當知是名由勝定故大種變異，因此造色變異而生。
 It should be known that this name is caused by the great variety of variation, and it is born from the variation of created color.
復次，略由五緣，所有大種令其異果轉成異果。
 Again, based on the five conditions, all the major species cause their different fruits to become different fruits.
何等為五？
 What is five?
一、大種力故；
 1. Because of the great power;
二、士夫用力故；
 2. The scholar worked hard;
三、明呪力故；
 3. Because of the clear power;
四、神通力故；
 4. Because of supernatural powers;
五、業所作力故。
 5. Because of hard work.
問：
 ask:
從此沒已，何因、何緣中有色聚續得生耶？
 From now on, why and what is the reason for the existence of the accumulation and continuation of form?
答：
 answer:
當知此色用自種子為因，感生業為緣。
 You should know that this color comes from the seed as the cause and the karma as the condition.
問：
 ask:
何因得知有中有耶？
 Why do we know that there is something within something?
答：
 answer:
從此沒已，若無所依，諸心心所無有道理轉至餘方故。
 From now on, if you have nothing to rely on, all your thoughts will be transferred to other places without any reason.
不應如響，唯惑亂故；
 It shouldn't be like a sound, it's just confusing;
不應如影，彼不滅故；
 It should not be like a shadow, because it is immortal;
亦不應說如取所緣，非行往故，由如是等所說譬喻不應道理，是故當知定有中有。
 It should not be said that the object is taken, not because it is going there. The metaphors mentioned by such and others do not make sense. Therefore, we should know that there is something within something.
如是等類，應當思惟色蘊生起。
 Like this and so on, one should meditate on the arising of form aggregates.
復次，色蘊生時，誰為先首據其處所，依此處所餘色轉耶？
 Again, when form aggregates arise, who is the first to occupy its place and turn according to the remaining forms there?
當知大種先據處所，後餘造色依此處轉。
 You should know that the big seeds first occupy the place, and then the rest of the created colors will turn around here.
唯諸大種於此處所現前障礙，所餘造色自相遍滿。
 Only when all the great seeds appear here are there obstacles in front of them, and the remaining created forms are full of self-images.
當知由彼勢力任持，有所據礙。
 You should know that if you let those forces hold it, there will be obstacles.
復次，地等諸四大種，隨其次第，麁顯應知。
 Again, there are four major categories such as earth, followed by others, and Kunxian should know it.
謂地界及果，能持最勝；
 It is said that the realm and the fruit can be the most victorious;
水、火、風等，流潤、燒然、動搖等業，依止彼故方得流轉。
 The karma of water, fire, wind, etc., flowing, burning, shaking, etc. can only be transferred by relying on them.
復次，諸聲纔宣發已，尋即斷滅，故於色聚中不恒相續。
 Again, all the sounds are announced and extinguished immediately after they are found, so they do not continue continuously in the rupa.
又此音聲依質生時，質處及外俱頓可得。
 Furthermore, when the sound is produced according to the quality, it can be obtained immediately from both the quality and the outside.
隨所聞處，於此處所遍滿頓起，如焰光明，非漸漸生展轉往趣。
 Wherever you hear it, it suddenly arises all over, like a bright flame, instead of gradually developing and turning around.
復次，風有二種。
 Again, there are two types of wind.
謂恒相續、不恒相續。
 It is called constant continuity and non-eternal continuity.
諸輪行風，名恒相續；
 The wheels of the wind are called the eternal continuation;
在空行者，名不恒相續。
 In a dakini, the name is not continuous.
在物行者，名恒攝受。
 In the physical world, it is called constant acceptance.
又當知風機關運轉，名恒相續；
 You should also know that the mechanism of the wind is in operation, and its name is eternal and continuous;
所餘，當知非恒相續。
 For the rest, you should know that there is no permanent continuity.
問：
 ask:
何等名空界？
 What an empty realm?
答：
 answer:
明闇所攝造色，說名空界。
 The colors created by light and darkness are called the realm of space.
此亦二種。
 These are also two types.
一、恒相續，二、不恒相續。
 1. Permanence and continuation; 2. Permanence and continuation.
若諸有情所居處所常闇常明，名恒相續；
 If the place where all sentient beings live is always dark and always bright, the name will always be continuous;
餘不爾處，非恒相續。
 Wherever I am, I am not in constant continuity.
當知此亦依止色聚。
 You should know that this also relies on rupupakapa.
又此空界，光明攝者，名為清淨；
 Furthermore, this empty realm, which is illuminated by light, is called pure;
隙穴攝者，名不清淨。
 Those who are photographed in gaps have an unclean name.
問：
 ask:
諸長短等所說形色，當言實有，為假有耶？
 The shapes and colors mentioned in the long and short should be said to be real, or to be false?
答：
 answer:
當言假有。
 It should be true.
何以故？
 Why?
積集而住，故名為形。
 It accumulates and lives, so it is called form.
唯有眾色積集可得，餘形色相不可得故。
 Only the accumulation of various forms can be obtained, and the rest of the forms and forms cannot be obtained.
又必相待。
 And we must treat each other.
相待之法有自性者，彼法便有雜亂過失。
 If the way of treating each other has its own nature, then there will be confusion and faults in that way.
又如車等，彼覺可壞故。
 Another example is a car, which may break down.
復次，法處所攝勝定果色中，當知唯有顯色等相。
 Again, among the colors of the Dharma-place, you should know that only the appearance and color are the same.
何以故？
 Why?
於彼香等生因闕故，又無用故。
 That's why the incense and other things are produced because of the fault, and they are useless.
如是於空行風中無有俱生香等，唯有假合者。
 In this way, there is no inherent fragrance in the air of dakinism, only false combinations.
又離輪外所發光明，所餘大種及與香等皆不可得。
 Moreover, the light that shines outside the wheel cannot be obtained, and the remaining large seeds, incense, etc. cannot be obtained.
又法處所攝勝定果色，當知此色唯依勝定，不依大種。
 Also, the Dharma place captures the color of the result of victorious concentration. You should know that this color only depends on the victorious concentration and does not depend on the great species.
然從緣彼種類影像三摩地發，故亦說彼大種所造；
 However, due to the fact that the image of that kind arises from samadhi, it is also said that it was created by that great kind;
非依彼生，故名為造。
 It is not born according to other things, so it is called creation.
問：
 ask:
於色蘊中，幾法由有見有對故住？
 In the form aggregate, how many dharmas exist because they have views and pairs?
幾法由無見有對故住？
 How many dharmas exist from the perspective of nothing?
幾法由無見無對故住？
 How many dharmas are there because there is no seeing or pairing?
答：
 answer:
一由二種，謂眼所行；
 One consists of two types, namely what the eyes do;
餘唯有對；
 I am only right;
除法處所攝色，當知此色無見無對。
 When taking color in the place of division, you should know that this color is neither visible nor correct.
如是等類，應當思惟色蘊安立。
 Like this and so on, one should think about the establishment of the form aggregate.
復次，色蘊由幾種流而相續轉？
 Again, how many kinds of flows do the form aggregates undergo?
謂由三種。
 There are three kinds of sayings.
一、等流流，二、異熟生流，三、長養流。
 The first is equal flow, the second is the abnormally mature flow, and the third is the long-lasting flow.
初等流流，復有四種。
 There are four kinds of elementary flows.
一、異熟等流流，二、長養等流流，三、變異等流流，四、本性等流流。
 1. Different ripeness and maturity, 2. Growth and cultivation, 3. Variation, and 4. Nature.
異熟流者，復有二種。
 There are two types of those with different ripeness.
一者、最初，二者、相續。
 One, the beginning, two, the continuation.
謂業生異熟，及異熟所生。
 It is said that karma produces strange ripeness, and strange ripeness arises.
謂即從彼業力所引異熟，後時轉者。
 It is said that it is caused by the karma, and it will change later.
長養流者，亦有二種。
 There are also two types of people who have long-lasting flow.
一、處寬遍長養流，二、相增盛長養流。
 1. The width of the place and the growth of the flow support the flow; 2. The growth and prosperity of each other support the flow.
初長養流，唯色長養；
 The initial growth is nourishing the flow, and the long-lasting nourishment is only color;
當知由食、睡眠、梵行、等至長養諸色。
 You should know that through food, sleep, holy life, etc., you can cultivate the various forms.
餘長養流，當知亦由食故、彼所依故、修勝作意故、長時淳熟故而得長養。
 You should know that it is also nourished by eating, relying on other things, cultivating and concentrating, and being familiar with it for a long time.
諸有色法，由二長養之所長養；
 All material phenomena are nourished by the two sources of nourishment;
諸無色法，唯相增盛說名長養。
 Among all the colorless dharmas, the only ones that increase their prosperity are called long-lasting nourishment.
又欲界色，具由四食，及餘一切長養因緣而得長養；
 In addition, the desire realm and form are nourished by the four kinds of food and all other causes and conditions;
色界諸色，不由段食、睡眠、梵行而得長養。
 The various forms in the form realm cannot be nourished by regular food, sleep, and holy life.
又諸色根，當知由二種流而得流轉。
 Furthermore, it should be known that the various roots of color are circulated by two kinds of currents.
以諸色根離異熟、長養相續流外，無別等流流。
 With the separation, ripeness and growth of the roots of various forms, they continue to flow, without distinction, etc.
問：
 ask:
異熟相續，有時亦有增長廣大可得，何故異熟攝流非即長養耶？
 Different ripeness continues, and sometimes growth and expansion can be obtained. Why doesn't the flow of different ripeness mean growing and nourishing?
答：
 answer:
由別有長養相續能攝能持異熟等流流故，現有增長等。
 Because there are long-term nourishing phases, continuous energy, absorption, and the ability to sustain different maturity and other flows, the existing growth and so on.
若非根所攝色，當知具三種流。
 If it is not captured by the faculties, it should be understood that it has three kinds of currents.
諸心心所有等流流、異熟生流、第二長養所長養流。
 All the mental states have the same flow, the different ripeness and the flow, and the second long-lasting nourishment flow.
法處所攝色，無異熟生流；
 Taking in the form of the Dharma place is no different from the flow of familiarity;
餘如心心所應知。
 Yuru Xinxin should know.
又欲界中，具有內外諸色成熟。
 Also, in the desire realm, there are internal and external forms that are mature.
於色界中，遠離香、味。
 In the world of form, stay away from smells and tastes.
又欲界中，諸色根成熟或具不具。
 Also in the realm of desire, various roots of color may be mature or not.
於色界中，必具諸根。
 In the form realm, there must be various faculties.
又諸聲界亦有異熟，非聲。
 In addition, there are also different sounds in the sound world, which are not sounds.
如是等類，應當思惟色蘊流義。
 Like this and so on, one should think about the meaning of the flow of form aggregates.
復次，色蘊所攝地界能為幾業？
 Again, how much karma can the earthly realm captured by the form aggregate be?
乃至風界能為幾業？
 How many industries can the wind realm bring?
當知一切皆為五業。
 You should know that everything is the five karma.
謂地界能為打觸變壞業、建立業、與依止業、違損業、攝受業。
 It is said that the earth realm can destroy karma, create karma, stop karma, violate karma, and absorb karma.
水界能為流潤業、攝持業、溉灌業、違損業、攝受業。
 The water element can be used for flowing karma, maintaining karma, irrigating karma, damaging karma, and absorbing karma.
火界能為照了業、成熟業、燒然業、違損業、攝受業。
 The fire realm can illuminate karma, mature karma, burn karma, violate karma, and take in karma.
風界能為發動業、隨轉業、消燥業、違損業、攝受業。
 The wind element can initiate karma, change karma, eliminate dry karma, violate karma, and absorb karma.
又諸大種於所生造色，當知能作五業。
 In addition, you should know that the various major seeds can perform the five karmas in the created objects.
謂生起業、依止業、建立業、任持業、增長業。
 It means to generate karma, to stop karma, to establish karma, to maintain karma, and to increase karma.
於彼變異生時，能為導首故。
 When that mutation occurs, it can be the leader.
變異生已，與彼為處不相捨離，能為依止故。
 Variation has arisen, so it is possible to rely on that place without abandoning it.
攝受、損害安危共同，能建立彼故。
 Taking in and harming safety and danger together can establish the relationship between each other.
持彼本量令不損減，故能任持。
 If you hold on to this original measure, you will not suffer any loss, so you can hold it for as long as you want.
令彼積集增進廣大，故能增長。
 Let it accumulate and increase its vastness, so it can increase.
問：
 ask:
眼、耳所行善不善色，彼何因緣成善等性，非餘色耶？
 If the good things done by the eyes and ears are not good colors, how can they become good and other qualities and not just residual colors?
答：
 answer:
若略說由軟中上品三種思差別故。
 If you briefly explain the difference between the three types of thinking: soft, medium and high-grade.
一、加行思，二、決定思，三、等起思。
 1. Thinking about additional actions, 2. Thinking about decisions, and 3. Thinking about waiting.
由此能起若善不善身語表業。
 From this, good and bad actions of body, speech and expression can arise.
當知上品思為依止故，能發善不善業。
 You should know that high-quality thoughts are the basis of support and can produce good and bad karma.
問：
 ask:
依止聚色而有運動，當言與彼異不異耶？
 If there is movement based on the concentration of matter, should it be said that it is not different from that?
答：
 answer:
當言不異。
 It's no different.
何以故？
 Why?
於彼處所若生不生、或滅不滅而有運動，皆有過失可得故。
 If there is movement in that place, whether it is born or not, or whether it is destroyed or not, but there is movement, there are mistakes to be made.
問：
 ask:
有何過失？
 What's the fault?
答：
 answer:
若言生而有動，便越剎那相；
 If it is said that there is movement in life, it will transcend the momentary phase;
若言不生，便應無動。
 If words do not come into being, there should be no action.
若言滅者，應與餘等。
 If it is said that it will be destroyed, it should be treated with the rest.
若言不滅，便越行相。
 If it is said to be immortal, it will go further.
又於異處生起因緣分明可得，是故當知無別運動實物可得。
 Furthermore, causes and conditions arise in different places and can be clearly obtained. Therefore, we should know that there is no other physical object that can be obtained.
如是等類，應當思惟色蘊作業。
 Like this and so on, one should meditate on the operations of the form aggregate.
復次，一切色蘊當言皆是剎那滅性。
 Again, all form aggregates are of the nature of annihilation in an instant.
何以故？
 Why?
諸行纔生尋即壞滅，現可得故。
 All actions are born and destroyed, but now they can be obtained.
又不應謂能生之因即是滅因，其相異故。
 It should not be said that the cause of birth is the cause of destruction, because they are different.
又法生已，餘停住因不可得故。
 Moreover, the Dharma has been born, and the rest has stopped because it cannot be obtained.
是故當知一切諸行皆任運滅。
 Therefore, you should know that all actions are subject to fate.
由此道理，剎那義成。
 From this principle, the meaning is fulfilled in an instant.
若謂火等是滅壞因，不應道理。
 If it is said that fire is the cause of destruction, it does not make sense.
何以故？
 Why?
由彼火等與彼諸行俱生俱滅，現可得故。
 This is because the fire, etc., and all the actions are born and extinguished, so they can be obtained now.
唯能為彼變異生緣，說有作用。
 It can only be said that it has an effect by creating conditions for his transformation.
又謂壞滅是壞滅因，不應道理。
 It is also said that destruction and cessation are the cause of destruction and cessation, which does not make sense.
何以故？
 Why?
與彼俱生不應理故。
 There should be no reason to live with him.
若彼生時即有壞滅，便成相續斷壞過失。
 If there is destruction and destruction when he is born, he will have the fault of continuance, cessation and destruction.
又唯自性滅壞說名為滅，而言能為滅因，不應道理。
 Furthermore, the destruction of self-nature is called annihilation, and it cannot be said that it can be the cause of annihilation.
若言別有滅壞自性，離彼法外別有滅相畢竟不可得故，不應道理。
 If it is said that there is no self-nature of destruction, and there is no other nature of destruction apart from that law, it cannot be obtained after all. This does not make sense.
若謂火等為滅助伴方能滅者，於燈電等及心心所任運滅中不可得故，不應道理。
 If it is said that fire can be extinguished only if it is extinguished by a helper, it does not make sense because it cannot be extinguished by lights, electricity, etc. and the actions of the mind.
若謂生彼有別別功能，此差別不可得故，不應道理。
 If it is said that the other has different functions, this difference cannot be obtained, and it does not make sense.
若謂二種於一處所有滅功能，即應二種俱於兩分有滅功能，或無功能，有過失故，不應道理。
 If it is said that two kinds of things have the function of annihilation in one place, it means that both kinds of things have the function of annihilation in two parts, or they have no function, which is a fault and does not make sense.
如是等類，應當思惟色蘊剎那滅義。
 In this case, one should think about the instantaneous annihilation of form aggregates.
謂由任運壞滅因故，遮計火等為滅因故，遮計滅相為滅因故，遮計二種為滅因故。
 It is said that the cause of destruction is due to the destruction of luck, the cause of destruction is the destruction of fire, the destruction of appearance is the cause of destruction, and the two types of obstruction are the cause of destruction.
如是等類，盡當了知。
 Such and other categories should be fully understood.
又一切行是心果故，當知如心，皆剎那滅。
 Furthermore, since all actions are the result of the mind, you should know that like the mind, they will all be destroyed in an instant.
復次，所造色於諸大種，當言有異相耶？
 Again, should the created colors differ among the various species?
當言無異相耶？
 Are you saying there is no difference?
謂有異相。
 It is said that there are differences.
何以故？
 Why?
異相可得故。
 Different aspects can lead to the reason.
此中異相者，謂異根所行故。
 The different aspects here are caused by different roots.
所以者何？
 So what?
由餘色根能取大種。
 Large seeds can be obtained from the remaining color roots.
復由餘根取所造色故。
 It takes the remaining roots to create color.
又可運轉、不可運轉，現可得故。
 It can be operated or cannot be operated, so it can be obtained now.
謂從眾花，運轉香氣置苣蕂中，世現可得，非彼堅等而可運轉。
 It is said that from the flowers, the scent is placed in the burdocks, and it can be obtained in the world. It is not that hard and so on that can circulate.
又變異、不變異，現可得故。
 It also mutates and does not mutate, so it can be obtained now.
謂煎酥等中，有色味等變異差別可得，非彼堅等。
 It is said that in fried cakes, etc., there are variations and differences in color, taste, etc., but not in the same way.
是故當知，大種、造色其相有異。
 Therefore, you should know that the appearance of large species and created colors are different.
若於異相而執為一，於諸大種亦應爾耶？
 If we hold on to the different aspects as one, how can we also respond to the big species?
由諸大種其相展轉互相異故。
 This is due to the mutual development and transformation of the various major species.
若許爾者，應當唯有一大種耶？
 If so, there should be only one big species?
是故當知，諸所造色望彼大種，定有異相。
 Therefore, you should know that all created colors must have different appearances depending on the species.
如是等類，應當思惟諸大種色獨非獨相。
 Like this and so on, one should consider that the major forms of form are not independent.
復次，諸色所攝法，幾是根性？
 Again, how are the dharmas captured by various forms based on their root nature?
幾是所行性？
 What is the nature of the action?
謂五是根性，六是所行性。
 It is said that the fifth is the root nature and the sixth is the behavioral nature.
問：
 ask:
何等所行境是根所行耶？
 What kind of environment is the root of the journey?
答：
 answer:
若根不壞等，如本地分中已廣說。
 If the root is not bad, etc., it has been widely said in the local division.
謂由依處故，或由相故，或由方故，或由時故，或由明了、不明了故，或由全事、一分事故。
 It is said that it is due to the place, or the phase, or the direction, or the time, or it is clear or unclear, or it is the whole thing or one accident.
問：
 ask:
由幾因緣，說諸根壞及不壞耶？
 How many causes and conditions do we say that the faculties are corrupted and not corrupted?
答：
 answer:
由二因緣。
 Due to two causes.
一、由羸損故；
 1. Due to loss;
二、由全壞故。
 2. Due to total damage.
與此相違，當知不壞。
 Contrary to this, you should know that it is not bad.
又略由四緣，諸根變異。
 Also based on the four conditions, the roots vary.
一、由外緣所生。
 1. Born from external conditions.
謂由受用攝受、損壞外境界故。
 It is said that it is caused by the absorption and damage to the external realm.
或由他輩所損益故。
 Or because of losses or losses caused by others.
二、由內緣所生。
 2. Born from inner conditions.
謂由各別不如理作意所生貪等諸纏煩惱故，或由如理作意所生三摩鉢底等故。
 It is said that it is caused by greed and other entangled troubles arising from different and unreasonable thoughts, or it is caused by Samadhi and so on caused by unreasonable thoughts.
三、由業緣所生。
 3. Born from karma.
謂由先業增上緣力，感得端正、醜陋等故。
 It is said that due to the increase of preconditions due to previous karma, one feels upright, ugly, etc.
四、由自體變異所生。
 4. Born from self-mutation.
謂彼諸根自相差別故。
 It is said that the roots are different from each other.
問：
 ask:
由幾因緣，意根壞耶？
 What are the causes and conditions that lead to bad intentions?
答：
 answer:
由四因緣。
 By four causes and conditions.
一、由蓋所作。
 1. Made by Gai.
謂於五蓋中，隨由一蓋覆蔽其心。
 It is said that among the five hindrances, one of them covers the mind.
二、由散亂所作。
 2. Made by randomness.
謂由鬼魅嬈亂其心。
 It is said that ghosts and demons confuse his mind.
三、由未證所作。
 3. Made without proof.
謂彼內心猶未證得靜慮、無色勝品功德，然於其中強發作意。
 It is said that he has not yet attained the merits of calmness, contemplation, and colorless qualities in his heart, but he has a strong intention in it.
四、由未解所作。
 4. Made from unsolved problems.
謂於多聞、工巧等事心未純熟，強施方便。
 It means that one's mind is not yet proficient in matters such as extensive knowledge and skillful craftsmanship, and forced expedients are used.
云何色等境界望彼諸根名為現前？
 In what state of color can I expect the names of the roots to appear before me?
謂色於眼，非合、非闇、非極細遠、亦非有障，名為現前；
 It is said that the form in the eyes is not close, not dark, not extremely thin and far away, and not obstructed, so it is called present;
要唯有見、有明、無障、在可行處，乃名現前。
 Only seeing, having clarity, without hindrance, and being able to do so is called appearing.
又於一眼雖闇障色，亦名現前。
 And even though the color is obscured by darkness at a glance, it is also known as the present.
聲於耳根，亦必非合、非極細遠，得名現前；
 The sound at the base of the ear must not be in harmony, nor must it be extremely thin and far away, so it is named as present;
有障無障、若明若闇，在可行處，皆名現前。
 Whether there are obstacles or not, whether it is light or dark, wherever possible, they are all known to appear before them.
香、味、觸三，於鼻、舌、身，唯合能取，在可行處，乃名現前所行境界。
 Smell, taste, and touch can only be taken together in the nose, tongue, and body. Wherever possible, it is called the state of the present practice.
若諸天眼，唯照有見，有障無障、若明若闇、若近若遠，皆名現前。
 If all the celestial eyes can only illuminate and see, whether there are obstacles or not, whether it is bright or dark, whether near or far, they are all known to appear before them.
然在可行處，非不可行處。
 However, where it is feasible, it is not impossible.
若聖慧眼，一切種色皆是所行。
 If you have a holy eye of wisdom, all kinds of colors are what you do.
問：
 ask:
如本地分說六種所行性，此何差別耶？
 If there are six types of actions in the local area, what's the difference?
答：
 answer:
初所行性，謂有情世間所攝色，及器世間所攝色。
 The nature of the initial actions refers to the colors captured in the world of sentient beings and the colors captured in the world of objects.
第二所行性，謂由三自性自性差別故，相差別故，作用差別故，分位差別故。
 The second nature of action is that the three self-natures are different in their own nature, different in phase, different in function, and different in position.
色相差別者，謂青、黃、赤、白等，乃至廣說。
 Those with different hues are called green, yellow, red, white, etc., and even widely said.
作用差別者，謂有表、無表、律儀、不律儀、非律儀非不律儀所攝作用。
 Those with different functions are those with appearance, without appearance, regularity, irregularity, non-regularity and non-irregularity.
分位差別者，謂可意、不可意色，及順捨處色。
 Those with different positions are the colors that can be imagined, the colors that cannot be imagined, and the colors that are in harmony with others.
聲相差別者，謂執受大種為因、非執受大種為因、執受非執受大種為因。
 The difference in sound and form means that the cause is the large type of attachment, the large type of non-attachment is the cause, and the large type of attachment and non-attachment is the cause.
作用差別者，謂語表業。
 If the function is different, the predicate expresses the industry.
分位差別者，如前應知。
 If there is a difference in quantification, you should be aware of it as before.
香相差別者，謂根、莖、皮、實、華、葉、果香。
 Those with different aromas refer to roots, stems, bark, fruits, flowers, leaves, and fruity aromas.
作用差別者，謂香、味、觸皆無作用。
 Those with different effects mean that fragrance, taste, and touch have no effect.
分位差別，如前應知。
 The difference in quantiles should be known as before.
味相差別者，謂甘苦等。
 Those with different tastes are called sweet and bitter.
如前已說。
 As said before.
觸相差別，亦如前說多種應知。
 There are many different types of touch that you should be aware of as mentioned above.
第三所行性，謂東、南、西、北等方維差別應知。
 The third nature of action refers to the differences in the east, south, west, north and other directional dimensions that should be known.
第四所行性，謂過去、未來、現在差別應知。
 The fourth nature of action is that we should know the difference between past, future and present.
第五所行性，謂取實不實差別應知。
 The fifth action is that we should know the difference between taking the truth and not being true.
第六所行性，謂取一分事、或遍滿事差別應知。
 The sixth nature of action means that you should know the difference between one thing or all things.
如是等類，是名諸色境界現前差別應知。
 Such as this and so on, we should know the difference between the various realms of color.
云何名為能生作意。
 Why is it called being able to do business?
謂由所依不壞故、境界現前故，所起能引發心所。
 It is said that because the object is indestructible and the state is present, it can cause the state of mind.
如是等類，應當思惟色蘊所行相。
 Like this and so on, one should meditate on the behavior of the form aggregate.
復次，在欲界者，依欲界身發起色界大種現前，彼諸大種云何與下界色共住？
 Again, in the desire realm, if the great seeds of the form realm appear in front of the body in the desire realm, how can these great seeds coexist with the form in the lower realm?
為異處耶、非異處耶？
 Is it a different place or not a different place?
當言如水處沙，非住異處。
 It should be said that like sand in water, it does not live in a different place.
如是等類，應當思惟色蘊互相雜住。
 Like this and so on, one should consider that the form aggregates are intermingled with each other.
瑜伽師地論卷第五十四
 Volume 54 of Yogi's Earth Treatise
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第五十五彌勒菩薩說
 The fifty-fifth volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之五
 The fifth consciousness body corresponding to the fifth mind ground in the photo decision-making part
如是已思擇色蘊。
 Thus the form aggregate has been considered.
我次當說名所攝四無色蘊隨所應建立相。
 This time I will say that the four colorless aggregates captured by the name will establish the corresponding forms.
如本地分立一心相，今先顯示。
 If the local body is divided into one mind, it will be shown now.
如世尊言：
 As the World Honored One said:
若有眾生於如來所，但發一心及一言說：
 If there are sentient beings in the Tathagata's place, but they have one mind and one word to say:
善逝大師！善逝大師！如是發心，我尚說彼於諸善法多有所作，何況身語如其心量隨順奉行。
 Good Master! Good Master! With such intention, I would say that he has done a lot of good things, not to mention that his body and speech are as obedient and obedient as his mind.
又如是言：
 Another word:
由一淨心，當往善趣。
 With a pure mind, one should go to a good destination.
如是等類，當知此中依轉所攝相續一心，由世俗道名發一心。
 Like this and so on, you should know that there is one mind that is continuously captured by the rotation, and one mind originates from the name of the worldly way.
又依世俗相續道理，名發一語及發身業。
 Also, according to the secular principles of continuity, one's name is given to one word and one's body and deeds are given birth to.
問：
 ask:
有分別心、無分別心，當言同緣現在境耶？
 If you have a discriminating mind or a non-discriminating mind, should you say that we are in the same situation now?
為不同耶？
 Why is it different?
答：
 answer:
當言同緣現在境界。
 It should be said that the same fate is now in the realm.
何以故？
 Why?
由三因故。
 For three reasons.
謂極明了故，於彼作意故，二依資養故。
 It is said that it is very clear, so it is necessary to make intentions for it, and the second reason is to support it.
問：
 ask:
染心生時，當言自性故染？
 When a stained mind arises, should we say that our own nature is stained?
為相應故，為隨眠故？
 Is it because of correspondence or because of sleeping?
答：
 answer:
當言相應故、隨眠故，非自性故。
 It should be said that it is due to correspondence, due to sleep, and not due to self-nature.
若彼自性是染污者，應如貪等畢竟不淨。
 If one's own nature is polluted, it should be like greed and so on, which will eventually lead to impurity.
若爾，大過。
 Ruoer, a big mistake.
由彼自性不染污故，說心生時自性清淨。
 Since its own nature is not contaminated, it is said that the mind is pure in nature when it arises.
問：
 ask:
諸煩惱纏，於心二種染污因中，當言何等？
 All the troubles are entangled in the two causes of pollution in the mind. What should we say?
答：
 answer:
當言相應。
 Correspondence.
問：
 ask:
此中何等說名隨眠？
 How can this be called Sui Mian?
答：
 answer:
諸煩惱品所有麁重不安隱性。
 All the worries and worries are hidden.
又持諸行令成苦性。
 And holding on to all the actions will lead to suffering.
是故聖者，由行苦故現觀為苦，於諸行中安住苦觀。
 Therefore, the sage sees suffering as a result of his actions, and he abides in the contemplation of suffering in all his actions.
云何觀耶？
 How can I see it?
如毒熱癰，乃至廣說如有尋有伺地，應如是觀。
 It is like poisonous heat and carbuncle, and it is even widely said that if there is a place of seeking and waiting, it should be observed in this way.
復有三種染惱心法，當知普攝一切染惱。
 There are three more mental methods of defilement and aggravation, which should be understood to capture all defilements and aggravations.
所謂業染惱、受染惱、煩惱染惱。
 The so-called defilements caused by karma, defilements caused by feelings, and defilements caused by defilements.
初二染惱，唯欲界繫；
 On the second day of the second year, the afflictions are only related to the realm of desire;
最後染惱，通三界繫。
 In the end, he gets angry and connects to the three realms.
問：
 ask:
何等名為心煩惱縛？
 What is called the bondage of mind troubles?
答：
 answer:
一切隨眠。
 Everything goes to sleep.
問：
 ask:
何等名業縛？
 What a name and karma?
答：
 answer:
樂著事業，名為業縛。
 Taking pleasure in one's career is called karma.
又於三處為障礙業，亦名業縛。
 There are also obstacles in three places, also called karma binding.
謂於出離心，於得出離喜樂，於得聖道。
 It is said that it is about renunciation, the joy of renunciation, and the attainment of the holy path.
又順異熟障業，亦名業縛。
 It also smoothes the karma that is ripe and hinders it, which is also called karma binding.
又邪願業，亦名業縛。
 Also, wrong wish karma is also called karma binding.
如是四種，別開有六，總合為四。
 If there are four types, there are six separately, and the total is four.
問：
 ask:
諸識生時，與幾遍行心法俱起？
 When all consciousnesses arise, how many times do they arise together with the mental state?
答：
 answer:
五。
 five.
一、作意，二、觸，三、受，四、想，五、思。
 1. Attention, 2. Contact, 3. Feeling, 4. Thinking, 5. Thinking.
問：
 ask:
復與幾不遍行心法俱起？
 How many times will the mental method arise together with the non-existence of it?
答：
 answer:
不遍行法乃有多種，勝者唯五。
 There are many kinds of non-universal practices, but there are only five that are victorious.
一、欲，二、勝解，三、念，四、三摩地，五、慧。
 1. Desire, 2. Supreme Understanding, 3. Mindfulness, 4. Samadhi, 5. Wisdom.
作意云何？
 What's the intention?
謂能引發心法。
 It is said to be able to induce mental state.
觸云何？
 What's the touch?
謂三和合故，能攝受義。
 It is said that the three are harmonious and can absorb righteousness.
受云何？
 What do you think?
謂三和合故，能領納義。
 It is said that the three are harmonious and can accept righteousness.
想云何？
 What do you think?
謂三和合故，施設所緣，假合而取。
 It is said that the three harmonies are combined, and the objects are provided, and the false combination is taken.
此復二種。
 There are two types of this.
一、隨覺想，二、言說隨眠想。
 1. Thinking as you sleep, 2. Thinking as you talk while sleeping.
隨覺想者，謂善言說人天等想。
 Those who follow the thoughts are said to be good at talking about people, heaven and other things.
言說隨眠想者，謂不善言說嬰兒等類，乃至禽獸等想。
 Those who have thoughts about talking while sleeping are not good at talking about things like babies, or even animals.
思云何？
 What are you thinking about?
謂三和合故，令心造作，於所緣境隨與領納、和合、乖離。
 It is said that the three harmonies are combined, so that the mind is made to accept, harmonize, and deviate depending on the environment.
欲云何？
 What do you want?
謂於彼彼境界，隨趣希樂。
 It is said that in that realm, there is joy in following the interests.
勝解云何？
 What's the solution?
謂於彼彼境界，隨趣印可。
 It is said that in that realm, it can be printed according to the interest.
念云何？
 What do you think?
謂於彼彼境界，隨趣明記。
 It is said that he is in that state, and he will remember it clearly according to his interest.
三摩地云何？
 What does samadhi mean?
謂於彼彼境界，隨順趣向為審慮依心一境性。
 It is said that in that realm, one should follow the direction of one's own interests, consider and consider it, and depend on the nature of one state of mind.
慧云何？
 Where is Hui Yun?
謂於彼彼境界，隨順趣向簡擇諸法。
 It is said that in that realm, simply choose various methods according to your convenience.
或如理觀察，或不如理觀察，或非如理非不如理觀察。
 Either observation is reasonable, or observation is not reasonable, or observation is neither reasonable nor unreasonable.
復次，作意為何業？
 Again, what is the intention?
謂於所緣引心為業。
 It is said that attracting the mind to the object is the karma.
觸為何業？
 What kind of business is involved?
謂受、想、思所依為業。
 It is said that feelings, thoughts, and reflections are based on karma.
受為何業？
 What karma do you receive?
謂愛生所待為業。
 It is said that love is what one wants to do.
想為何業？
 What do you want to do?
謂於所緣，令心彩畫言說為業。
 It is said that it is a career to make the heart color painting and talk about the object.
思為何業？
 What is your career?
謂發起尋、伺、身語業為業。
 It means initiating seeking, waiting, body and speech actions as actions.
欲為何業？
 What do you want to do?
謂發生勤勵為業。
 It is said that hard work is the cause.
勝解為何業？
 What is the ultimate solution?
謂於所緣功德、過失、或俱相違，印持為業。
 It is said that the merits, faults, or all of them are contrary to the object, and the seal is the karma.
念為何業？
 What career do you want to read?
謂於久所思、所作、所說記憶為業。
 It is said that remembering what you have thought, done, and said for a long time is your karma.
三摩地為何業？
 What is the cause of samadhi?
謂智所依為業。
 It is said that the basis of wisdom is industry.
慧為何業？
 What is the vocation of wisdom?
謂於言論所行染污、清淨，隨順考察為業。
 It is said that the defilement and purification of words and deeds should be followed and investigated as karma.
問：
 ask:
此不遍行五種心法，於何各別境事生耶？
 If these five kinds of mental states are not universally practiced, how can things happen in different situations?
答：
 answer:
如其次第，於所愛、決定、串習、觀察四境事生。
 The second step is to focus on what you love, decide, practice, and observe the surrounding circumstances.
三摩地、慧，於最後境；
 Samadhi and wisdom are in the final state;
餘隨次第，於前三境。
 I followed the order and was in the first three realms.
問：
 ask:
諸名所攝與心相應所餘蘊法，當言率爾起耶？
 What are the remaining dharmas captured by the names that correspond to the mind? Should I tell you how to do it?
尋求耶？
 Seeking?
決定耶？
 Decided?
答：
 answer:
若依彼類心，當言即彼類。
 If you follow that kind of mind, you should say that it is that kind.
問：
 ask:
如經言：
 As the scripture says:
此四無色蘊，當言和合，非不和合，不可說言如是諸法可分、可析，令其差別。
 These four formless aggregates should be said to be harmonious and combined, not inconsistent with each other. It cannot be said that all dharmas can be divided, analyzed, and differentiated.
何故彼法異相成就，而說和合無差別耶？
 Why are the two Dharmas accomplished in different forms, yet there is no difference in their harmony?
答：
 answer:
眾多和合，於所緣境受用領解方圓滿故。
 The combination of many can be used and understood in the intended situation to achieve perfection.
若不爾者，隨闕一種，於所為事應不圓滿。
 If you don't do it, it will be like a failure, and what you do will be unsatisfactory.
問：
 ask:
諸心心法，凡有幾種差別名耶？
 How many different names do all the mental states have?
答：
 answer:
有眾多名，謂有所緣、相應、有行、有所依等無量差別。
 There are many names, which mean there are countless differences such as being predestined, corresponding, having actions, having something to rely on, etc.
問：
 ask:
何故眼等亦有境界，而但說彼名有所緣，非眼等耶？
 Why does the eye also have a realm, but it is said that its name has a condition, and it is not the eye?
答：
 answer:
由彼眼等離所取境亦得生起，心與心法則不如是。
 Objects arising from the separation of the eyes also arise, and the mind and the laws of the mind are not as such.
問：
 ask:
何故名相應？
 Why does the name correspond?
答：
 answer:
由事等故、處等故、時等故、所作等故。
 It is caused by things, places, times, actions, etc.
問：
 ask:
何故名有行？
 Why is the name so good?
答：
 answer:
於一所緣作無量種差別行相轉故。
 It is because of the innumerable different kinds of actions that are performed on one object.
問：
 ask:
何故名有所依？
 Why does it have a name?
答：
 answer:
由一種類託眾所依差別轉故。
 It depends on the difference between one type and the other.
雖有為法無無依者，然非此中所說依義。
 Although there is no basis for doing and dharma, this is not the meaning of support mentioned here.
唯恒所依為此量故。
 This is the only reason for eternity.
問：
 ask:
何故樂望苦受、苦望樂受、若樂若苦望非苦樂說互相對？
 Why are the pleasures and pains that hope for painful feelings, the pains for happy feelings, the joys and pains and non-painful feelings mutually correct?
答：
 answer:
由自種類而不同分互相對故。
 They are different from each other due to their kind.
問：
 ask:
何故不苦不樂受望彼無明說互相對？
 Why should we neither suffer nor enjoy, hope for the other, and say ignorance to each other?
答：
 answer:
由與諸受、一切煩惱皆為助伴互相對故。
 This is because all feelings and worries are supporting each other.
問：
 ask:
何故明與無明說互相對？
 Why do the theories of enlightenment and ignorance contradict each other?
答：
 answer:
能治、所治互相對故。
 What can be cured and what is cured are mutually beneficial.
問：
 ask:
何故明與涅槃說互相對？
 Why do Ming and Nirvana theories contradict each other?
答：
 answer:
因果相屬互相對故。
 Cause and effect belong to each other.
云何建立四無色蘊為善、不善、無記性耶？
 How can we establish the four formless aggregates as wholesome, unwholesome, and incomprehensible?
謂一切無差別。
 That there is no difference in everything.
嗢拕南曰：
 Fu Gaonan said:
依處、與自性、　　相應、世俗等、
 Dependence, correspondence with self-nature, worldliness, etc.,
軟等、事、差別、　　德失、能所治。
 Softness, things, differences, moral failings, can be cured.
問：
 ask:
善法依處有幾種？
 How many kinds of bases are there for good dharma?
答：
 answer:
略說有六。
 Roughly speaking, there are six.
一、決定時，二、止息時，三、作業時，四、世間清淨時，五、出世清淨時，六、攝受眾生時。
 1. The time of decision, 2. The time of cessation, 3. The time of operation, 4. The time of worldly purity, 5. The time of transcendence and purity, 6. The time of taking in all living beings.
問：
 ask:
何等為自性？
 What is self-nature?
答：
 answer:
謂信、慚、愧、無貪、無瞋、無癡、精進、輕安、不放逸、捨、不害，如是諸法名自性善。
 It is said that faith, shame, shame, no greed, no hatred, no delusion, diligence, tranquility, non-relaxation, equanimity, non-injury, these are all dharma names that are inherently good.
問：
 ask:
如是諸法互相應義，云何應知？
 If all dharmas correspond to each other, why should we know it?
答：
 answer:
於決定時，有信相應。
 When making decisions, have faith.
止息雜染時，有慚與愧，顧自他故。
 When the defilements are stopped, there is shame and shame, and one cares about oneself and others.
善品業轉時，有無貪、無瞋、無癡、精進。
 When good deeds turn around, there is no greed, no hatred, no delusion, and diligence.
世間道離欲時，有輕安。
 When the world is free from desire, there is peace and tranquility.
出世道離欲時，有不放逸及捨。
 When the transcendental path is free from desire, there is non-relaxation and equanimity.
攝受眾生時，有不害，此是悲所攝故。
 When it takes care of all sentient beings, it does no harm. This is because it is taken by compassion.
問：
 ask:
是諸善法，幾世俗有？
 How many worldly things do these good dharma exist in?
幾實物有？
 How many real objects are there?
答：
 answer:
三世俗有。
 There are three worldly things.
謂不放逸、捨及不害。
 It means not letting loose, giving up, and not doing harm.
所以者何？
 So what?
不放逸、捨是無貪、無瞋、無癡、精進分故。
 Not being careless and equanimous is the result of no greed, no anger, no ignorance, and diligence.
即如是法離雜染義，建立為捨；
 That is to say, the Dharma is freed from impure meanings and established as equanimity;
治雜染義，立不放逸。
 To control impurities and righteousness, one should not let things go unchecked.
不害即是無瞋分故，無別實物。
 To be non-harmful means to be free from anger and have no other physical object.
問：
 ask:
何等名軟善根？
 What is the name of soft good roots?
答：
 answer:
諸不定地所有善根；
 All the good roots in all uncertain places;
或在定地，而能對治上品煩惱。
 Or in a certain place, it can cure high-grade troubles.
問：
 ask:
何等名中品善根？
 What kind of good roots are there?
答：
 answer:
若在定地世間善根；
 If you have good roots in the world of concentration;
或能對治中品煩惱。
 It may be able to cure middle-grade troubles.
問：
 ask:
何等名上品善根？
 What kind of good roots are there?
答：
 answer:
謂出世間所有善根；
 It refers to all the good roots in the world;
或能對治下品煩惱。
 It may be able to cure inferior worries.
又諸善法，或由加行力、或由串習力、或由自性力、或由田士力、或由清淨力，當知成上品。
 Furthermore, all good deeds may be of the highest quality due to the power of addition, the power of habituation, the power of self-nature, the power of Tianshi, or the power of purity.
問：
 ask:
善根生時，依幾種事而得生耶？
 When good roots arise, how many things do they depend on?
答：
 answer:
若略說依八種事。
 Let’s briefly talk about eight kinds of things.
一、施所成福業事，二、戒所成福業事，三、修所成福業事，四、聞所成事，五、思所成事，六、餘修所成事，七、簡擇所成事，八、攝受有情所成事。
 1. The blessings achieved by giving, 2. The blessings achieved by practicing precepts, 3. The blessings achieved by practicing, 4. The blessings achieved by hearing, 5. The blessings achieved by thinking, 6. The blessings achieved by remaining practice, 7. Brief selection The things that are accomplished, 8. The things that are accomplished by taking in sentient beings.
當知此中，隨其所應依所說事。
 You should know this and follow what is said.
或於現法、或於後法，隨為一種貪、瞋、惡見，於心相續先成穢染；
 Either in the present dharma or in the later dharma, it will be accompanied by a kind of greed, hatred, or evil views, and it will become defilements in the mind continuously;
既被染已，由彼對治，令於是處不復相應。
 Once it has been infected, treat it accordingly, so that the corresponding situation no longer exists.
問：
 ask:
何等名為善法差別？
 What is the difference between good and dharma?
答：
 answer:
或有一種，乃至十種。
 There may be one kind, or even ten kinds.
如本地分已廣宣說。
 Such as the local division has been widely announced.
又諸善法，或有對治雜染故，或有雜染靜息故，或有攝受可愛果故，或有相續清淨故，或有供養靈廟故，或有攝受有情故。
 In addition, various good methods may be used to cure impurities, or to calm defilements, or to absorb lovely fruits, or to sustain purity, or to make offerings to spiritual temples, or to absorb sentient beings.
如是等類善法差別，應當了知。
 The difference between these kinds of good dharma should be understood.
復次，善法無有過失，有何功德？
 Again, if there is no fault in doing good deeds, what merit does it have?
善法功德，有無量種。
 There are countless kinds of good deeds and merits.
謂能淨治心，令離煩惱纏及隨眠；
 It is said to be able to purify and heal the mind, freeing people from worries and sleepiness;
令於所緣無有顛倒；
 Let there be no inversion in the object;
能令善根堅固不退；
 It can make good roots strong and never retreat;
令等流行相續而轉。
 Let other popular trends continue to change.
不為自害、不為他害、不為俱害；
 Not to harm oneself, not to harm others, not to harm both;
不生現法罪、不生後法罪、不生現法後法罪；
 There are no crimes under the current law, no crimes under the law after the law, no crimes under the law after the current law;
能令受彼所生喜樂；
 It can bring joy to those who receive it;
能盡生為上首所有眾苦；
 It can eliminate all the sufferings caused by being born as the Supreme Being;
又能增長涅槃勝解，能親近彼。
 It can also increase the ultimate understanding of Nirvana and get close to him.
能令財位無有退失；
 It can prevent the loss of wealth;
處眾勇猛，無懼無畏；
 He is brave and fearless when dealing with others;
廣大名稱。
 Broad name.
流布十方；
 spread in all directions;
為眾聖賢之所稱讚；
 Praised by all the sages;
臨命終時，不生憂悔；
 When you are about to die, you will have no regrets;
身壞已後，生諸善趣；
 After the body is destroyed, all good destinations are reborn;
於諸善法，令無退失；
 In all good Dharma, there will be no retreat;
能速隨證自所求義。
 Able to quickly follow the evidence and seek the meaning.
如是等類諸善功德無邊無量，當盡了知。
 Such good merits and virtues are boundless and immeasurable, and should be fully understood.
云何建立諸善對治？
 How can we establish all kinds of good remedies?
由十五種。
 There are fifteen kinds.
謂厭患對治故，斷對治故，持對治故，遠分對治故，所欲趣纏對治故，非所欲趣纏對治故，隨眠對治故，軟品煩惱對治故，中品煩惱對治故，上品煩惱對治故，散亂對治故，諫悔對治故，羸劣對治故，制伏對治故，離繫對治故。
 It is said that the antidote is to dislike suffering, to stop it is to treat it, to hold on to it is to treat it, to distance it is to treat it, to treat it is to be entangled by desired interests, to be entangled with undesirable interests is to treat it, to sleep with it is to cure it, and to deal with soft troubles is The troubles of the middle grade cure the troubles, the troubles of the upper grade cure the troubles, the disorder cures the troubles, the admonitions and regrets cure the troubles, the bad troubles cure the troubles, the restraint cures the troubles, and the separation cures the troubles.
復次，諸染污法二相所顯。
 Again, all defilements are manifested in two phases.
一、本煩惱，二、隨煩惱。
 One, the original worry, and two, the accompanying worry.
今當先說本煩惱，後當分別隨煩惱。
 Now let’s talk about the primary affliction first, and then we should distinguish the subsequent afflictions.
問：
 ask:
本煩惱有幾種依處？
 How many sources does this trouble have?
答：
 answer:
六。
 six.
一、與無明俱，可意雜染境界；
 1. Together with ignorance, it can be a state of defilement;
二、與無明俱，不可意雜染境界；
 2. Together with ignorance, the state cannot be contaminated by thoughts;
三、與不如理作意俱，雜染境界；
 3. Together with unreasonable thoughts, the state is polluted;
四、與無明俱，劣等勝有情、各別五取蘊、得未得顛倒、功德顛倒；
 4. Together with ignorance, there are inferior sentient beings, the five aggregates of clinging, confusion of attainment and failure, and confusion of merit;
五、與無明不如理作意俱，聽聞不正法；
 5. Being ignorant and unreasonable, listening to the wrong Dharma;
六、與無明不如理作意俱，於聽正法而生懈怠。
 6. Ignorance and unreasonable thinking lead to laziness in listening to the true Dharma.
當知最初，欣樂和合依處；
 Know the beginning, the place of joy and unity;
第二，欣樂別離依處；
 Second, the place of joy and separation;
第三，於境顛倒依處；
 Third, the situation is reversed;
第四，陵蔑上慢依處；
 Fourth, the place of retreat at the foot of the mausoleum;
第五，邪執法行依處；
 Fifth, where the evil law is enforced;
第六，不修正行、不為還滅依處。
 Sixth, if you don’t correct your behavior and don’t return it, you will destroy your base.
問：
 ask:
煩惱自性有幾種？
 How many types of afflictions are there?
答：
 answer:
有六種。
 There are six kinds.
一、貪，二、瞋，三、無明，四、慢，五、見，六、疑。
 1. Greed, 2. Hate, 3. Ignorance, 4. Arrogance, 5. View, 6. Doubt.
問：
 ask:
何煩惱與何煩惱相應？
 What worries correspond to what worries?
答：
 answer:
無明與一切。
 Ignorance and everything.
疑都無所有。
 No doubt whatsoever.
貪瞋互相無，此或與慢見。
 Greed and hatred are mutually exclusive, and this may be caused by arrogance.
謂染愛時，或高舉、或推求。
 When it is said to be in love, it may be exalted or pursued.
如染愛，憎恚亦爾。
 Just like being in love, so is hatred.
慢之與見，或更相應。
 Slowness and view, or more corresponding.
謂高舉時，復邪推搆。
 When it is said that it is lifted up, it is complex and deduced.
問：
 ask:
是諸煩惱，幾世俗有？
 How many worldly things can these troubles have?
幾實物有？
 How many real objects are there?
答：
 answer:
見世俗有，是慧分故。
 Seeing worldly existence is due to wisdom.
餘實物有，別有心所性。
 There are more real things, but there are other things in mind.
問：
 ask:
是諸煩惱，云何建立軟中上品？
 With all these troubles, how can we establish the soft, medium and high-quality ones?
答：
 answer:
最後所斷名軟品，中間所斷名中品，最初所斷名上品。
 The last one is called soft grade, the middle one is called middle grade, and the first one is called top grade.
復由六因，諸煩惱成上品。
 Again, due to the six causes, all troubles become the highest quality.
一、婬欲所生煩惱，性多上品。
 1. The troubles caused by lust are of high quality.
二、串習所生煩惱，性多上品。
 2. The troubles caused by repeated habits are of high quality.
三、安足處煩惱，謂根熟者，性多上品。
 3. Those who have troubles at the foot of the foot, which means those with mature roots, have many good qualities.
四、不可治煩惱，謂無涅槃法者，性多上品。
 4. Those whose troubles cannot be cured and who do not have the Dharma of Nirvana have many good qualities.
五、非處加行煩惱，謂於尊重福田等所，性多上品。
 5. Adding troubles in non-places means respecting the fields of blessing and other places, and having many good qualities.
六、有業煩惱，謂正發業者，性多上品。
 6. Those who have karma and troubles are said to be prosperous and have many good qualities.
問：
 ask:
煩惱生時，由幾煩惱事而得生耶？
 When troubles arise, how many troubles cause them to arise?
答：
 answer:
貪由十事生。
 Greed arises from ten things.
一、取蘊，二、諸見，三、未得境界，四、已得境界，五、已所受用過去境界，六、惡行，七、男女，八、親友，九、資具，十、後有及無有。
 1. The aggregate of grasping, 2. Views, 3. The realm that has not been achieved, 4. The realm that has been achieved, 5. The realm that has been used in the past, 6. Evil deeds, 7. Men and women, 8. Relatives and friends, 9. Equipment, 10. , subsequent existence and non-existence.
問：
 ask:
何貪於何事生耶？
 Why are you so greedy?
答：
 answer:
隨其次第，十貪於十事生。
 Then, the ten greeds arise from the ten things.
何等為十？
 What is ten?
謂事貪、見貪、貪貪、慳貪、蓋貪、惡行貪、子息貪、親友貪、資具貪、有無有貪。
 It refers to greed for things, greed for views, greed for money, greed for money, greed for cover, greed for evil deeds, greed for children, greed for relatives and friends, greed for possessions, and greed for possessions or lack thereof.
瞋事亦有十種。
 There are also ten kinds of anger.
一、己身，二、所愛有情，三、非所愛有情，四、過去怨親，五、未來怨親，六、現在怨親，七、不可意境，八、嫉妬，九、宿習，十、他見。
 1. Self, 2. Loved beings, 3. Non-loved beings, 4. Past resentment towards relatives, 5. Future resentment against relatives, 6. Present resentment against relatives, 7. Inappropriate artistic conception, 8. Jealousy, 9. Old habits, 10. See him.
瞋亦有十，如其次第，依彼而生。
 There are also ten kinds of anger, such as the following, and they are born according to them.
依前六事，立九惱事，緣彼一切瞋，皆名有情瞋；
 According to the first six things, nine annoying things are established, and all the anger caused by them is called sentient anger;
餘名境界瞋；
 I am in the realm of anger;
若不忍為先，亦有情瞋；
 If you can't bear it first, you will also have feelings and anger;
若宿習瞋；
 If you are accustomed to anger;
若見瞋。
 If you see anger.
如是十瞋，略有三種。
 In this case, there are three kinds of hatred.
一、有情瞋，二、境界瞋，三、見瞋。
 1. Anger with emotions, 2. Anger with state, 3. Anger with sight.
無明依七事起。
 Ignorance arises from seven things.
一、世事，二、世間安立事，三、運轉事，四、最勝事，五、真實事，六、雜染清淨事，七、增上慢事。
 1. Things in the world, 2. Things that establish things in the world, 3. Things that move around, 4. Things that are the most successful, 5. Things that are real, 6. Things that purify impurities, and 7. Things that add to slowness.
依此七事，起七無知。
 According to these seven things, seven ignorances arise.
或復十九。
 Or nineteen again.
當知於初事，由三種門生疑惑；
 When you know the first thing, there are three kinds of disciples who are doubtful;
於第二事，由內六處、若外、若俱，生我我所怨親等見；
 In the second matter, from the six internal and external places, as well as externally and internally, the views of relatives, relatives, etc. that I, I, and I have arisen;
於第三事，由業、異熟及俱，生作者、受者、無因、惡因見；
 In the third matter, due to karma, abnormal ripening and all, the author and the recipient have the view of no cause and bad cause;
於第四事，誹謗三寶；
 In the fourth matter, slandering the Three Jewels;
於第五事，誹謗諸諦；
 In the fifth matter, slander all truths;
於第六事，起邪解行；
 In the sixth matter, evil deeds arise;
於第七事，依得自義起增上慢。
 In the seventh matter, relying on self-righteousness increases the conceit.
慢依六事生。
 Slowly depends on six things.
一、劣有情，二、等有情，三、勝有情，四、內取蘊，五、已得未得顛倒，六、功德顛倒。
 1. Inferior sentient beings, 2. Equal sentient beings, 3. Superior sentient beings, 4. Inherent grasping aggregates, 5. Confusion of what has been achieved but not obtained, 6. Confusion of merit and virtue.
依此六事，生七種慢。
 Based on these six things, seven kinds of conceit arise.
謂慢、過慢等。
 It means slow, too slow, etc.
當知二慢依勝有情事生，餘各依一事。
 You should know that the two arrogances are dependent on one thing and the other is dependent on one thing.
見依二事生。
 Seeing and following two things happen.
一、增益事，二、損減事。
 One, gain things, two, loss things.
增益事有四種。
 There are four types of gain things.
一、我有性增益，二、常無常性增益，三、增上生方便增益，四、解脫方便增益。
 1. The gain of my own nature, 2. The gain of the permanent and impermanent nature, 3. The gain of the expediency to increase the rebirth, and the 4. The gain of the expediency of liberation.
損減事亦有四種。
 There are also four types of losses.
一、謗因，二、謗果，三、謗作用，四、謗善事。
 1. Slandering the cause, 2. Slandering the effect, 3. Slandering the effect, and 4. Slandering the good deeds.
當知此中，謂無施與乃至無妙行、惡行，是名謗因。
 You should know that there is no giving and even no good or bad deeds. This is called slandering the cause.
謂無妙行、惡行業果異熟，是名謗果。
 It is said that there are no wonderful deeds and the fruits of bad deeds ripen unexpectedly. This is called the fruit of slander.
謂無此世間乃至無化生有情，名謗作用。
 To say that there is no such world or even no sentient being is a slander.
所以者何？
 So what?
諸士夫用是此中作用義。
 Scholars use this as a functional meaning.
此士夫用復有四種。
 There are four kinds of uses for this scholar.
一、往來用，二、持胎藏用，三、置種子用，四、後有業用。
 1. Used for traveling, 2. used for holding the fetus, 3. used for placing seeds, 4. used for future karma.
若謂世間無阿羅漢等，名謗善事。
 To say that there are no Arhats in the world is to slander good deeds.
依此廣略八事、二事，生於五見。
 According to this broad outline, eight things and two things arise from the five views.
謂薩迦耶見、邊執見、見取、戒禁取、邪見。
 It is called Sakaya view, side-holding view, view-taking, precepts and prohibition-taking, and wrong view.
又依六十二事，生邊執見及邪見。
 Also, according to the sixty-two things, there are side views and wrong views.
謂計前際事、計後際事，如經廣說。
 It means planning things before and after things, as the classics say.
依此事差別，有六十二見。
 According to this difference, there are sixty-two views.
疑依六事生。
 Doubts arise from six things.
一、聞不正法，二、見師邪行，三、見所信受意見差別，四、性自愚魯，五、甚深法性，六、廣大法教。
 1. Hearing the incorrect Dharma, 2. Seeing the wrong conduct of teachers, 3. Seeing differences in beliefs and opinions, 4. Being foolish by nature, 5. Deep Dharma nature, and 6. The vast teachings of the Dharma.
問：
 ask:
何等名為煩惱差別？
 What is the difference between worries?
答：
 answer:
一切差別，略有十五。
 All differences are slightly fifteen.
一、內門煩惱，二、外門煩惱，三、見斷煩惱，四、修斷煩惱，五、可愛趣纏所攝煩惱，六、非可愛趣纏所攝煩惱，七、隨眠所攝煩惱，八、軟品煩惱，九、中品煩惱，十、上品煩惱，十一、散亂位煩惱，十二、諫悔位煩惱，十三、羸劣位煩惱，十四、制伏位煩惱，十五、離繫位煩惱。
 1. Inner door worries, 2. Outer door worries, 3. Viewing and breaking worries, 4. Cultivation and breaking worries, 5. Lovely and entangled worries, 6. Unlovable and unlovable worries, and 7. Sleeping worries. , 8. Soft-grade troubles, 9. Middle-grade troubles, 10. High-grade troubles, 11. Dispersion troubles, 12. Admonition and regret troubles, 13. Poor and inferior troubles, 14. Subduing troubles, 15. Get rid of troubles.
復次，煩惱無有功德，有多過失。
 Again, there are no merits in worrying, but there are many faults.
謂於纏位污心相續，廣說如有尋有伺地。
 It is said that the entangled and dirty mind continues, and it is widely said that there is a place to seek and wait for.
復次，煩惱非能對治。
 Again, there is no cure for trouble.
雖復經言：
 Although the Sutra says:
依愛斷愛、依慢斷慢。
 If you rely on love, stop loving, if you rely on pride, stop being slow.
然非煩惱；
 But it’s not trouble;
但是善心加行希求高舉行相，與彼相似，假說愛、慢。
 However, doing good deeds and seeking high status is similar to that, assuming love and arrogance.
復次，如前說十五種心對治差別，當知煩惱是彼所治，亦十五種。
 Again, as mentioned before, the fifteen types of mind have different treatments. You should know that the troubles are treated by them, and they are also fifteen types.
復次，隨煩惱依處，當知略有九種。
 Again, depending on where the troubles come from, you should know that there are nine types.
一、展轉共住，二、展轉相舉，三、利養，四、邪命，五、不敬尊師，六、不忍，七、毀增上戒，八、毀增上心，九、毀增上慧。
 1. Living together, 2. Supporting each other, 3. Profit and nourishment, 4. Wrong destiny, 5. Disrespecting the teacher, 6. Intolerance, 7. Destruction of the precepts, 8. Destruction of the attachment, 9. Destruction of the increase. Superior wisdom.
復次，隨煩惱自性云何？
 Again, what is the nature of defilements?
謂忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚無愧、惛沈、掉舉、不信、懈怠、放逸、忘念、散亂、不正知、惡作、睡眠、尋、伺。
 It refers to anger, hatred, resentment, annoyance, jealousy, thrift, deceit, flattery, jealousy, harm, lack of shame, shame, restlessness, disbelief, laziness, lethargy, forgetfulness, distraction, incorrect knowledge, evil deeds, and sleep. , seek, wait.
如本地分已廣詮說。
 Such as the local points have been widely explained.
如是等類，名隨煩惱自性。
 Such and other categories are named according to the nature of troubles.
此中初二，依初依處而生；
 The second grade of this middle school is born according to the place of origin;
第三、第四，依第二；
 third, fourth, according to second;
第五、第六，依第三；
 fifth, sixth, according to third;
第七、第八，依第四；
 The seventh and eighth are according to the fourth;
第九，依第五；
 Ninth, according to fifth;
第十，依第六；
 The tenth, according to the sixth;
十一、十二，依第七；
 Eleven, twelve, according to the seventh;
所餘十二，依後二依處而生。
 The remaining twelve are born according to the last two places.
當知此中，毀增上心、毀增上慧由三門轉。
 You should know that destroying and increasing the superior mind and destroying and increasing the superior wisdom turn through the three gates.
一、由毀止相門，二、由毀舉相門，三、由毀捨相門。
 One, it is caused by the destruction of the phase gate of stopping, two, it is caused by the destruction of the phase gate of promotion, and three, it is caused by the destruction of the phase gate of giving up.
惛沈、睡眠，由初依處生；
 Drowsiness and sleep arise from the primary dependence;
掉舉、惡作，由第二依處生；
 Restlessness and evil deeds arise from the second base;
不信乃至尋伺，由第三依處生。
 Unbelief and even seeking for help arise from the third base.
復次，隨煩惱云何展轉相應？
 Again, how can you respond to the worries?
當知無慚無愧，與一切不善相應。
 You should know that there is no shame and no guilt, which corresponds to all evils.
不信、懈怠、放逸、忘念、散亂、惡慧，與一切染污心相應。
 Unbelief, laziness, carelessness, forgetfulness, distraction, and bad wisdom correspond to all defiled minds.
睡眠、惡作，與一切善、不善、無記相應。
 Sleep and bad deeds correspond to all good, bad, and incompetent things.
所餘當知互不相應。
 The rest should be understood that they do not correspond to each other.
復次，隨煩惱幾世俗有？
 Again, how many worldly things are there with worries?
幾實物有？
 How many real objects are there?
謂忿、恨、惱、嫉、害是瞋分故，皆世俗有；
 Anger, hatred, annoyance, jealousy, and harm are caused by anger, and they are all worldly;
慳、憍、掉舉是貪分故，皆世俗有；
 Frugality, cowardice, and restlessness are caused by greed and are all worldly phenomena;
覆、誑、諂、惛沈、睡眠、惡作是癡分故，皆世俗有；
 Deception, deceit, flattery, confusion, sleep, and evil deeds are caused by delusion and are all mundane;
無慚無愧、不信、懈怠是實物有；
 No shame, no faith, no laziness are real things;
放逸是假有，如前說；
 Relaxation is false, as mentioned before;
忘念、散亂、惡慧是癡分故，一切皆是世俗有；
 Forgetfulness, distraction, and bad wisdom are caused by ignorance, and everything is worldly;
尋伺二種是發語言心加行分故，及慧分故，俱是假有。
 The two types of pursuit and support are due to the utterance of speech and mind and the factor of conduct, and because of the factor of wisdom, they are both false.
復次，隨煩惱云何成軟中上品？
 Again, how can a person with troubles become the softest and the best?
當知如本煩惱說。
 You should know the truth about the troubles.
如是隨煩惱，若事、若差別、若過失、若所治，隨其所應，皆如煩惱應知。
 In this way, according to the troubles, if there are things, if there are differences, if there are faults, if there are treatments, then it should be understood that they are all like troubles.
復次，諸無記法依處，當知略有四種。
 Again, there are four types of unrecorded dharmas.
謂業所引生；
 It is said to be caused by karma;
生已，若行住、若養命、若三摩地差別。
 After birth, there is a difference between walking and living, nourishing life, and samadhi.
復次，彼自性云何？
 Again, what is his nature?
謂異熟生蘊，若中庸加行所攝威儀路及工巧處，若為嬉戲加行所攝變化。
 It is said that the accumulation of unusual familiarity is the majestic path and skillful workmanship captured by the Golden Path, and the changes captured by the Playful Practice.
問：
 ask:
彼云何展轉相應耶？
 How can he respond accordingly?
答：
 answer:
威儀路、工巧處，或於一時展轉相應。
 The majestic road and the craftsmanship may change accordingly in a moment.
如說或有事業，行時易作，非住、非坐、亦非偃臥；
 For example, if you have a career, it is easy to do it while walking, not staying, sitting, or lying down;
乃至或有事業，若行、若住、若坐、若臥，皆悉易作。
 Even if there is a career, if you walk, stay, sit, or lie down, it is all easy to do.
如經廣說。
 As the scriptures say.
所餘無有展轉相應。
 There is nothing left to show.
問：
 ask:
是諸無記，幾實物有？
 There are no records, how many real objects are there?
幾是假有？
 How many are fake?
答：
 answer:
於異熟所攝諸蘊及心加行差別中而施設故，當知一切皆世俗有。
 Therefore, you should know that everything exists in the world because of the various aggregates captured by the different skills and the differences in mental processes.
云何彼成軟中上品？
 How could he be the best among the softest?
謂異熟生及威儀路不猛利故，俱是軟品；
 It is said that the path of alien life and majesty is not sharp, so they are all soft;
諸工巧處性猛利故，說名中品；
 Because the craftsmanship is skillful and powerful, it is said to be of the middle grade;
當知變化性極猛利，故是上品。
 You should know that the changeability is extremely fierce, so it is of the highest quality.
又四種類，各有差別。
 There are four more types, each with its own differences.
謂無色界異熟是軟品，色界異熟是中品，欲界異熟是上品。
 It is said that the ripeness of the colorless realm is the soft grade, the ripeness of the color realm is the middle grade, and the ripeness of the desire realm is the top grade.
若坐、若臥是軟威儀，住是中威儀，行是上威儀。
 If you sit or lie down, it is a soft and majestic manner. When you live, you have a medium majestic manner. When you walk, you have a high majesty.
初習業者是下工巧，已串習者是中工巧，堪為師者是上工巧。
 Those who are new to the craftsmanship are skillful at the lower level, those who have been practicing it for a long time are skillful at the intermediate skills, and those who are worthy of being teachers are skillful at the upper level.
下品修三摩地所得是軟變化，中品修三摩地所得是中變化，上品修三摩地所得是上變化。
 Those who practice samadhi of the lower grade will get soft changes, those who practice samadhi of the middle grade will get medium changes, and those who practice samadhi of the upper grade will get upper changes.
如是等類，軟中上品差別應知。
 If so, you should know the difference between soft, medium and high quality.
問：
 ask:
是諸無記依何事生？
 On what basis did all these incompetents arise?
答：
 answer:
當知略說依十二事。
 You should know and briefly explain twelve things.
如聞所成地已說。
 It has been said as it has been heard.
云何諸無記差別？
 Why is there such a difference?
謂異熟生，五趣別故，五種差別。
 It is said that different things are familiar, five interests are different, and there are five differences.
若威儀路，威儀別故，四種差別。
 If there is a way of majesty and etiquette, there are four differences between majesty and etiquette.
若工巧處，十二事差別故，即十二種差別。
 If the workmanship is skillful, the twelve things will be different, that is, twelve kinds of differences.
異生、聲聞、獨覺、菩薩、如來差別故，為嬉戲、為利他、身語變化差別故，當知變化八種差別。
 Because there are differences among alien beings, sravakas, Paccekabuddhas, Bodhisattvas, and Tathagata, because there are differences in play, for altruism, and because there are differences in changes in body and speech, you should know the eight differences in changes.
由此差別即攝餘事，故不別說。
 This difference is the difference, so I won’t say it.
又異熟生，一向無記；
 It is also strange and familiar, and I have no memory of it;
二，三可得；
 Two or three are available;
一，有二種。
 One, there are two types.
若依伎樂，以染污心發起威儀，是染污性；
 If you listen to music and express your dignity with a defiled mind, it is a defiled nature;
若依寂靜，即是善性。
 If you rely on silence, you have a good nature.
若依染著發起工巧，是染污性；
 If craftsmanship is initiated based on defilement, it is the nature of defilement;
若善加行所起工巧，即是善性。
 If good deeds are done skillfully, this is good nature.
為引導他，或為利益諸有情故，而起變化，當知是善，此無染污。
 If you make changes to guide others, or to benefit sentient beings, you should know that this is good and has no pollution.
復次，如是五蘊幾諦所攝？
 Again, is this captured by the five aggregates and several truths?
又此諸諦幾蘊所攝？
 And how many aggregates of these truths are captured?
當知三諦、五蘊更互相攝。
 You should know that the three truths and the five aggregates are interdependent with each other.
滅諦、諸蘊互不相攝。
 In the truth of cessation, all aggregates do not support each other.
由滅諦性是彼寂靜所顯故。
 This is because the nature of the truth of annihilation is manifested by silence.
問：
 ask:
如聲聞地已說於四諦中有十六行觀，何故於苦諦為四行觀？
 If the Sravakas have already said that there are sixteen types of contemplation in the Four Truths, why is there four types of contemplation in the truth of suffering?
答：
 answer:
為欲對治四顛倒故。
 In order to cure the four perversions.
謂初一行對治初一顛倒，次一行對治次二顛倒，後二行對治後一顛倒。
 It is said that the first line of the first line treats the first inversion, the second line of the next line treats the second inversion, and the last two lines treat the last inversion.
問：
 ask:
何故於集諦為四行觀？
 Why is it the Four Elements Contemplation in Jiti?
答：
 answer:
由有四種愛故。
 Because there are four kinds of love.
此四種愛，當知由常、樂、淨、我愛差別故，建立差別；
 It should be understood that these four kinds of love are different from each other because of the differences between eternal, happy, pure and self-love;
初愛為緣，建立後有愛；
 The first love is the predestined relationship, and after the establishment of love, there will be love;
第二、第三愛為緣，建立喜貪俱行愛及彼彼希樂愛；
 The second and third love are the preconditions, establishing the love of joy, greed, and joy;
最後愛為緣，建立獨愛，當知此愛隨逐自體。
 In the end, love serves as a predisposition to establish independent love. You should know that this love follows your own body.
又愛云何？
 What do you love again?
謂於自體親昵藏護。
 It is said to be intimate and protective of one's own body.
後有愛云何？
 What is the meaning of love in the future?
謂求當來自體差別。
 The predicate should be from the individual difference.
喜貪俱行愛云何？
 What is the meaning of love when you are both happy and greedy?
謂於現前、或於已得可愛色聲香味觸法起貪著愛。
 It is said that we are greedy for love in the present, or in the lovely colors, sounds, smells, smells, touches, and dharmas we have already obtained.
彼彼希望愛云何？
 What does he hope to love?
謂於所餘可愛色等起希求愛。
 It is said that the remaining lovely colors are waiting for love.
問：
 ask:
何故於滅諦為四行觀？
 Why is there a view on the four elements in the truth of cessation?
答：
 answer:
由四種愛滅所顯故。
 It is manifested by the death of the four kinds of love.
問：
 ask:
何故於道諦為四行觀？
 Why is there a view on the Four Elements in the Taoist Truth?
答：
 answer:
由能證彼四愛滅故。
 Because it can prove that the four loves are destroyed.
復次，如聲聞地已說壞等十種行相，此中，無所得云何？
 Again, as the sravakas have said about the ten kinds of behavior, among which there is no gain, what is the point?
謂唯有根、唯有境界，唯有彼所生受、唯有彼所生心、唯有計我我想、唯有計我我見、唯有我我言說戲論，除此七外，餘實我相了不可得。
 It is said that there is only the root, only the state, only the feeling that arises from that person, only the mind that arises from that person, only the self-consciousness and self-thinking, only the self-consciousness and self-seeing, and only the self-consciousness and drama. In addition to these seven, I really appreciate you.
不自在云何？
 Why do you feel uncomfortable?
謂眾緣生、無常、苦相所攝諸行，離我相故。
 It is said that all actions caused by the conditions of being, impermanence, and suffering are separated from the self.
問：
 ask:
此十行相，由何行相攝壞苦耶？
 Of these ten elements, which act eliminates suffering?
答：
 answer:
由結行相及變壞增上所起憂惱，當知是壞苦性，非唯變壞。
 You should know that the suffering caused by the formation of knots and the increase in deterioration is the suffering nature of deterioration, not just deterioration.
已離憂者，雖復遇彼不為害故。
 Those who have left their worries will not be harmed even if they meet again.
問：
 ask:
何等行相攝苦苦耶？
 What kind of behavior can cause suffering?
答：
 answer:
由不可愛行相。
 From the appearance of not being cute.
問：
 ask:
何等行相攝行苦耶？
 What kind of hardship is it to take action?
答：
 answer:
由不安隱行相。
 From restlessness to concealment.
復次，如經言：
 Again, as the scripture says:
生苦乃至略攝五取蘊苦。
 The suffering of birth and even the suffering of the five clinging aggregates.
如是諸苦相，幾苦苦攝？
 Such sufferings, how many sufferings are there?
謂初五。
 It's called the fifth day of the lunar month.
幾壞苦攝？
 How bad is it?
謂中二。
 It's called middle two.
幾行苦攝？
 How many lines of hard work?
謂後一。
 It is called the latter one.
復次，初七，苦苦攝；
 Again, on the seventh day of the lunar month, Ku Ku Zhao;
彼所對治淨妙煩惱，壞苦攝；
 It treats pure and wonderful troubles and eliminates suffering;
最後一，行苦攝。
 The last one is to do hard work.
由世尊言：
 From the words of the Blessed One:
入變壞心。
 Entering a bad mind.
又作是言：
 He also said:
由蓋纏故，領彼所生心諸憂苦。
 Due to the entanglement of the cover, it leads to all the sorrows and sorrows in his mind.
故知煩惱壞苦故苦道理成就。
 Therefore, we know that troubles and sufferings are destroyed, so the truth of suffering is achieved.
復次，如經言：
 Again, as the scripture says:
有四種苦。
 There are four kinds of suffering.
一者、生苦，二、緣內苦，三、緣外苦，四、麁重苦。
 First, birth suffering, second, internal suffering, third, external suffering, and fourth, severe suffering.
問：
 ask:
此中何行攝何苦？
 What's the point of doing this?
何苦攝何行？
 Why bother taking photos?
答：
 answer:
初行、初苦，展轉相攝；
 The first journey, the first suffering, the unfolding and turning phase;
次有三行，與第二苦展轉相攝；
 There are three lines in the second time, which are closely related to the second Kuzhan turn;
次有三行，與第三苦展轉相攝；
 There are three lines in the second time, which are related to the third cycle of suffering;
最後一行，與最後苦展轉相攝。
 The last line is photographed in conjunction with the final bitter exhibition.
前所說愛自性差別建立集諦四種行相，當知為生今果差別四種苦故。
 As mentioned before, the difference in the nature of love establishes the four qualities of the truth. It should be understood that this is the reason for the difference in the four kinds of suffering in life and present results.
復次，此十六行，幾是空行？
 Again, how many of these sixteen lines are blank lines?
謂二，即苦諦後二行。
 The second is the second line of suffering.
幾是無願行？
 How can it be done without wish?
謂六，即苦諦前二行及集諦一切。
 The sixth is the first two elements of the truth of suffering and all the truth of suffering.
幾是無相行？
 How can it be that there is no phase?
謂滅諦一切。
 It is called the annihilation of everything.
幾是清淨因所顯行？
 How many actions are manifested by pure causes?
謂道諦一切。
 It is called the truth of everything.
問：
 ask:
要由無常想，能住無我想，何故此中先說空耶？
 To think of impermanence and to live in the thought of no-self, why do we talk about emptiness first?
答：
 answer:
此約無我觀已生，由無常觀建立無願；
 This view of non-self has arisen, and the view of impermanence establishes no wish;
以此二觀，前後展轉互修治故。
 With these two views, we can develop and repair each other.
復次，四聖諦說次第者，謂由此故苦，此最為初；
 Again, the Four Noble Truths explain the stages of suffering, and this is the beginning;
如此故苦，此為第二；
 So suffering, this is the second;
此二攝黑品究竟。
 What is the secret of these two photos?
由此故樂，此為第三；
 Hence the joy, this is the third;
如此故樂，是為第四；
 Such joy is the fourth;
此二攝白品究竟。
 These two shots are the best.
譬如重病、病因、病愈、良藥。
 For example, serious illnesses, causes, recovery, and good medicines.
又有差別。
 There is a difference again.
謂如世間遭苦次第，當知建立聖諦次第。
 It is said that just like the order of suffering in the world, one should know how to establish the order of noble truths.
所以者何？
 So what?
如諸世間曾所遭苦，即於此處先發作意；
 Just as you have experienced suffering in the world, you will first express your intention here;
次於遭苦因，次於苦解脫，後於解脫方便，發起作意。
 The second is suffering from the cause of suffering, the second is the liberation from suffering, and the last is the method of liberation, initiating intention.
問：
 ask:
諦義云何？
 What does it mean?
答：
 answer:
如所說相不捨離義，由觀此故到清淨究竟義，是諦義。
 As the saying goes, the meaning of "not giving up and leaving", from observing this to the ultimate meaning of purity, this is the true meaning.
問：
 ask:
苦諦義云何？
 What is the meaning of the truth of suffering?
答：
 answer:
煩惱所生行義。
 Doing righteousness out of trouble.
問：
 ask:
集諦義云何？
 What is the meaning of Jidi?
答：
 answer:
能生苦諦義。
 It can give rise to the truth of suffering.
問：
 ask:
滅諦義云何？
 What is the meaning of annihilation?
答：
 answer:
彼俱寂靜義。
 They are both peaceful and righteous.
問：
 ask:
道諦義云何？
 What does Taoism mean?
答：
 answer:
能成三諦義。
 It can achieve the meaning of the Three Truths.
問：
 ask:
如是四聖諦，為世俗諦攝，為勝義諦攝？
 Are these Four Noble Truths captured by conventional truth or transcendent truth?
答：
 answer:
勝義諦攝。
 Photographed by the ultimate truth.
何以故？
 Why?
於順苦、樂、不苦不樂諸行中，由自相差別故，建立世俗諦。
 In the various actions that are favorable to suffering, happiness, and neither suffering nor happiness, the conventional truth is established due to self-differentiation.
由彼共相一味苦故，當知建立勝義諦。
 Since they are all suffering, you should know how to establish the ultimate truth.
問：
 ask:
何緣故說遍知苦諦、永斷集諦、觸證滅諦、修習道諦？
 Why do we say that we know the truth of suffering, the truth of eternal cessation, the truth of cessation, and the truth of cultivating the path?
答：
 answer:
由彼苦諦是四顛倒所依處故，為除顛倒，故遍知苦。
 Since the truth of suffering is the base of the four perversions, in order to eliminate the perversions, suffering is universally known.
既遍知苦，即遍知集，由彼集諦苦諦攝故。
 Now that we know suffering universally, we know the universe universally, and that is why the truth of suffering is the truth of the universe.
雖遍知苦，仍為集諦之所隨逐，故須更說永斷集諦。
 Although we are aware of all suffering, we are still followed by the truth of the truth, so we must further explain the truth of the truth of the eternal end.
言觸證者，是現見義。
 The words that touch the truth are the present meaning.
由於滅諦現前見故，不生怖畏，愛樂攝受，是故次說觸證滅諦。
 Because the truth of cessation is seen beforehand, no fear arises, and love and joy are accepted. This is why the second step is to touch and realize the truth of cessation.
若勤修道，乃能成辦所說三義，是故後說修習道諦。
 If you practice the Tao diligently, you can achieve the three meanings mentioned above. This is why we will later talk about the truth of practicing the Tao.
問：
 ask:
諦現觀有幾種？
 How many kinds of truth are there?
此復何相？
 What does this look like?
答：
 answer:
決定義是現觀義。
 The decisive meaning is the present meaning.
此則於諸諦中決定智慧及彼因、彼相應、彼共有法為體，是名現觀相。
 This determines the wisdom and its cause, its correspondence, and its common law among all truths.
此復六種應知，如有尋有伺地說。
 These six kinds of things should be known, and they can be explained if you are looking for them and waiting for them.
此中云何名初現觀？
 What is the name of the concept of first appearance?
謂於諸諦決定思惟。
 It is said that all truths determine thinking.
云何名為第二現觀？
 What is the name of the second manifestation?
謂三寶所三種淨信，由於寶義已決定故，及聞所成決定智慧。
 It is said that the three kinds of pure faith in the Three Jewels are because the meaning of the jewels has been determined, and the wisdom achieved through hearing determines the wisdom.
云何名為第三現觀？
 What is the name of the third manifestation view?
謂聖所愛戒，於惡趣業已得決定不作律儀故。
 It is said that the holy place loves the precepts, because in the bad destinies, one has decided not to follow the precepts.
云何名為第四現觀？
 What is the name of the fourth manifestation?
謂於加行道中，先集資糧極圓滿故，又善方便磨瑩心故，從世間順決擇分邊際善根無間，有初內遣有情假法緣心生，能除軟品見道所斷煩惱麁重。
 It is said that in the path of advanced practice, one must first gather the material and food to be extremely perfect, and the good expedients can sharpen one's mind. From the world's obedient choice of marginal good roots, there is no end to the good roots. There are sentient beings and false dharma-conditions in the mind, which can eliminate the faults of the weak qualities and see the way. Troubles are heavy.
從此無間，第二內遣諸法假法緣心生，能除中品見道所斷煩惱麁重。
 From then on, all dharmas and false dharmas arise in the mind without interruption, which can eliminate the burden of troubles and worries that have been eliminated by the middle-level view.
從此無間，第三遍遣一切有情諸法假法緣心生，能除一切見道所斷煩惱麁重。
 From then on, for the third time, all sentient beings are sent to have false dharma-conditions arise in their minds, which can eliminate all the troubles and worries caused by the way of seeing.
又此現觀即是見道，亦名雙運道。
 Moreover, this present observation is the way of seeing, also known as the way of dual luck.
此中雖有毘鉢舍那品三心及奢摩他品三心，然由雙運合立三心，以於一剎那中止觀俱可得故。
 Although there are three minds of the vipasana level and the three levels of samatha, these three minds are established by the combination of the two movements, so that they can all be obtained by stopping the contemplation in an instant.
當知此諸心，唯緣非安立諦境。
 You should know that all these states of mind are not destined to establish the state of truth.
又前二心，法智相應；
 The first two hearts are corresponding to Dharma and wisdom;
第三心，類智相應。
 The third mind is the corresponding mind.
又即由此心勢力故，於苦等安立諦中，有第二現觀位清淨無礙苦等智生；
 Also, due to the power of this mind, in the truth of the establishment of suffering and so on, there is a second manifestation of the wisdom of pure and unobstructed suffering and so on;
當知依此智故，苦集滅道智得成立。
 You should know that based on this wisdom, the wisdom of suffering and the path of suffering is established.
即前三心并止觀品，能證見斷煩惱寂滅，能得永滅一切煩惱及所依事出世間道，是名現觀智諦現觀。
 That is to say, by contemplating the first three minds together, one can realize and see the cessation of troubles and the cessation of troubles, and can obtain the eternal cessation of all troubles and the transcendental path of the things they rely on. This is called the wisdom and truth of manifest insight.
云何名為現觀邊智諦現觀？
 What is the name of the present view and the present view of the wisdom and truth?
謂此現觀後所得智，名現觀邊智。
 The wisdom gained after this present contemplation is called the wisdom of the present contemplation.
當知此智，第三心無間，從見道起方現在前。
 You should know this wisdom, the third mind is uninterrupted, starting from the way of seeing and then showing up.
緣先世智曾所觀察下上二地及二增上安立諦境。
 It is due to the observation by the sage wisdom that the lower and upper realms and the two higher and higher realms of peace and establishment are established.
似法、類智，世俗智攝，通世出世，是出世間智後所得。
 Dharma-like, similar wisdom, captured by worldly wisdom, understanding the world and transcending the world, are obtained after transcending worldly wisdom.
如其次第，於一一諦二種智生，謂忍可欲樂智，及現觀決定智。
 For example, in the second step, two kinds of wisdom arise in the One and One Truths, namely the wisdom of enduring the joy of desire and the wisdom of present insight and determination.
如是依前現觀起已，於下上諸諦中，二二智生。
 In this way, by contemplating the previous appearance, in all truths below and above, two kinds of wisdom arise.
是名現觀邊智諦現觀。
 This is called the present view of edge wisdom and truth.
此中前智遣假法緣故，是無分別；
 There is no distinction among them because of the false dharma caused by previous wisdom;
後智隨逐假法緣故，是有分別。
 Later wisdom is due to the pursuit of false dharma, and there is a difference.
又前智於依止中，能斷見斷煩惱隨眠；
 Furthermore, the pre-wisdom is in the stillness, which can cut off the troubles and sleep;
後智思惟所緣故，令彼所斷更不復起。
 The wisdom behind thinking about the cause will make what he has broken never come up again.
又前智能進趣修道中出世斷道，第二智能進趣世出世斷道。
 The first intelligence enters the world of interest and is reborn and cuts off the path, and the second intelligence enters the world and is reborn and cuts off the path.
無有純世間道能永害隨眠。
 There is no pure worldly way that can permanently harm Suimian.
由世間道是曾習故，相執所引故。
 It is caused by habituation to the way of the world and attachment to each other.
如相執所引，如是亦不能泯伏諸相；
 As led by the attachment to the phases, it is impossible to subdue the phases;
如不能泯伏諸相，如是亦不能永害麁重。
 If you can't eliminate all aspects, then you can't harm Ji Zhong forever.
是故彼道無有永害諸隨眠義。
 Therefore, this way has no eternal harm to those who follow it.
云何名為究竟現觀？
 What is the ultimate view of reality?
謂由永斷修所斷故，所有盡智、無生智生。
 It is said that due to the eternal destruction of cultivation, all wisdom and unborn wisdom arise.
或一向出世，或通世出世。
 Either always born in the world, or always born in the world.
於現法中，一切煩惱永斷決定故；
 In the present Dharma, all worries are permanently resolved;
於當來世，一切依事永滅決定故；
 In the next life, everything will be destroyed forever;
名究竟現觀。
 The name is the ultimate view.
何等名為出世盡智？
 What is the name of being born with wisdom?
謂若智，於盡無分別。
 It is said that if there is wisdom, there will be no distinction at all.
何等名為世出世盡智？
 What is the name of wisdom that comes from the world?
謂若智，於盡有分別。
 It is said that if there is wisdom, there is a difference in everything.
何等名為出世無生智？
 What is the name of transcendent wisdom?
謂即此依事滅因義故，於當來世依事不生中所有無分別智。
 It is said that because of the cause of the death of this dependence, there will be non-discrimination wisdom in the non-rebirth of dependence in the next life.
何等名為世出世無生智？
 What is the name of the world-born wisdom?
謂於當來世依事不生中所有有分別智。
 It is said that in the next life, everything will not be reborn according to things.
復次，有種姓婆羅門，建立三處為實為諦。
 Again, there is a caste Brahman, who establishes the three bases as the real truth.
然彼種姓諸婆羅門，於此三處住三過失，污其心故；
 However, the Brahmins of that caste live in these three places and commit three faults, which pollutes their minds;
依第一義，彼皆墮在非梵志數。
 According to the first meaning, they all fall into the non-Brahma state.
何等三處？
 How three places?
一、為養命，二、為修福，三、安立果。
 One, to nourish life, two, to cultivate blessings, and three, to establish fruits.
為養命者，謂彼種姓諸婆羅門為活命故，於施主前或呪願、或讚美、或序述。
 In order to support life, the Brahmans of that caste may make vows, praise, or preface to the donor in order to survive.
呪願者，謂彼種姓諸婆羅門，希求隨一資生具故，往詣王所、或王大臣、或婆羅門、長者、居士、商主等所，矯設呪願：
 Those who wish to make a vow refer to the Brahmins of that caste who wish to be born with the same qualifications. Therefore, they go to the king's place, or the king's ministers, or Brahmins, elders, lay people, business owners, etc., and make a vow:
當願汝等所有怨敵皆悉殄滅、橫遭殃禍、摧屈縛錄。
 May all your enemies be destroyed, suffer disasters, and be defeated and defeated.
又願汝等所有吉祥常無轉動、不可侵奪。
 I also hope that all your auspiciousness will always be unchanging and inviolable.
讚美者，為希求故，往到彼所，矯設讚美，言：
 Those who praise go there out of hope and pretend to praise, saying:
汝勇健，多諸計策，善害怨敵。
 You are brave and strong, have many strategies, and are good at harming enemies.
又於害怨假興讚述，唱言：
 He also pretended to praise him for his resentment and sang:
汝曹如是如是害除怨敵，甚為希有，如汝等輩，世間難得。
 It is very rare for you to harm and eliminate your enemies like this. It is rare in the world for your generation to do so.
又於財位久興盛者，矯施讚述，言：
 Also, for those who have been prospering in wealth and status for a long time, he praised them and said:
諸世間如汝吉祥成就無動，甚為難有。
 In the world, it is very difficult to have such auspicious achievements as yours.
序述者，謂彼為希求故，往到他所，妄興序述；
 The person who prefaced it said that he went to another place out of desire and prefaced it rashly;
言汝成就善丈夫相，不久定當一切怨敵皆悉殄滅、橫遭殃禍、摧屈縛錄。
 If you become a good husband, soon all your enemies will be destroyed, you will suffer disasters, and you will be defeated and defeated.
又若成就如是相者，定當吉祥，無有退轉。
 And if you achieve this, you will definitely be auspicious and there will be no turning back.
又如汝等諸親友家、若施主家，常無有餘沙門、婆羅門於中受施執為己有，唯我常得恭敬供養、衣服、飲食、諸臥具等。
 Also, in the homes of your relatives, friends, and donors, there are often no ascetics or brahmans left to accept donations and take them as their own, but I always receive respectful offerings, clothing, food, bedding, etc.
彼由如是方便所獲利養，深生染著、耽嗜、迷悶、堅固、保執而受用之。
 The profit gained from such expedients is deeply attached to it, addicted to it, depressing, firm, and clinging to it.
為修福者，謂彼種姓諸婆羅門，宣說殺害無量眾生，興祠祀福。
 In order to cultivate blessings, the Brahmins of that caste preach and kill countless living beings and build temples to worship blessings.
宣說祠祀獲常處果。
 It is announced that the temple worshipers will obtain the permanent fruit.
又興祠祀時，召命無量國王、大臣、長者、居士，為欲攝受上妙眾多資生具故。
 When he built a temple to offer sacrifices, he summoned countless kings, ministers, elders, and lay people in order to receive many wonderful and wonderful resources for life.
彼既獲已，執為我所，展轉互起凌蔑之心。
 Now that they have obtained it, they insist on doing it for me, and they start to look down upon each other.
當知彼有如是三失。
 You should know that he has three mistakes like this.
安立果者，謂彼種姓諸婆羅門，說阿素洛身應可殺害，天身是常；
 Those who established the fruit said that the Brahmans of that caste should say that the asura body should be killable and the heavenly body should be permanent;
唯婆羅門最上種姓，餘姓下劣；
 Only Brahman is the uppermost caste, and the remaining surnames are inferior;
廣說乃至諸婆羅門大梵所生，大梵所化，大梵支胤。
 It is widely said that all Brahmans are born of Brahma, transformed by Brahma, and supported by Brahma.
彼種姓婆羅門作如是計，立如是論，當知是名安立果。
 The Brahmins of that caste make such plans and establish such arguments. You should know that this is called the establishment of fruit.
如是種姓婆羅門，於此三處猛利取執，隨興言論：
 Such a caste Brahmin clings violently to these three places and remarks as he pleases:
唯此是實是諦，餘並愚妄。
 This is the only truth, and the rest is foolishness.
何等名為由三過失染污其心？
 How can one say that one's heart is polluted by three faults?
謂語言過失、憍慢過失、勝解過失。
 It refers to language errors, arrogance errors, and overcompliance errors.
若即於此三處邪語業轉，當知是名語言過失。
 If the wrong speech karma occurs in these three places, you should know that it is a speech fault.
若復於此三處施設建立，及隨發起不正言論方比於他。
 If these three facilities are built again, and unfair remarks are made, it will be compared to others.
謂己為勝、或等、或劣，當知是名憍慢過失。
 Calling oneself superior, equal, or inferior is a mistake that is called arrogance.
若復於此三處不觀德失，一向信受；
 If you don't observe the loss of virtue in these three places, you will always believe in it;
雖遇諸佛及佛弟子正教誨時，於處非處不能正住，於遍分別不能正住，於諸正行不能正住，於智者論不能正住，當知是名勝解過失。
 Even if you encounter the correct teachings of the Buddhas and their disciples, you cannot abide correctly in the wrong place, you cannot abide correctly in the universal discrimination, you cannot abide correctly in all the correct conducts, and you cannot abide correctly in the discourses of the wise, you should know that this is the ultimate solution to the fault.
此三過失，當知皆是惡見所起。
 You should know that these three mistakes are all caused by evil views.
若有住此三處，成就三種過失，雖是種姓諸婆羅門，依第一義，彼皆墮在非梵志數。
 If anyone lives in these three places and commits the three faults, even if he is a Brahmin of caste, according to the first meaning, he will fall into the non-Brahman state.
復次，若有建立三處為諦為實，又於三處無三過失染污其心，彼雖非種姓婆羅門，然墮第一義婆羅門數。
 Again, if someone establishes the truth in the three places and has no three faults in the three places to pollute his mind, he will fall into the first Brahmin category even though he is not a caste Brahmin.
何等三處？
 How three places?
謂不應害一切眾生，是名初處。
 It is said that one should not harm all sentient beings. This is called the first place.
此所說處，唯諦唯實，無有虛妄。
 What is said here is only true and true, without any falsehood.
是故於此初處，無語言過失染污其心。
 Therefore, at this initial stage, there is no language fault to pollute the mind.
又彼於是處，不由諦實言論方比於他，謂己為勝、若等、若劣。
 Moreover, wherever he is, he cannot help but compare himself to others by speaking truthfully, saying that he is superior, equal, or inferior.
是故彼於此處，無憍慢過失染污其心。
 Therefore, while he is here, there is no arrogance or fault to pollute his mind.
又彼於此處審觀德失，觀彼所緣能增善法。
 Moreover, he observes the loss of virtue here, and observes the object that can increase the good.
又能攝益身心無罪現法樂住，於諸有情多住慈想，晝夜修學；
 It can also benefit the body and mind, live happily in the present Dharma without sin, dwell in loving thoughts towards all sentient beings, and practice training day and night;
又於此處非信他行，內自正覺為諦為實，然於諦實不妄執著。
 Also here, if you do not believe in others, you will realize that the truth is the truth within yourself, but you will not cling to the truth.
是故當知，彼於此處，無勝解過失染污其心。
 Therefore, you should know that here, he has no faults to pollute his mind.
如是一切行無常，是名第二處。
 In this way, all actions are impermanent, which is called the second place.
餘如前說。
 Yu said before.
一切法無我，是名第三處。
 All dharma is without self, which is called the third place.
餘如前說。
 Yu said before.
此中差別者，於第二諦，應言於一切行多住生滅觀，晝夜修學。
 The difference here is that in the second truth, it should be said that the contemplation of the multi-abideence of all actions should be practiced day and night.
於第三諦，應言於一切法多住無我我所想，晝夜修學。
 As for the third truth, it should be said that all dharma abides without my thoughts and I should study it day and night.
若有於此三處無三過失染污其心，彼雖非種姓婆羅門，然墮第一義婆羅門數。
 If there are no three faults in these three places to defile his mind, he will fall into the first Brahmin category even though he is not a Brahmin of caste.
如是三處成婆羅門諦實之法，離三過失。
 In this way, the three places become the true method of Brahman, avoiding the three faults.
唯有如來是真覺者。
 Only the Tathagata is the truly enlightened one.
瑜伽師地論卷第五十五
 Volume 55 of Yogi's Earth Treatise
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第五十六彌勒菩薩說
 The fifty-sixth volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之六
 The sixth part of the five consciousness bodies corresponding to the mind ground in the photo decision factor
問：
 ask:
諸蘊分位有幾種？
 How many positions are there in the aggregates?
答：
 answer:
有多種。
 There are many kinds.
謂得、無想定等心不相應行，廣說如前。
 It is said that the mind such as attainment, non-contemplation concentration, etc. does not correspond to the action, and it is widely explained as before.
問：
 ask:
依何分位建立得？
 How are the divisions established?
此復幾種？
 How many types are there?
答：
 answer:
依因、自在、現行分位建立得。
 Dependence, freedom, and current points are established.
此復三種，謂種子成就、自在成就、現行成就。
 These three types are called seed achievement, free achievement, and present achievement.
問：
 ask:
依何分位建立無想定、滅盡定及無想天？
 According to how to establish the no-conception concentration, the cessation concentration and the no-conception heaven?
此三各有幾種？
 How many are there of each of these three?
答：
 answer:
依已離遍淨貪，未離上貪，出離想作意為先名滅分位，建立無想定。
 Relying on the fact that you have been freed from all-round pure greed and have not yet been freed from superior greed, you can break away from thoughts and make thoughts for the first name and annihilation of divisions, and establish non-thinking concentration.
此復三種。
 There are three types of this.
自性者，唯是善。
 Self-nature is only good.
補特伽羅者，在異生相續。
 Those who make up Te Jialuo will continue in different lives.
起者，先於此起，後於色界第四靜慮當受彼果。
 Those who arise, first arise here, and then in the fourth form realm, they should receive the result of meditation.
依已離無所有處貪，止息想作意為先名滅分位，建立滅盡定。
 Relying on the fact that there is no place to be greedy, stop thinking and making thoughts, and establish the cessation of cessation.
此復三種。
 There are three types of this.
自性者，唯是善。
 Self-nature is only good.
補特伽羅者，在聖相續，通學無學。
 Those who complement Te Jia Luo are in the continuum of the Holy Continuity and have learned everything but nothing.
起者，先於此起，後於色界重現在前，託色所依方現前故。
 The one who arises first arises here, and then appears in front of the color realm, because the base of color appears in front of it.
此據未建立阿賴耶識教。
 This basis does not establish the teaching of Alaya.
若已建立，於一切處皆得現前。
 If established, it will appear everywhere.
依已生無想有情天中名滅分位，建立無想。
 Based on the name-destruction position in the heaven of the already born non-contemplation sentient beings, establish non-conception.
此亦三種。
 These are also three types.
自性者，無覆無記。
 The self-nature has no cover or memory.
補特伽羅者，唯異生性，彼非諸聖者。
 Those who add Tegara are of different natures and are not saints.
起者，謂能引發無想定思，能感彼異熟果；
 The one that arises means that it can induce non-contemplation and concentration, and can feel the different and ripe fruits;
後想生已，是諸有情便從彼沒。
 After thinking about it after birth, all sentient beings will disappear from there.
問：
 ask:
依何分位建立命根？
 According to how to establish the life root?
此復幾種？
 How many types are there?
答：
 answer:
依業所引異熟住時決定分位，建立命根。
 Determine the position and establish the life root according to the different familiarity caused by the industry.
此復三種。
 There are three types of this.
謂定不定故，愛非愛故，歲劫數等所安立故。
 It is said that determination is uncertain, love is not love, years and calamities are established.
問：
 ask:
依何分位建立眾同分？
 How to establish common divisions based on divisions?
此復幾種？
 How many types are there?
答：
 answer:
依諸有情相似分位，立眾同分。
 According to the similarity of all sentient beings, they are divided into positions, and all sentient beings are divided into equal parts.
此復三種。
 There are three types of this.
所謂種類同分、自性同分、工巧業處養命同分。
 It is said that the types are the same, the self-nature is the same, and the craftsmanship and skill are the same to support life.
問：
 ask:
依何分位建立生？
 How to divide students into students?
此復幾種？
 How many types are there?
答：
 answer:
依現在分位，建立生。
 According to the present position, establish life.
此復三種。
 There are three types of this.
所謂剎那生、相續生、分位生。
 The so-called momentary birth, continuous birth, and divided birth.
問：
 ask:
依何分位建立老？
 According to how to divide the old?
此復幾種？
 How many types are there?
答：
 answer:
依前後分位，建立老。
 According to the front and back points, the old is established.
此復三種。
 There are three types of this.
謂異性老、轉變老、受用老。
 It is called the age of the opposite sex, the age of transformation, and the age of enjoyment.
問：
 ask:
依何分位建立住？
 Based on how to establish a residence?
此復幾種？
 How many types are there?
答：
 answer:
即依生分位，建立住。
 That is, according to the division of life, establish and live.
此復三種。
 There are three types of this.
謂剎那住、相續住、立制住。
 It means to live in an instant, to live continuously, and to live in an instant.
問：
 ask:
依何分位建立無常？
 On what basis is impermanence established?
此復幾種？
 How many types are there?
答：
 answer:
依生已壞滅分位，建立無常。
 According to the division of birth, destruction and destruction, impermanence is established.
此復三種。
 There are three types of this.
謂壞滅無常、轉變無常、別離無常。
 It is said that destruction, transformation, and separation are impermanent.
問：
 ask:
依何分位建立名身？
 How to establish a name and body according to the divisions?
此復幾種？
 How many types are there?
答：
 answer:
依假言說分位，建立名身。
 According to the hypothesis, the parts are divided and the name and body are established.
此復三種。
 There are three types of this.
謂假設名身、實物名身、世所共了不了名身。
 It is said that the hypothetical name and body, the real name and body, and the common name and body in the world cannot be understood.
如名身，句身、文身，當知亦爾。
 Such as the body of a name, the body of a sentence, or the body of a tattoo, you should know it.
此中差別者，謂標句、釋句、音所攝、字所攝。
 The differences here are called standard sentences, explanatory sentences, sounds captured, and words captured.
問：
 ask:
依何分位建立異生性？
 On what basis is heterogeneity established?
此復幾種？
 How many types are there?
答：
 answer:
依未生起一切出世聖法分位，建立異生性。
 Based on the divisions of all transcendental holy dharma that have not yet arisen, the alien nature is established.
此復三種。
 There are three types of this.
謂欲界繫、色界繫、無色界繫。
 It is called the desire realm system, the color realm system, and the colorless realm system.
問：
 ask:
依何分位建立流轉？
 How to divide and establish circulation?
此復幾種？
 How many types are there?
答：
 answer:
依因果相續分位，建立流轉。
 According to the continuous division of cause and effect, circulation is established.
此復三種。
 There are three types of this.
謂剎那展轉流轉、生展轉流轉、染污清淨展轉流轉。
 It means that the moment passes by, the birth passes by, and the pollution and purity pass by.
問：
 ask:
依何分位建立定異？
 How to establish differentiation based on positioning?
此復幾種？
 How many types are there?
答：
 answer:
依法別相分位，建立定異。
 According to the law, the phases are divided and the differences are established.
此復三種。
 There are three types of this.
謂相定異、因定異、果定異。
 It is said that the phase is determined to be different, the cause is determined to be different, and the effect is determined to be different.
問：
 ask:
依何分位建立相應？
 How to establish corresponding points?
此復幾種？
 How many types are there?
答：
 answer:
依因果相稱分位，建立相應。
 According to the proportion of cause and effect, establish correspondence.
此復三種。
 There are three types of this.
謂和合相應、方便相應、稱可道理所作相應。
 It is said that it corresponds to harmony, corresponds to convenience, and corresponds to principles.
問：
 ask:
依何分位建立勢速？
 How to establish potential speed by dividing points?
此復幾種？
 How many types are there?
答：
 answer:
依迅疾流轉分位，建立勢速。
 According to the rapid circulation of points, establish momentum and speed.
此復三種。
 There are three types of this.
謂諸行勢速、士用勢速、神通勢速。
 It is called the speed of all actions, the speed of scholars' use, and the speed of magical powers.
問：
 ask:
依何分位建立次第？
 How to divide and establish order?
此復幾種？
 How many types are there?
答：
 answer:
依一一行流轉分位，建立次第。
 According to the flow of points one by one, the order is established.
此復三種。
 There are three types of this.
謂剎那流轉次第、內身流轉次第、成立所作流轉次第。
 It is called the order of momentary circulation, the order of internal body circulation, and the order of establishment of the circulation.
問：
 ask:
依何分位建立時？
 How to divide the time when establishing?
此復幾種？
 How many types are there?
答：
 answer:
依行相續不斷分位，建立時。
 According to the continuous division of positions, time is established.
此復三種。
 There are three types of this.
謂去、來、今。
 It means going, coming, and now.
問：
 ask:
依何分位建立方？
 How to divide and establish the formula?
此復幾種？
 How many types are there?
答：
 answer:
依所攝受諸色分位，建立方。
 According to the positions of the various colors taken in, the formula is established.
此復三種。
 There are three types of this.
謂上、下、傍。
 It's called up, down, and next to.
問：
 ask:
依何分位建立數？
 How to establish numbers by quantile?
此復幾種？
 How many types are there?
答：
 answer:
依法齊量表了分位，建立數。
 Calculate the scale according to the law and establish the numbers.
此復三種。
 There are three types of this.
謂一數、二數、多數。
 It means one number, two numbers, and many.
問：
 ask:
依何分位建立和合？
 How to divide and establish harmony?
此復幾種？
 How many types are there?
答：
 answer:
依所作支無闕分位，建立和合。
 According to the branches being done, there are no gaps in their positions to establish harmony.
此復三種。
 There are three types of this.
謂集會和合、一義和合、圓滿和合。
 It refers to the harmony of gatherings, the harmony of one meaning, and the harmony of perfection.
問：
 ask:
依何分位建立不和合？
 On what basis are discord established?
此復幾種？
 How many types are there?
答：
 answer:
與和合相違，應知不和合若分位、若差別。
 If it is contrary to harmony and combination, you should know that disharmony and combination are like division and difference.
問：
 ask:
於諸蘊中，何義、幾蘊是有色？
 Among the aggregates, what is the meaning and how many aggregates are form?
答：
 answer:
即以此性還說此性，色自性義是有色義。
 That is to say, this nature is also said to be this nature. The meaning of form is that it has color.
一蘊是有色。
 One aggregate is form.
問：
 ask:
何義、幾蘊是有見？
 What meaning and how many aggregates are there?
答：
 answer:
眼所行義。
 The eyes do justice.
一蘊一分是有見。
 One aggregate and one point is insight.
問：
 ask:
何義、幾蘊是有對？
 What meaning and how many aggregates are correct?
答：
 answer:
展轉相觸據處所義及麁大義，是有對義。
 There is an opposite meaning when the meaning of the place and the great meaning of Zhanzhuan are in contact with each other.
麁大義者，當知遠離三種微細。
 Those who pursue great righteousness should know how to stay away from the three subtleties.
此三微細，如前應知。
 These three subtleties should be known as before.
一蘊一分是有對。
 One aggregate and one point is correct.
問：
 ask:
何義、幾蘊是有漏？
 What meaning and how many aggregates are there?
答：
 answer:
麁重所隨，非彼對治煩惱所生義。
 The meaning of "Qi Zhong" is not the meaning of the treatment of troubles.
一切一分是有漏。
 Everything is missing.
復有有漏義，謂若是處煩惱能生四種過失，是有漏義。
 Furthermore, there is the meaning of leakage, which means that if troubles can cause four kinds of faults, then there is the meaning of leakage.
何等名為四種過失？
 What are the four faults called?
一、不寂靜過失，二、內外變異過失，三、發起惡行過失，四、攝受因過失。
 1. Failure to remain silent, 2. Failure to internally and externally mutate, 3. Failure to initiate evil deeds, 4. Failure to accept causes.
當知初過失，纏現行所作；
 When you realize your mistakes in the first place, you will get caught up in your current actions;
第二過失，諸煩惱事隨逐煩惱所作；
 The second fault is that all troubles are caused by troubles;
第三過失，煩惱因緣所作；
 The third fault is caused by troubles and conditions;
第四過失，引發後有所作。
 The fourth fault is something done after it was caused.
問：
 ask:
何義、幾蘊是有為？
 What meaning and how many aggregates are there?
答：
 answer:
從因已生及應生義。
 From the causes and consequences arises meaning.
一切是有為。
 Everything is promising.
問：
 ask:
何義、幾蘊是有諍？
 What meaning and how many aggregates are there in dispute?
答：
 answer:
多隨瞋恚自在轉義。
 Feel free to escape with anger and hatred.
一切一分是有諍。
 Everything is divided into points.
問：
 ask:
何義、幾蘊是有愛味？
 What meaning and how many aggregates are there in the flavor of love?
答：
 answer:
多隨愛見自在轉義。
 Feel free to escape as you see fit.
一切一分是有愛味。
 Everything is full of love.
問：
 ask:
何義、幾蘊是依耽嗜？
 What meaning and how many aggregates are there based on Dancai?
答：
 answer:
多隨欲貪自在轉義。
 Follow your desires and be greedy.
一切一分是依耽嗜。
 Everything is dependent on addiction.
問：
 ask:
何義、幾蘊是世間？
 What meaning and how many aggregates are there in the world?
答：
 answer:
戲論依義。
 Drama theory depends on meaning.
一切一分是世間。
 Everything is worldly.
問：
 ask:
何義、幾蘊是墮界？
 What meaning and how many aggregates are there to fall into the realm?
答：
 answer:
三界所攝世間義。
 The worldly meaning captured by the three realms.
一切一分是墮界。
 Everything is a drop in the world.
問：
 ask:
何義、幾蘊是過去？
 What meaning and how many aggregates are in the past?
答：
 answer:
已受用因果義。
 The meaning of cause and effect has been used.
一切是過去。
 Everything is in the past.
問：
 ask:
何義、幾蘊是未來？
 What meaning and how many aggregates are the future?
答：
 answer:
未受用因果義。
 The causal meaning is not used.
一切是未來。
 Everything is the future.
問：
 ask:
何義、幾蘊是現在？
 What meaning and how many aggregates are now?
答：
 answer:
已受用因義及未受用果義。
 The meaning of used cause and the meaning of unused result.
一切是現在。
 Everything is now.
問：
 ask:
何義、幾蘊是內？
 What meaning and how many aggregates are there?
答：
 answer:
六處并屬彼義。
 The six places belong to that meaning.
一蘊一分、四蘊全是內。
 One aggregate and one point, and all four aggregates are inner.
問：
 ask:
何義、幾蘊是外？
 What meaning and how many aggregates are external?
答：
 answer:
內相違義。
 Internally contradictory.
一蘊一分是外。
 One aggregate and one point are external.
問：
 ask:
何義、幾蘊是麁？
 What meaning and how many aggregates are they?
答：
 answer:
不光潔積聚相增長義。
 The accumulation of uncleanness increases the meaning of each other.
一切一分是麁。
 Everything is one point.
問：
 ask:
何義、幾蘊是細？
 What meaning and how many aggregates are detailed?
答：
 answer:
麁相違義。
 It goes against the law.
一切一分是細。
 Everything is fine.
問：
 ask:
何義、幾蘊是劣？
 What meaning and how many aggregates are bad?
答：
 answer:
無常、苦、不淨、染污義。
 Impermanence, suffering, impurity, contamination of meaning.
一切一分是劣。
 Everything is bad.
問：
 ask:
何義、幾蘊是妙？
 What meaning and how many aggregates are wonderful?
答：
 answer:
劣相違義。
 Inferiority violates justice.
一切一分是妙。
 Everything is wonderful.
問：
 ask:
何義、幾蘊是遠？
 What meaning and how far is it?
答：
 answer:
處所、去來、時、方隔越義。
 Place, coming, coming, time, distance are more meaningful.
一切一分是遠。
 Everything is far away.
問：
 ask:
何義、幾蘊是近？
 What meaning and how many aggregates are close?
答：
 answer:
遠相違義。
 Far from meaning.
一切一分是近。
 Everything is close.
問：
 ask:
何義、幾蘊是欲界繫？
 What meaning and how many aggregates are the desire realm system?
答：
 answer:
於此間生，未得對治；
 Living here, there is no cure;
或得已出，三時現行義。
 Or it has already been released, and the current meaning is three o'clock.
一切一分是欲界繫。
 Everything is part of the realm of desire.
問：
 ask:
何義、幾蘊是色界繫？
 What meaning and how many aggregates are the form realm system?
答：
 answer:
已得色界繫對治，若入彼定；
 Having obtained the antidote of the form realm, if you enter that concentration;
或復生彼，未得上對治；
 Or he may be resurrected without any cure;
或得已出，三時現行義。
 Or it has already been released, and the current meaning is three o'clock.
一切一分是色界繫。
 Everything is one point of color realm system.
問：
 ask:
何義、幾蘊是無色界繫？
 What meaning and how many aggregates are the formless realm system?
答：
 answer:
已得無色界繫對治，若入彼定；
 Having obtained the antidote to the formless realm, if you enter that concentration;
或復生彼，未得上對治；
 Or he may be resurrected without any cure;
或得已出，三時現行義。
 Or it has already been released, and the current meaning is three o'clock.
一切一分是無色界繫。
 Everything is a formless realm.
復有差別。
 There is a difference.
謂輕安俱三摩地及彼眷屬并彼果法所不攝義，是欲界繫。
 It is said that the peace and tranquility of Samadhi and its retinue and its fruition are not included in the meaning, which is the connection of the desire realm.
屬色煩惱、與彼相違所攝義，是色界繫。
 The troubles associated with form, and the meanings that are contrary to them, are the system of the form realm.
離色煩惱、彼所攝義，當知是無色界繫。
 To separate from the troubles of form, you should know that it is the system of the formless realm.
問：
 ask:
何義、幾蘊是善？
 What meaning and how many aggregates are good?
答：
 answer:
能感當來樂果報義，及煩惱苦永斷對治義。
 You can feel the joyful consequences that will come, and the eternal cessation of troubles and sufferings.
一切一分是善。
 Everything is good.
問：
 ask:
何義、幾蘊是不善？
 What meaning and how many aggregates are unwholesome?
答：
 answer:
能感當來苦果報義，及能發起諸惡行義。
 Being able to sense the consequences of suffering and repaying righteousness in the future, and being able to initiate all kinds of evil deeds.
一切一分是不善。
 Everything is unwholesome.
問：
 ask:
何義、幾蘊是無記？
 What meaning and how many aggregates are there without remembering?
答：
 answer:
彼俱相違義。
 They are both contrary to each other.
一切一分是無記。
 Everything is worthless.
復有差別。
 There is a difference.
謂離過失義，及過失功德對治隨順義，是善；
 It is said that it is good to avoid faults and righteousness, and to treat faults and virtues and follow righteousness;
與此相違義，是不善；
 Anything contrary to this is unwholesome;
彼俱相違義，是無記。
 They are both contrary to each other and are unrecorded.
問：
 ask:
何義、幾蘊是學？
 What meaning and how many aggregates is learning?
答：
 answer:
學方便善義。
 Learn convenience and kindness.
一切一分是學。
 Everything is learning.
問：
 ask:
何義、幾蘊是無學？
 What meanings and aggregates are there without learning?
答：
 answer:
學究竟善義。
 Learn the ultimate goodness.
一切一分是無學。
 There is no learning in everything.
問：
 ask:
何義、幾蘊是非學非無學？
 What meaning and how many aggregates are there, right and wrong, non-study and non-study?
答：
 answer:
離前二種所有善、染污、無記法義。
 Get rid of all the good deeds, defilements, and unrecorded dharma and meaning of the first two types.
一切一分是非學非無學。
 Everything is right and wrong, and it is not unlearned.
問：
 ask:
何義、幾蘊是見所斷？
 What meaning and how many aggregates can be judged by seeing?
答：
 answer:
現觀智諦現觀所應斷義。
 The wisdom and truth of present insight should be interpreted as meaning.
一切一分是見所斷。
 Everything is broken by seeing it.
問：
 ask:
何義、幾蘊是修所斷？
 What meaning and how many aggregates are broken by cultivation?
答：
 answer:
從現觀後修道所斷義。
 The meaning is determined by cultivating the path after observing the present situation.
一切一分是修所斷。
 Everything is broken by cultivation.
問：
 ask:
何義、幾蘊是無斷？
 What meaning and how many aggregates are there without interruption?
答：
 answer:
一切染污永斷對治義及已斷義。
 All defilements are permanently cut off, both in opposite meanings and in already cut off meanings.
一切一分是無斷。
 Everything is without interruption.
問：
 ask:
何義、幾蘊是無色等？
 What is the meaning, how many aggregates are colorless, etc.?
答：
 answer:
如前所說色等相違義，當知是無色等義。
 As mentioned before, color and so on are contrary to the meaning, and it should be understood that color and the like are the same meaning.
如是等類，應當分別諸蘊差別。
 In this case and so on, we should distinguish the differences between the aggregates.
問：
 ask:
如說積聚義是蘊義，何等名為積聚義耶？
 If we say that accumulating righteousness is implicit meaning, how can we call it accumulating righteousness?
答：
 answer:
種種所召體義、更互和雜轉義、一類總略義、增益損減義，是積聚義。
 All kinds of literal meanings, more mutual and mixed meanings, a general meaning, gain and loss meanings are accumulated meanings.
問：
 ask:
何緣色蘊說名為色？
 Why is the form aggregate said to be called form?
答：
 answer:
於彼彼方所種殖增長義及變礙義，故名為色。
 What is planted in that place increases its meaning and changes its meaning, so it is called color.
此變礙義，復有二種。
 This change hinders the meaning, and there are two types.
一、手等所觸便變壞義，二、方處差別種種相義。
 1. The meaning changes when touched by hands. 2. There are various meanings everywhere.
問：
 ask:
何緣四無色蘊總說名名？
 Why do the four formless aggregates always speak of names?
答：
 answer:
順趣種種所緣境義，依言說名分別種種所緣境義，故說為名。
 According to the meaning of various objects and situations, the names are distinguished according to the words, so they are called names.
問：
 ask:
諸蘊誰所攝？
 Who took all the aggregates?
為何義故建立攝耶？
 Why did Yigu establish Sheye?
答：
 answer:
自性所攝，非他性。
 It is captured by one’s own nature, not other’s nature.
為遍了知種種自類，是故建立。
 In order to understand all kinds of things, this is why it is established.
問：
 ask:
諸法誰相應？
 Who corresponds to all the laws?
為何義故建立相應？
 Why do we establish correspondence between justice and reason?
答：
 answer:
他性相應，非自性。
 Otherness corresponds to it, not self-nature.
為遍了知依自性清淨心，有染不染法若增若減，是故建立。
 For omnipotent knowledge, depending on the pure mind of one's own nature, whether the tainted or undefiled method increases or decreases, this is why it is established.
有一沙門、若婆羅門，欲令名中唯心實有，非諸心所。
 There is a recluse, a Brahmin, who wants to name something that is only the mind, not the things of the mind.
此不應理。
 This should not be ignored.
何以故？
 Why?
且說諸蘊有五種性不成就故。
 Let’s say that the five natures of all aggregates are not achieved.
又若彼計分位別故有五性者，分位別計，亦有過失。
 Moreover, if the calculation is divided into different positions and therefore has the five natures, then there is also a fault in the calculation based on different positions.
何以故？
 Why?
是諸分位展轉相望，作用差別若有若無，皆成失故。
 These points are facing each other, and if there is any difference in their functions, it is a mistake.
若言有者，由相異故，便應有異實物體性；
 If it exists, it should have different physical properties due to differences;
若言無者，計分位別則為唐捐。
 If there is none, it will be donated by Tang Dynasty.
又不應謂如六識身分位差別。
 It should not be said that there are differences in the status of the six consciousnesses.
何以故？
 Why?
由六識身所依、所緣有差別故。
 This is because the six consciousness bodies are dependent on and their objects are different.
是諸分位一處可得，故不應理。
 These divisions can be found in one place, so they should not be ignored.
若謂轉變，亦不應理。
 If it is called a change, it should not be ignored.
何以故？
 Why?
於有色物可轉變故，得有分位前後差別，非於無色有如乳、酪、生酥等異。
 Because colored objects can be transformed, there can be differences between before and after points, but there is no difference between colorless objects such as milk, cheese, raw cakes, etc.
又心因緣無差別故，行別分位不應道理。
 Furthermore, since there is no difference in the causes and conditions of the mind, there should be no reason to differentiate between actions and positions.
於一剎那，必不可得差別因緣，令彼分位而有差別。
 In an instant, there will be no different causes and conditions that will cause the difference in position.
是故汝計分位差別，不應道理。
 That’s why your calculation of the difference in points is not justified.
又違教故，唯心實有，不應道理。
 It is also against the teachings, so it is based on the truth of the heart and does not follow the principles.
違何等教？
 What kind of teaching does it violate?
謂如經言：
 As the scripture says:
貪瞋癡等惱染其心，令不解脫。
 Greed, anger, ignorance and other annoyances contaminate his mind and prevent him from being liberated.
問：
 ask:
此中何所相違？
 What is inconsistent with this?
答：
 answer:
若唯有心，二不俱有，是即貪等應不依識。
 If there is only mind and both are not present, then greed, etc. should not depend on consciousness.
若汝復謂以識為先，亦不應理，無差別過，前已說故。
 If you again say that knowledge comes first, it should not be ignored. There is no difference. This has been explained before.
又復經言：
 Again it says:
與觸俱生受、想、思等。
 Along with contact, feelings, thoughts, thoughts, etc. arise.
又餘經說：
 Another Yu Jing said:
如是諸法恒共和合，非不和合；
 In this way, all dharmas are always in harmony, not in disharmony;
不可說言如是諸法而可分析，令別殊異。
 It is impossible to describe such dharmas but to analyze them and make them different.
又佛世尊為欲成立此和合義，說燈明喻。
 Furthermore, in order to establish this harmonious meaning, the Buddha and the World-Honored One spoke the lamp simile.
是故不可離彼俱生而說和合。
 Therefore, we cannot talk about harmony without being separated from each other.
雖復經言：
 Although the Sutra says:
如是六界，說名士夫。
 Such six realms are said to be famous scholars.
然密意說，故無過失。
 However, it is said secretly, so there is no fault.
問：
 ask:
此中有何密意？
 What's the secret behind this?
答：
 answer:
唯欲顯說色、動、心所最勝所依，當知是名此經密意。
 Only if you want to reveal the most superior source of form, movement, and mental states, you should know that this is the secret meaning of this sutra.
復有違彼聖教可得。
 It can be obtained if it violates the holy teachings.
何等聖教？
 What a holy religion?
謂世尊言：
 Addressing the World Honored One:
乳、酪、生酥三譬喻故。
 Milk, cheese, and raw cake are three metaphors.
或有處所，麁四大種以之為我；
 There may be a place where the four major species of Ji take it as their own;
或有處所，有色意生；
 Or there is a place where colored thoughts arise;
或有處所，無色想生。
 Maybe there is a place where I want to live without color.
如是經意，豈唯大種、或唯有心、唯有想耶？
 If this is what the sutra means, is it only the great seed, or only the mind, or only the thinking?
是故當知，如是等經皆有密意。
 Therefore, you should know that these sutras all have secret meanings.
故名所攝四無色蘊，心與心所更互相應，道理成就。
 Therefore, the four colorless aggregates captured by the name, the mind and the mind states correspond to each other, and the truth is achieved.
中嗢拕南曰：
 Zhongfu Kaonan said:
五種性不成，　　分位差過失，
 The five qualities are not achieved, the quantile difference is wrong,
因緣無別故，　　與聖教相違。
 It is for no other reason than that it is contrary to the holy teachings.
如是已決擇蘊事善巧。
 This is how you have decided to do things skillfully.
界事善巧今當決擇。
 Things in the world are clever and now it’s time to make a decision.
問：
 ask:
何等是眼界？
 What a vision?
答：
 answer:
若眼未斷，或復斷已命根攝受。
 If the eye is not broken, or if the eye is broken again, it may be absorbed by the life root.
如眼界，乃至意識界及法界一分，當知亦爾。
 Just like the world of vision, even the realm of consciousness and the realm of Dharma, you should know it.
問：
 ask:
何等是色界？
 What is the realm of color?
答：
 answer:
若色根增上所生，若彼於此為增上，是名色界。
 If the root of form arises from the increase, if it is increased here, it is called the form realm.
如色界，乃至觸界，當知亦爾。
 Just like the realm of color, even touching the realm, you should know it.
問：
 ask:
此十八界，幾是實有？
 How many of these eighteen realms are real?
幾是假有？
 How many are fake?
答：
 answer:
實有者，或十七、或十二。
 The ones that actually exist are either seventeen or twelve.
六為一故；
 Six are one;
一為六故。
 One is six reasons.
此約世俗安立道理。
 This covenant establishes the doctrine of secularism.
問：
 ask:
若有眼亦眼界耶？
 If you have eyes, do you have vision?
設有眼界亦眼耶？
 Is it true that there is no horizon?
答：
 answer:
應作四句。
 There should be four sentences.
或有眼非眼界，謂阿羅漢最後眼。
 Or there is an eye but not a vision, which is called the last eye of an Arhat.
是名初句。
 It is the first sentence of the name.
或有眼界非眼，謂生有色界，若眼未生，或生已失，或不得眼，或眼無間滅；
 Perhaps there is a realm of vision that is not the eye, and it is said that there is a realm of form. If the eye is not born, or the birth has been lost, or the eye is not available, or the eye has ceased to exist;
若諸異生生無色界。
 If all alien beings arise in the formless realm.
是第二句。
 It's the second sentence.
或有眼亦眼界，謂除爾所相。
 Maybe you have eyes and horizons, which means you can eliminate your appearance.
是第三句。
 It's the third sentence.
或有無眼亦無眼界，謂阿羅漢眼已失壞，或不生眼，若生無色界，或於無餘依涅槃界已般涅槃。
 There may be no eyes and no vision, which means that the Arahant's eyes have been damaged, or no eyes have been born, or he has been born in the formless realm, or he has attained parinirvana in the nirvana realm without any remaining support.
是第四句。
 It's the fourth sentence.
如眼界，一切內界隨其所應，當知亦爾。
 Just like the world of vision, all inner worlds follow their corresponding directions, and you should know this.
身界應分別，謂無先來不生身者。
 The body realm should be differentiated, and it is said that there is no body without first coming.
餘隨所應，當具宣說。
 I should respond accordingly and explain it clearly.
於四外界，隨其所應，亦當具說。
 Regarding the four external worlds, it should also be explained specifically as appropriate.
若聲、聲界，正宣擊時當言俱有；
 If there is a sound or sound realm, it should be spoken when the attack is being announced;
若不宣擊，當言隨逐餘界，唯界、非聲。
 If you don't declare an attack, you should follow up and chase the rest of the world. Only the world, no sound.
問：
 ask:
此十八界，幾是同分？
 How many of these eighteen realms are divided into the same parts?
幾彼同分？
 How many people share the same share?
答：
 answer:
有識眼界，名為同分；
 Having knowledge and vision is called sharing;
所餘眼界，名彼同分。
 The remaining vision is the same as that of the other.
如眼界，乃至身界亦爾。
 Just like the world of vision, or even the world of body.
唯根所攝內諸界中，思量同分及彼同分；
 Only in the inner realms captured by the root, think about the same part and that same part;
非於色等外諸界中。
 It is not in the external realms such as color.
當知法界諸有所緣，如心界說；
 You should know that everything in the Dharma Realm has its own conditions, just like the theory of the Heart Realm;
諸無所緣，如色等說。
 There are no conditions, such as color, etc.
問：
 ask:
幾界合而能取？
 How many realms can be taken together?
幾界不合能取？
 How many realms are unacceptable?
答：
 answer:
六，合能取；
 Sixth, the combination can be taken;
四，不合能取；
 Fourth, it is undesirable;
五及一少分，非能取；
 Five and a few points are not acceptable;
一界，若合不合，二俱能取。
 If one realm is compatible or not, both can be taken.
問：
 ask:
幾唯所取，非能取？
 How can we only take what we have but cannot take it?
幾亦所取，亦能取耶？
 How many of them can you take?
答：
 answer:
一切皆所取。
 Everything is taken.
謂五及一少分，唯所取；
 It is said that five and a few points are taken only;
十二及一少分，亦是能取。
 Twelve and a few points are also available.
問：
 ask:
幾由助伴故能取？
 How can you get it by helping your companions?
幾獨能取耶？
 How many can you get?
答：
 answer:
十及一少分，由助伴故能取；
 Ten and a few cents can be obtained by helping others;
一及一少分，獨能取。
 One and a few points can be taken alone.
問：
 ask:
幾唯欲界繫？
 What is the realm of desire?
答：
 answer:
四。
 Four.
問：
 ask:
幾唯色界繫？
 How many colors are there?
答：
 answer:
無。
 none.
問：
 ask:
幾唯無色界繫？
 How many colorless realms are there?
答：
 answer:
亦無。
 Neither.
問：
 ask:
幾唯欲色界繫？
 How many realms of desire and lust?
答：
 answer:
十一。
 eleven.
問：
 ask:
幾唯色無色界繫？
 How many colorless realms are there?
答：
 answer:
無。
 none.
問：
 ask:
幾通三界繫？
 How connected is it to the Three Realms system?
答：
 answer:
三。
 three.
問：
 ask:
幾執受？
 How many times do you accept it?
幾非執受？
 Isn’t it just accepting?
答：
 answer:
五執受，五執受、非執受，所餘一向非執受。
 There are five clinging feelings, five clinging feelings, and non-grasping feelings. The rest are always non-grasping feelings.
何以故？
 Why?
以離於彼，餘能執受執受於彼不可得故。
 If you stay away from that, I can cling to it because it is unavailable.
云何種種界？
 What kind of world is cloud?
謂即十八界展轉異相性。
 It is said that the eighteen realms unfold and change in different phases.
云何非一界？
 Why is the cloud not a realm?
謂即彼諸界無量有情種種差別所依住性。
 It is said to be the nature on which all kinds of differences among countless sentient beings in all realms depend.
云何無量界？
 What is the immeasurable realm?
謂總彼二名無量界。
 It is said that these two names are boundless realms.
如佛世尊，於惡叉聚喻中說：
 As the Buddha, the World-Honored One, said in his parable of evil forks:
我於諸界，終不宣說界有邊際。
 In all realms, I will never declare that realms have boundaries.
中嗢拕南曰：
 Zhongfu Kaonan said:
何等、實有性、　　四句、與同分、
 What, real existence, four sentences, and the same points,
取、界、執受非、　　種種等非一。
 Grasping, boundary, grasping, feeling, etc. are not one.
問：
 ask:
何等是界義？
 What is the meaning of boundary?
答：
 answer:
因義、種子義、本性義、種性義、微細義、任持義是界義。
 The meaning of cause, the meaning of seed, the meaning of nature, the meaning of species, the meaning of subtlety, and the meaning of Renzhi are the boundary meanings.
問：
 ask:
以何義故，涅槃、虛空亦說名界？
 In what sense does nirvana and emptiness also refer to the name realm?
答：
 answer:
由彼能持苦不生義，持身眼等運動用義。
 He can hold on to suffering without giving rise to meaning, and hold on to the movements of the body and eyes to bring about meaning.
問：
 ask:
為顯何義建立界耶？
 What is the purpose of establishing boundaries?
答：
 answer:
為顯因緣義及顯根境受用義。
 To show the meaning of cause and condition and to show the meaning of root environment.
問：
 ask:
此十八界由誰分別？
 Who distinguishes these eighteen realms?
答：
 answer:
若略說當知由六種：
 If you briefly mention it, you should know six reasons:
一、法界。
 1. Dharma Realm.
謂眼等法有眼等界。
 It is said that eye-level dharmas have eye-level realms.
二、淨界。
 2. Pure world.
謂住種性補特伽羅所有諸界。
 It is said that he lives in all the realms of Tejiala.
三、本性界。
 3. The realm of nature.
謂即如所說十八界，無始時來，於後後生其性成就；
 It is said that the eighteen realms, as mentioned, come without beginning, and their nature and achievements will be born in the future;
及住種性、不住種性補特伽羅，無始時來，涅槃、非涅槃法其性成就。
 As for the abiding seed-nature and the non-dwelling seed-nature Putegara, it will come from the beginningless time, and Nirvana and non-Nirvana will be achieved by their nature.
四、熏習界。
 4. Enlightenment world.
謂即此諸界，淨不淨法先所熏習，於生死中得勝劣生涅槃因性。
 It is said that in these realms, the pure and impure dharmas are first cultivated, and the cause of victory and inferiority in life and death is achieved, Nirvana.
五、已與果界。
 5. Already in the Fruit Realm.
謂即此諸界，感果已滅。
 It is said that in these realms, the sensory effects have been extinguished.
六、未與果界。
 6. Not yet in the fruition realm.
謂即此諸界，未感得果，或滅、未滅。
 It is said that these realms have not yet experienced any results, and may or may not be destroyed.
如是略說諸界有六種；
 Thus briefly stated, there are six types of realms;
若廣說者，其數無量。
 If you speak widely, their number will be immeasurable.
問：
 ask:
此十八界，幾有色？
 How colorful are these eighteen realms?
幾無色？
 How colorless?
乃至幾無斷耶？
 Or even almost endless?
答：
 answer:
如前所說相應隨順建立。
 As mentioned before, the corresponding settings are established accordingly.
問：
 ask:
如說眼見諸色乃至意了諸法，此為眼等是見者乃至是了者耶？
 For example, it is said that the eyes see all kinds of forms and even the mind understands all dharmas. Is this what the eyes see and even understand?
為彼識耶？
 Why do you know him?
答：
 answer:
約勝義道理，非是眼等，亦非彼識。
 The principle of ultimate meaning is neither right-sighted nor other-consciousness.
何以故？
 Why?
諸法自性眾緣生故，剎那滅故，無作用故。
 All dharmas arise because of their inherent nature, and they disappear in an instant because they have no effect.
約世俗道理，眼等最勝，故可於彼立見者等。
 Regarding worldly principles, eyes are the best, so you can see them immediately.
何以故？
 Why?
若有眼等諸根，識決定生。
 If there are eyes and other faculties, consciousness determines birth.
無所缺減，或有識流；
 Nothing is lacking or there is a flow of consciousness;
非眼等根若缺不缺，俱可得故。
 If the non-eye and other roots are missing or not, they can all be obtained.
此中實義，唯於見等說見者等。
 The actual meaning here is only to talk about seeing, etc., etc.
問：
 ask:
此十八界，幾種次第宣說因緣？
 In these eighteen realms, how many stages can we declare causes and conditions?
此復何等？
 What's wrong with this?
答：
 answer:
略有二種。
 There are slightly two types.
一、三種次第宣說因緣，二、六種次第宣說因緣。
 The first and third stages explain causes and conditions, and the second and sixth stages explain causes and conditions.
云何三種次第宣說因緣？
 How can we explain causes and conditions in three stages?
謂所依、境界、俱依差別故。
 It is said that dependence and realm all depend on differences.
所以者何？
 So what?
由識與根同一處義，故說名依；
 Since consciousness and root have the same meaning, it is said that the name depends on it;
境界是所緣義，故亦名依。
 Realm is the meaning of the object, so it is also named.
云何六種次第宣說因緣？
 Why are the six stages of explaining causes and conditions?
謂彼所行眾多差別數數行故，先說眼等。
 Since there are many different and numerous actions that he performs, let’s talk about the eyes first.
是初因緣。
 It's the first cause.
又隨世間俗事轉故，說彼次第。
 And as things change in the world, he talks about the sequence.
由諸世間先互相見，次相慰問，次設飲食，次過晝分夜分現前，敷設種種軟妙臥具氈褥被枕，觸習侍女。
 From the beginning of the world, they first see each other, then express condolences, next provide food and drink, then before the day and night appear, they lay out all kinds of soft and wonderful bedding, felt mattresses, quilts and pillows, and touch the maids.
是第二因緣。
 It is the second cause and condition.
又喜樂差別為依止故，次第宣說。
 Also, the differences in joy are the basis for support, so we preach them one by one.
是第三因緣。
 It is the third cause and condition.
又嚴飾差別所攝受故，次第宣說。
 He also carefully decorated the differences and received them, so he preached them one by one.
諸受欲者，必以安繕那等先莊眉眼，次以耳璫、耳輪等莊嚴其耳，非於餘根。
 Those who receive desires must first decorate their eyebrows and eyes, and then decorate their ears with earrings, helixes, etc., not the rest of the roots.
如是嚴飾，是第四因緣。
 Such strict decoration is the fourth cause and condition.
又依作業、飲食、習欲等事，次第宣說。
 It is also explained in order according to homework, diet, habits and desires, etc.
由諸眾生皆先依止身語二業若淨不淨方便勤求，次食段食；
 Since all sentient beings must first rely on the two actions of body and speech, if they are purified and impure, they must diligently seek for convenient methods, and then eat the appropriate amount of food;
既飽醉已，習近諸欲。
 Now that you are full and drunk, you will get used to all your desires.
是第五因緣。
 It is the fifth cause and condition.
又由作業差別攝受故，次第宣說。
 And because the tasks are different, they are explained in sequence.
所以者何？
 So what?
由眼能見種種諸色；
 Various colors can be seen with the eyes;
往還無失；
 Nothing is lost;
威儀不亂；
 The dignity is not disordered;
記識他身曾見不見及怨親中；
 Remember whether he has been seen or not, and whether he has been resented by relatives;
了悟方所，宣示於他，起想言說；
 After understanding the formula, declare it to him, and think about it and speak it;
覩眾舞樂角力戲等，廣受種種世間喜樂，長養依身。
 Through dance, music, wrestling, etc., one can enjoy all kinds of worldly joys and nourish one's body.
如是等類，有無量種眼界作業。
 Like this and so on, there are countless kinds of vision operations.
由耳能聞種種音聲，因此了悟善說、惡說種種義理，起諸言論；
 The ears can hear all kinds of sounds, so they can understand the various meanings of good and bad sayings and make various speeches;
因聞種種微妙樂音，廣受種種世間喜樂，長養依身。
 Because of listening to all kinds of subtle music, I can enjoy all kinds of worldly joys and nourish my body.
如是等類耳界作業，比前狹劣。
 This kind of ear boundary operation is worse than the previous one.
鼻界能嗅種種諸香，尋香而往，受諸喜樂，長養依身。
 The nose realm can smell all kinds of fragrances, go there in search of fragrances, receive all kinds of joy, and nourish the body for a long time.
如是等類鼻界作業，方前狹劣。
 If this is the case, the front of the nose will be narrow and unfavorable.
舌界能甞種種諸味，受諸喜樂，長養依身。
 The tongue realm can absorb all kinds of tastes, receive all kinds of joys, and nourish the body for a long time.
如是等類舌界作業，方前狹劣。
 In this case, the tongue boundary operation is narrow and the front is narrow.
身界能觸種種所觸，受諸喜樂，雖能長養依身，然彼樂具，或於一時復為損害。
 The body realm can be touched by various things and receive various joys. Although the body can be nourished and depended on for a long time, the joy may be damaged again for a while.
如是等類身界作業，最為狹劣。
 This kind of body-realm work is the most narrow and inferior.
是名第六次第宣說因緣。
 This is the sixth time to declare the causes and conditions.
於此眼等六種因緣差別中，意遍行故，最後宣說。
 In the six kinds of differences of causes and conditions, such as this eye, the mind is everywhere and finally declared.
為攝如是次第因緣，中嗢拕南曰：
 In order to capture such a sequence of events, Zhongchuan Caonan said:
眾多、順世俗、　　喜樂、與莊嚴、
 Numerous, worldly, joyful, and solemn,
隨二種作業，　　故次第宣說。
 Following the two kinds of operations, the explanation will be given one by one.
復次，此十八界，當知能攝一切經中所說餘界。
 Again, it should be known that these eighteen realms can capture the remaining realms mentioned in all sutras.
問：
 ask:
生色界者，已於境界而得離欲，何緣復生鼻、舌兩界？
 Those who are reborn in the form realm have already attained freedom from desire in this realm. How come they are reborn in the nose and tongue realms?
答：
 answer:
為令所依身端嚴故。
 In order to keep the body of the person he relies on strictly.
又色界中，於此二種未離欲故。
 Also in the realm of form, these two kinds of desires are not separated.
問：
 ask:
生第二靜慮或生上地，若有尋有伺眼等識現在前，云何此地無尋無伺？
 When you are born in the second level of meditation or in the upper level, if there are consciousnesses such as the eye of seeking and waiting in front of you, why is there no seeking or waiting in this place?
若不現前，云何於彼有色諸根而能領受彼地境界？
 If it doesn't appear before you, how can those colored roots be able to receive that realm?
答：
 answer:
由有尋有伺諸識種子隨逐無尋無伺三摩地故，從彼起已，此得現前。
 Since the seeds of consciousness with pursuit and attachment follow each other in pursuit of the samadhi without pursuit and attachment, this has already appeared from there.
又此起已，識現行時，復為無尋無伺三摩地種子之所隨逐，是故此地非是一向無尋無伺。
 Moreover, after this has arisen, when consciousness is present, it is again followed by the seeds of the samadhi of non-seeking and non-conservation. Therefore, this state is not always non-seeking and non-conservative.
由彼有情於諸尋伺以性離欲而離欲故，彼地雖名無尋無伺，此復現行，亦無過失。
 Because those sentient beings are separated from desire by nature in all pursuits, even though that place is called no pursuit, no pursuit, there is no fault in its reappearance.
問：
 ask:
何緣眼界、耳界、鼻界各生二分，非餘？
 Why are the eyes, ears, and nose each divided into two parts and not leftover?
答：
 answer:
為令依止得端嚴故。
 In order to make people stay strict and strict.
問：
 ask:
眼、耳與鼻諸識生時，為依二分，當言一耶？
 When the consciousnesses of eyes, ears and nose arise, they are divided into two parts. Should we say that they are one?
當言二耶？
 That's right?
答：
 answer:
當言唯一。
 It's the only one.
何以故？
 Why?
若彼一分無障不壞，識明了生；
 If that part is unobstructed and undestructible, and knows birth clearly;
若彼有障，或復失壞，識不明了生故。
 If there is any obstacle, or it may become lost or corrupted, the consciousness cannot understand the reason of birth.
又識非色故，無有如色由方所別成二分義。
 Also, since consciousness is non-form, there is no such thing as color, which can be divided into two meanings based on directions.
問：
 ask:
眼與眼識若是因果，云何俱有？
 If eyes and eye-consciousness are cause and effect, why are they both there?
若俱有者，云何得成因果兩性？
 If there are both, how can we achieve the two natures of cause and effect?
答：
 answer:
識依眼生，非如種芽因果道理。
 Consciousness is born from the eyes, which is not like the principle of cause and effect.
何以故？
 Why?
眼與眼識，非正生因，唯建立因。
 Eyes and eye-consciousness are not the cause of origin, but the cause of creation.
是故此二俱時而有，因果性成。
 Therefore, these two exist from time to time, and they are caused by cause and effect.
猶如燈焰光明道理。
 Just like the bright light of a lamp.
如眼與眼識。
 Such as eyes and eye consciousness.
耳、鼻、舌、身與彼諸識，當知亦爾。
 The ears, nose, tongue, body and other consciousnesses should be known.
若異此者，雖有自種，無所依故，眼等諸識應不得生。
 Otherwise, although there is self-seed, there is no support, and the eyes and other consciousnesses should not be born.
問：
 ask:
若於欲界或生或長，當言眼界決定轉耶？
 If you are born or growing in the desire realm, your vision will definitely change?
答：
 answer:
此非一向。
 This is not always the case.
如眼界，耳、鼻、舌界及彼識界，當知亦爾。
 Such as the world of eyes, ears, nose, tongue and the realm of consciousness, you should know it.
身界決定轉。
 The body realm decides to turn.
如是身識界，意界，法界，意識界，色、聲、香、味、觸界亦爾。
 Such is the realm of body and consciousness, the realm of mind, the realm of Dharma, the realm of consciousness, the realm of color, sound, smell, taste, and touch.
問：
 ask:
若於色界或生或長，當言眼界決定轉耶？
 If you live or grow in the form realm, your vision will definitely change?
答：
 answer:
決定轉。
 Decided to transfer.
如眼界，如是耳、鼻、舌、身界，眼、耳、身識界亦爾。
 Just like the eye realm, such is the ear, nose, tongue, and body realm, and so are the eyes, ears, and body consciousness realms.
除香、味界及彼識界，餘一切界亦決定轉。
 Except for the realm of smell, taste, and the realm of consciousness, all other realms also determine rotation.
於無色界或生或長，除意界、法界、意識界，餘定不轉，唯除自在所獲諸色。
 In the formless realm, whether it is born or grown, except for the realm of mind, the realm of dharma, and the realm of consciousness, the remaining samadhi will not change, except for the elimination of all forms obtained by freedom.
當知三界於彼定轉。
 You should know that the three realms are fixed and turn around there.
界事善巧，如蘊善巧，亦應宣說嗢拕南頌。
 If things in the world are skillful, just like Yun is skillful, one should also pronounce the Ode to the South.
如界善巧，處事善巧嗢拕南頌，當知亦爾。
 Just like the world is skillful, the way things are done is skillful. You should know this.
云何眼處？
 Where is the cloud?
謂若眼，已得不捨，於無間體非斷滅法。
 It is said that if you have an eye, you will not let go of it, and it will cease to exist in the infinite body.
如眼處相，餘處自性，當知亦爾。
 Just like the appearance of the eyes, the nature of the rest should be known.
問：
 ask:
處、觸處，何差別？
 What is the difference between place and contact place?
答：
 answer:
處如前說。
 As mentioned before.
觸處者，謂與觸俱，或能無間引發諸觸、隨順於觸所有諸處。
 The place of contact means that it is related to contact, or it can cause all kinds of contact continuously, and it can follow all the places of contact.
問：
 ask:
若眼亦處耶？
 What if the eyes are also there?
設處亦眼耶？
 Are you looking everywhere?
答：
 answer:
有眼非處；
 What you see is wrong;
謂若眼，已得不捨，然是無間斷滅之法。
 It is said that if you have an eye, you will not let go of it, but it is the method of annihilation without interruption.
有處非眼；
 There is no place for sight;
謂所餘處安住處相。
 It is said that the rest of the place is peaceful and peaceful.
有亦眼亦處；
 There is also an eye and a place;
謂若眼，已得不捨，亦非無間斷滅之法。
 It is said that if the eye is acquired, it cannot be given up, and it cannot be destroyed without interruption.
有非眼非處；
 There is nothing wrong with the eyes;
謂若眼，不得，或得已捨，及餘耳等不住處相。
 It is said that if the eyes are not available, or they have been given up, and the remaining ears are not in a place of residence.
問：
 ask:
若處亦觸處耶？
 If the place also touches the place, right?
設觸處亦處耶？
 Even if the contact point is there?
答：
 answer:
諸觸處必是處，有處非觸處。
 All places of contact must be places, and there are places that are not places of contact.
謂眼等不與觸合，亦復不能引無間觸，然非無間斷滅之法。
 It is said that if the eyes and the like are not combined with contact, they will not be able to induce continuous contact, but this is not the method of continuous annihilation.
若於色界或生或長所有鼻、舌，若生無想有情天中所有諸根，於一切時當知必定非處。
 If all the noses and tongues arise or grow in the form realm, if all the roots in the world of non-thinking sentient beings arise, you should know at all times that they are definitely not in the right place.
問：
 ask:
處名何義？
 What does the name mean?
為顯何義建立處耶？
 What is the purpose of establishing a place?
答：
 answer:
諸心心所生長門義、緣義、方便義、和合性義、所依止義、居住處義，是名處義。
 The meaning of door, condition, convenience, harmonious nature, reliance, and place of residence that arise in the mind are called the meaning of place.
為欲顯示等無間、所緣、增上三種緣義，故建立處。
 In order to express the three meanings of continuance, object, and condition, a place is established.
廣分別處及次第，隨其所應，如界當知。
 The places and stages are widely distinguished, and they should be understood as they should be.
又世尊言：
 The World Honored One also said:
有八勝處。
 There are eight scenic spots.
廣說如經。
 Speak widely as scripture.
如是十遍處。
 This is the case ten times.
又有四處，謂空無邊處等。
 There are four more places, which are said to be empty and boundless places, etc.
又有二處，謂無想處、非想非非想處。
 There are two more places, namely the place of no thinking and the place of neither thinking nor non-thinking.
如是等法處名說者，如所說相，隨其所應，當知皆在十二處攝。
 The names of the Dharma-places mentioned in this way are as described, and they correspond to the corresponding ones. You should know that they are all taken in the twelve places.
又處依止，如界應知。
 And there is a place to rely on, just like the world should know.
復次，云何名緣生法？
 Again, what is the name of the law of karma?
謂無主宰、無有作者、無有受者、無自作用，不得自在，從因而生，託眾緣轉，本無而有，有已散滅。
 It means that there is no master, no author, no receiver, no self-function, and cannot be at ease. It arises from causes and depends on the fate of many people. It exists from nothing, and has been dissipated.
唯法所顯、唯法能潤、唯法所潤，墮在相續，如是等相名緣生法。
 Only what is manifested by the Dharma, only what can be moistened by the Dharma, and only what is moistened by the Dharma will fall into continuum, such as the name and condition of the Dharma.
當知此中，因名緣起，果名緣生。
 You should know that in this, the name of cause arises and the name of effect arises.
此無明隨眠不斷有故，彼無明纏有；
 This ignorance continues to exist with sleep, and this ignorance persists;
此無明纏生故，彼諸行轉。
 Because this ignorance is entangled in our lives, all our actions turn around.
如是諸行種子不斷故，諸行得生；
 In this way, the seeds of all formations are continuous, and all formations are born;
諸行生故，得有識轉。
 Because of the birth of all actions, there is a transformation of consciousness.
如是所餘諸緣起支流轉道理，如其所應，當知亦爾。
 In this way, the remaining branches of dependent origination and the principles of transformation are as they should be, and you should know them.
當知有、生及老死支，是假有法；
 You should know that the branches of existence, birth, old age and death are false laws;
所餘有支，是實有法。
 The remaining branches are actual methods.
復由五相建立緣起差別。
 The difference in dependent origin is established based on the five phases.
何等為五？
 What is five?
一、眾苦引因依處，二、眾苦生因依處，三、眾苦引因，四、眾苦生因，五、眾苦生起。
 1. The place where all sufferings arise, 2. The place where all sufferings arise, 3. The causes of all sufferings, 4. The causes of all sufferings, 5. The origins of all sufferings.
眾苦引因依處者，謂於現法中，名色為緣六處生起，不斷不知。
 The cause of all suffering is that in the present dharma, name and form arise as conditions in the six places, and they are constantly unknown.
此為所緣及依處故，一切愚夫於內自體愚癡生起，是名無明。
 Because this is the object and base, all fools have their own ignorance arising within them, which is called ignorance.
無明緣故，次後諸行，乃至後時有觸緣受。
 Due to ignorance, there will be subsequent actions and even contact-related feelings from time to time.
此中六處，名無明等引因依處。
 Six of these places are called ignorance and other causes.
眾苦生因依處者，謂諸愚夫觸為緣故，於現法中諸受生起；
 The origin of all suffering is caused by the contact of fools, and all feelings arise in the present dharma;
此為依處，於外境界發起諸愛；
 This is the base from which all loves are initiated in the external realm;
由愛為緣，次後有取；
 Love is the predestined relationship, and the next step is to take advantage of it;
取為緣故，次後有有。
 Taking it as a reason, there will be something after the time.
如是愛等三種生因，用觸緣受為所依處。
 In this way, the three causes of love, etc., rely on contact and conditioned feeling.
眾苦引因者，謂無明緣行，乃至觸緣受。
 The causes of suffering are those caused by unexplained conditions, and even contact conditions.
現法中識，為福非福及不動業之所熏習，後後種子之所隨逐，能引當來餘身識等生、老死苦，是故說此為彼引因。
 The consciousness in the present Dharma is influenced by blessings, non-blessings and immutable karma, and the subsequent seeds are followed, which can lead to the remaining body consciousness, birth, old age and death, and suffering. Therefore, it is said that this is the cause of that.
眾苦生因者，謂受緣愛、愛緣取、取緣有，是名當來眾苦生因。
 The cause of all suffering is called love, love, and existence. This is called the cause of all suffering.
即先所作業為煩惱攝受，未來世生將現前故，當知名有。
 That is to say, the work done first is to absorb the troubles, and the future life will appear before the present, so it should be known to exist.
眾苦生起者，謂有緣生、生緣老死，如是名為眾苦生起。
 When suffering arises, it is said that there is conditioned birth, and birth is conditioned by old age and death. This is called the arising of suffering.
即識、名色、六處、觸、受先種子性，隨所依時，曾得眾苦引因之名；
 That is, the pre-seed nature of consciousness, name and form, the six bases, contact, and feeling, depending on where they depend, has been named as the cause of suffering;
今已與果，名生、老死，復得苦名。
 Now I have achieved the result, which is called birth, old age and death, and I have regained the name of suffering.
復次，當知無明智所對治，別有心所覆蔽為性。
 Again, you should know that there is no wisdom to cure it, and there is no other way to cover up the nature.
非唯明無，亦非邪智。
 It is not just knowledge, nor is it evil wisdom.
何以故？
 Why?
若彼無明唯明無者，應不可立軟中上品。
 If he is ignorant and only knows nothing, he should not be able to establish the soft and high quality.
由無性法，都無軟中上品異故。
 Because there is no nature, there is no difference between softness and superiority.
又不可立無明隨眠與纏差別。
 Nor can we establish the difference between ignorance and entanglement.
由無性法，於一切時其相相似，現行、隨轉不可建立。
 Due to the natureless dharma, its appearance is similar at all times, and it cannot be established whether it is current or changes over time.
又異生心善、染、無記，於一切處常離慧明；
 Also, the mind is kind, tainted, and has no memory, and is always away from wisdom and clarity in all places;
若此無性是無明者，應一切心皆成染污。
 If this non-nature is ignorance, all minds will become defiled.
又無性法非有為攝、非無為攝；
 Furthermore, the natureless method is neither conditioned nor inactive;
既非有為、無為所攝，不能為染，亦不為淨。
 Since it is neither conditioned nor captured, it cannot be contaminated or pure.
又於離明心相續中，應一切時明不得起。
 And in the continuum of the mind that is separated from the clarity, it should be impossible to achieve clarity at all times.
又不應說無明滅故，明得生起。
 It should not be said that ignorance arises because ignorance ceases.
所以者何？
 So what?
無有無法而可滅故。
 There is nothing that cannot be destroyed.
若唯邪智是無明者，為除慧明所攝諸智，餘一切智皆邪智耶？
 If only wrong wisdom is ignorance, then all the other wisdoms are wrong wisdom except for wisdom?
為唯染污邪執性智是邪智耶？
 Is it because the wisdom that is polluted and attached to nature is evil wisdom?
為諸煩惱相應邪智是邪智耶？
 Is the wrong wisdom that corresponds to all the afflictions wrong wisdom?
若言初智是邪智者，一切異生相續中智皆應邪智；
 If the first wisdom is evil wisdom, then all the wisdom in different births and continuities should be evil wisdom;
若善、若無記，此不應道理。
 If it is good, if it is not remembered, this does not make sense.
若唯染污邪執性智是邪智者，唯應五見薩迦耶等名染性智。
 If only the wisdom of tainted and evil attachment is evil wisdom, then it should be called the wisdom of tainted nature such as the five views of Sakya.
此中如實不了行相，是名無明。
 There is no trace of reality in this, which is called ignorance.
由有如實不了行故，邪執事相，是名為見。
 Because there is truth but no action, the wrong appearance is called seeing.
謂薩迦耶見，由無明力，執我我所；
 It is said that Sakya sees, due to the power of ignorance, he clings to his own things;
如是餘見，各於自事邪執行轉。
 If this is the case, everyone will do their own thing.
然彼諸見不離愚癡。
 However, all his views are inseparable from ignorance.
由癡與見行相各別，是故此五染污性智名為無明，不應道理。
 Because delusion and views are different from each other, the wisdom of the five defilements is called ignorance and does not follow the truth.
又若無明與諸見相無差別者，世尊不應七隨眠中，於無明外立見隨眠。
 Furthermore, if ignorance is indistinguishable from all views, the World Honored One should not sleep with views outside ignorance.
又佛世尊曾無一處於諸見上示無明名。
 Moreover, the Buddha, the World-Honored One, has never shown the name of ignorance in all views.
若諸煩惱相應邪智是無明者，薩迦耶等五種邪見智為自性，無二智體俱有、相應，是則諸見應與無明常不相應。
 If the wrong wisdom corresponding to all afflictions is ignorance, and the five kinds of wrong view wisdom such as Sakya are of their own nature, there are no two wisdom bodies, and they are corresponding, then all views should always be inconsistent with ignorance.
又若貪等煩惱力故，令相應智成愚癡性；
 Also, if greed and other troubles cause the corresponding wisdom to become foolish;
即應貪等增上力故，得有愚癡；
 That is to say, greed and so on increase the power, so there will be ignorance;
非癡增上、癡為導首，故有貪等一切煩惱。
 It is not because delusion increases and leads to delusion that there are all the troubles such as greed.
又應可說：
 It can also be said:
如餘煩惱相應之慧，由相應故，得成染污，非彼自性。
 Just like the wisdom that corresponds to the rest of the afflictions, it becomes defiled due to the correspondence, which is not its own nature.
非愚癡體可成癡性。
 A person who is not an idiot can become an idiot.
又如諸餘煩惱相應，非煩惱性諸心心所。
 And just like all the other afflictions corresponding to each other, there are all the mental states that are not of the nature of afflictions.
是故當知，別有無明是心所性，與心相應。
 Therefore, you should know that ignorance is the nature of the mind and corresponds to the mind.
如世尊言：
 As the World Honored One said:
行有三種，謂身行、語行、意行。
 There are three types of conduct, namely body conduct, speech conduct, and mind conduct.
當知此中，入出息風，名為身行。
 You should know that the breathing in and out of this is called body movement.
風為導首，身業轉故。
 Wind is the guide, and the body's karma changes.
身所作業，亦名身行。
 The work done by the body is also called body conduct.
由愚癡者先起隨順身業風已，然後方起染污身業。
 A foolish person will first follow the wind of his body's karma, and then he will pollute his body's karma.
如入出息能起身業，故名身行；
 For example, breathing in and out can create karma, so it is called body conduct;
如是尋、伺與諸語業俱名語行，受、想與意業俱名意行。
 In this way, seeking, waiting, and other speech actions are all called speech actions, and feeling, thinking, and mental actions are all called mental actions.
如是一切總說身行、語行、意行。
 This is all about body conduct, speech conduct, and mind conduct.
諸有隨生何界、何地，當知有支即此所攝。
 Wherever everything arises, you should know that the branch of existence is captured by this.
復次，十二支中，二業所攝，謂行及有。
 Again, among the twelve branches, the two karma are captured, which is called action and existence.
三煩惱攝，謂無明、愛、取。
 The three afflictions are ignorance, craving, and grasping.
當知所餘，皆事所攝。
 You should know that everything else is taken by things.
又二業中，初是引業所攝，謂行；
 Furthermore, among the two karma, the first one is taken by the inducing karma, which is called action;
後是生業所攝，謂有。
 Later, it is captured by the karma of life, which is called existence.
三煩惱中，一能發起引業，謂無明；
 Among the three worries, one can cause karma and is called ignorance;
二能發起生業，謂愛、取。
 The second one can initiate karma, which is love and taking.
餘事所攝支中，二是未來苦支所攝，謂生、老死；
 Among the factors taken by remaining things, the second one is taken by the suffering factor in the future, which is called birth, old age and death;
五是未來苦因所攝。
 The fifth is caused by future suffering.
謂現法中，從行緣識，乃至觸緣受。
 It is said that in the present Dharma, from the awareness of formation conditions to the experience of contact conditions.
又即五支亦是現在苦支所攝。
 In other words, the five branches are also taken by the suffering branch now.
由先世因，今得生起果異熟攝。
 Due to the causes in the previous life, the fruits and fruits are now produced and matured.
謂識、名色、六處、觸、受。
 It refers to consciousness, name and form, six bases, contact and feeling.
又現在果所攝五支，及未來果所攝二支，總名果所攝緣起；
 Furthermore, there are five branches captured by the present fruit and two branches captured by the future fruit. The total name is the dependent origination captured by the fruit;
當知餘支，是因所攝緣起。
 You should know that the remaining branches arise due to the conditions they are taken into consideration.
復次，無知，略於五處為能生因。
 Again, ignorance can be caused by a little less than five places.
一、能生疑，二、能生愛，三、能生非處信，四、能生見，五、能生增上慢。
 1. It can generate doubt, 2. It can generate love, 3. It can generate mistrust, 4. It can generate opinions, and 5. it can generate increased conceit.
於前際等所有無知，是能生疑。
 All ignorance in front of things can lead to doubt.
謂如是疑：
 It is said that this is doubtful:
我於過去為曾有耶？
 Did I exist in the past?
為曾無耶？
 Why Zeng Wuye?
如是等疑於三世轉。
 If this is the case, it is doubtful that it will be reincarnated in three generations.
如經廣說。
 As the scriptures say.
過去名前際，未來名後際，現在名前後際。
 The past is named before, the future is named after, and the present is named after.
待過去世是後際，待未來世是前際故。
 Looking forward to the past life is the future, looking forward to the future is the former.
若疑過去，當知此疑前際無知所生；
 If the doubt has passed, you should know that this doubt was caused by ignorance;
若疑未來，當知此疑後際無知所生。
 If you doubt the future, you should know that this doubt is born out of ignorance.
若於內疑惑此誰所有？
 If you are wondering, who owns this?
我為是誰？
 Who am I?
今此有情從何而來？
 Where did this sentient being come from?
於此沒已當往何所？
 Where should we go from here?
當知此疑是前後際無知所生。
 You should know that this doubt is caused by ignorance of the surroundings.
又於內無知、於外無知、於內外無知，當知能生內外等愛，及後有愛、喜貪俱行愛、彼彼喜樂愛。
 Also, if you are ignorant of the inside, the outside, and the inside, you should know that love can arise both inside and outside, and then there will be love, joy, greed, and love, and joy and love for that.
又若於業無知、於異熟無知、於業異熟無知，是諸有情由於業自造無知為緣故，於魯達羅天、毘瑟笯天、世主天等非正處中，生妄勝解，歸依、敬信。
 Also, if there is ignorance about karma, ignorance about karma, ignorance about karma, and ignorance about karma, then all sentient beings will be in wrong places such as Rudala Heaven, Vishava Heaven, World Lord Heaven, etc. due to self-created ignorance due to karma. Victory, refuge, respect and trust.
又若於佛等無知，乃至於道無知，當知能生諸見。
 Also, if you are ignorant of Buddha and others, or even ignorant of the Tao, you should know that various views can arise.
所以者何？
 So what?
由於三寶及四諦中不正通達故，乃至能生六十二見；
 Due to the improper understanding of the Three Jewels and the Four Truths, sixty-two views can even arise;
及起如是見，立如是論；
 When you have such a view, you will make such a conclusion;
無施、無愛，乃至廣說所有邪見。
 No charity, no love, and even spreading all wrong views.
又若於因無知、於因所生法善不善等無知，廣如經說。
 Also, if you are ignorant of the causes and the goodness or badness of the dharma produced by the causes, it is as broad as the scriptures say.
由此無知故，於往善趣道、往善趣方便中，生增上慢。
 Due to this ignorance, there is an increase in contemplation in the path to a good destination and the means to go to a good destination.
所以者何？
 So what?
由於善不善等法、愛非愛果不如實知故，於自餓、投火、墜高巖等非方便中起方便想，行如是事，以求生天。
 Because the dharma of good and unwholesome, and the consequences of love and non-love are not known as they really are, we will think of expedients in unconvenient ways, such as starving ourselves, throwing ourselves into fire, falling off high rocks, etc., and do such things in order to be reborn in heaven.
又於六觸處中所有無知，於不如實通達得沙門果中起增上慢。
 Furthermore, ignorance in the six contact points leads to increased conceit due to unreal understanding and attaining the fruit of recluseship.
所以者何？
 So what?
由實無有於六觸處如實通達智而生增上慢故。
 Because there is no real understanding of the wisdom at the six contact points, there is an increase in conceit.
當知此中，若生天方便增上慢，若沙門果增上慢，總合此二名增上慢。
 You should know that if the method of birth is increased by slowness, and if the fruit of recluse is increased by slowness, these two names are combined to increase the slowness.
如是無明能生五種雜染。
 Such ignorance can give rise to five kinds of defilements.
謂疑雜染、愛雜染、信解雜染、見雜染、增上慢雜染。
 It means doubting the defilements, loving the defilements, believing in the defilements, seeing the defilements, and increasing the slow defilements.
由疑雜染所雜染故，一切愚夫獲得疑惑，信順於他引趣異路，於現法中，多受苦惱不安隱住。
 Due to the defilements of doubt, all fools acquire doubts and follow the strange paths they lead to, and in the present Dharma, they dwell in many sufferings, troubles and restlessness.
由愛雜染所雜染故，引生後有生老病等一切大苦。
 Defiled by the defilements of love, it causes birth, old age, illness and all other great sufferings after birth.
由信解雜染所雜染故，或謂無因，或計自在天等不平等因謂為正因，撥無一切士用而住。
 Because of the belief in the solution of defilements, it may be said that there is no cause, or it may be said that the unequal causes such as the free world are the right cause, and all people can live without any use.
由見雜染所雜染故，隨意造作一切惡行，能感當來諸惡趣苦。
 Because of the defilements caused by the sight of defilements, one can do all the evil deeds at will and feel the suffering of all the evil destinations to come.
由增上慢雜染所雜染故，令士夫用異果、無果。
 Due to the defilements caused by the slow defilements, the scholars used strange fruits with no results.
復此緣起善巧，如本地分已廣分別；
 Again, this dependent origination is skillful, just like the local parts have been widely differentiated;
所餘緣起善巧決擇，文不復現。
 The rest of the skillful decisions made by dependent origins will never appear again.
瑜伽師地論卷第五十六
 Volume 56 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第五十七彌勒菩薩說
 The fifty-seventh volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中五識身相應地意地之七
 The seventh part of the five consciousness bodies corresponding to the mind ground in the decision-making part of photography
如是已說緣起善巧。
 Thus it has been said that dependent origination is skillful.
處非處善巧我今當說。
 Now I will tell you whether everything is wrong or skillful.
總嗢拕南曰：
 General Manager Caonan said:
體顯現初、　　門差別後。
 The body appears at the beginning and the door is different.
問：
 ask:
何等為處？
 What's the point?
答：
 answer:
於彼彼事理無相違。
 There is no conflict with that matter.
問：
 ask:
何等非處？
 What a mistake?
答：
 answer:
於彼彼事理有相違。
 There is a conflict between the other's affairs.
是名處非處體。
 It's called the non-virtual body.
問：
 ask:
何故世尊顯示處非處善巧耶？
 Why does the World Honored One show skill in everything?
答：
 answer:
為欲顯示染污、清淨正方便智無失壞故。
 In order to show that there is no pollution, purity, right wisdom and no loss of wisdom.
問：
 ask:
應以幾門觀察處非處耶？
 How many doors should be used to detect errors?
答：
 answer:
四。
 Four.
由佛世尊但以四門宣說一切處非處故。
 The Buddha, World-Honored One, uses the four gates to explain why everything is not in the right place.
何等為四？
 What is four?
一、成辦門，二、合會門，三、證得門，四、現行門。
 1. The door of success, 2. the door of union, 3. the door of attainment, and 4. the door of actuality.
問：
 ask:
何緣以此四門說處非處？
 Why are these four gates so wrong?
答：
 answer:
為欲示現遍一切種差別門故。
 It is because of the desire to show all kinds of different doors.
云何一切種差別？
 Why are there all these differences?
謂依初成辦門，彼所不攝餘差別相，我當顯示。
 It is said that the door should be established according to the initial completion, and I should show the remaining differences that are not taken into account.
當知此差別略說有三種。
 It should be noted that there are three types of differences.
一、諸根越所作故；
 1. All the roots are over and over;
二、大種越所作故；
 2. Da Zhongyue did something wrong;
三、資生越所作故。
 3. Zi Sheng Yue makes mistakes.
諸根越所作者，謂無處無位眼能聞聲、嗅香、甞味、覺諸觸等，必無是處；
 If all the roots are beyond their control, there will be no place where the eyes can hear sounds, smell fragrances, tastes, feel all kinds of touches, etc., and there will be no place for them;
能見諸色，斯有是處。
 Being able to see all kinds of colors has its merits.
如眼根，如是所餘色根一一相望越用差別，如應當知。
 Just like the eyes, the remaining color roots look at each other one by one, and the more they are differentiated, you should know.
大種越所作者，謂無處無位地能造作水、火、風用，必無是處；
 The author of Da Zhong Yue said that there is nowhere and no place to create water, fire, and wind, and there will be no place for it;
能作地用，斯有是處。
 It can be used for earth purposes, so it has its merits.
如是所餘大種展轉相望越用差別，如應當知。
 In this way, the remaining major species are turning around and facing each other, and they are more and more different, as you should know.
資生越所作者，謂無處無位從餘類種餘類芽生，必無是處；
 Zisheng is more than what the author said, saying that there is no place and no place to sprout from the rest of the species, and there must be no place;
唯自種類，斯有是處。
 Only by its kind, it has its merits.
無處無位搆牛角等而出於乳，必無是處；
 There is no place for horns, etc., to come out of the milk, and they will be of no use;
搆彼乳房，斯有是處。
 The breasts are there for you.
無處無位鑽搖水瓶而出生酥，必無是處；
 There is no place to shake the water bottle and you will be born, it will be useless;
鑽搖於酪，斯有是處。
 A diamond shakes like a cheese, there is something good about it.
無處無位壓沙出油，必無是處；
 If there is no place and no place to press the sand and produce oil, it will be useless;
壓苣蕂等，斯有是處。
 Pressing lettuce, etc. has its merits.
無處無位鑽濕木等而出於火，必無是處；
 There is no place for it to drill into wet wood, etc. and come out of fire, it will be useless;
鑽於乾木，斯有是處。
 Drilling through dry wood has its merits.
如是等類，應當觀察初處非處門差別之相。
 In this case, we should observe the difference between the initial stage and the non-stage.
云何第二處非處門差別？
 Why is the second place different from the first place?
謂無處無位光明、黑闇一時合會，無有是處；
 It means that there is no place where light and darkness meet for a moment, and there is no place;
若有一處無第二生，斯有是處。
 If there is a place where there is no second life, this is the place.
無處無位麁分水火一時合會，無有是處；
 There is no place, no place, water and fire merge for a moment, there is no place;
隨有一種，斯有是處。
 There is one kind, and it has its merits.
無處無位二麁色聚同據一處，無有是處；
 There is no place and no place. The two colors gather together and occupy one place, and there is no place;
若一極微，斯有是處。
 If it is very small, there is something good about it.
無處無位同一種類二心心法俱時合會，無有是處；
 There is no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, no place, two minds of the same kind, two minds and dharmas of the same kind meet at the same time;
一一而生，斯有是處。
 They are born one by one, and they have their own merits.
無處無位同一種類若善不善、若善無記不善無記、若苦若樂俱時合會，無有是處；
 There is no place for the same kind. If good and bad are not good, if there is no memory of good, if there is no memory of bad, if there is no memory, if pain and happiness are all present together, there is no place;
隨有一種，斯有是處。
 There is one kind, and it has its merits.
無處無位愛非愛果俱時合會，無有是處；
 There is no place, no place, no love, no love, no fruit, no place at all;
若隨有一，斯有是處。
 If there is one, then there is something right.
如是等類，應當觀察第二處非處門差別之相。
 If so, you should observe the difference between the second non-direction door.
云何第三處非處門差別？
 Why is the third place different from the first place?
謂無處無位石女生兒，無有是處；
 It is said that a child born from a stone girl has no place and no place;
若非石女，斯有是處。
 If it weren't for the stone girl, she would have merit.
無處無位生半擇迦能生男女，無有是處；
 There is no place where half Zeka can give birth to men and women, there is no place for existence;
若諸丈夫，斯有是處。
 If you are a husband, there is something right about it.
無處無位盲眼見色、聾耳聞聲、鼻舌壞者嗅香甞味，無有是處；
 There is no place, no place, blind eyes to see colors, deaf ears to hear sounds, people with bad noses and tongues to smell incense and odors, which is of no use;
諸根不壞，斯有是處。
 The roots are not bad, this is what is good.
無處無位未具資糧，於現法中證學無學究竟解脫，無有是處；
 There is no place and no qualifications. There is no place to achieve ultimate liberation without learning in the present Dharma.
已具資糧，斯有是處。
 Already qualified, he has his merits.
無處無位未得聖道能證涅槃，及證聲聞、獨覺菩提，若證無上正等菩提，無有是處；
 There is no place where people who have not attained the holy path can realize Nirvana, and realize the Sravaka and Practical Enlightenment Bodhi. If they achieve the supreme and perfect Bodhi, there is no such place;
已得聖道，斯有是處。
 Having attained the Holy Path, there is something useful about it.
無處無位人趣有情以傍生趣草等飲食以充節會，若諸天眾食人飲食，色無色界食諸段食，無有是處；
 There is no place for human beings to eat and drink such as grass and other things to fill the festival. If the gods eat human food and drink, and the formless realm eats various kinds of food, there is no point in it;
與此相違，斯有是處。
 Contrary to this, this has its merits.
無處無位不捨那落迦所有身形而得人身，如是不捨所餘身形而得餘身，無有是處；
 There is no place where one can obtain a human body without giving up all the body shapes of Naluaka. If one does not give up the remaining body shapes and obtains the remaining body, there is no point;
捨已方得，斯有是處。
 Only by giving up one's own self can one gain, there is a merit in this.
如是等類，應當觀察第三處非處門差別之相。
 In this case and so on, one should observe the difference between the third and non-primary areas.
云何第四處非處門差別？
 Why is the fourth place different from the first place?
謂無處無位地捨自相成餘界相，無有是處；
 It is said that there is no place to abandon oneself and form the remaining realms without any place;
不捨自相，斯有是處。
 There is a virtue in not abandoning oneself.
如地，如是餘大種，如應當知。
 Such as the land, such as the remaining great species, such as should be known.
無處無位生長欲界不得天眼見諸天色，無有是處；
 There is no place and no place to grow in the realm of desire, and the heavenly eyes cannot see all the colors of the sky. There is no place for existence;
見人中色，斯有是處。
 Seeing the color in people has its merits.
如是餘根，如應當知。
 If this is the remaining root, you should know it.
無處無位有貪愛者，貪愛覆蔽、貪愛未斷，而於財利心離染著，無有是處；
 There is no place for greed, it is covered by greed, it is not broken, and it is detached from the attachment of money and gain, there is no point;
如是瞋、癡，隨應當知。
 Such anger and ignorance should be known immediately.
無處無位不斷貪等一切煩惱、隨煩惱、纏修四念住，無有是處；
 There is no place, no place, no place, no place, no place, no place, no place for all the troubles such as constant greed, and all troubles, entangled with the four kinds of mindfulness;
與此相違，斯有是處。
 Contrary to this, this has its merits.
如修念住，如是所餘菩提分法，當知亦爾。
 If you practice mindfulness, you should know that this is the remaining method of enlightenment.
無處無位於如來所不捨諍見、諍欲、諍心，若不開許，而能正面覩於如來，無有是處；
 There is no place where the Tathagata does not give up his opinions, desires, and minds. If he does not open his mind, and can face the Tathagata face to face, there is no place;
若捨、若許，斯有是處。
 If you give up and allow, this is what it is.
無處無位一切智者、一切見者有所知境而不了知，或復失念作非一切智者所作，無有是處；
 There is no place where all wise men and all seers have knowledge but do not understand it, or they have lost their thoughts and acted in a way that is not done by all wise men, and there is no place for it;
與此相違，斯有是處。
 Contrary to this, this has its merits.
無處無位已入大地諸菩薩等，於諸有情起故害心，或菩提心當有退轉，無有是處；
 There is no place for Bodhisattvas and others who have entered the earth to cause harm to all sentient beings, or whose bodhicitta has retreated.
與此相違，斯有是處。
 Contrary to this, this has its merits.
如是等類，應當觀察第四處非處門差別之相。
 In this case and so on, one should observe the difference between the fourth and non-subject areas.
復次，略有四處四非處，依前所說觀待道理、作用道理、證成道理、法爾道理，應正觀察。
 Again, there are some four and four wrong places. According to the previously mentioned principles, the principle of action, the principle of justification, and the principle of Dharma, we should observe them correctly.
若於如是所說道理不相違背示現宣說，是名為處；
 If the principles stated in this way do not contradict the manifestations and declarations, this is called the place;
若此相違示現宣說，是名非處。
 If this contradictory statement is made, it is wrong.
如是四處，并前所說，合成八種處非處善巧。
 These four places, combined with what was said before, form eight kinds of skillful places and non-places.
問：
 ask:
緣起善巧、處非處善巧何差別？
 What is the difference between skillful dependent origination and skillful place-making?
答：
 answer:
唯於因果生起道理正智顯了，名緣起善巧。
 Only in the arising of cause and effect, the principle of correct wisdom is revealed, and the name of dependent origin is skillful.
若於一切無顛倒理正智顯了，名處非處善巧。
 If there is no confusion in everything and the right wisdom is manifested, the name will not be skillful in any place.
所餘處非處善巧決擇，文不復現。
 The rest is not a place of skillful decision-making, and the text will not appear again.
如是已說處非處善巧。
 It has been said that everything is skillful.
根善巧我今當說。
 Now I will talk about the skillful roots.
總嗢拕南曰：
 General Manager Caonan said:
初義意、建立、　　廣分別、為後。
 The initial meaning is to establish, to distinguish widely, and to be the later.
問：
 ask:
何等是根義？
 What is the root meaning?
答：
 answer:
增上義是根義。
 The meaning of "increasing superiority" is the root meaning.
問：
 ask:
為顯何義？
 What's the point of showing?
答：
 answer:
為顯於彼彼事彼彼法最勝義。
 In order to show that thing, that way is the most perfect.
云何建立二十二根？
 How can we establish twenty-two roots?
謂能取境增上義故，建立六根。
 It is said that it can take in the environment and increase the meaning, so it can establish six roots.
安立家族相續不斷增上義故，建立二根。
 To establish a family that continues to grow in righteousness, two roots are established.
為活性命事業方便增上義故，建立一根。
 In order to facilitate the cause of living life and increase the meaning, establish a root.
受用業果增上義故，建立五根。
 By using the fruits of karma to increase meaning, the five roots are established.
世間清淨增上義故，建立五根。
 Purity in the world increases meaning, so the five roots are established.
出世清淨增上義故，建立三根。
 The purity of rebirth increases the meaning, so the three roots are established.
復次，受用顯境增上義故，建立六根。
 Again, by using the manifest realm to increase meaning, the six roots are established.
受用隱境增上義故，建立二根。
 By using the hidden realm to increase meaning, two roots are established.
受用境界時分邊際增上義故，建立一根。
 Therefore, when the realm of benefit increases, the meaning increases and a root is established.
受用境界發生雜染增上義故，建立五根。
 The five roots are established when the impurities in the state of use increase meaning.
安立清淨增上義故，建立八根。
 To establish purity and increase superior meaning, the eight roots are established.
復次，顯於內門受用境界增上義故，建立六根。
 Again, it is manifested in the realm of inner door application to increase the meaning, so the six roots are established.
顯於外門受用境界增上義故，建立二根。
 It is manifested in the realm of outer sect, so it increases the sense of meaning and establishes two roots.
受用內身增上義故，建立一根。
 Use the inner body to increase the meaning, and establish a root.
受用外境及與內身發生雜染增上義故，建立五根。
 The five roots are established by using the external environment and interfering with the impurities in the inner body to increase meaning.
對治雜染、安立清淨增上義故，建立八根。
 To cure impurities, establish purity and increase meaning, the eight roots are established.
復次，依止端嚴增上義故，建立五根。
 Again, relying on Duanyan to increase the superior meaning, the five roots are established.
能令依止隨自在轉增上義故，建立一根。
 It can make the dependence change freely and increase the meaning, so it can establish a root.
依止安住增上義故，建立一根。
 Reliance and abiding increase the meaning, so establish a root.
依止出生增上義故，建立二根。
 Therefore, relying on birth to increase the meaning, establish two roots.
依止損益增上義故，建立五根。
 According to the meaning of stopping profit and loss, the five roots are established.
依止解脫增上義故，建立八根。
 Reliance on liberation increases the meaning, so the eight roots are established.
復次，顯有情事增上義故，建立六根。
 Again, it is clear that there are emotions that add meaning, so the six roots are established.
生有情事增上義故，建立二根。
 The situation of life increases the sense of meaning and establishes two roots.
令有情事若住、若沒增上義故，建立一根。
 If there is a situation, if there is no added meaning, establish a root.
顯諸有情受用境界增上義故，建立五根。
 It shows that all sentient beings can use the realm to increase the meaning, so the five roots are established.
顯諸有情勝生方便增上義故，建立五根。
 It shows that all sentient beings are superior to the methods of living and increase the meaning, so the five roots are established.
顯諸有情定勝方便增上義故，建立三根。
 To show all sentient beings that victory is achieved through expedient methods and to increase the superior meaning, the three roots are established.
復次，顯有情事增上義故，建立六根。
 Again, it is clear that there are emotions that add meaning, so the six roots are established.
顯了有情增長增上義故，建立二根。
 It shows that the growth of sentient beings increases the meaning, so two roots are established.
顯了有情壽漸損減增上義故，建立一根。
 It shows that the life span of sentient beings gradually decreases and increases. Therefore, it has a higher meaning and is established.
顯了有情興盛、衰損增上義故，建立五根。
 It shows that the prosperity of sentient beings, the decline and the increase of meaning, establish the five roots.
顯了有情功德、過失增上義故，建立八根。
 It shows the merits and virtues of sentient beings and increases the meaning of faults, so the eight roots are established.
復次，依如是名，建立六根。
 Again, according to this name, the six roots are established.
依如是種、如是姓，建立二根。
 According to such a seed and such a surname, two roots are established.
依如是食、如是受苦樂，建立五根。
 According to such food, such suffering and pleasure, the five sense organs are established.
依如是長壽、如是久住、如是壽量邊際，建立一根。
 According to such a long life, such a long abiding, such a limit of life, establish a root.
當知此諸根，依在家品施設建立。
 You should know that these roots are established according to the quality of the home.
依如是信、如是精進，乃至如是慧、如是向、如是果，建立八根。
 With such faith, such diligence, such wisdom, such intention, and such fruition, the eight roots are established.
當知此諸根，依出家品施設建立。
 You should know that these roots are established according to the qualities of a monk.
復次，依修行者防護根門增上義故，建立六根。
 Again, the six roots are established according to the practitioner's protective root gate and the increased meaning.
堪得出家證沙門果增上義故，建立二根。
 It is worthy to become a monk and realize that the ascetic fruit has increased the meaning and established two roots.
積集善品增上義故，建立一根。
 Accumulating good deeds increases righteousness and establishes a root.
正知而行增上義故，建立五根。
 The five faculties are established because actions with correct knowledge increase the meaning.
證沙門果諸方便道增上義故，建立五根。
 By realizing that all the expedient paths of the recluse fruit have increased in meaning, the five faculties have been established.
證沙門果增上義故，建立三根。
 Since the realization of the Samana fruition increases the meaning, the three faculties are established.
中嗢拕南曰：
 Zhongfu Kaonan said:
隨境界轉等、　　由顯、及內門、
 As the realm changes, from the outer gate to the inner gate,
莊嚴、二有情、　　假設、防護等。
 Solemnity, two sentient beings, assumptions, protection, etc.
問：
 ask:
眼根作何等業？
 What kind of karma does the eye faculty do?
答：
 answer:
於諸色境已見、今見、當見為業。
 What you have seen, see now, and should see in various forms is your karma.
如是耳根乃至意根所有作業，如應當知。
 This is how you should know all the operations of the ear and even the mind.
問：
 ask:
男根、女根作何等業？
 What kind of karma does the male root and the female root do?
答：
 answer:
父母、妻子、親戚、眷屬互相攝受顯現為業。
 Parents, wives, relatives, and dependents take in each other and appear as karma.
問：
 ask:
命根作何等業？
 What kind of karma does the life faculty do?
答：
 answer:
令諸有情墮在存活住持數中為業。
 It is the cause of causing all sentient beings to fall into the number of living abbots.
問：
 ask:
受所攝根作何等業？
 What kind of karma does the affected root do?
答：
 answer:
令諸有情領納一切興盛、衰損為業。
 Let all sentient beings accept all prosperity and decline as karma.
問：
 ask:
信等諸根作何等業？
 What kind of karma does faith and other faculties do?
答：
 answer:
能生善趣及能圓滿涅槃資糧為業。
 It is a career to be able to create good destinations and to complete nirvana.
問：
 ask:
最後三根作何等業？
 What kind of karma does the last three faculties do?
答：
 answer:
能於現法趣證涅槃為業。
 Being able to realize Nirvana in the present Dharma is the karma.
問：
 ask:
如是諸根幾是實有，幾非實有？
 If so, how many roots are there or not?
答：
 answer:
十六實有；
 Sixteen things actually exist;
餘非實有。
 The rest is not real.
問：
 ask:
幾色所攝？
 What colors were photographed in?
答：
 answer:
七。
 seven.
問：
 ask:
幾心所攝？
 How many times did you take this photo?
答：
 answer:
一，三少分。
 One, three less points.
問：
 ask:
幾心法所攝？
 How many thoughts were taken?
答：
 answer:
十，三少分。
 Ten, three points.
問：
 ask:
幾心不相應行所攝？
 How many hearts do not correspond to the actions taken?
答：
 answer:
一。
 one.
問：
 ask:
幾有為所攝？
 How many of them were photographed?
答：
 answer:
一切是有為，無有根是無為。
 Everything is conditioned, and nothing has roots.
問：
 ask:
男女二根何等根分？
 How different are the two faculties of men and women?
答：
 answer:
是身根分。
 It's the identity.
問：
 ask:
最後三根何等根分？
 What are the roots of the last three?
答：
 answer:
是九根分。
 It is nine root points.
所謂意根，信等五根，樂、喜、捨根。
 The so-called mind root includes five roots such as faith, joy, joy, and equanimity.
問：
 ask:
命根何等根分？
 What is the root of life?
答：
 answer:
此無所屬。
 This belongs to nothing.
依先業所引時量決定而建立故，唯說假有。
 It is established based on the timing determined by the previous deeds, so it can only be said that it exists falsely.
問：
 ask:
幾善？
 How good?
答：
 answer:
或八；
 or eight;
或五，及六少分。
 Or five, and six less points.
問：
 ask:
幾不善？
 How bad?
答：
 answer:
六少分。
 Six less points.
問：
 ask:
幾無記？
 Little memory?
答：
 answer:
八，五少分。
 Eight, five points.
問：
 ask:
幾有異熟？
 How mature is it?
答：
 answer:
一，十少分。
 One, ten points.
問：
 ask:
幾無異熟？
 Almost no familiarity?
答：
 answer:
十一，十少分。
 Eleven, ten points.
問：
 ask:
幾有異熟助伴？
 How many familiar companions are there?
答：
 answer:
最後三，能助有可愛異熟法，令轉明盛，能感決定人天異熟。
 The last three, can help with the lovely and mature method, make people turn bright and prosperous, and can determine the different maturity of man and nature.
問：
 ask:
幾是異熟？
 How mature is it?
答：
 answer:
一，九少分。
 One, nine points.
問：
 ask:
幾有種子異熟？
 How many seeds are ripe?
答：
 answer:
一切皆有。
 Everything is there.
問：
 ask:
幾非異熟？
 Isn't it strange?
答：
 answer:
十二，九少分。
 Twelve, nine points.
問：
 ask:
幾是異熟生？
 How many strangers are there?
答：
 answer:
亦一切，種子所攝異熟所生故。
 Everything is born from the seeds that are taken and ripened.
問：
 ask:
幾欲界繫？
 How many realms of desire are there?
答：
 answer:
四，十五少分。
 Four, fifteen points.
問：
 ask:
幾色界繫？
 What colors are there?
答：
 answer:
十五少分。
 Fifteen less points.
問：
 ask:
幾無色界繫？
 How many colorless realms?
答：
 answer:
八少分。
 Eight less points.
問：
 ask:
幾不繫？
 Isn’t it related?
答：
 answer:
三，九少分。
 Three, nine points.
問：
 ask:
未至地幾可得？
 How can we get to a place we haven’t yet arrived at?
答：
 answer:
十一。
 eleven.
問：
 ask:
若未至地有喜根者，何故不如初靜慮地建立喜耶？
 If there is a root of joy in the ground that has not yet been reached, why not establish joy in the ground of initial meditation?
答：
 answer:
由於彼地喜可動故。
 Because that place is happy and moveable.
問：
 ask:
喜於彼有何教為證？
 What teachings are there to prove that I am happy with him?
答：
 answer:
如世尊言：
 As the World Honored One said:
如是苾芻！離生喜樂滋潤其身，周遍滋潤、遍流、遍悅，無有少分不充不滿，如是名為離生喜樂。
 Such is the case! The joy of rebirth nourishes the body, nourishes, flows, and delights all over the body. There is no trace of it that is not full and unsatisfactory. This is called the joy of rebirth.
此中初門說未至位，後門說根本位。
 Among them, the first door is said to be not in place, and the back door is said to be in the basic position.
問：
 ask:
初靜慮地幾根可得？
 How many roots can I get at first?
答：
 answer:
十八。
 eighteen.
第二靜慮地亦爾。
 The second is to think quietly.
問：
 ask:
第三靜慮地幾根可得？
 Third, how many Jingzhu land can be obtained?
答：
 answer:
十七。
 Seventeen.
問：
 ask:
第四靜慮地幾根可得？
 Fourth, how many meditation grounds can be obtained?
答：
 answer:
十六。
 sixteen.
問：
 ask:
空無邊處地幾根可得？
 How many can be found in the infinite space?
答：
 answer:
十一。
 eleven.
如空無邊處地，識無邊處地、無所有處地，應知亦爾。
 Just like the boundless place of emptiness, the boundless place of consciousness, the place of nothingness, you should know this.
問：
 ask:
非想非非想處地幾根可得？
 How many roots can be obtained without thinking about it?
答：
 answer:
八。
 eight.
問：
 ask:
初靜慮地所攝諸根，當言有漏？
 When I first calmly consider the roots captured by the ground, should I say there are any leaks?
當言無漏？
 That's true?
答：
 answer:
當言二種。
 There are two kinds of words.
如初靜慮所攝諸根，乃至無所有處地所攝諸根，當知亦爾。
 You should know this just like the roots you picked up when you first calmly contemplated them, and even the roots you picked up in a place where there is nothing.
非想非非想處地所攝諸根，當言有漏。
 All the roots that are involved in the place of non-perception and non-perception should be said to have leaks.
此約種類。
 This type of covenant.
若約相續，當言二種。
 If the agreement continues, there should be two types.
又由煩惱解脫故，令彼諸根成無漏性。
 And because of the liberation of troubles, his roots become free of leakage.
如有漏無漏，如是應斷不應斷、世間出世間，當知亦爾。
 If there are leaks and there are no leaks, it should be cut off and should not be cut off. It is worldly and beyond the world. You should know this.
問：
 ask:
若生欲界，當言成就幾根？
 If you are born in the desire realm, how many faculties should you achieve?
答：
 answer:
容有一切。
 There is room for everything.
問：
 ask:
生那落迦成就幾根？
 How many roots will be achieved by giving birth to Naraka?
答：
 answer:
八，現行、種子皆得成就。
 Eighth, both the current state and the seeds are achieved.
除三，所餘或成就、或不成就。
 Divide three, and the rest may succeed or not.
三，約現行不成就，約種子或成就，謂般涅槃法；
 Third, if the current state of the covenant is not achieved, if the seed of the covenant is achieved, it is called the Dharma of parinirvana;
或不成就，謂不般涅槃法。
 Or if it is not achieved, it is said that it is not the Dharma of parinirvana.
餘三，現行故不成就，種子故成就。
 The remaining three are not accomplished because of the current state, but are accomplished because of the seeds.
如生那落迦趣，於一向苦傍生、餓鬼，當知亦爾。
 You should know that if you are born in the land of Loka, you will always be born next to suffering and hungry ghosts.
若苦樂雜受處，後三種亦現行成就。
 If there are mixed feelings of pain and pleasure, the last three will also be realized.
問：
 ask:
若生人趣成就幾根？
 If you were born as a human being, how many abilities would you achieve?
答：
 answer:
容有一切。
 There is room for everything.
如生人中，生天亦爾。
 Just as you are born in human beings, so are you born in heaven.
問：
 ask:
諸缺根者成就幾根？
 How many of those who lack roots have achieved success?
答：
 answer:
除五，容有餘。
 Divide by five, there is more than enough room.
問：
 ask:
諸具根者成就幾根？
 How many faculties can those with various faculties achieve?
答：
 answer:
容有一切。
 There is room for everything.
問：
 ask:
諸半擇迦成就幾根？
 How many faculties have all the samsakas achieved?
答：
 answer:
除五，容有餘。
 Divide by five, there is more than enough room.
問：
 ask:
女成就幾根？
 How many achievements does a woman have?
答：
 answer:
容有二十一。
 There are twenty-one.
問：
 ask:
男成就幾根？
 How many penises does a man have?
答：
 answer:
亦容有二十一。
 There are also twenty-one.
問：
 ask:
諸二形者成就幾根？
 How many abilities have the two forms achieved?
答：
 answer:
容有十九。
 There are nineteen in it.
問：
 ask:
斷善根者成就幾根？
 How many roots will be achieved by cutting off good roots?
答：
 answer:
除八，容有餘。
 In addition to eight, there is more than enough room.
問：
 ask:
不斷善根者成就幾根？
 How many roots will a person who keeps good roots achieve?
答：
 answer:
容有一切。
 There is room for everything.
問：
 ask:
諸異生成就幾根？
 How many abilities have all different beings achieved?
答：
 answer:
十九，除後三。
 Nineteen, except the last three.
問：
 ask:
諸見諦者成就幾根？
 How many abilities have those who have seen the truth achieved?
答：
 answer:
容有一切。
 There is room for everything.
問：
 ask:
有學成就幾根？
 How many academic achievements do you have?
答：
 answer:
容有二十一。
 There are twenty-one.
問：
 ask:
無學成就幾根？
 How many achievements can you make without studying?
答：
 answer:
容有十九。
 There are nineteen in it.
問：
 ask:
預流果向成就幾根？
 How many attainments are there in the pre-streaming fruition direction?
答：
 answer:
容有二十。
 There are twenty.
問：
 ask:
預流果成就幾根？
 How many pre-flow fruits will be achieved?
答：
 answer:
亦容有二十。
 There is also room for twenty.
如預流果，一來果向、一來果、不還果向，當知亦爾。
 Just like the pre-streaming fruit, the fruit comes once, the fruit comes once, and the fruit does not return. You should know this.
問：
 ask:
不還果成就幾根？
 How many will result if you don’t return the result?
答：
 answer:
容有十九。
 There are nineteen in it.
如不還果，阿羅漢向亦爾。
 If there is no repayment of the fruit, I will go to you as an Arhat.
問：
 ask:
阿羅漢果成就幾根？
 How many Arahants are there?
答：
 answer:
容有十九。
 There are nineteen in it.
問：
 ask:
若生色界成就幾根？
 How many roots will be achieved if the form realm is born?
答：
 answer:
容有十八。
 The capacity is eighteen.
問：
 ask:
生無色界成就幾根？
 How many roots can be achieved by being born in the formless realm?
答：
 answer:
容有十一。
 There are eleven.
問：
 ask:
若欲界沒欲界生時，當言捨幾根，得幾根？
 If there is no desire realm, how many faculties should be given up and how many faculties should be gained?
答：
 answer:
且約色根容有而說。
 Let’s talk about the color root capacity.
或捨缺諸根，得缺諸根；
 Or if you give up all the roots that are lacking, you will get all the roots that are lacking;
或捨缺諸根，得具諸根；
 Or let go of all the lacking roots and gain all the roots;
或捨具諸根，得具諸根；
 Or if you give up and have all the roots, you will have all the roots;
或捨具諸根，得缺諸根。
 Or if you have all the roots of equanimity, you will be lacking all the roots.
或捨劣諸根，得劣諸根；
 Or give up bad roots and gain bad roots;
或捨劣諸根，得勝諸根；
 Or give up all the inferior roots and conquer all the roots;
或捨勝諸根，得劣諸根；
 Or give up the superior faculties and gain the inferior faculties;
或捨勝諸根，得勝諸根。
 Or give up and overcome all the roots, and conquer all the roots.
意根、命根勝劣得捨，當知亦爾。
 You should know how to give up the advantages and disadvantages of the mind root and life root.
若諸受根勝劣得捨，隨其所應亦爾。
 If the feeling faculties are good or bad, let them go as they should.
此約異熟果故有差別。
 There is a difference in this agreement because of the different ripe fruits.
若諸善根約等流果，捨前前劣，得後後勝，非由生故。
 If the roots of good deeds are about the same as the fruit, the former will be inferior and the latter will be superior, it is not due to birth.
捨勝得劣，後邪方便乃有斯義。
 There is a meaning in giving up to win and gain disadvantages.
最後三根，於一切位與生相違，是故不說。
 The last three roots are contrary to life in all positions, so they will not be discussed.
問：
 ask:
從欲界沒色界生時，捨幾根，得幾根？
 When you are born in the realm of desire and no form, how many roots will you give up and how many will you get?
答：
 answer:
容捨下地一切，容得上地一切。
 Tolerate everything below and tolerate everything above.
如欲界沒色界生時，從欲界沒無色生時，從色界沒無色生時，當知亦爾。
 Just as when there is no form-realm arising in the desire-realm, when there is no formless-being arising from the desire-realm, and when there is no formless-being arising from the form-realm, you should know this.
最後三根，由證沙門果方便而得，不由沒生。
 The last three roots are obtained through the convenience of realizing the fruit of recluseship, and they cannot help but arise.
先修習力所任持故，後等流果轉盛而生。
 First practice what you are capable of, and then the fruits will flourish.
又能為緣，生異熟果，令轉明盛。
 It can also be used as a predestined relationship to produce different and ripe fruits, making it more prosperous and prosperous.
中嗢拕南曰：
 Zhongfu Kaonan said:
業實有、色等、　　善等、異熟等、
 The actual existence of karma, color, etc., goodness, etc., unusual ripeness, etc.,
若界、若諸地、　　及死生得捨。
 If there are realms, if there are all the places, and if you can give up life and death.
問：
 ask:
幾根由境界義名有義？
 How many realms are there in name only?
幾非耶？
 Isn’t that true?
答：
 answer:
二十一名有義，一非。
 Twenty-one are righteous and one is wrong.
問：
 ask:
幾於非色助伴義轉？
 Is it possible for non-sexual helpers to escape?
答：
 answer:
七色根。
 Seven color roots.
問：
 ask:
幾色非色為助伴耶？
 How many colors are there to help you?
答：
 answer:
餘有義根。
 I have righteous roots.
問：
 ask:
五色根何義？
 What is the meaning of the five color roots?
答：
 answer:
色等五各別境。
 Color and other five different realms.
問：
 ask:
第六根何義？
 What is the meaning of the sixth root?
答：
 answer:
一切法。
 All laws.
問：
 ask:
男女根何義？
 What is the meaning of male and female?
答：
 answer:
因欲相應，即觸所攝。
 Because the desire corresponds, that is what is touched.
問：
 ask:
五受根何義？
 What is the meaning of the five sense organs?
答：
 answer:
隨順苦、樂、憂、喜、捨處，即六根義。
 Following the places of suffering, happiness, sorrow, joy, and equanimity are the six root meanings.
問：
 ask:
信根何義？
 What is the meaning of faith?
答：
 answer:
應得應捨所有境界。
 Deserve and give up all realms.
問：
 ask:
精進根何義？
 What does diligence mean?
答：
 answer:
即於二種若得、若捨俱無所憚。
 That is to say, if you get or give up both kinds, you will have nothing to worry about.
問：
 ask:
念根何義？
 What is the meaning of Niangen?
答：
 answer:
於聞思修憶持不忘。
 Listen, think, practice, remember and never forget.
問：
 ask:
定根何義？
 What is the meaning of root?
答：
 answer:
奢摩他、毘鉢舍那。
 Samatha, Vipassana.
問：
 ask:
慧根何義？
 What is the meaning of wisdom root?
答：
 answer:
所知真實。
 Know the truth.
問：
 ask:
未知欲知根何義？
 What is the meaning of unknown desire to know?
答：
 answer:
修諦現觀者，從善法欲已去，於一切方便道中，即彼五根義當知是此義。
 Those who have cultivated and observed the truth should know that this is the meaning of the five senses in all expedient paths when the desire for good dharma has disappeared.
問：
 ask:
已知根何義？
 What is the meaning of known root?
答：
 answer:
從預流果乃至金剛喻定，即彼五根義當知是此義。
 From the pre-flow fruit to the Vajra metaphor, that is, the meaning of the five senses should be understood to be this meaning.
問：
 ask:
具知根何義？
 What does it mean to have knowledge?
答：
 answer:
從初無學道乃至無餘涅槃界，即彼五根義當知是此義。
 From the beginning when there is no learning to the realm of nirvana, that is, the meaning of the five senses should be known.
問：
 ask:
幾有色，有色為義？
 How many colors are there, and what is color is righteousness?
答：
 answer:
七。
 seven.
問：
 ask:
幾無色，有色無色為義？
 How colorless is it? Colorless and colorless are righteousness?
答：
 answer:
除命根，餘一切。
 Except for the life root, everything else.
問：
 ask:
幾非有色非無色，非有色非無色為義？
 How can it be neither colored nor colorless? Is it true that it is neither colored nor colorless?
答：
 answer:
即此命根，是假法故。
 That is to say, this life root is a false dharma.
問：
 ask:
幾有見，有見為義？
 How can we see each other? How can we see them as righteousness?
答：
 answer:
一切非有見。
 Nothing is seen.
一有色以有見為義；
 A form is righteous by having a view;
及餘非有色一分。
 There is nothing more than color.
問：
 ask:
幾有對，有對為義？
 How often is it right? Is it right to be right?
答：
 answer:
七有色及餘無色無對一分。
 Seven colors and the remaining colorless ones have no pairs.
問：
 ask:
幾有漏，有漏為義？
 How many leaks are there? Is there any leakage that is righteous?
答：
 answer:
唯七。
 Only seven.
除最後二及苦、憂根，餘有漏、無漏，以有漏、無漏為義。
 Except for the last two and the roots of suffering and worry, the remaining ones have outflows and no outflows, so the meaning is to have outflows and not have outflows.
當知苦根有漏、無漏，以有漏為義。
 You should know that the root of suffering has or does not have leakage, and it is righteous to have leakage.
憂根有漏，以有漏、無漏為義。
 The root of worry is leakage, so it is righteous to have leakage and not have leakage.
未知欲知根，若遠沙門果，世間行所攝，是有漏；
 The root of unknown desire to know, if it is far away from the fruit of Samana, is captured by the worldly conduct, there is an outflow;
若近沙門果，出世行所攝，是無漏。
 If one is close to the recluse fruit and taken in by the worldly conduct, there will be no leakage.
問：
 ask:
幾有為，有為為義？
 How much is there to do, and what is righteous?
答：
 answer:
一切是有為。
 Everything is promising.
八有為為義，餘有為、無為為義。
 The eight actions are righteousness, and the remaining actions and inactions are righteousness.
問：
 ask:
幾有諍，有諍為義？
 How often can there be disagreements, and how can disagreements be regarded as righteousness?
答：
 answer:
如說有漏，當知此亦爾。
 If there is an omission, you should know that it is true.
如說有諍，當知有愛味、依耽嗜、世間、出世間等亦爾。
 If there is disagreement, you should know that there is love, attachment, mundane, supramundane, etc.
問：
 ask:
幾過去，過去為義？
 How many times have passed, and the past is righteousness?
答：
 answer:
除有色根及苦根，餘有義一分。
 Except for the color roots and the bitter roots, there is only one part of meaning.
若有色根及苦根在過去，非過去為義。
 If the roots of form and suffering are in the past, then it is not righteous.
問：
 ask:
幾過去，現在為義？
 How many times in the past is it righteousness now?
答：
 answer:
即如所說一分。
 That's one point as said.
當知即此在過去，以未來為義。
 You should know that this is in the past, and the future is the meaning.
又即此在現在，以過去、未來為義。
 In other words, Dasein is present, with past and future as its meaning.
問：
 ask:
幾現在，現在為義？
 How now, now is righteousness?
答：
 answer:
一切有色根及苦根，并前所說一分。
 All the roots of color and roots of suffering are one part of what was mentioned above.
又此一分在未來，以過去、未來、現在為義。
 And this part is in the future, and the past, future, and present are righteous.
若諸色根在未來，非未來為義。
 If the roots of various forms are in the future, non-future is righteousness.
苦根亦爾。
 The root of bitterness is also there.
問：
 ask:
幾欲界繫，欲界繫為義？
 How many realms of desire are connected, and what is the relationship between the realm of desires and righteousness?
答：
 answer:
四。
 Four.
二，欲、色界繫，欲界繫為義。
 Second, the realm of desire and color is related, and the realm of desire is righteous.
三，欲、色界繫，欲、色界繫為義。
 Third, the realm of desire and color is related, and the realm of desire and color is related to righteousness.
二，欲、色界繫及不繫，欲、色、無色界繫及不繫為義。
 2. Desire, form, and formless realms are related and not related. Desire, color, and formless realms are related and not related.
七，欲、色、無色界繫及不繫，彼義亦爾。
 7. Desire, color, and the formless realm are connected and not connected, and the meaning is the same.
一，色界繫及不繫，一切繫不繫為義。
 1. Whether the color realm is connected or not, it is righteous if everything is connected or not.
二，不繫，一切繫不繫為義。
 Second, it is not tied. It is righteous that everything is not tied.
問：
 ask:
幾善，善為義？
 How good is it? Goodness is righteousness?
答：
 answer:
八，唯善，善、不善、無記為義。
 Eight, only good, good, bad, and nothing are recorded as righteousness.
五，善、不善、無記，善、不善、無記為義。
 Five, good, bad, and unrecorded. Good, unwholesome, and unrecorded are righteousness.
一，善、不善，善、不善、無記為義。
 1. Good, bad, good, bad, and unrecorded are righteousness.
五，無記，無記為義。
 Five, no note, no note is righteousness.
二，無記，善、不善、無記為義。
 Second, there is no note, good, bad, and no note are righteousness.
問：
 ask:
幾學，學為義？
 How much learning is righteousness?
如是等。
 If so, wait.
答：
 answer:
九，學、無學、非學非無學，以三種為義。
 Nine, learning, no learning, non-learning and not no learning, take three kinds as meaning.
七，非學非無學，即以此為義。
 Seventh, neither learning nor learning, that is, this is the meaning.
一，通三種，非學非無學為義。
 1. To understand three kinds of things, it means neither learning nor lack of learning.
一，學、非學非無學，以三種為義。
 First, learning, non-learning, and non-learning are the three kinds of meaning.
二，學，以三種為義。
 Second, learning, taking three kinds as righteousness.
一，無學，以三種為義。
 First, there is no learning, and three kinds of things are regarded as righteousness.
問：
 ask:
幾見所斷，見所斷為義？
 How many times have we broken off, and what we have broken off is righteousness?
如是等。
 If so, wait.
答：
 answer:
十四，一分見所斷，一分修所斷。
 Fourteen, one point is to see what is broken, the other point is to practice is to break.
十二，一分修所斷，一分非所斷。
 Twelve, one point is broken by cultivation, and the other point is broken by failure.
謂即十四中六及餘六。
 That is to say, six out of fourteen and the remaining six.
餘二非所斷。
 The remaining two are not broken.
此中有色諸根，見、修所斷為義；
 There are various roots in this, which are broken by seeing and cultivating them as righteousness;
無色諸根，三種為義，謂見、修所斷，非所斷義。
 There are three kinds of meanings among the colorless roots, which are those that are cut off by seeing and cultivating, and those that are not cut off.
問：
 ask:
幾根於義雜染捨所顯？
 How many roots are manifested in the house of righteousness?
答：
 answer:
除諸善根，以諸善根於義清淨捨所顯故。
 Eliminate all good roots, because all good roots are manifested in the pure house of righteousness.
問：
 ask:
幾根顛倒義？
 How many reverse meanings?
答：
 answer:
除諸善根，所有六根義。
 In addition to all good roots, all six roots are righteous.
問：
 ask:
幾根顛倒所依？
 How many inversions depend on it?
答：
 answer:
七色根。
 Seven color roots.
問：
 ask:
幾根顛倒自性？
 How many roots reverse one's own nature?
答：
 answer:
六少分。
 Six less points.
問：
 ask:
幾根顛倒對治？
 How many inversions can cure it?
答：
 answer:
八物。
 Eight things.
問：
 ask:
幾根觀義過失？
 How many mistakes are there in Guanyi?
答：
 answer:
或八、或五、或一。
 Or eight, or five, or one.
問：
 ask:
若彼諸行亦有四德相應可得，云何唯觀為過失耶？
 If there are four virtues corresponding to each of those actions, why would it be a fault to just observe them?
何者四德？
 What are the four virtues?
一、堅住德；
 1. Stay firm in virtue;
謂如一蘊住經百年，若正將御，或有過者。
 It is said that if a general has lived for hundreds of years, he may have made mistakes.
二、勢力德；
 2. The virtue of power;
謂能生樂，及現清淨。
 It is said to produce happiness and present purity.
三、轉變德；
 3. Transform virtue;
謂牽引、修治、受用、棄捨自在轉故。
 It means pulling, cultivating, using, abandoning and turning around freely.
四、可樂德；
 4. Colade;
謂依彼處生種種著故。
 It is said that various things arise depending on that place.
是名諸行有四德相。
 This means that all actions have four virtues.
答：
 answer:
雖有世間於彼諸法取為功德，然彼一切皆諸過失之所隨逐。
 Although there are merits and virtues in the world, all of them are caused by faults.
問：
 ask:
何等名為諸過失耶？
 What are called faults?
答：
 answer:
雖少時住，非究竟故，愛變無常現可得故，死沒無常現可得故，當觀諸行離初功德。
 Although it lasts for a short period of time, it is not the ultimate. Because love can be obtained without permanent appearance, and death can be obtained without permanent appearance, we should observe the initial merits of all actions.
又能發生種種苦惱現可得故，種種不淨現可得故，當觀諸行離第二德。
 Also, because all kinds of sufferings can appear and can be obtained, and because all kinds of impurities can appear and can be obtained, we should observe the second virtue of separation of conduct.
又於老病死等不隨所欲現可得故，當觀諸行離第三德。
 Also, since old age, sickness, death, etc. do not appear as desired, we should observe the third virtue of separation.
又諸糞蟲及猪犬等亦極樂著糞穢不淨現可得故，當觀諸行離第四德。
 In addition, all dung insects, pigs, dogs, etc. are also able to achieve the ultimate happiness of excrement and impurity. Therefore, they should meditate on the fourth virtue of detachment.
由彼諸行離諸功德，是故一切過失相應，故應觀彼具諸過失。
 Since his actions are separated from his merits and virtues, all his faults correspond to them, so he should be observed to have all his faults.
問：
 ask:
眼根誰所依處？
 Who is the root of the eye?
答：
 answer:
見色依處。
 See the color according to the place.
問：
 ask:
乃至意根誰所依處？
 Who does the root of the mind depend on?
答：
 answer:
各取自境之所依處。
 Each is taken from its place in the environment.
問：
 ask:
男女二根誰所依處？
 Who are the two roots of male and female?
答：
 answer:
習欲依處。
 The habitual desire depends on the place.
問：
 ask:
命根誰所依處？
 Who does the root of life depend on?
答：
 answer:
乃至死有，為前時有之所依處。
 Even the existence of death is the basis for the existence of the previous time.
問：
 ask:
諸受根誰所依處？
 Who are the roots of feeling?
答：
 answer:
於諸境界可意、不可意，若愛、若恚等之所依處。
 It is the place where all realms are conceivable and unconceivable, such as love and hatred, etc.
問：
 ask:
信根誰所依處？
 Who is the root of faith?
答：
 answer:
趣入善法之所依處。
 Interested in entering the place where good laws are based.
問：
 ask:
精進根誰所依處？
 Who is the root of energy?
答：
 answer:
已入善法，恒常修習之所依處。
 Having entered into the good Dharma, it is the basis for constant practice.
問：
 ask:
念根誰所依處？
 Who does the root of mind depend on?
答：
 answer:
正知而行之所依處。
 The basis for correct understanding and action.
問：
 ask:
定根誰所依處？
 Who is the root of the root?
答：
 answer:
智見清淨之所依處。
 Wisdom and vision are the base of purity.
問：
 ask:
慧根誰所依處？
 Who relies on the root of wisdom?
答：
 answer:
煩惱永斷之所依處。
 The place where troubles end forever.
問：
 ask:
未知欲知根誰所依處？
 Who is the root of the unknown desire to know?
答：
 answer:
證初、第二、第三沙門果之所依處。
 The place where the first, second and third ascetics are realized.
問：
 ask:
已知根誰所依處？
 Who knows where the root lies?
答：
 answer:
乃至金剛喻定、無學沙門果證之所依處。
 Even the Vajra metaphor is the place where the unlearned ascetics attain fruition.
問：
 ask:
具知根誰所依處？
 Who has the root of knowledge?
答：
 answer:
無間煩惱永斷作證、現法樂住、所依永滅之所依處。
 The place where uninterrupted troubles and troubles will forever cease to bear witness, where the joy of the present Dharma abides, and where it will be destroyed forever.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
此身有色，麁滓所成，四大所造，父母不淨和合所生，種種飲食之所長養，常假覆蔽、沐浴、按摩、斷截、破壞、散、滅之法？
 This body has form, is made of dirt, is created by the four elements, is born from the union of unclean parents, is nourished by various kinds of food and drink, is it constantly covered, bathed, massaged, cut off, destroyed, dispersed, and destroyed?
答：
 answer:
依七色根作如是說。
 According to the seven color roots, it is said.
當知此中，略說欲界有色諸根。
 You should know this and briefly talk about the various roots of form in the desire realm.
初句說彼共相。
 The first sentence says that they have something in common.
第二句說彼自相。
 The second sentence talks about his own appearance.
次有三句說彼因相。
 There are three sentences about the cause and appearance of this time.
所謂依因、生因、生已增長因。
 The so-called dependent causes, birth causes, and birth-increasing causes.
次有三句說彼轉變相。
 There are three sentences about his transformation.
謂寒所作、熱所作、勞倦所作。
 It is said to be caused by cold, heat, and fatigue.
後有四句說彼變壞相。
 There are four sentences after that saying that he has changed into a bad state.
謂初二句活位逼損所作，後二句死後所作；
 It is said that the first two sentences were written while alive and forced to lose, and the last two sentences were written after death;
他故、自然故變壞應知。
 You should know that nature has changed for the worse due to other reasons.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
遠行及濁行，無身寢於窟耶？
 Traveling far and wide, sleeping in a cave without a body?
答：
 answer:
依意根處。
 According to the root of intention.
由於前際無始時故，遍緣一切所知境故，名為遠行。
 Because there is no beginning in the past, it is called a long journey because it involves all the known situations.
諸心相續一一轉故，無主宰故，名為獨行。
 Because all the minds continue to turn one by one, and there is no master, it is called walking alone.
無色、無見亦無對故，名為無身。
 It is colorless, has no sight, and has no counterpart, so it is called bodyless.
依止色故，名寢於窟。
 Because of its color, it is called sleeping in a cave.
問：
 ask:
依何根處說如是言：
 According to what root it is said:
由八處所男為女縛，謂舞、歌、笑、睇、美顏、妙觸、祇奉、成禮？
 From the eight places where a man is bound to a woman, it means dancing, singing, laughing, looking, beautiful face, wonderful touch, only worship, and becoming a ritual?
答：
 answer:
依男女二根。
 According to the two roots of male and female.
於遊戲時，由四處縛；
 When playing, it is bound from all directions;
於受用時，亦由四處。
 When used, it also comes from four places.
於遊戲時，身、語、面門、眼目舒悅；
 When playing, your body, speech, face, and eyes will feel comfortable;
於受用時，妍容、軟滑、恭事、童分。
 When used, it is beautiful, soft, respectful, and childlike.
問：
 ask:
依何根處說如是言：
 According to what root it is said:
眾生存活、住、持、安隱？
 Do all living beings live, abide, persist, and live in peace?
答：
 answer:
依命根說。
 According to the root of life.
有諸氣息，故名眾生。
 There are various breaths, so they are called living beings.
思慮相應，故名存活。
 Thinking corresponds to it, hence the name survival.
等餘而住，故名為住。
 Staying while waiting for the rest, hence the name Dwelling.
增上而轉，故說名持。
 It increases and turns, so it is called Mingzhi.
無有病惱，故名安隱。
 There is no illness or worry, hence the name An Yin.
問：
 ask:
依何根處說如是言：
 According to what root it is said:
平正受，受所攝？
 Ping Zhengshou, Shou Zhao?
答：
 answer:
依喜、樂根說，望所餘受自相、共相、依止相所顯故。
 According to the roots of joy and joy, we hope that the remaining symptoms of the feelings will be revealed by the self-phase, universal phase, and dependence phase.
如平正等，如是不平正等、非平正非不平正等，如應當知。
 If it is fair, it should be known, if it is not fair, it will be equal, if it is not fair, it will not be unfair, etc.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
於如來所淨信深固，根生建立，一切世間若諸沙門、若婆羅門、若天魔梵，無有如法能引脫者？
 The pure faith of the Tathagata is deep and solid, and its roots are established. In all the worlds, such as the ascetics, the brahmins, the gods, demons, and Brahmas, there is no one like the Dharma who can lead him to escape?
答：
 answer:
依信根說。
 According to Xingen.
此顯其信，於聞思修勝解堅固義。
 This shows his faith, and he is able to understand and solidify his meaning through listening, thinking, and practice.
又此堅固隨所信解方便顯示，謂智、生、主、淨最勝之者，尚不能動，何況凡流。
 Furthermore, this solidity manifests itself in accordance with the methods of belief and understanding. It is said that wisdom, life, mastery, and purity are the most superior ones. They cannot be moved, let alone the ordinary flow.
又堅固義復有差別。
 And the meaning is firm and differentiated.
謂其信深固，由世間善決定勝解為出世勝解根本故，又由出世清淨勝解所建立故。
 It is said that his faith is deep and solid, and the ultimate solution is determined by worldly good and is the root of the transcendental solution, and it is also established by the transcendental pure solution.
當知最初是標句，後二是釋句。
 You should know that the first sentence is a standard sentence, and the second two are explanatory sentences.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
住有勢、有勤、　　有勇健、堅猛、
 Live with power, diligence, bravery, strength,
於諸善法中　　常不捨善軛？
 Do you never give up the good yoke among all the good things?
答：
 answer:
依精進根說。
 According to the root theory of essence.
此精進根，略顯其相差別有五。
 This energy root has five different characteristics.
謂被甲精進、方便精進、不下精進、無動精進、無喜足精進。
 It is called vigor by armor, vigor by means of convenience, vigor without inferiority, vigor without movement, vigor without joy.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
念、等念、隨念、　　別念、不忘念、
 Think about it, think about it, think about it, don’t think about it, don’t forget to think about it,
心明記、無失、　　無忘、無失法？
 The mind clearly remembers, does not lose, does not forget, does not fail?
答：
 answer:
依念根說。
 Yi Niangen said.
此差別義，如攝異門分應知。
 The meaning of this difference can be understood by taking pictures of different sects.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
令心住、等住、　　安住與近住、
 Let the mind abide, wait and abide, abide peacefully and stay close,
調、寂靜、寂止、　　一趣、等持性？
 Harmony, stillness, stillness, one interest, etc.?
答：
 answer:
依定根說。
 According to the root theory.
此差別義，如聲聞地應知。
 The meaning of this difference should be known to the sravakas.
問：
 ask:
世尊依何根處說如是言：
 From what root did the World-Honored One say this:
簡擇法、　　極簡擇、　　遍尋求、　　遍伺察？
 Simple selection method, minimal selection, searching all over, observing all over?
答：
 answer:
依慧根說。
 According to Huigen.
此差別義，亦如聲聞地應知。
 The meaning of this difference should also be understood by the sravakas.
所餘善根，信等攝故，其差別義無復可得。
 The remaining roots of good deeds, faith, etc. are taken into account, so the meaning of the difference cannot be recovered.
問：
 ask:
於幾根處立身念住？
 At how many points do you establish your body and remain mindful?
答：
 answer:
七。
 seven.
問：
 ask:
於幾根處立受念住？
 At how many roots should you establish feeling mindfulness?
答：
 answer:
五。
 five.
問：
 ask:
於幾根處立心念住？
 At how many points do you establish mindfulness?
答：
 answer:
一。
 one.
問：
 ask:
於幾根處立法念住？
 At how many places do you practice mindfulness?
答：
 answer:
最後八及命根。
 The last eight are the life root.
問：
 ask:
幾根最勝苦諦依處？
 How many roots are the basis for the supreme truth of suffering?
答：
 answer:
九。
 Nine.
問：
 ask:
幾根最勝集諦依處？
 What are the most excellent places of refuge?
答：
 answer:
五。
 five.
問：
 ask:
幾根滅諦依處？
 How many bases are there for the truth of cessation?
答：
 answer:
一切。
 everything.
問：
 ask:
幾根道諦依處？
 How many bases of truth are there?
答：
 answer:
最後八。
 Last eight.
問：
 ask:
依幾根處善思所思？
 How many roots can you think about?
答：
 answer:
九。
 Nine.
問：
 ask:
依幾根處善說所說？
 According to how many roots are good to say?
答：
 answer:
十。
 ten.
問：
 ask:
依幾根處善作所作？
 How many roots can you do well?
答：
 answer:
十六。
 sixteen.
如是惡思所思、惡說所說、惡作所作，如應當知。
 You should know that you think evil things, say evil things, say evil things, and do evil things.
問：
 ask:
幾根最勝惑業依處？
 Which roots are the most successful in deceiving karma?
答：
 answer:
九。
 Nine.
問：
 ask:
依幾根處起煩惱業？
 At how many roots do defilements arise?
答：
 answer:
五。
 five.
問：
 ask:
依幾根處斷煩惱業？
 How many roots can we use to cut off the negative karma?
答：
 answer:
最後八。
 Last eight.
問：
 ask:
由幾根故，領納一切世出世間所有吉祥？
 How many reasons can we receive all the auspiciousness in all worlds?
答：
 answer:
除二。
 Divide by two.
問：
 ask:
由幾根故，領納一切吉祥敗壞？
 How many reasons do you accept all auspiciousness and corruption?
答：
 answer:
十一。
 eleven.
問：
 ask:
幾根能引所有吉祥？
 How many roots can bring all the good luck?
答：
 answer:
最後八。
 Last eight.
復次，如世尊言：
 Again, as the World Honored One said:
諸受欲者，略有五種作吉祥法。
 There are five auspicious ways for those who experience desire.
謂忍辱、柔和、觀人而捨、行賢善行，及不放逸。
 It means being patient, gentle, caring about others, doing good deeds, and not letting loose.
云何忍辱？
 How can you bear the humiliation?
謂由三種行相應知。
 It is said to be known by the correspondence between the three kinds of actions.
一、不忿怒，二、不報怨，三、不懷惡。
 1. Not being angry, 2. not taking revenge, and 3. not harboring evil intentions.
若別分別，乃有十種。
 If we distinguish them, there are ten kinds.
一、已受怨害忍，二、現前怨害忍，三、慮恐怨害忍，四、饒益怨憎忍，五、損害親友忍，六、一切怨害忍，七、一切因怨害忍，八、受教怨害忍，九、擇力怨害忍，十、自性怨害忍。
 1. Tolerance of grievances that have already been suffered; 2. Tolerance of current grievances; 3. Tolerance of fear of grievances and harms; 4. Tolerance of resentment and hatred; 5. Tolerance of harm to relatives and friends; 6. Tolerance of all grievances; 7. Tolerance of all grievances caused by resentment. Forbearance, eight, tolerance of resentment after being taught, nine, tolerance of resentment by choice, ten, tolerance of resentment by one's own nature.
如是一切，總說名為耐違害忍。
 Everything like this is called tolerance for disobedience and harm.
云何柔和？
 How soft is it?
謂性賢善，由身語意將護於他，令無惱害。
 He is said to be virtuous and kind, and will protect him through body, speech and mind, so that he will not be troubled or harmed.
若他所有無罪喜樂，未生令生，生已隨護；
 If he has all the sinless joy, before he is born, he will be born, but he will be protected after birth;
有罪憂苦，若未生者遮令不生，若已生者方便令脫。
 If there is guilt and sorrow, if the person is not yet born, he will not be born, but if he is already born, it will be convenient for him to escape.
此中忍辱，耐他違害；
 In this, I endure humiliation and his disobedience;
柔和，於他不作違損。
 Be gentle and do no harm to him.
如是名為二種差別。
 This is called two kinds of differences.
當知觀人二時差別。
 You should know the difference between observing two people.
一、攝受時，二、處置時。
 1. When taking in; 2. When disposing.
於攝受時，應以五相觀察其人，然後攝受。
 When taking in, one should observe the person using the five characteristics and then take in.
一、由歸誠，二、由技能，三、由智慧，四、由行迹，五、由廉儉。
 One, from sincerity, two, from skill, three, from wisdom, four, from deeds, five, from honesty and frugality.
於處置時，亦以五相觀察其人，然後處置。
 When dealing with people, we also use the five characteristics to observe the person and then deal with them.
一、堪處事業，置事業中；
 1. If you are worthy of your career, stay in it;
二、堪處思業，置思業中；
 2. It is a good place to think about your career, and you should be in the midst of your thoughts;
三、堪處和業，置和業中；
 3. If you are worthy of being in a harmonious business, you should be in a harmonious business;
四、堪處護身財業，置護身財業中；
 4. To be able to protect one’s body and property, and to be in a property that protects one’s body and property;
五、堪處法業，置法業中。
 5. Be worthy of the Dharma and stay within the Dharma.
捨略有五：
 There are five omissions:
一、田地捨，二、財物捨，三、隨宜捨，四、飲食捨，五、最勝捨。
 1. House of fields, 2. House of property, 3. House of whatever is appropriate, 4. House of food and drink, 5. House of the best.
此中捨相、捨具名捨。
 Among them, the sign of equanimity and equanimity are named equanimity.
賢善行者，為性於他無所違負，無所欺誑。
 A person who is virtuous and good will do nothing to violate his nature and do nothing to deceive him.
無所違負，復有五種。
 If there is no violation, there are five kinds again.
一、無顛倒違負，二、無委信違負，三、無承事違負，四、無契約違負，五、無他方便違負。
 1. No breach of contract, 2. No breach of trust, 3. No breach of commitment, 4. No breach of contract, 5. No breach of contract for other conveniences.
不放逸者，謂修習諸善法，防護不善心。
 Not letting loose means practicing all good Dharma and guarding against unwholesome thoughts.
因果相屬故，俱應為彼相。
 Because cause and effect belong to each other, they should all be the same.
此復有五種應知。
 There are five things you should know about this.
一、求財不放逸，二、守財不放逸，三、護身不放逸，四、護名不放逸，五、行法不放逸。
 1. Don’t be lax when seeking wealth; 2. Don’t be lax when guarding money; 3. Protect yourself and don’t be lax; 4. Protect your name and don’t be lax; 5. Don’t be lax in practicing the Dharma.
如是一切，總有五力能生吉祥。
 In this case, there are always five forces that can produce good fortune.
一、善尸羅力，二、善朋友力，三、無弊悋力，四、可委信力，五、法力。
 1. The power of a good scorpion, 2. the power of a good friend, 3. the power of being without harm, 4. the power of trust, and 5. the power of magic.
當知吉祥亦有五種。
 You should know that there are five kinds of auspiciousness.
一、眾所愛樂，二、富貴自在，三、怨敵退伏，四、饒益所依，五、往諸善趣。
 1. Being loved by everyone, 2. Being rich and comfortable, 3. Enemies being defeated, 4. Being a source of benefit, and 5. Going to all good destinations.
前四種力，總能生起四種吉祥；
 The first four forces can always give rise to the four kinds of auspiciousness;
第五一力，能生第五。
 The fifth strength can give birth to the fifth.
問：
 ask:
幾根先煩惱業之所感得？
 How many first thoughts are caused by the defilements?
答：
 answer:
八。
 eight.
問：
 ask:
幾根名色為緣？
 How many names and forms are the conditions?
答：
 answer:
一。
 one.
問：
 ask:
幾根觸為緣？
 How many contacts are there?
答：
 answer:
五。
 five.
問：
 ask:
幾根策勵為緣？
 How many inspirations are there?
答：
 answer:
八。
 eight.
問：
 ask:
幾根應防護？
 How many should be protected?
答：
 answer:
八。
 eight.
問：
 ask:
幾根應調靜？
 How many should be tuned?
答：
 answer:
一。
 one.
問：
 ask:
幾根應寂止？
 How many roots should be still?
答：
 answer:
五。
 five.
問：
 ask:
幾根自性調順、寂靜、寂止，復能調伏、寂靜、寂止？
 How many self-natures can be tamed, still, and still? How can they be able to tame, still, and still?
答：
 answer:
八。
 eight.
云何諸根捨？
 What are the faculties?
謂同分界地諸根滅，餘生起。
 It is said that all the roots of the same boundary are destroyed and the remaining ones arise.
云何諸根棄？
 Why are all the roots abandoned?
謂不同分界地諸根滅，餘生起。
 It is said that all roots at different boundaries are destroyed and the remainder arises.
云何諸根斷？
 Why are all the roots cut off?
謂斷彼繫縛一切煩惱。
 It is said to cut off all the troubles tied to it.
云何諸根退？
 Why are all the roots retreating?
謂世間興盛若定、若生所有失壞。
 It means that the prosperity of the world is determined, and everything in life is destroyed.
問：
 ask:
聲聞、獨覺、菩薩諸根，有何差別？
 What is the difference between the faculties of the Sravakas, Paccekabuddhas, and Bodhisattvas?
答：
 answer:
當知差別略有五種。
 You should know that there are slightly five differences.
一、品類差別，二、任持差別，三、羂索差別，四、正行差別，五、證得差別。
 1. Differences in categories, 2. Differences in responsibilities and upholds, 3. Differences in pursuit, 4. Differences in right conduct, and 5. Differences in attainment.
品類差別者，諸菩薩根，其性上品；
 Those who differ in category are those whose Bodhisattva roots are of the highest quality;
聲聞、獨覺所有諸根，軟品、中品。
 All the faculties of sravakas and pacitopaths are soft and medium.
任持差別者，諸菩薩根，一切明處善巧任持；
 Those who hold on to differences, all Bodhisattva roots, and all luminous places can be held skillfully;
聲聞、獨覺所有諸根，一分明處善巧任持。
 All the faculties of the Sravakas and Paccekas can be skillfully maintained at every point of clarity.
羂索差別者，諸菩薩根，大悲所羂；
 The roots of Bodhisattvas are broken by great compassion;
聲聞、獨覺根不如是。
 The sravakas and pacifists are not as good as this.
正行差別者，諸菩薩根，自利利他正行現前；
 The difference between right conduct and bodhisattva roots is that the right conduct of self-interest and others is manifested;
聲聞、獨覺所有諸根，自利現前。
 All the faculties of the Sravakas and Paccekas are present for self-interest.
證得差別者，諸菩薩根，證得無上大菩提果；
 Those who realize the difference, all Bodhisattva roots, realize the supreme fruit of Bodhi;
聲聞、獨覺所有諸根，證得下中二菩提果。
 All the faculties of the Sravakas and Solitary Enlightenments have attained the lower and middle levels of Bodhi.
問：
 ask:
若補特伽羅依未至定修諦現觀，彼得果時，起初靜慮喜根現前，為不起耶？
 If Putegaraya had not yet reached the stage of meditation and meditation, and when he attained the Buddha's fruition, he would have calmly considered the root of joy to appear in front of him. How could he not have done so?
答：
 answer:
有一能起，有一不起。
 There is one who can afford it, and one who cannot afford it.
若有利根，眾多善本之所資助，彼能現起，非餘。
 If there are powerful roots and the support of many good sources, he can appear and be nothing more than a remnant.
問：
 ask:
幾根入初靜慮？
 How many of them enter the initial meditation?
答：
 answer:
八。
 eight.
後三，一分能入，一分不能。
 Of the last three, one point can be entered and one point cannot.
如初靜慮，第二亦爾。
 Just as you meditate quietly at first, so will you the second time.
第三亦八。
 Third and eighth.
然非即彼。
 It's either/or.
第四靜慮及無色定，七根能入。
 The fourth is meditation and formless concentration, which can be entered by the seven roots.
後三，有一能入，有一不能。
 Of the last three, one can enter and one cannot.
問：
 ask:
幾根得預流果？
 How many fruits will be pre-flowed?
答：
 answer:
或一、或八。
 Or one, or eight.
或二、或九得一來果。
 Or two, or nine, one will get the result.
憂根雖道所依，非道攝故，此中不取。
 Although the root of worry is based on the Tao, it is not captured by the Tao, so it cannot be taken from it.
喜根非堅住故，此亦不取。
 Since the root of joy is not firmly established, this cannot be obtained.
若通取者，當增其數。
 If there are those who take them, their number should be increased.
問：
 ask:
幾根得不還果？
 How many sticks are there but no result?
答：
 answer:
或十一、或二。
 Or eleven, or two.
憂根道理，如前應知。
 The principle of worry is as you should know before.
問：
 ask:
幾根得阿羅漢果？
 How many arhat fruits can be obtained?
答：
 answer:
或一、或十。
 Or one, or ten.
如經言：
 As the scripture says:
於上解脫希、求、憂、慼。
 Above, we are freed from hope, prayer, worry, and sadness.
云何希？
 Yun Hexi?
謂修行者作如是念：
 It is said that practitioners should think like this:
是處眾聖能具足住。
 This is a place where all the saints can dwell adequately.
求云何？
 What do you want?
謂修行者作如是念：
 It is said that practitioners should think like this:
我於是處當具足住。
 So I will be able to live in everything I need.
慼云何？
 Qi Yunhe?
謂於下劣不生喜足。
 It is said that there is no contentment in being inferior.
憂云何？
 What are you worried about?
謂於無上心生思慕。
 It is said that the heart longs for the Supreme.
此中，預流、一來，於一切種皆圓滿故，建立憂根。
 Among them, pre-flow and first-come, all kinds of things are perfect, and the root of worry is established.
若不還果，雖有初二，餘二無故，不立憂根，唯善法欲。
 If there is no repayment of the fruit, even though there is the first two, the remaining two are without cause, there is no root of worry, only the desire for good Dharma.
問：
 ask:
頗有依止喜根，能捨喜根、憂根、捨根耶？
 I have a lot of reliance on the root of joy, can I let go of the root of joy, the root of worry, and the root of abandonment?
答：
 answer:
有。
 have.
謂依出離喜根為依止故，捨依耽嗜三根。
 It is said that the root of renunciation and joy is the support, and the root of renunciation and indulgence is the three roots.
問：
 ask:
頗有依止憂根，捨憂根耶？
 There is a lot of support for the root of worry. How about giving up the root of worry?
答：
 answer:
有。
 have.
謂依出離為依止故，捨依耽嗜。
 It is said that relying on renunciation is the only way to rely on it, so abandoning it is indulgence.
問：
 ask:
頗有依止捨根，捨捨根耶？
 There is quite a reliance on Shegen, Shegen?
答：
 answer:
有。
 have.
謂依一性捨為依止故，捨依種種性捨。
 It is said that renunciation of one nature is the basis of renunciation, so renunciation of various kinds of nature is the basis.
無所依捨為依止故，捨依一性捨。
 There is nothing to rely on, so let go and rely on one nature.
得預流果時，未知欲知根亦滅亦捨，非起而棄，非斷非退。
 When one obtains the fruit of pre-streaming, one does not know that the root of desire and knowledge is either destroyed or given up, neither arises nor abandons, neither cuts off nor retreats.
得阿羅漢果時。
 When you get Arahat fruit.
已知根道理，應知亦爾。
 If you already know the root principle, you should know it.
問：
 ask:
幾補特伽羅有練根耶？
 How many supplements does Tegalo have to practice?
答：
 answer:
一切有學；
 Everything is learned;
及無學五，退、思、護、住、堪達種性。
 And the five unlearned ones are withdrawal, contemplation, protection, abiding, and attaining the nature.
非諸獨覺，亦非菩薩，性利根故。
 They are not independent enlightened beings, nor are they Bodhisattvas, because of their sharp nature and roots.
問：
 ask:
若預流者修練根時，既得練根，亦證一來果耶？
 If a pre-flow person cultivates his faculties, will he not only be able to practice his faculties, but also attain the One-Lay Fruition?
答：
 answer:
證。
 certificate.
問：
 ask:
亦證不還果耶？
 Is it also true that there is no return of fruit?
答：
 answer:
不證。
 No proof.
對治難得故，所應得義極廣大故。
 Because it is difficult to cure, the justice we deserve is extremely vast.
問：
 ask:
若不還者修練根時，既得練根，亦進離欲耶？
 If you don't return to it when you practice the faculties, since you can practice the faculties, can you also advance in freedom from desire?
答：
 answer:
進。
 Enter.
問：
 ask:
亦證阿羅漢果耶？
 Also proves Arahantship?
答：
 answer:
不證，由前因故。
 It is not proved because of the previous reasons.
轉根已後，一切皆證。
 After the root transformation, everything is proved.
問：
 ask:
何故轉根？
 Why reroot?
答：
 answer:
於薄少昇進不生喜足故，為植引發勝定力故，為植多聞力故，為植論議決擇力故，為植觀察甚深法忍力故。
 This is because Bo Shao's advancement does not give rise to joy and contentment. This is because it cultivates the power of victory and concentration. This is because it cultivates the power of hearing many things. This is because it cultivates the power of discussion, decision-making and selection. This is the reason why it cultivates the power of endurance to observe the deep Dharma.
問：
 ask:
諸菩薩未知欲知等三根，云何建立？
 Bodhisattvas do not know the three faculties of desire and knowledge, how can they be established?
答：
 answer:
於勝解行地，建立初根。
 In the place of supreme understanding and practice, establish the first root.
於淨增上意樂地等，立第二根。
 Set up a second root in the land of pure happiness and so on.
於如來地，立第三根。
 In the land of Tathagata, establish the third root.
問：
 ask:
由幾種滿，名學滿耶？
 How many kinds of people are there? How many famous people are there?
答：
 answer:
由三種滿。
 Full of three kinds.
一、根滿，謂利根。
 1. The root is full, which is called sharp root.
二、定滿，謂八解脫定。
 2. Completion of concentration, which is called the eight liberation concentration.
三、果滿，謂不還果。
 3. When the fruit is full, it is said that the fruit will not be returned.
若諸無學，得有二滿。
 If you don't learn, you will have two things.
一、根滿，謂不動法。
 1. When the roots are full, it is said to be immovable.
二、定滿，如前應知。
 2. Set fullness, as you should know before.
一切無學，皆由果滿說名為滿。
 All unlearned things are called fullness by fruitfulness.
問：
 ask:
如說諸根不調、不守、不護、不防，亦不修習，此差別名有何義耶？
 If the roots are not regulated, guarded, protected, guarded, and practiced, what is the meaning of this difference?
答：
 answer:
略說由四因緣，諸根名不調伏。
 Briefly speaking, due to four causes and conditions, the roots are not tamed.
謂簡擇力為依止故，於諸境界，若不應縱諸根之者，便起加行令不縱逸。
 It is said that the power of simple selection is the basis. Therefore, in various realms, if you should not indulge the roots, you will have to increase your actions and not let it go.
若應縱者，便起加行縱彼諸根，護諸煩惱令不現起。
 If it is appropriate to do so, then take extra steps to control those roots and protect all troubles from arising.
斷對治力為依止故，即於如前所說境界，為性無著，為性煩惱不復現行。
 By cutting off the antidote and relying on it, you will reach the state as mentioned above, where the nature is free of attachment and the troubles about the nature no longer occur.
若無是四調諸根者，當知彼根名不調伏，由不守故、不護故、不防故、不修故。
 If you do not have these four roots to regulate the roots, you should know that the roots are not tamed, because they are not guarded, not protected, not guarded, and not repaired.
若有是四調諸根者，當知與彼四種相違，名為調伏乃至修習。
 If there are these four ways of taming all the faculties, you should know that they are contrary to the other four kinds, which is called taming and even practice.
云何不調伏者能引眾苦？
 Why can't those who don't tame them cause everyone to suffer?
謂能生六種苦故。
 It is said that six kinds of suffering can occur.
一、擾惱住所生苦，二、他所擯黜苦，三、他所譏毀苦，四、追悔所生苦，五、往生惡趣苦，六、生等諸苦。
 1. The suffering of being disturbed in one's dwelling place; 2. The suffering of being rejected by others; 3. The suffering of being ridiculed and destroyed by others; 4. The suffering of regrets; 5. The suffering of being reborn in an evil realm; 6. The suffering of being reborn in a lower realm.
若有諸根善調伏者，當知與此相違，斷六種苦，引諸快樂。
 If there are those who are good at taming all the roots, they should know that it is contrary to this, and it can cut off the six kinds of suffering and lead to happiness.
問：
 ask:
十四種根、三聚有情，為十四攝三，三攝十四耶？
 The fourteen roots and the three gatherings of sentient beings are fourteen and three are captured. Three are fourteen?
答：
 answer:
三攝十四，非十四攝三。
 Three shots are fourteen, not fourteen shots are three.
不攝何等？
 What’s the point of not taking pictures?
謂外處少分。
 It is said that there are few points outside.
三聚有情者，謂欲界、色界、無色界。
 The three gatherings of sentient beings are called the desire realm, the color realm, and the colorless realm.
問：
 ask:
五根、三受、為五攝三，三攝五耶？
 Five roots and three feelings are five and three, three and five?
答：
 answer:
更互相攝。
 More photos of each other.
問：
 ask:
五根、三十七覺品法，為五攝三十七，三十七攝五耶？
 Five faculties and thirty-seven enlightenment methods are five and thirty-seven. Thirty-seven and five?
答：
 answer:
三十七攝五，非五攝三十七。
 Thirty-seven takes five, not five takes thirty-seven.
不攝何等？
 What’s the point of not taking pictures?
謂語、業、命、喜、安、捨。
 Predicate, karma, destiny, joy, peace, and equanimity.
如是或六、或四，彼所不攝。
 If it's six or four, he won't take it.
問：
 ask:
五根、三根，為五攝三，三攝五耶？
 Five roots, three roots, five shoots three, three shoots five?
答：
 answer:
三攝五，非五攝三。
 Three takes five, not five takes three.
不攝何等？
 What’s the point of not taking pictures?
謂意、樂、喜、捨根。
 It means meaning, happiness, joy and giving up.
問：
 ask:
九遍知幾根攝？
 How many roots do you know nine times?
答：
 answer:
此九遍知，斷遍知攝故，非根所攝。
 These nine omniscient knowledges are captured by the discontinuous omniscient knowledge and are not captured by the roots.
何等為九？
 What is nine?
謂欲繫苦集見所斷斷，是初遍知。
 It is said that desire is bound to the view of suffering and is cut off. This is the first omniscient knowledge.
色無色繫苦集見所斷斷，第二遍知。
 Formless color is the source of suffering, which is broken off by seeing it, and is known for the second time.
欲繫滅見所斷斷，第三遍知。
 Desire is cut off by the view of cessation, and is known in the third level.
色無色繫滅見所斷斷，第四遍知。
 Formless form is broken off by the sight of cessation, and is known in the fourth omniscience.
欲繫道見所斷斷，第五遍知。
 Desire is tied to the path and is broken off by seeing it, and it is known in the fifth level.
色無色繫道見所斷斷，第六遍知。
 Formless form is broken off by seeing the Tao, and is known in the sixth omniscience.
下分結斷，第七遍知。
 The lower points are broken, and the seventh level is known.
色愛盡，第八遍知。
 When lust and love are exhausted, the eighth level is known.
無色愛盡，第九遍知。
 The end of colorless love is known in the ninth level.
當知遍知略由二緣而得建立。
 It should be understood that omniscience is established through two conditions.
一、通達諦斷故；
 1. Understanding the truth;
二、永度界斷故。
 2. The boundary of eternity is cut off.
由相同分、界不同分及同分故，立二遍知。
 Due to the same division, different divisions and the same division, two omnipotent knowledges are established.
相不同分、界不同分及同分故，立四遍知。
 The four kinds of universal knowledge are established because of the different divisions of phases, the different divisions of boundaries, and the division of sameness.
永度劣界故，立一遍知。
 Because I will live forever in the bad world, I will establish knowledge once and for all.
永度中界故，立一遍知。
 Eternally crossing the middle realm, therefore, establish the knowledge once and for all.
永度妙界故，立一遍知。
 To live in the wonderful world forever, establish knowledge once and for all.
問：
 ask:
諸相、隨好、力、無畏等不共佛法，幾根攝耶？
 There are many different Buddha Dharmas such as appearance, goodwill, strength, and fearlessness. How many faculties are there?
答：
 answer:
諸相、隨好，舌根及四根依處所攝。
 All the signs are good, the root of the tongue and the four bases are photographed.
何等為四？
 What is four?
謂身根、男根、眼根、舌根。
 It is called the body root, male root, eye root, and tongue root.
諸佛十力，如來身中慧根所攝，及具知根。
 The ten powers of the Buddhas are captured by the wisdom root in the body of the Tathagata and have the root of knowledge.
四無所畏，五根所攝，及即此一。
 The four are fearless, captured by the five sense organs, and this is the one.
如無所畏，不護亦爾。
 If you are fearless, you will not be protected.
三種念住，非根所攝，然六根所引無貪、無瞋所攝。
 The three kinds of mindfulness are not captured by the faculties, but the six faculties are guided by neither greed nor hatred.
大悲，亦彼所引無瞋、無癡所攝，非根所攝。
 Great compassion is also caused by no anger, no delusion, and no roots.
無忘失法，如力應知。
 Don't forget the wrong method, you should know it if you have the strength.
佛一切種妙智亦爾。
 So are all the wonderful wisdom of the Buddha.
永斷習氣，非根所攝，然是六根所證煩惱永斷所攝。
 The permanent elimination of habitual habits is not captured by the roots, but is captured by the permanent elimination of the troubles experienced by the six sense organs.
問：
 ask:
諸煩惱品所有麁重，阿羅漢等永斷無餘；
 All defilements of affliction are of great weight, and there will never be any remnants of Arahants;
復有何品麁重，阿羅漢等所未能斷，由斷此故，說名如來永斷習氣？
 How could there be such a thing that Arhats and others could not break off? Therefore, it is said that the Tathagata can permanently break away habits?
答：
 answer:
異熟品麁重，阿羅漢等所未能斷，唯有如來名究竟斷。
 Arhats and others cannot cut off the weight of unusual ripeness, but only the name of the Tathagata can finally cut it off.
問：
 ask:
如經言：
 As the scripture says:
有四種食，皆能長養諸根大種。
 There are four kinds of food, all of which can support the growth of various roots and large seeds.
云何四食？
 Why are there four kinds of food?
云何長養諸根大種？
 How can we cultivate all kinds of big roots?
答：
 answer:
段食、觸食、意思食、識食。
 Segment food, touch food, mind food, and knowledge food.
由此四種，長養五色根及意根，并根所依所有大種。
 From these four kinds, the five color roots and the mind root grow, as well as all the major seeds on which the roots depend.
問：
 ask:
云何段食？
 What's the point of eating?
答：
 answer:
諸所食噉，若能長養諸根大種；
 If what you eat can nourish all the roots and big seeds;
與此相違，當知非食。
 Contrary to this, you should know that it is not food.
如段食，餘食、非食，應知亦爾。
 Such as segmental food, leftover food and non-food, you should know this.
問：
 ask:
段食云何能作食事？
 How can Duan Shiyun do food?
乃至識食亦爾。
 Even know how to eat.
答：
 answer:
若諸段食，能攝益識令其強盛；
 If eaten in various parts, it can ingest beneficial consciousness and make it strong;
由此長養諸根大種，亦令強盛。
 From this, all the roots and big seeds will grow and become strong.
觸能攝受若喜、若樂、若捨一分，由此復能攝益諸識；
 Touch can take in and receive a fraction of joy, happiness, and equanimity, and thus it can take in and benefit all consciousnesses;
由攝益故，復能長養諸根大種。
 Because of the benefits it absorbs, it can grow and nourish various roots and seeds.
意思為欲證得可愛境界相故，依正方便，起染不染希望喜根，緣未來境攝益於識，由此長養諸根大種。
 It means that if you want to achieve the lovely state, you must follow the correct method, and the root of hope and joy will be untainted, and the future state will benefit your consciousness, so that you can grow all the roots.
如是三食攝益其識，由體增盛及緣現在、未來生故，識復長養諸根大種。
 The three kinds of food ingested in this way benefit one's consciousness, and through the body's enhancement and the conditions for present and future births, the consciousness will grow and nourish the various roots and seeds.
故立四食。
 Therefore, four foods are established.
問云：
 Ask the cloud:
何識與意根為食？
 Why does consciousness and mind feed on each other?
答：
 answer:
由三資持所任持故，能與後後為增盛因，令彼得生。
 Because the three capitals are held in responsibilities, they can be the cause of prosperity for the future and lead to the birth of Peter.
問：
 ask:
何故眠夢、梵行、等至皆能長養諸根大種，而不立食？
 Why can all the great roots and seeds grow in sleep, dream, holy life, etc., but not eat immediately?
答：
 answer:
有二種長養。
 There are two types of long-term care.
一、攝受別義長養，二、令無損害長養。
 1. Adopt different meanings and be nourished for a long time; 2. Let them be nourished for a long time without causing harm.
眠夢等法，於後長養雖能長養，於前即非，是故不立。
 Though the dharma of sleeping and dreaming can be cultivated later, it will not be established in the former. Therefore, it cannot be established.
問：
 ask:
何故命根能任持身，而不立食？
 Why is it that the life-faculty can support the body at will but not eat immediately?
答：
 answer:
若離於食，彼終不能長養身故。
 If one is separated from food, he will eventually be unable to maintain his health.
問：
 ask:
何等段食名麁？
 What kind of food is named Ji?
答：
 answer:
若非天所食。
 If it is not food from heaven.
問：
 ask:
何等名細？
 What a name?
答：
 answer:
諸天所食。
 Food for the heavens.
由彼食已，即於身中便自消化，非漸次故。
 As soon as the food is eaten, it is digested in the body by itself, not gradually.
問：
 ask:
何等觸、意思、識食名麁？
 What kind of touch, meaning, and awareness of the name of food?
答：
 answer:
若在欲界。
 If you are in the realm of desire.
問：
 ask:
何等名細？
 What a name?
答：
 answer:
若在色無色界。
 If it is in the formless realm.
問：
 ask:
何等名為已生有情？
 What does it mean to be born with love?
答：
 answer:
若於現在已生增長。
 If it has grown now.
問：
 ask:
何等名為求有有情？
 What is the name of seeking sentient beings?
答：
 answer:
若有希求未來諸有。
 If you wish for anything in the future.
問：
 ask:
何等名住？
 What a famous place to live?
答：
 answer:
若無損害長養。
 If there is no damage, it will be maintained.
問：
 ask:
何等名安？
 What a name?
答：
 answer:
若攝受長養。
 If taken, it will be nourished for a long time.
問：
 ask:
已生有情，云何由食而得安住？
 If you are already a sentient being, how can you live peacefully by eating?
答：
 answer:
如前所說道理應知。
 As mentioned before, you should know the truth.
問：
 ask:
求有有情，云何由食攝受？
 If there are sentient beings, how can they be absorbed by food?
答：
 answer:
由三門故，二種雜染增長。
 Due to the three doors, the two kinds of defilements increase.
謂業、煩惱二種雜染，依識而有。
 It is said that the two kinds of impurities, karma and afflictions, exist based on consciousness.
由三門、雜染資長識故，諸求有者，於無間生攝受餘有。
 Because of the three gates and mixed stains, all those who seek existence will receive the remaining existence in the uninterrupted life.
問：
 ask:
段食何時建立為食？
 When was Duanshi established as food?
答：
 answer:
於變壞時。
 When it gets bad.
若受用時，建立觸食。
 If used, touch food is established.
由彼攝受方得增益，是故段食三處所攝，謂香、味、觸建立為食，不立色處。
 Gains can only be obtained by taking in and receiving food. Therefore, it is taken in by the three places of food, that is, smell, taste and touch are established as food, and the place of color is not established.
由彼要至味勢熟等變壞之位，方損益故。
 From there to the point where the taste becomes ripe and deteriorates, there will be losses and losses.
或有段物，於受用時有所損害，於變壞時方能攝益，如苦辛等。
 There may be some things that are damaged when used, but can be benefited only when they become bad, such as bitter and spicy.
或有段物，於受用時暫為攝益，於變壞時乃為損害，如有甘美所不宜物。
 There may be some things that are temporarily beneficial when used, but harmful when they go bad, such as some sweet and unsuitable things.
故變壞時方立為食，非受用時。
 Therefore, it is used for food only when it goes bad, not when it is not used.
問：
 ask:
更有所餘眾多行法住因可得，謂生、先業、神通、因緣合會、離障；
 Furthermore, there are many remaining causes of Dharma and Dharma that can be obtained, including rebirth, previous karma, supernatural powers, the combination of causes and conditions, and freedom from obstacles;
何故但說此四為食？
 Why do we only say that these four are food?
答：
 answer:
以多分故，易覺知故，於諸念住易趣入故，於日日分易資養故，唯此四種應顯為食。
 Because it is divided in many ways, it is easy to be aware of it, because it is easy to enter into various mindfulness dwellings, and because it is easy to nourish and support each day, only these four kinds should appear as food.
那落迦中無有段食，定地諸天亦復如是。
 There is no portion of food in Naluojia, and the same is true in all the heavens on the fixed earth.
諸那落迦，多由先業力所任持而得久住，雖有廣大諸根大種損害因緣，而不能死。
 Most of the Nalukas have been sustained for a long time by the previous karma. Although the vast roots and large seeds damage the causes and conditions, they cannot die.
然彼亦有諸微細風隨入身分，以之為食；
 However, there are also subtle winds that enter the body and feed on it;
難可了知，是故不說。
 It's hard to understand, so I won't say it.
問：
 ask:
諸根依身轉，亦依境界耶？
 The roots turn according to the body, and also according to the state?
設依境界者，亦依身轉耶？
 If you rely on the realm, you can also rely on the body to turn around?
答：
 answer:
若根依境界，必依身而轉。
 If the root depends on the realm, it will turn according to the body.
或有依身轉，而不依境界；
 Maybe it depends on the body, but not on the realm;
謂諸有色彼同分根，以諸大種為依止故，說彼依身。
 It is said that all forms have the same roots and rely on various major seeds, so they are said to be dependent on the body.
問：
 ask:
若諸根有所依而轉者，彼一切皆一依耶？
 If all the roots have something to rely on and turn around, then everything has one basis, right?
答：
 answer:
或有一依，謂諸有色彼同分根。
 Perhaps there is a basis for saying that all forms have the same roots.
或有二依，謂即有色同分諸根。
 Or there are two dependencies, that is to say, there are forms that are divided into various roots.
或有三依，所謂意根及餘無色心法諸根，在有色界。
 There may be three dependences, the so-called mind root and other roots of colorless mental phenomena, which are in the form realm.
若於無色，即此諸根唯有二依。
 If it is colorless, then these roots have only two supports.
問：
 ask:
諸根是苦者，一切苦相合耶？
 All roots are suffering. Is it true that all suffering is consistent?
設苦相合者，一切是苦耶？
 If suffering is combined with suffering, then everything is suffering?
答：
 answer:
或諸根是苦，而非苦相合，謂樂根、喜根。
 Or the roots are suffering, rather than the combination of suffering, which is called the root of happiness and the root of joy.
或有是苦，亦苦相合，謂苦根、憂根。
 Perhaps this kind of suffering is also combined with suffering, which is called the root of suffering and the root of worry.
或有是苦，非苦樂相，謂捨根。
 Perhaps there is suffering, but it is not suffering or happiness, it is called the root of equanimity.
或有非苦，亦非苦相，謂後三根，苦對治故。
 There may be non-suffering and non-suffering aspects, which are called the last three roots, so suffering is the antidote.
問：
 ask:
諸根是善，彼根引樂耶？
 All the roots are good, but which root leads to happiness?
設根引樂，彼根是善耶？
 Is it good to set up roots to induce joy?
答：
 answer:
或根是善，而不引樂，謂憂、苦俱而修梵行，彼諸善根於現法中不能引樂。
 Perhaps the roots are good but do not lead to happiness. If one practices the Brahmacharya because of sorrow and suffering, those good roots cannot lead to happiness in the present Dharma.
或根引樂，而非是善，謂諸無記及不善根，於現法中能引無記及染污樂。
 Perhaps the roots lead to happiness, rather than being wholesome. It is said that the unintentional and unwholesome roots can lead to unintentional and tainted happiness in the present dharma.
或根是善，亦能引樂，謂喜、樂俱修諸梵行所有善根，於現法中能引其樂。
 Perhaps the roots are good and can also lead to happiness. It means that all the good roots of joy and happiness can lead to happiness in the present Dharma.
或根非善，亦不引樂，謂諸無記及不善根，於現法中能引諸苦。
 Perhaps the root is not wholesome and does not lead to happiness. It is said that the unrecorded and unwholesome roots can lead to suffering in the present dharma.
中嗢柁南曰：
 Zhongyi Qinnan said:
義、依處、證得、　　攝、食、由諸句。
 Meaning, dependence, attainment, intake, food, and other sentences.
復次，具足攝持一切行義；
 Again, it is capable of sustaining all actions and righteousness;
具足攝持一切行義，是故名蘊。
 It is fully capable of holding all actions and meanings, hence the name Aggregate.
又有別義。
 There is another meaning.
常能增長諸業煩惱；
 It can often increase all kinds of karma and troubles;
常能增長諸業煩惱，是故名蘊。
 It can often increase all kinds of karma and troubles, so it is called aggregate.
又有別義。
 There is another meaning.
常有所為及速滅壞；
 Always doing something and quickly destroying it;
當有所為及速滅壞，是故名蘊。
 When something is done and destroyed quickly, it is called the aggregate.
發起諸法；
 initiate dharmas;
發起諸法，是故名界，是牽引義。
 Initiating all dharmas is why it is called the world, and it means pulling.
能生能廣諸心心法；
 It can generate and expand the mind and heart;
能生能廣諸心心法，是故名處。
 It is able to generate and expand all the mental and mental dharmas, hence its name.
由眾緣故速壞集起；
 Due to many reasons, rapid deterioration gathers;
由眾緣故速壞集起，故名緣起。
 It arises from the rapid accumulation of many causes, hence the name Dependent Origination.
等起理趣；
 Wait for rational interest;
等起理趣，是故名處。
 Waiting for the interest of reason is why it is named.
若非理趣，說名非處。
 If it is not rational and interesting, talking about names is not the right thing.
於見等事自在相應；
 Be comfortable with seeing and other things;
於見等事自在相應，是故名根。
 It naturally corresponds to things such as seeing, so it is called root.
當知蘊等略由六因而得建立。
 It should be understood that the aggregates and others are established through six causes.
謂身體建立、彼因建立、身者建立、彼轉方便建立、即於彼轉勝劣方便建立、即彼受用增上建立。
 It means that the body is established, the cause is established, the body is established, the means of turning are established, that is, the means of victory and defeat are established, that is, the improvement of enjoyment is established.
復略顯示六種善巧，當知為遣六種邪執。
 The complex outline shows the six kinds of skills, which should be understood to eliminate the six kinds of evil attachments.
何等為六？
 What is six?
一、依止邪執，二、自性自在等不平等因邪執，三、能持依止我邪執，四、彼死生轉邪執，五、彼淨不淨方便邪執，六、彼愛非愛境界受用主宰邪執。
 1. The wrong attachment to dependence, 2. The wrong attachment to the unequal causes of self-nature, freedom, etc., 3. The wrong attachment to being able to rely on self, 4. The wrong attachment to death and rebirth, 5. The wrong attachment to pure and impure conveniences, 6. The wrong attachment to The realm of love and non-love is used to control evil and attachment.
問：
 ask:
觀幾勝利，分別建立簡擇諸法、修習善巧？
 How many victories will you see, how will you establish simple and selected methods and practice skillfully?
答：
 answer:
略有十種。
 There are slightly ten kinds.
謂當遍知薩迦耶見，分析一合之想。
 It is said that one should know the view of Sakya all over and analyze the thought of unity.
於有法現有諦故、住故，便不誹謗。
 Since the Dharma exists and the truth exists, and since it is abiding, there will be no slander.
自無疑惑，善答他問。
 He has no doubts and is good at answering his questions.
未信令信，已信令增。
 The signal has not been signaled, but the signal has been added.
亦令如來聖教久住。
 It also makes the Tathagata's holy teachings stay for a long time.
又當悟入緣起道理，能了釋、梵、世主、自性及士夫等非作者，無實性。
 You should also understand the principle of dependent origination and be able to understand that Buddha, Brahman, World Lord, Self-Nature, Scholars, etc. are not authors and have no reality.
又令慧根增長廣大，於善不善如實了知，廣說乃至緣生差別。
 It also makes the root of wisdom grow wider and wider, so that one can truly understand what is good and what is not good, and can explain widely and even the difference between causes and conditions.
又於善不善法廣說乃至緣生差別，當善住念。
 In addition, when the good and unwholesome Dharma is widely explained and even the differences in conditions arise, you should be mindful of it.
由有法隨法行故，即以住念為依止、為建立，當證善心一境之性。
 Since there is a Dharma and the Dharma is followed, that is to say, using the mindfulness as a support and a foundation, one should realize the nature of a wholesome mind.
又即以此心一境性為依止、為建立，令聖慧根當得生起。
 In addition, this one-pointed nature of the mind is used as a support and a foundation, so that the root of holy wisdom can arise.
依聖慧根，永斷顛倒，隨證漏盡。
 Relying on the roots of holy wisdom, confusion will forever be eradicated, and outflows will be eradicated as soon as they are realized.
由觀如是諸勝利故，分別建立簡擇諸法、修習善巧。
 By contemplating such victories, we establish simple and selected methods and practice them skillfully.
已略決擇五識身地、意地，於二地中餘決擇文，更不復現。
 I have decided to choose the body ground and the mind ground of the five consciousnesses. Among the two grounds, I have decided to choose the text, and I will never reappear.
瑜伽師地論卷第五十七
 Volume 57 of Yogi's Earth Treatise
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第五十八彌勒菩薩說
 The fifty-eighth volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中有尋有伺等三地之一
 One of the three places of seeking and waiting in the decision-making part.
如是已說五識身相應地、意地決擇。
 Thus it has been said that the body of five consciousnesses decides accordingly and the mind decides.
有尋有伺等三地決擇，我今當說。
 There are three places to decide, namely seeking and waiting. I will talk about it now.
問：
 ask:
何故焰摩名為法王？
 Why is Yanmo called Dharma King?
為能損害諸眾生故？
 Is it because it can harm all sentient beings?
為能饒益諸眾生故？
 Is it to benefit all sentient beings?
若由損害眾生，名為法王，不應道理。
 If he harms all sentient beings and is called Dharma King, he will not be justified.
若由饒益眾生，今應當說云何饒益？
 If it benefits all sentient beings, what benefit should we say now?
答：
 answer:
由能饒益，不由損害。
 What can be benefited cannot be harmed.
何以故？
 Why?
若諸眾生執到王所，令憶念故，遂為現彼相似之身。
 If all sentient beings come to the king's place and recall it, a similar body will appear.
告言：
 Announcement:
汝等自所作業，當受其果。
 You shall suffer the consequences of your own work.
由是因緣，彼諸眾生各自了知，自所作業，還自受果。
 Due to these causes and conditions, all sentient beings understand each other, do their own work, and receive their own results.
便於焰摩使者，眾生業力增上所生，猶如變化，非眾生所，無反害心、無瞋恚心，不懷怨恨。
 It is convenient for the messenger of Yanmo, and the karma of all living beings increases, just like a change, which is not caused by living beings. There is no intention of retaliation, no hatred, and no resentment.
乃由此故，感那落迦新業更不積集，故業盡已，脫那落迦趣。
 For this reason, new karma in Naluojia will no longer be accumulated, and the old karma will be exhausted, and you will escape from the realm of Naluojia.
是故焰摩由能饒益諸眾生故，名為法王。
 Therefore, Yanmoyu can benefit all sentient beings, so he is called Dharma King.
若諸眾生，生那落迦憶宿命者，焰摩法王更不教誨。
 If all sentient beings are born in Naluojia and remember their fate, Dharma King Yanmo will not even teach them.
若有生已不憶宿命，王便教誨。
 If there is a person who no longer remembers his destiny, the king will teach him.
略有三種補特伽羅，生那落迦不憶宿命。
 There are three kinds of Putegara, and those who are born in Naluka do not remember their fate.
一、極愚癡。
 1. Extreme ignorance.
謂生邊地，不解觀察，隨諸惡轉。
 It is said that when one is born in a borderland, one does not understand and observe, and follows all kinds of evil turns.
二、極放逸。
 2. Extremely unrestrained.
謂受欲者，於諸欲中增上耽著，不解觀察，隨諸惡轉。
 It is said that those who receive desires become more and more obsessed with desires, do not understand and observe, and follow all kinds of evil turns.
三、極邪見。
 3. Extremely evil views.
謂成就一切誹謗邪見，不解觀察，隨諸惡轉。
 It is said that all slander and wrong views have been achieved, and observation without understanding will lead to all evil turns.
由彼不能自然憶念，故令憶念。
 Since he cannot remember it naturally, he is forced to remember it.
復次，二因緣故，大海水鹹。
 Again, for two reasons, the sea water is salty.
一、生彼眾生福增上故；
 1. To increase the blessings of all sentient beings;
二、陸地眾生一分非福增上故。
 2. The reason why all sentient beings on land are not blessed is because of increased blessings.
所以者何？
 So what?
由水鹹故，非人所涉，生彼無量微細眾生不被採害。
 Because the water is salty, it cannot be touched by humans, and countless subtle sentient beings will not be harmed.
又大海中，種種珍寶差別可得，由水鹹故，陸地眾生一分難得。
 Moreover, in the sea, various kinds of treasures can be obtained in different ways. Because the water is salty, not a single one is available to living beings on land.
復次，煩惱雜染決擇，我今當說。
 Again, I will tell you now that defilements and defilements determine your choices.
如先所說煩惱雜染義當知。
 As mentioned earlier, you should know the meaning of defilements and defilements.
此煩惱由五種相建立差別。
 This defilement is differentiated by five forms.
何等為五？
 What is five?
一、自性故；
 1. Self-nature;
二、自性差別故；
 2. Due to differences in self-nature;
三、染淨差別故；
 3. The difference between dye and purity;
四、迷斷差別故；
 4. Confused about differences;
五、對治差別故。
 5. Cure differences.
云何自性？
 What is your own nature?
略有二種。
 There are slightly two types.
一、見性煩惱，二、非見性煩惱。
 First, the troubles of visible nature, and second, the troubles of non-visual nature.
云何自性差別？
 Why is there such a difference in nature?
略有十種。
 There are slightly ten kinds.
見性煩惱五種差別，非見性者亦有五種，總此十種，名為煩惱自性差別。
 There are five kinds of differences in the visible nature of troubles, and there are also five kinds of unseen nature. In total, these ten kinds are called the differences in the inherent nature of troubles.
見性五者，謂薩迦耶見、邊執見、邪見、見取、戒禁取。
 The five natures of views are the Sakya view, the side-clinging view, the wrong view, the view-taking, and the precept-abstaining view.
非見性五者，謂貪、恚、慢、無明、疑。
 The five non-visual natures are greed, hatred, arrogance, ignorance, and doubt.
薩迦耶見者，於五取蘊，心執增益，見我、我所，名薩迦耶見。
 The person who sees Sakya is in the five clinging aggregates, and the mind's attachment increases, and he sees me and my place, which is called Sakaya.
此復二種。
 There are two types of this.
一者、俱生，二、分別起。
 First, they are born together, and second, they arise separately.
俱生者，一切愚夫異生乃至禽獸並皆現行。
 Those who are born together, all fools, aliens, and even beasts are born together.
分別起者，諸外道等計度而起。
 When distinction arises, all heretics arise by calculation.
邊執見者，於五取蘊，薩迦耶見增上力故，心執增益，見我斷常，名邊執見。
 Those who have side-grasping views, in the five clinging aggregates, Sakaya sees the increase of superior strength, the mind-grasping increases, and sees that I am broken, which is called side-grasping view.
常見所攝邊執見者，謂六十二諸見趣中，計度前際諸遍常論、一分常論，及計後際諸有想論、無想論、非想非非想論。
 It is common to see those who hold on to the side of the picture, that is, among the sixty-two views, there are all the universal and permanent theories before the calculation, and there are all the thoughts, no thoughts, and non-perceptions and non-perceptions after the calculation. .
斷見所攝邊執見者，謂諸沙門、若婆羅門七事斷論。
 Those who hold on to the view taken by the judge are called ascetics and Brahmans who make judgments about seven things.
此邊執見唯分別起，無有俱生。
 At this point, only separation arises, not coexistence.
唯除即此先世已來，串習隨逐邊執見等。
 The only exception is that this ancestor has already come, and he has been practicing and adhering to views from side to side.
若有分別、若無分別差別之相，如本地分已廣分別。
 If there is distinction, if there is no sign of distinction, it is as if the local points have been widely differentiated.
邪見者，一切倒見，於所知事顛倒而轉，皆名邪見。
 Wrong views, any reverse view, any reversal of what you know are all called wrong views.
當知此見略有二種。
 You should know that there are two types of this view.
一者、增益，二者、損減。
 One is gain, the other is loss.
薩迦耶見、邊執見、見取、戒禁取，此四見等，一切皆名增益邪見。
 These four views, such as Sakyaya view, side-clinging view, view-taking, abstinence-taking, etc., are all called wrong views of enhancement.
謗因、謗用、謗果、壞實事等，心執增益所有諸見，一切皆名損減邪見。
 Slandering the cause, slandering the use, slandering the effect, bad facts, etc., the attachment of the mind increases all views, all of which are called wrong views of harm and reduction.
無施、無愛，亦無祠祀，是名謗因。
 No charity, no love, no shrine, this is the cause of slander.
無有妙行，亦無惡行，是名謗用。
 There are no good deeds and no evil deeds. This is called slander.
無有妙行、惡行諸業果及異熟，是名謗果。
 There are no good deeds, bad deeds, karmic fruits, and strange ripenings. This is called the fruit of slander.
無父無母、無化生有情，亦無世間真阿羅漢諸漏永盡，乃至廣說，如是一切名壞實事。
 There is no father, no mother, no sentient being born out of incarnation, and no true Arahant in the world.
又此邪見，即計前際諸無因論、邊無邊論、不死矯亂論，及計後際現法涅槃等論所有沙門、若婆羅門。
 Furthermore, this wrong view refers to all the ascetics and brahmans who hold the theories of no cause, the theory of limitlessness, the theory of immortality and distortion in the past, and the theory of the manifestation of Dharma and Nirvana in the future.
當知如是薩迦耶見以為根本六十二見，三見所攝，謂常見所攝諸邊執見、斷見所攝諸邊執見，及諸邪見。
 You should know that Sakya's view is that there are sixty-two basic views, which are captured by the three views. They are called the views captured by the common sight, the views captured by the persistent views, the views captured by the discontinuous views, and the wrong views.
見取者，於六十二諸見趣等，一一別計為最、為上、為勝、為妙，威勢取執，隨起言說：
 The one who sees and takes, among the sixty-two views and interests, etc., one by one, he counts them as the best, the best, the winning, the most wonderful, and the powerful and powerful, and he starts to say:
唯此諦實，餘皆虛妄。
 Only this truth is true, the rest are all false.
由此見故，能得清淨、解脫、出離，是名見取。
 From this view, one can obtain purity, liberation, and renunciation. This is called seeing and grasping.
戒禁取者，謂所受持隨順見取、見取眷屬、見取隨法若戒若禁，於所受持諸戒禁中，妄計為最、為上、為勝、為妙，威勢執取，隨起言說：
 Those who take the precepts and prohibitions mean that what they receive and uphold is obedient to what they see, and what they see and take, and what they see and take follows the Dharma, such as the precepts and prohibitions. Among all the precepts and prohibitions that are accepted and upheld, they mistakenly think that they are the best, the best, the best, the most wonderful, and the power of grasping. , and then said:
唯此諦實，餘皆虛妄。
 Only this truth is true, the rest are all false.
由此戒禁，能得清淨、解脫、出離，是名戒禁取。
 Through this abstinence, one can achieve purity, liberation, and renunciation. This is called abstinence and attachment.
貪者，謂能耽著心所為性。
 Greed means being able to indulge in the nature of the mind.
此復四種。
 There are four more types.
謂著諸見、欲、色、無色。
 It refers to all views, desires, colors, and colorlessness.
恚者，謂能損害心所為性。
 Jealousy means that it can harm the nature of the mind.
此復四種。
 There are four more types.
謂於損己他見、他有情所，及於所愛不饒益所、於所不愛作饒益所所有瞋恚。
 It is said that there is hatred towards others who are harmful to oneself, others have sentiments about them, and those who do not benefit those whom they love, and those who do not benefit those whom they do not love.
慢者，謂令心舉心所為性。
 Being arrogant means making the mind do what the mind does.
此復四種。
 There are four more types.
謂於諸見、於諸有情、於受用欲、於諸後有處起。
 It is said that there is a place for all views, for all sentient beings, for the desire to receive and use, and for all things to come.
又此慢略有二種。
 There are two types of slowness.
一、惑亂慢，二、不惑亂慢。
 One, confusion and slowness; second, no confusion and slowness.
於有情處慢者，謂三慢類，已如前說。
 Those who are arrogant in sentient beings are called the three types of arrogance, as mentioned above.
於受用欲處慢者，謂由大財、大族、大徒眾等現在前故，心遂高舉。
 For those who are arrogant in their desire to take advantage, it is because of the presence of great wealth, a wealthy family, and a large number of disciples that their hearts are lifted up.
於後有處慢者，謂由計我當有不有，廣說乃至我當非想非非想等，若動不動，戲論造作諸愛趣中，現前轉故，心遂高舉。
 There are those who are arrogant in the future, saying that based on calculation, I should have something or not, and even saying that I should not think about it, not not think about it, etc. If I don't move, I will play and talk about the creation of various interests of love, so the mind will be lifted up.
不惑亂慢者，謂於下劣計己為勝、於等計等而生憍慢。
 Those who are not confused and arrogant are those who think that they will win when they plan bad things, and they are arrogant when they plan bad things.
惑亂慢者，謂餘六慢。
 Those who are confused and arrogant are called the remaining six arrogances.
又由受用鄙劣資具，自謂富樂，名惑亂慢。
 Also, by using despicable things, he claims to be rich and happy, but he is known to be confused, confused and arrogant.
若由受用勝妙資具，自謂富樂，名不惑亂慢。
 If you take advantage of wonderful resources, you will say you are rich and happy, and you will not be confused or arrogant.
又由邪行，謂後有勝，名惑亂慢。
 Also due to evil behavior, it is said that there will be victory later, which is called confusion, chaos and arrogance.
若由正行，謂後有勝，名不惑亂慢。
 If you follow the right path, you will be victorious in the future, and you will not be confused or arrogant.
無明者，謂於所知真實覺悟能覆、能障，心所為性。
 Ignorance refers to the nature of the mind that can overwhelm or hinder the true awareness that we know.
此略四種。
 Here are four types.
一、無解愚，二、放逸愚，三、染污愚，四、不染污愚。
 1. Foolishness without solution; 2. Foolishness; 3. Foolishness caused by pollution; 4. Foolishness without pollution.
若於不見聞覺知所知義中所有無智，名無解愚。
 If there is no wisdom in not seeing, hearing, knowing, or understanding, it is called unexplainable foolishness.
若於見聞覺知所知義中散亂失念所有無智，名放逸愚。
 If you are distracted and lose your thoughts in what you see, hear, know, and understand, it is called reckless foolishness.
於顛倒心所有無智，名染污愚。
 There is no wisdom in a perverted mind, which is called defilement and stupidity.
不顛倒心所有無智，名不染污愚。
 The mind that does not turn upside down is all without wisdom, and the name is not stained by pollution and foolishness.
又此無明總有二種。
 And there are always two kinds of ignorance.
一、煩惱相應無明，二、獨行無明。
 1. Defilements correspond to ignorance; 2. ignorance occurs alone.
非無愚癡而起諸惑，是故貪等餘惑相應所有無明，名煩惱相應無明。
 It is not the absence of ignorance that causes confusion, so greed and other remaining confusions correspond to all ignorance, which is called troubles corresponding to ignorance.
若無貪等諸煩惱纏，但於苦等諸諦境中，由不如理作意力故，鈍慧士夫補特伽羅，諸不如實簡擇、覆障、纏裹、闇昧等心所性，名獨行無明。
 If there are no troubles such as greed, but in the realm of suffering and other truths, due to the unreasonable willpower, the wise man will add Tegara, such as untrue choices, obstructions, entanglements, darkness and other mental factors. Xing, the name is ignorance.
疑者，猶豫二分不決定，心所為性。
 Doubtful, hesitant and undecided, it is the nature of the mind.
當知此疑，略由五相差別建立。
 You should know that this doubt is based on the differences between the five phases.
謂於他世作用、因、果、諸諦、寶中，心懷猶豫。
 It is said that there is hesitation in the mind regarding the effects, causes, effects, truths, and treasures of other worlds.
如是所說十種煩惱，亦緣事轉、亦緣煩惱。
 As mentioned above, the ten kinds of troubles are also caused by changes in events and troubles.
謂十煩惱皆與自地一切煩惱展轉相緣，亦緣自地諸有漏事。
 It is said that the ten troubles are all related to all the troubles in oneself, and are also caused by all the omissions in oneself.
下地煩惱能緣上地煩惱及事，非上地惑能緣下地煩惱及事。
 Troubles on the lower ground can be caused by troubles and things on the upper ground, and confusions that are not on the upper ground can be caused by troubles and things on the lower ground.
如是煩惱展轉相緣，及下地惑能緣上地。
 In this way, troubles and worries are linked to each other, and confusions on the lower ground can be linked to the upper ground.
於此處所餘決擇文，更不復現。
 The rest of the selected articles here will not be reproduced.
復次，俱生薩迦耶見唯無記性，數現行故，非極損惱自他處故。
 Again, Sakaya saw that he had no memory, and it was because of the number of phenomena that he suffered, and it was not because of the extreme harm and troubles coming from other places.
若分別起薩迦耶見，由堅執故，與前相違。
 If you start to see Sakya separately, it will be contrary to the previous one because of your persistence.
在欲界者，唯不善性。
 In the realm of desire, there is only unwholesome nature.
若在上地，奢摩他力所制持故，多白淨法所攝受故，成無記性。
 If it is in the upper ground, it is restrained by the power of samatha, and absorbed by many white and pure dharmas, so it becomes incomprehensible.
由染污故，體是隱沒。
 Due to defilement, the body is hidden.
所餘煩惱，由此道理，隨應當知。
 The rest of the troubles should be understood based on this principle.
欲界煩惱為諸惡行安足處故，多不善性。
 Because the defilements in the desire realm serve as a haven for all kinds of evil deeds, they have many unwholesome qualities.
又不善者，具三因緣能往惡趣，餘則不定。
 Also, those who are not good can go to the bad realm with three causes and conditions, but the rest are uncertain.
何等為三？
 What is three?
謂極多修習，殷重、無間計為功德，不見其失，不見其患，縱情而起，是初因緣。
 It is said that a lot of practice, careful consideration, and continuous calculation are merits and virtues. You don't see the losses or the dangers. You just indulge yourself. This is the first cause and condition.
用此煩惱以為依處，由身語意，於諸惡行作及增長，是第二因緣。
 Using this affliction as a base to perform and increase the number of evil deeds through body, speech and mind is the second cause and condition.
由此煩惱斷他善品，授不善品，是第三因緣。
 This defilement cuts off good qualities and imparts unwholesome qualities, which is the third cause and condition.
除先所作能往惡趣順後受業。
 In addition to doing what you did first, you can go to the evil destiny and receive your karma later.
又十煩惱，七唯意地，貪、恚、無明亦通五識。
 There are also ten troubles, seven of which are mind-based, greed, hatred, and ignorance, which also lead to the five consciousnesses.
又於欲界，四見及慢，喜、捨相應；
 Also in the desire realm, the four views are contemplation, joy, and equanimity;
貪，樂、喜捨相應；
 Greed, happiness, joy and equanimity correspond to each other;
恚，苦、憂、捨相應；
 Hate corresponds to suffering, sorrow and equanimity;
邪見，喜、憂、捨相應；
 Wrong views correspond to joy, sorrow, and equanimity;
疑，憂、捨相應；
 Doubt, worry, and equanimity correspond;
無明，一切五根相應。
 Ignorance, all five sense organs correspond.
此據多分相應道理，其餘深細，後當廣說。
 This basis is divided into many corresponding principles, and the rest is more detailed and will be discussed extensively later.
於上諸地隨所有根，即與彼地煩惱相應。
 All the roots in the above places correspond to the troubles in that place.
又十煩惱，見所斷者，名曰無事，彼所緣事非成實故。
 Another ten troubles, those who are seen to be cut off are called nothing, because the things they are bound to do not come true.
所餘煩惱有事，無事彼相違故。
 The remaining worries have something to do, and nothing is contrary to them.
又貪與慢緣有漏一分可意事生，恚緣一分非可意生，是故此三煩惱一分所生，名取一分。
 In addition, greed and conceit are caused by outflows, and things can happen by one's will, and hatred can be caused by unintentional conditions. Therefore, these three afflictions are born from one part, and are named one part.
所餘煩惱，通緣內外若愛非愛，及俱相違有漏事生，是故說彼名曰遍行，取一切事。
 The remaining troubles are caused by love and non-love both internally and externally, and are inconsistent with each other and cause omissions. Therefore, it is called universal practice and takes everything.
若有隨順如是煩惱、煩惱俱行、煩惱品類，名隨煩惱。
 If there are such troubles, troubles, and types of troubles, they are called troubles.
云何名隨煩惱？
 What is the name of trouble?
略由四相差別建立。
 It is slightly established by the four-phase difference.
一、通一切不善心起；
 1. Get rid of all unwholesome thoughts;
二、通一切染污心起；
 2. Get rid of all defilements;
三、於各別不善心起；
 3. The arising of different unwholesome thoughts;
四、善、不善、無記心起，非一切處、非一切時。
 4. Good, bad, and unmindful thoughts arise, not in any place or at any time.
謂無慚無愧，名通一切不善心起。
 It is said that there is no shame and no guilt, and it is known that all unwholesome thoughts arise.
隨煩惱放逸、掉舉、惛沈、不信、懈怠、邪欲、邪勝解、邪念、散亂、不正知，此十隨煩惱，通一切染污心起。
 Following the troubles are carelessness, restlessness, lethargy, unbelief, laziness, wrong desires, wrong solutions, wrong thoughts, distraction, and incorrect knowledge. These ten accompanying troubles lead to all defiled minds.
通一切處三界所繫。
 It connects everything to the three realms.
忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，此十隨煩惱，各別不善心起。
 Anger, hatred, resentment, annoyance, jealousy, thrift, deceit, flattery, jealousy, and harm—these ten are associated with troubles and arise from different unwholesome thoughts.
若一生時，必無第二。
 If you live forever, there will be no second place.
如是十種，皆欲界繫，除誑、諂、憍。
 These ten types are all related to the realm of desire, excluding deceit, flattery, and humiliation.
由誑及諂至初靜慮。
 From deception and flattery to the beginning of meditation.
憍通三界，此并前二，若在上地，唯無記性。
 It is connected to the three realms. This is combined with the first two. If it is in the upper realm, it will have no memory.
尋、伺、惡作、睡眠，此四隨煩惱，通善、不善、無記心起，非一切處、非一切時。
 Seeking, waiting, evil deeds, and sleep are the four accompanying defilements. They arise from the mind of the wholesome, unwholesome, and unremembered mind. They are not everywhere or at any time.
若有極久尋求伺察，便令身疲、念失，心亦勞損，是故尋、伺名隨煩惱。
 If you seek and observe for a long time, your body will be tired, your thoughts will be lost, and your mind will be tired. Therefore, the name of seeking and observing will lead to troubles.
此二乃至初靜慮地。
 This second and even the first time of meditation.
惡作、睡眠唯在欲界。
 Evil deeds and sleep are only in the realm of desire.
又有定地諸隨煩惱。
 There are also all kinds of troubles that come with being in a certain place.
謂尋、伺、誑、諂、惛沈、掉舉、憍、放逸、懈怠等。
 It refers to seeking, waiting, cheating, flattery, confusion, restlessness, hesitation, lethargy, laziness, etc.
初靜慮地有初四種，餘通一切地。
 There are four primary types of ground for initial meditation, and the rest are connected to all ground.
若雜事中，世尊所說諸隨煩惱，廣說乃至愁、歎、憂、苦隨擾惱等，及攝事分廣所分別，如是一切諸隨煩惱，皆是此中四相差別，隨其所應，相攝應知。
 If among miscellaneous things, the various accompanying troubles mentioned by the World Honored One can be broadly described as worries, sighs, sorrows, sufferings, etc., and the things can be divided into broad categories, then all the accompanying troubles are the differences among the four phases, and follow their You should know what you need to know.
復次，諸隨煩惱，若在欲界，略於十二處轉。
 Again, if all the troubles are in the desire realm, they will turn around in twelve places.
何等十二？
 How twelve?
謂執著惡行處；
 It refers to the place of attachment to evil deeds;
鬪訟諍競處；
 Office for litigation and contention;
毀犯尸羅處；
 Destroy the place where the criminal was committed;
受學隨轉非善人法處；
 It is not the place of a good person to follow the path of learning;
邪命處；
 The place of evil destiny;
耽著諸欲處；
 clinging to desires;
如所聞法義，心諦思惟處；
 As the meaning of the Dharma has been heard, the place where the mind contemplates its true meaning;
於所思義，內心寂止方便持心處；
 In the meaning of thought, the inner peace is convenient for maintaining the mind;
展轉受用財法處；
 Transferred to the Department of Property Law;
不相雜住處；
 Do not mix residences;
遠離臥具房舍處；
 Away from bedding accommodation;
眾苦所集處。
 Where all suffering gathers.
此十二處以為依止，如先所說貪著，乃至隨擾惱等諸隨煩惱，差別而轉。
 These twelve places are considered to be a refuge. As mentioned earlier, attachment can lead to disturbances and other troubles, which will change depending on the situation.
謂貪著、瞋恚、愚癡，依初處轉；
 It refers to greed, anger, and ignorance, and it will change according to the original place;
忿等乃至諂，依第二處轉；
 Angry and even flattery, turn to the second place;
無慚、無愧，依第三處轉；
 Without shame or shame, turn to the third place;
誑等乃至謀害，依第四處轉；
 Lieutenancy or even murder is dealt with in the fourth place;
矯詐等乃至惡作，依第五處轉；
 Fraud and even evil deeds are dealt with in the fifth place;
不忍耽嗜等乃至不平等貪著，依第六處轉；
 If you can't bear to indulge in indulgence, wait, or even inequality, turn to the sixth place;
薩迦耶見、有見、無有見，依第七處轉；
 Sakya sees, has a view, does not have a view, and turns according to the seventh place;
貪欲等乃至不作意，依第八處轉；
 Greed, etc., even without intention, turn according to the eighth place;
顧悅纏綿，依第九處轉；
 Gu Yue is lingering, turning according to the ninth place;
不質直性、不柔和性、不隨同分轉性，依第十處轉；
 It has no direct nature, no gentle nature, and does not follow the branching nature. It turns according to the tenth place;
欲尋思等乃至家生繫屬尋思，依第十一處轉；
 If you want to think about it, etc., or even have family life, it belongs to Xunsi, turn to the eleventh place;
愁、歎等，依第十二處轉。
 Worry, sigh, etc., turn according to the twelfth place.
復次，此五見是慧性故，互不相應。
 Again, these five views are of the nature of wisdom and do not correspond to each other.
自性自性不相應故。
 The self-nature and self-nature do not correspond to each other.
貪、恚、慢、疑更相違故，互不相應。
 Greed, jealousy, arrogance, and suspicion are more in conflict with each other and do not correspond to each other.
貪染令心卑下，憍慢令心高舉，是故貪、慢更互相違。
 Greed makes the mind humble, and arrogance makes the mind exalt. Therefore, greed and arrogance are contrary to each other.
復次，如所說諸隨煩惱，當知皆是煩惱品類。
 Again, as mentioned above, you should know that all kinds of worries are of different types.
且如放逸，是一切煩惱品類。
 And like letting loose, it is the category of all troubles.
所以者何？
 So what?
於染愛時，多生放逸；
 When you are in love, you will spend many lives letting loose;
乃至疑時，亦有放逸。
 Even in times of doubt, there is also relaxation.
貪著、慳悋、憍高、掉舉等，皆貪品類、皆貪等流。
 Greed, frugality, pride, restlessness, etc., are all categories of greed, all are the flow of greed.
忿、恨、惱、嫉、害等，是瞋品類、是瞋等流。
 Anger, hatred, annoyance, jealousy, harm, etc. are categories and flows of anger.
誑、諂，是邪見品類、邪見等流。
 Deception and flattery are categories and flows of wrong views.
覆，是諂品類，當知即彼品類等流。
 Cover, it is a flattering category, you should know that it is the same as that category.
餘隨煩惱，是癡品類、是癡等流。
 The rest of the troubles are the type and flow of delusion.
唯除尋、伺。
 Except for seeking and waiting.
當知尋、伺，慧思為性，猶如諸見。
 You should know that seeking, waiting, and thinking with wisdom are your nature, just like seeing.
若慧依止意言而生，於所緣境慞惶推究，雖慧為性，而名尋、伺。
 If wisdom arises by relying on the words of the mind, and anxiously speculates about the object, although wisdom is the nature, it is called seeking and waiting.
於諸境界遽務推求，依止意言麁慧名尋。
 In all realms, he rushes to seek for things, relying on his thoughts and words to find the name of wisdom.
即於此境不甚遽務，而隨究察，依止意言細慧名伺。
 That is to say, in this state, there is no rush to do anything, but to investigate and observe, relying on the thoughts, words, wisdom and name service.
是名建立煩惱雜染自性差別。
 This is called establishing the differences in the nature of defilements and defilements.
云何建立煩惱雜染染淨差別？
 How can we establish the difference between defilements and defilements?
謂如所說本隨二惑，略二緣故染惱有情。
 It is said that it is caused by two confusions, and there are two reasons for contaminating sentient beings.
一、由纏故；
 1. Due to entanglement;
二、隨眠故。
 2. Just sleep.
現行現起煩惱，名纏；
 The current manifestation of troubles is called entanglement;
即此種子未斷未害，名曰隨眠，亦名麁重。
 That is, if the seeds are not broken or damaged, they are called Suimian, also known as Qizhong.
又不覺位，名曰隨眠；
 Also not aware of the position, it is called Suimian;
若在覺位，說名為纏。
 If it is in the awakening position, it is said to be called Tang.
若諸具縛補特伽羅，生在欲界，成就三界煩惱隨眠。
 If all of them are born in the realm of desire, the troubles in the three realms will fall asleep.
若生色界所有異生，成就欲界被奢摩他之所損伏煩惱隨眠，成就色界及無色界所未損伏煩惱隨眠。
 If all the abnormal births in the form realm occur, the desire realm will be harmed by samatha and the troubles will fall asleep. The form realm and the formless realm will not be harmed and the troubles will fall asleep.
若生無色所有異生，成就欲界及與色界被奢摩他之所損伏煩惱隨眠，成就無色所未損伏煩惱隨眠。
 If formless and all other things arise, the desire realm and the form realm are harmed by samatha, and the troubles and troubles will fall asleep.
如界道理，隨地亦爾。
 Just like the principles of the world, it applies everywhere.
諸煩惱纏，未離自地煩惱欲者，自地現起；
 Those who are entangled in all kinds of troubles and have not left their own troubles and desires will appear on their own ground;
已離欲者，即不現起。
 Those who have given up desire will not appear.
若在下地，上地諸纏亦得成就；
 If it is on the lower ground, all entanglements on the upper ground will also be accomplished;
非在上地，得說成就下地諸纏。
 If it is not on the upper ground, it can be said that it is caused by all kinds of entanglements on the lower ground.
問：
 ask:
具一切縛補特伽羅，諸煩惱纏起滅未捨，是諸煩惱於何事繫，過去耶？
 With all the bondage of Tegara, all the troubles are entangled and lingering. What are these troubles tied to and passed away?
未來耶？
 The future?
現在耶？
 Now?
答：
 answer:
過去已繫，故不名繫。
 It has been tied in the past, so it is not named.
但於現在，由此種類煩惱隨眠，說名為繫。
 But now, this kind of troubles are sleeping, and they are called ties.
若諸煩惱正起現前，亦由纏故，說名為繫。
 If all kinds of troubles arise and appear, they are also called ties because they are entangled.
於未來世隨眠及纏，以當繫故，亦不名繫。
 In the future life, it will be sleeping and entangled, so it is not called a tie.
如此種類，當知諸餘煩惱亦爾。
 Of this kind, you should be aware of the rest of the troubles.
如具縛者，不具縛者亦復如是。
 Just like those who are bound, the same is true for those who are not bound.
差別者，所餘煩惱說名為繫。
 If there is a difference, the remaining worries are called ties.
問：
 ask:
諸修行者伏煩惱纏，當云何伏？
 Practitioners are troubled by troubles, so what should they do?
答：
 answer:
以修三種對治力故，伏煩惱纏。
 By cultivating the three antidotal powers, you can overcome the entanglement of troubles.
一、了知煩惱自性過患，二、思惟對治所緣境相，三、以勝善品滋心相續。
 1. Understand the inherent faults of troubles, 2. Think about the remedies to the circumstances, and 3. Nurturing the mind with good qualities.
當知此是永斷正見前行之道。
 You should know that this is the way to move forward with eternal and correct views.
問：
 ask:
諸修行者斷煩惱時，為捨纏耶？
 When practitioners put an end to their afflictions, why should they give up their troubles?
捨隨眠耶？
 Why don't you sleep with me?
由斷何故，說名為斷？
 Why is it called Duan?
答：
 answer:
但捨隨眠。
 But let go and sleep.
以煩惱纏先已捨故。
 If you are entangled with worries, you should give up first.
斷隨眠故，說名為斷。
 Because Duan Suimian is called Duan, it is called Duan.
何以故？
 Why?
雖纏已斷，未斷隨眠，諸煩惱纏數復現起；
 Although the entanglement has been broken, if it is still asleep, all kinds of troubles will appear again;
若隨眠斷，纏與隨眠畢竟不起。
 If Sui Mian is cut off, the entanglement and Sui Mian will not be able to survive.
問：
 ask:
為斷過去？
 To end the past?
為斷未來？
 To end the future?
為斷現在？
 Why stop now?
答：
 answer:
非斷去來今，然說斷三世。
 It’s not about the past and present, but it’s about the three generations.
何以故？
 Why?
若在過去有隨眠心，任運滅故，其性已斷，復何所斷。
 If there was a sleepy mind in the past and the fate was destroyed, its nature has been cut off, how can it be cut off again?
若在未來有隨眠心，性未生故，體既是無，當何所斷。
 If there is a sleeping mind in the future, since the nature has not yet been born, since the body is non-existent, how can it be cut off?
若在現在有隨眠心，此剎那後，性必不住，更何須斷。
 If you have the mind to sleep in the present moment, your nature will not remain there after this moment, and there is no need to stop it.
又有隨眠離隨眠心二不和合，是故現在亦非所斷。
 Furthermore, Suimian Li and Suimian mind are not in harmony, so it is not broken now.
然從他音、內正作意二因緣故，正見相應。
 However, due to the two causes of other sounds and inner correct intention, the correct view corresponds.
隨所治惑，能治心生，諸有隨眠所治心滅。
 The confusion that can be cured will be able to cure the arising of the mind, and all things will be eliminated as the mind is cured by sleep.
此心生時，彼心滅時，平等平等，對治生滅道理應知。
 When this mind arises and when the other mind disappears, they are equal and equal, and we should know the principles of treating the occurrence and treatment of depression.
正見相應能對治心，於現在世無有隨眠，於過去世亦無隨眠；
 Correspondence of right view can control the mind. There will be no sleepiness in the present life, and there will be no sleepiness in the past life;
此剎那後離隨眠心，在未來世亦無隨眠。
 After this moment, the mind of Suimian is gone, and there will be no Suimian in the future life.
從此已後，於已轉依、已斷隨眠身相續中，所有後得世間所攝善、無記心去來今位，皆離隨眠，是故三世皆得說斷。
 From then on, in the continuum of the body that has turned to dependence and has ceased to sleep in the body, all the good deeds received in the world and the current position without remembering the mind will be separated from the body of sleep. Therefore, all three lives can be said to be terminated.
是名煩惱雜染染淨差別。
 This is called the difference between defilements and defilements.
云何建立煩惱雜染迷斷差別？
 How can we establish the difference between defilements, defilements, and confusion?
當知略說有十五種。
 You should know that there are fifteen kinds of it.
謂欲界繫，見苦集滅道諦所斷，及修所斷，諸漏有五。
 When it comes to the desire realm system, there are five types of outflows that are broken off by seeing the truth of the path of suffering and cultivating them.
如欲界繫，色無色繫各五亦爾。
 For example, the desire realm system, the colorless realm system, each has five elements.
欲界迷苦有十煩惱。
 There are ten afflictions in the realm of desire.
迷集有八，除薩迦耶及邊執見。
 There are eight fans in the collection, except Sakaya and Bian Zhijian.
如迷集諦，滅、道亦爾。
 Just like the truth of confusion, it is also the truth of cessation and Tao.
上界諸諦並除瞋恚。
 The truths of the upper world eliminate anger and anger.
隨迷次第，如欲界說。
 Follow the order of confusion and define it as desired.
云何迷苦有十隨眠？
 Why is there so much pain and suffering?
略五取蘊總名為苦。
 A brief summary of the five clinging aggregates is called suffering.
愚夫於此五取蘊中，起二十句薩迦耶見。
 Foolish man, in these five aggregates of grasping, twenty lines of sakaya arise.
五句見我，餘見我所。
 Five sentences see me, and I see my place.
是名迷苦薩迦耶見。
 This is the view of Mishu Sakaya.
即用如是薩迦耶見以為依止，於五取蘊見我斷常，故邊執見亦迷於苦。
 That is to say, using such a view of Sakya as a refuge, seeing the self in the five aggregates of grasping is permanent, so the view of peripheral attachment is also lost in suffering.
又諸邪見，謂無施等，乃至妙行、惡行業果及與異熟，是迷苦諦。
 In addition, various wrong views, such as non-giving, leading to wonderful deeds, bad deeds, and strange ripening, are delusions of the truth of suffering.
又有邪見，撥無父母、化生有情，如是邪見一分迷苦、一分迷集。
 There are also wrong views, which lead to the birth of sentient beings without parents. Such wrong views are one part confusion and one part confusion.
又諸外道誹謗苦諦，起大邪見。
 Also, heretics slander the truth of suffering and give rise to great wrong views.
彼謂沙門喬答摩種，為諸弟子施設苦諦，此定無有。
 He said that the ascetic Gotama was a seed, and he taught the truth of suffering to all his disciples. This concentration does not exist.
如是邪見亦迷苦諦。
 Such wrong views also lead to confusion about the truth of suffering.
又有諸見，妄計自在、世主、釋、梵及餘物類，為常、為恒，無有變易。
 There are also various views that falsely assume that the self, the Lord of the world, the Buddha, the Brahman, and the rest of things are permanent and permanent, without change.
如是邪見亦迷苦諦。
 Such wrong views also lead to confusion about the truth of suffering.
又有諸見計邊、無邊，如是亦名迷苦邪見。
 There are also views that are boundless and boundless. This is also called delusion, suffering and wrong views.
又有沙門、若婆羅門不死矯亂邪見一分，亦迷苦諦。
 There are also ascetics and brahmins who, if they do not die and correct their wrong views, will also be confused about the truth of suffering.
若有見取，妄取迷苦所有諸見以為第一，謂能清淨、解脫、出離，如是名為迷苦見取。
 If there is clinging to views, one mistakenly takes all the views of misery and suffering as the first, saying that they can be purified, liberated, and liberated. This is called clinging to views of misery.
若有妄取隨順此見，此見隨法所受戒禁，以為第一，能得清淨、解脫、出離，此戒禁取，是迷苦諦。
 If you follow this view erroneously and follow the precepts and prohibitions on the Dharma, thinking that it is the first to achieve purity, liberation, and renunciation, this is the truth of delusion and suffering if you follow these precepts and prohibitions.
若有外道於此諸見不定信受，亦不一向誹謗如來所立苦諦，但於苦諦心懷猶豫，此及所餘於苦猶豫，是迷苦疑。
 If there are outsiders who are not sure about accepting these views, nor have they always slandered the truth of suffering established by the Tathagata, but are hesitant about the truth of suffering, this and the remaining hesitation about suffering are delusion, suffering and doubt.
若於如是自所起見寶愛堅著，如此見貪，是迷苦貪。
 If you see treasure and love firmly attached to yourself in this way, and see greed in this way, you are deluded and suffering from greed.
若於異分他所起見，心懷違損，是迷苦恚。
 If you have a wrongful mind because of differences caused by others, this is suffering and hatred.
若恃此見，心生高舉，是迷苦慢。
 If you rely on this view and hold yourself high, you will be deluded, suffering and conceited.
若有無智，與此諸見及疑、貪等煩惱相應，若唯於苦獨行無智，如是並名迷苦無明。
 If there is ignorance, it corresponds to the various views, doubts, greed and other troubles. If one only acts in suffering without wisdom, it is also called confusion, suffering and ignorance.
此十煩惱皆迷苦諦，見苦所斷。
 These ten afflictions are all confused by the truth of suffering, and can be overcome by seeing suffering.
云何迷集有八隨眠？
 How can there be eight Sui Mian in the Miji?
謂諸沙門、若婆羅門謗因邪見。
 It is said that the ascetics and brahmins slander them because of their wrong views.
又有沙門、若婆羅門，計自在等是一切物生者、化者及與作者，此惡因論所有邪見。
 There are also recluses, Brahmins, and others who are the originators, transformers, and authors of all things. These evil causes lead to all wrong views.
又有邪見，無施、無愛，亦無祠祀，無有妙行，亦無惡行。
 There are also wrong views, no charity, no love, no shrine, no wonderful deeds, and no evil deeds.
又有邪見，不死矯亂外道沙門、若婆羅門所起一分。
 There are also wrong views, such as immortality, correction and disorder of heretics, ascetics and Brahmins.
又有邪見，誹謗集諦。
 There are also wrong views and slanderous truths.
謂諸外道作如是計：
 It is said that the heretics make such plans:
如彼沙門喬答摩種，為諸弟子所說集諦，此定無有。
 Just like the ascetic Gautama, who taught all his disciples the truth, this concentration does not exist.
如是等見，是迷集諦所起邪見。
 Such views are the wrong views caused by the truth of confusion.
若有見取，取彼諸見以為第一，能得清淨、解脫、出離，是迷集諦所起見取。
 If there is view and grasping, taking those views as the first, you can achieve purity, liberation, and renunciation. This is the view and grasping arising from the truth of confusion.
若於隨順此見諸法所受戒禁，取為第一，能得清淨，廣說如前，是迷集諦戒禁取。
 If you follow the precepts and taboos of seeing all the dharmas in this way and take them as the first, you can achieve purity. It is widely said as before, this is the truth of the confusion of the precepts and taboos.
餘疑、貪等，如前應知。
 Remaining doubts, greed, etc. should be known as before.
如是八種煩惱隨眠，迷於集諦，見集所斷。
 In this way, the eight kinds of troubles fall asleep and are lost in the truth of the universe.
云何迷滅有八隨眠？
 How come there are eight sleeps when confusion is gone?
謂諸沙門、若婆羅門，計邊無邊，不死矯亂諸見一分。
 It is said that all recluses and Brahmans have endless plans and will never die to distort all opinions.
又有沙門、若婆羅門，謂說現法涅槃論者所有邪見。
 There are also ascetics and brahmins who say that those who talk about the present Dharma and Nirvana have wrong views.
又有邪見，撥無世間真阿羅漢，乃至廣說。
 There are also erroneous views that dispel the idea that there is no real Arahant in the world, and even preach it widely.
彼阿羅漢二德所顯，謂斷及智。
 The two virtues displayed by this Arahant are judgment and wisdom.
此中但取謗斷邪見。
 Among them, only slander and wrong views are taken away.
又有邪見，誹謗滅諦，謂諸外道，廣說如前。
 There are also wrong views, slandering the truth of annihilation, calling heretics, and speaking widely as before.
又有橫計諸邪解脫所有邪見。
 There is also a plan to liberate all evil views.
如是諸見，是迷滅諦所起邪見。
 Such views are the wrong views arising from the truth of confusion and cessation.
若有見取，取彼諸見以為第一，廣說如前，是迷滅諦所起見取。
 If there is any view and attachment, take that view as the first, and explain it extensively as before, this is the view and attachment that arises from the truth of the cessation of confusion.
若於隨順彼見諸法所受戒禁，取為第一，廣說如前，是迷滅諦戒禁取。
 If you follow the precepts and prohibitions that you see in all dharmas, take them as the first, and explain it widely as before, this is the truth of the cessation of confusion and prohibitions.
所餘貪等，如前應知，唯除瞋恚。
 The remaining greed, etc., as you should know before, can only be eliminated by anger.
謂於滅諦起怖畏心、起損害心、起恚惱心，如是瞋恚，迷於滅諦。
 It is said that the mind of fear, harm, and anger arises in regard to the truth of cessation. Such anger leads to confusion in the truth of cessation.
餘如前說。
 Yu said before.
如是八種煩惱隨眠，迷於滅諦，見滅所斷。
 In this way, the eight kinds of troubles are sleeping, lost in the truth of cessation, and seeing the cessation of cessation.
云何迷道有八隨眠？
 Why is it that there are eight kinds of sleep in the lost way?
謂撥無世間真阿羅漢，乃至廣說。
 It is said that there is no true Arhat in the world, and he can even preach it widely.
此中所有誹謗一切智為導首有為無漏，當知此見，是迷道諦所起邪見。
 All the slanders in this slander that all wisdom is the first to have action and no leakage. You should know that this view is the wrong view caused by the confusion of the truth.
又諸沙門、若婆羅門，不死矯亂邪見一分，亦迷於道。
 Moreover, ascetics and brahmins, even if they do not correct their erroneous views even after death, they are also lost in the way.
又諸外道謗道邪見，彼謂沙門喬答摩種，為諸弟子說出離道，實非出離，由此不能盡出離苦。
 Also, heretics slander the Way and have wrong views. They call the ascetics Gotama's seed and preach the Way of renunciation for their disciples. However, it is not renunciation. Therefore, the suffering of renunciation cannot be completely eliminated.
佛所施設無我之見，及所受持戒禁隨法，是惡邪道，非正妙道。
 The view of non-self taught by the Buddha and the precepts and disciplines followed by the Buddha are evil and evil paths, not the right and wonderful path.
如是亦名迷道邪見。
 This is also called misdirection and wrong view.
又彼外道作如是計：
 And the heretics made this plan:
我等所行若行、若道，是真行道，能盡、能出一切諸苦。
 What we do is the way and the way. It is the way we truly follow the way. It can eliminate and escape all suffering.
如是亦名迷道邪見。
 This is also called misdirection and wrong view.
若有見取，取彼邪見以為第一，能得清淨、解脫、出離，如是名為迷道見取。
 If there is clinging to views, and taking that wrong view as the first, one can achieve purity, liberation, and renunciation. This is called clinging to views on the wrong path.
若於隨順彼見諸法所受戒禁，取為第一，能得清淨、解脫、出離，是名迷道戒禁取。
 If you follow the precepts and taboos of all the dharmas that you see and take them as the first, you can achieve purity, liberation, and renunciation. This is called taking the precepts and taboos of the lost path.
所餘貪等迷道煩惱，如迷滅諦道理應知。
 The remaining troubles of delusion such as greed should be understood as the truth of the cessation of delusion.
如是八種煩惱隨眠，迷於道諦，見道所斷。
 In this way, the eight kinds of troubles fall asleep and are lost in the truth of the Tao, and are cut off by seeing the Tao.
如是已說見斷諸漏。
 This is how it has been said that all leaks will be cut off.
云何修道所斷諸漏？
 How can cultivating the Tao eliminate all outflows?
謂欲界瞋恚，三界三種貪、慢、無明，由彼長時修習正道，方能得斷，是故名為修道所斷。
 It is said that the three realms of desire, anger, and the three realms of greed, pride, and ignorance can only be eradicated by long-term cultivation of the righteous path. This is why it is called the eradication of the path.
又彼煩惱界界地地皆有三品，謂下中上。
 Furthermore, the realm of afflictions has three levels, which are called lower, middle and upper.
能斷之道亦有三品。
 There are also three levels of ways to be able to cut off.
下品之道能斷上品修斷諸漏，中能斷中，上道斷下。
 The inferior path can cut off all the faults of the superior ones, the middle ones can cut off the middle ones, and the superior ones can cut off the inferior ones.
又彼修道所斷諸漏，於有漏事任運而轉，長時堅固，於自所迷事難可解脫。
 Moreover, those who cultivate the path have cut off all the leaks, and if there are leaks, they will be allowed to turn around. They will remain strong for a long time, and it will be difficult to free themselves from the things they are confused about.
是名建立煩惱雜染迷斷差別。
 This is called establishing the distinction between defilements, defilements and confusion.
復次，即如所說見、修所斷諸漏煩惱，當知略有五種所緣。
 Again, after seeing and cultivating the taints and defilements as mentioned above, you should know that there are five kinds of objects.
一、緣邪分別所起事境，二、緣見境，三、緣戒禁境，四、緣自分別所起名境，五、緣任運堅固事境。
 1. The situation caused by the separation of evil and evil, 2. The situation caused by seeing, 3. The situation caused by the prohibition and prohibition, 4. The situation caused by the separation of self, 5. The situation where the fate is consolidated.
此中，若緣苦、集事境所有諸漏，是緣邪分別所起事境。
 Among them, if suffering is caused by suffering and all kinds of outflows are gathered in the situation, it is the situation caused by bad conditions and distinctions.
見取、貪等見斷諸漏，除疑，是緣見境。
 Views such as grasping and greed are cut off from all outflows and doubts are eliminated. This is the state of conditioned views.
戒禁取，是緣戒禁境。
 Taking the precepts and prohibitions is the condition of the precepts and prohibitions.
緣滅、道境及緣不同分界境所有諸漏，是緣自分別所起名境。
 All the outflows of the cessation of conditions, the realm of Tao and the realm of different boundaries of conditions are the realms named after the separation of conditions.
何以故？
 Why?
非此煩惱能緣滅、道，亦不能緣不同分界，非無所緣故。
 It is not because this affliction can be caused by cessation and Tao, nor by different boundaries. It is not caused by nothing.
修所斷漏，是緣自任運堅固事境。
 The reason for repairing the leakage is due to the solid situation of luck.
云何建立煩惱雜染對治差別？
 How can we establish the difference between the treatment of defilements and defilements?
謂略四種。
 Briefly describe four types.
一、相續成熟對治，二、近斷對治，三、一分斷對治，四、具分斷對治。
 1. Continuous and mature treatment, 2. Near-cut treatment, 3. One-way treatment, and 4. Cut-off treatment.
如聲聞地已具說，十三種資糧道，名相續成熟對治。
 As the sravakas have said, the thirteen paths of qualifications are called successive maturations and remedies.
如聲聞地已具說，煗、頂、忍、世第一法，決擇分善根，名近斷對治。
 As the voice-hearers have already said, the first method in the world is to choose the root of good deeds, which is called near-cut antidote.
見道，名一分斷對治。
 Seeing the Tao, the name is divided and treated.
修道，名具分斷對治。
 Cultivating the Tao is famous for its diagnosis and treatment.
問：
 ask:
昇見道聖者，智行有何相？
 What are the signs of wisdom and conduct for those who have ascended to the level of Taoist Saints?
由幾心故，見道究竟？
 How many thoughts are there to see the truth?
云何當捨見所斷惑，頓耶？
 Why should we give up our confusion and stop after seeing it?
漸耶？
 Gradually?
答：
 answer:
昇見道者所有智行，遠離眾相。
 All the wise conduct of those who ascend to the Tao are far away from all appearances.
爾時聖智雖緣於苦，然於苦事不起分別，謂此為苦取相而轉。
 At that time, although the sage wisdom is caused by suffering, it cannot distinguish between suffering. This is said to be the transformation of suffering.
如於苦諦，於集、滅、道亦復如是。
 As with the truth of suffering, so it is with the cessation, cessation, and path.
爾時即於先世俗智所觀諦中，一切想相皆得解脫。
 At that time, in the truth observed by the previous worldly wisdom, all thoughts and appearances are liberated.
絕戲論智，但於其義緣真如理離相而轉，其於爾時智行如是。
 Juexue talks about wisdom, but its meaning and reason are separated from each other, and its wisdom and behavior are like this at that time.
建立見道由二道理。
 There are two principles for establishing the way of seeing.
一、廣布聖教道理，有戲論建立。
 1. The teachings of the holy religion are widely disseminated and established with drama theory.
二、內證勝義道理，離戲論建立。
 2. Internally prove the principle of ultimate meaning and establish Lixi theory.
依初建立增上力故，說法智品有四種心，種類智品亦有四心。
 Based on the initial establishment of the increased power, it is said that there are four types of consciousness in the Dharma wisdom, and there are also four types of consciousness in the category wisdom.
隨爾所時，八種心轉；
 Depending on the time, the eight kinds of thoughts change;
即爾所時，總說名一無間所入純奢摩他所顯之心。
 At that time, it is always said that the mind manifested by pure samatha is the one that enters without interruption.
如是總說有九種心，見道究竟。
 It is always said that there are nine kinds of hearts, which can see the ultimate truth.
隨爾所時，如所施設苦諦之相了別究竟；
 As you go along, you will understand the truth of suffering as you have been taught;
即爾所時，說名一心。
 At that time, you said that your name is one heart.
第二建立增上力故，說有一心。
 The second is to build up the upper strength, so it is said to have one mind.
謂唯依一證真如智相應心類，見道究竟。
 It is said that the only way to realize the truth is to see the ultimate truth, such as wisdom corresponding to the mind.
此中亦有奢摩他道，如前應知。
 There is also the path of samatha in this, as you should know before.
又立二分見道所斷煩惱隨眠。
 Also, by establishing the two-part view, the troubles and troubles will fall asleep.
一、隨逐清淨色，二、隨逐心心所。
 First, follow the pure color, and second, follow the mental state.
由見道中止觀雙運，故聖弟子俱時能捨止觀二道所斷隨眠。
 By stopping to observe the two paths of seeing and observing the two paths, the noble disciples can always give up and observe the two paths to stop and fall asleep.
第一、觀所斷，第二、止所斷。
 The first is to observe what is broken, and the second is to stop what is broken.
是故見道說名究竟。
 This is why we see the Tao and explain the ultimate name.
若言觀品所攝諸智見斷隨眠隨逐生者，應不得名對治體性。
 If it is said that all the wisdom and insights captured by the Guanpin are related to sleeping and rebirth, it should not be called a remedy for the body's nature.
由此因緣，薄伽梵說：
 For this reason, Bhagavan said:
隨信行者、隨法行者入見道時，名為第六行無相行補特伽羅。
 When those who follow faith and follow the Dharma enter the path of seeing, they are called the Sixth Line of Non-Physical Practice Putegara.
非信勝解、見得、身證、慧脫、俱脫，五得其名。
 Non-faith is the ultimate understanding, seeing, body realization, wisdom liberation, and all liberation, these five are named.
由彼於滅住寂靜想，是故說彼名住無相。
 Because he abides in cessation and thinks quietly, it is said that he abides in formlessness.
譬如良醫拔毒箭者，知癰熟已，利刀先剖，膿雖漸出，猶未頓盡，後更廣開周迴\xED\xA1\xB8\xED\xBA\x9E搦；
 It is like a good doctor pulling out a poisonous arrow. When he knows that the carbuncle is ripe, he cuts it open with a sharp knife. Although the pus gradually comes out, it is not completely exhausted, and then it opens wider and wider.
膿出漉盡，未能甚淨，瘡門尚開，為令斂故，或以膩團、或以膩帛而帖塞之，如是漸次肌肉得斂。
 The pus has been drained out, but cannot be completely purified, and the sores are still open. In order to restrain them, they may be stuffed with greasy lumps or greasy fabrics, and in this way the muscles will gradually be restrained.
令義易了，故作此喻。
 The meaning is changed, so this metaphor is made.
此中義者，如已熟癰，當知隨順見道所斷諸漏處事亦爾。
 The meaning of this is that if you are already familiar with carbuncle, you should know how to handle things by following the path of seeing and seeing.
如利刀剖，當知毘鉢舍那品所攝見道亦爾。
 Just like cutting open with a sharp knife, you should know that the path captured by the product of Biboshe is also the same.
如周\xED\xA1\xB8\xED\xBA\x9E搦，當知奢摩他品所攝見道亦爾。
 Just like Zhou \xED\xA1\xB8\xED\xBA\x9E搦, you should know that the Tao captured by the samatha product is also the same.
如膿，當知一切見道所斷隨眠漏亦爾。
 Just like pus, you should know that all the ways of seeing are cut off, and it is also caused by sleep leakage.
如瘡未淨、未斂，當知修道所斷諸漏漏事亦爾。
 Just like a sore that has not been purified or healed, you should know that cultivating the Tao has eliminated all the leaks and leaks.
如膩團帛，當知修道亦爾。
 If you are tired of silk, you should know how to practice Taoism.
若諸異生離欲界欲、或色界欲，但由修道，無有見道。
 If all the alien beings are separated from the desires of the desire realm or the desire of the form realm, but by cultivating the path, they will not see the path.
彼於欲界得離欲時，貪欲、瞋恚及彼隨法隣近憍慢，若諸煩惱相應無明不現行故，皆說名斷。
 When he is free from desire in the realm of desire, greed, anger, and arrogance as he follows the Dharma, if all the afflictions correspond to ignorance and do not manifest themselves, are all said to be called cessation.
非如見道所斷薩迦耶見等。
 It is not like seeing the way to see Sakya and so on.
由彼諸惑住此身中，從定起已，有時現行，非生上者彼復現起。
 The various confusions that arise in this body arise from concentration and sometimes manifest themselves, and they appear again if they are not born above.
如是異生離色界欲，如其所應除瞋恚，餘煩惱，當知亦爾。
 It should be understood that the desire to be separated from the physical realm should be eliminated as it should be.
自地所有見斷諸漏，若定、若起、若生，於一切時若遇生緣，便現在前。
 All the outflows of self-viewing have been eliminated. If they are concentrated, if they arise, if they arise, and if they encounter the conditions for birth, they will appear before them.
復次，略有二種麁重。
 Again, there are two kinds of weights.
一、漏麁重，二、有漏麁重。
 First, there is heavy leakage; second, there is heavy leakage.
漏麁重者，阿羅漢等修道所斷煩惱斷時，皆悉永離。
 For those with serious leakage, when the troubles and worries that Arhats and other cultivators have eliminated, they will all be gone forever.
此謂有隨眠者有識身中不安隱性、無堪能性。
 This means that those who are asleep are aware of the hidden restlessness and inability in their bodies.
有漏麁重者，隨眠斷時，從漏所生漏所熏發本所得性、不安隱性、苦依附性、與彼相似無堪能性，皆得微薄。
 For those with serious leaks, when sleep is interrupted, the acquired nature, restlessness, hiddenness, suffering and attachment, and the similar and helpless nature that arise from the leaks will all be reduced.
又此有漏麁重名煩惱習，阿羅漢、獨覺所未能斷，唯有如來能究竟斷，是故說彼名永斷習氣不共佛法。
 Furthermore, there are taints and troubles, which cannot be eliminated by Arhats and Paccekas. Only the Tathagata can ultimately eliminate them. Therefore, it is said that the permanent elimination of these habits is not the same as the Buddha's Dharma.
是名煩惱雜染由五種相差別建立。
 This is called defilement and defilement, which is created by the difference of five types.
問：
 ask:
如世尊言：
 As the World Honored One said:
妄分別貪名士夫欲。
 They are greedy for fame and scholarly desires.
以何因緣，唯煩惱欲說名為欲，非事欲耶？
 Why is it that the afflictions and desires are called desires, but not the desires of things?
答：
 answer:
以煩惱欲性染污故。
 It is due to defilement caused by troubles and desires.
又唯煩惱欲能欲事欲故。
 And only worries and desires can lead to desires and things.
又煩惱欲發動事欲，令生種種雜染過患。
 Also, worries and desires will trigger the desire to do things, causing all kinds of defilements and faults.
謂諸所有妄分別貪未斷未知故，先為欲愛之所燒惱；
 It is said that all false distinctions, greed, and unknown reasons are first burned by desire and love;
欲愛燒故，追求諸欲；
 Burned by desire and love, pursue all desires;
追求欲故，便受種種身心疲苦。
 If you pursue your desires, you will suffer all kinds of physical and mental fatigue.
雖設功勞，若不稱遂，便謂我今唐捐其功，乃受劬勞無果之苦。
 Although I have given credit for my contribution, if it does not prove to be successful, it will be said that if I donate my contribution in this Tang Dynasty, I will suffer the consequences of hard work and fruitless efforts.
設得稱遂，便深戀著，守掌因緣，受防護苦。
 If he succeeds, he will fall deeply in love, guard the cause and effect, and suffer the pain of protection.
若受用時，貪火所燒，於內便受不寂靜苦。
 If you are burned by the fire of greed while you are using it, you will suffer the pain of restlessness within yourself.
若彼失壞，受愁憂苦。
 If it is damaged, you will suffer sorrow and sorrow.
由隨念故，受追憶苦。
 Because of the recollection, one suffers from the pain of recalling.
又由是因，發起身語及意惡行。
 And due to this reason, evil deeds of body, speech and mind are initiated.
又出家者棄捨欲時，雖復捨離煩惱欲因，欲復還起。
 Also, when a monk gives up desire, even if he gives up the cause of troubles and desire, desire will come back again.
又唯煩惱欲因緣故，能招欲界生老病死惡趣等苦。
 Moreover, only the causes of troubles and desires can cause sufferings such as birth, old age, illness, death, and other misery in the desire realm.
如是等輩雜染過患，皆煩惱欲以為因緣，是故世尊唯煩惱欲說名為欲，非於事欲。
 In this way, all the defilements and faults of this generation are caused by worries and desires. Therefore, the World-Honored One only calls the worries and desires called desire, not desire for things.
問：
 ask:
能生欲貪虛妄分別，凡有幾種？
 How many kinds of desires, greed, and false distinctions are there?
答：
 answer:
略有八種。
 There are slightly eight species.
一、引發分別，二、覺悟分別，三、合結分別，四、有相分別，五、親昵分別，六、喜樂分別，七、侵逼分別，八、極親昵分別。
 1. Cause distinction, 2. Enlightenment separation, 3. Combine separation, 4. Appearance separation, 5. Intimate separation, 6. Joy separation, 7. Invasion separation, 8. Extreme intimacy separation.
如梵問經言：
 As the Brahma Sutra says:
引發與覺悟，　　及餘和合結，
 Cause and awaken, and combine with remainder,
有相若親昵，　　亦多種喜樂，
 There are similarities and intimacy, and there are also many kinds of joy,
侵逼極親昵，　　名虛妄分別；
 Invasion and coercion are extremely intimate, and names are false and different;
能生於欲貪，　　智者當遠離。
 If it can be born from desire and greed, the wise should stay away from it.
引發分別者，謂捨善方便心相續已，於諸欲中發生作意。
 What causes discrimination is that the mind of abandoning good expedients has continued and the mind has arisen in various desires.
覺悟分別者，謂於不和合不現前境，由貪欲纏之所纏縛。
 Those who are aware of distinction are said to be in disharmony and do not present themselves in the previous state, bound by the entanglement of greed.
合結分別者，謂貪欲纏所纏縛故，追求諸欲。
 Those who combine and differentiate are said to be entangled by greed and pursue all desires.
有相分別者，謂於和合現前境界，執取其相、執取隨好。
 Those who have phase distinction mean that in the present state of harmony, one clings to its phase and clings to the good.
親昵分別者，謂於和合現前境界，由貪欲纏之所纏縛。
 Intimate separation means that in the state of harmony and unity, it is entangled by greed.
喜樂分別者，謂由如是貪欲纏故，希求無量所受欲具。
 The difference between joy and happiness is that due to such entanglement in greed, one hopes to receive immeasurable desires and objects.
侵逼分別者，謂由一向見其功德，而受諸欲，倍更希求。
 The one who invades and separates is that he has always seen his merits and received all kinds of desires, and hopes for them more and more.
極親昵分別者，謂為最極諸貪欲纏之所纏縛。
 Those who are extremely intimate and separated are said to be entangled in the most extreme greed.
問：
 ask:
何故欲界諸煩惱中，唯顯示貪以為欲相？
 Why is it that among all the afflictions in the desire realm, greed is the only sign of desire?
答：
 answer:
若由是因，顯示貪愛為集諦相；
 If this is the cause, it shows that craving is the aggregate truth;
即以此因，當知此相。
 That is to say, for this reason, you should know this phase.
問：
 ask:
何故顯示分別俱貪以為欲相？
 Why do you show that you are both greedy and greedy?
答：
 answer:
若此因緣令貪現前發起於貪，若此因緣受用事欲，總顯為一妄分別貪。
 If this cause and condition causes greed to arise out of greed, and if this cause and condition is used by the desire to do things, it will always appear as a false distinction of greed.
又有一分棄捨諸欲而出家者，仍於諸欲起妄分別；
 There is also a group of people who give up all desires and become a monk, but still make false distinctions between them;
為令了知虛妄分別亦是欲已，尋復棄捨，故顯分別亦是欲相。
 In order to make you understand that false distinction is also a sign of desire, and to seek and abandon it, you can show that distinction is also a sign of desire.
問：
 ask:
何故唯說貪愛為集諦相？
 Why do we only say that craving is the essence of the truth?
答：
 answer:
由二因緣。
 Due to two causes.
一者、貪愛是願不願所依處故；
 First, craving is the result of unwillingness to rely on something;
二者、貪愛遍生起故。
 Second, craving arises all over the place.
所以者何？
 So what?
由彼貪愛於身財等所應期願，為現攝受故，便起期願。
 Because he is greedy for body, wealth, etc., the long-awaited wishes are now accepted, so he makes the long-awaited wishes.
於非願處對治善中為非所願，現攝方便故，便起不願。
 In the undesirable place, if you do something you don't want in the treatment of good things, and because of the convenient convenience, you will not want to.
由此願不願故，生死流轉無有斷絕。
 Because of this, whether you are willing or not, there will be no interruption in the flow of life and death.
當知遍起復有三種。
 You should know that there are three kinds of karma.
一者、位遍。
 One, all over.
依一切受差別轉故。
 Depending on the difference in experience.
謂由五門。
 It is said to consist of five gates.
喜和合故、喜不離故、喜不合故、喜乖離故、常隨自身而藏愛故。
 It is because of harmony and harmony, it is because of joy that it is inseparable, it is because of joy that it is not in harmony, it is because of joy that it is contrary to separation, and it is why it always hides love with itself.
二者、時遍。
 Both, time and again.
謂緣去來今三世境故。
 It is said that fate has come and gone in the present and present three lives.
三者、境遍。
 The third one is everywhere.
謂緣現法、後法內身而起，亦緣已得、未得境界而起。
 It is said that it arises in the inner body due to the present Dharma and the later Dharma, and it also arises due to the attained and unobtained realm.
問：
 ask:
何故唯說離貪瞋癡，心得離欲，不說離色受等煩惱事耶？
 Why do we only talk about freedom from greed, hatred and delusion, and the freedom from desire, but not about freedom from form, feeling and other troubles?
答：
 answer:
由離於此，亦離彼故。
 Because we are separated from this, we are also separated from that.
又諸煩惱性染污故。
 It is also due to the defilements caused by the troubles.
又即由此多過患故。
 That is to say, this is more than the cause.
所以者何？
 So what?
若於其事起諸過患，當知皆是煩惱所作。
 If you have any troubles arising from your affairs, you should know that they are all caused by defilements.
是諸過患，如前蘊善巧中觀察不善所有過患。
 These faults are like the faults caused by the unwholesome observation in the previous aggregates of skillful ones.
又可避故。
 It can also avoid accidents.
所以者何？
 So what?
於諸事中，一切煩惱皆可避脫，非一切事。
 Among all things, all troubles can be avoided, not everything.
又由修習不淨觀等諸世俗道，雖厭其事，入離欲地，然離欲地煩惱隨逐，煩惱於心未得離欲。
 Furthermore, due to the practice of contemplation of impurity and other worldly ways, although one is disgusted with these things and enters the land of separation from desire, the troubles in the land of separation from desire will follow, and the troubles in the heart will not be separated from desire.
由此道理，唯離煩惱心善離欲，非離其事。
 From this principle, it is only good to be free from worries and desires, not to be free from other things.
於此處所餘決擇文，更不復現。
 The rest of the selected articles here will not be reproduced.
問：
 ask:
何因緣故，於諸經中，從餘煩惱簡取我、我所見、我慢執、著、隨眠，說為染污煩惱品耶？
 Why is it that, in the sutras, the self, what I see, what I see, what I am conceited, attached to, and how I sleep are simply taken from the rest of the troubles and are called defilements and troubles?
答：
 answer:
由三因故。
 For three reasons.
一、向邪行故，謂我、我所見二種。
 1. To do something wrong, there are two types: say I and what I see.
故。所以者何？
 Therefore. So what?
依止身見以為根本，便能生起六十二見；
 If you rely on the body view as the foundation, you can give rise to the sixty-two views;
依託此故，於非解脫計為解脫，而起邪行。
 Relying on this reason, people who think of non-liberation as liberation will engage in evil behavior.
二、背正行故。
 2. Disobeying the right conduct.
謂我慢、執著二種。
 It is said that I am conceited and persistent.
所以者何？
 So what?
依止我慢、執著故，於此正法毘柰耶中所有善友，所謂諸佛及佛弟子真善丈夫，不往請問云何為善，云何不善。
 Relying on self-arrogance and attachment, all the good friends in this Dharma Vairaya, the so-called true and good husbands of the Buddhas and Buddha's disciples, do not ask what is good or what is not good.
設彼來問，亦不如實顯發自己。
 If he comes to ask, he will not reveal himself as he really is.
三、退勝位故。
 3. Retreat from the winning position.
謂隨眠一種。
 It is called a kind of sleep.
所以者何？
 So what?
雖到有頂，下地隨眠所隨逐故，復還退墮。
 Although there is a top, when you go down to the ground, you will be chased wherever you sleep, and you will fall back again.
復有差別。
 There is a difference.
謂通達所知，於滅作證，有二種法極為障礙。
 There are two kinds of dharmas that are extremely obstructive to the understanding of knowledge and the destruction of evidence.
一、邪行因緣，二、苦生因緣。
 1. The causes and conditions of evil deeds; 2. The causes and conditions of suffering.
邪行因緣者，謂六十二見。
 Those who cause evil deeds are called sixty-two views.
因此執故，於諸有情由身語意起諸邪行。
 Because of this attachment, all sentient beings develop evil deeds through body, speech and mind.
苦生因緣者，謂不斷隨眠故。
 The causes and conditions of suffering are caused by constant sleepiness.
又此二業有二因緣。
 Moreover, these two karma have two causes and conditions.
邪行因緣因緣者，謂計我、我所薩迦耶見。
 Those who commit evil deeds due to causes and conditions are said to be plotting against me and what I saw in Sakya.
苦生因緣因緣者，謂初後兩位不起正行。
 Those who are born in a state of suffering due to causes and conditions, it means that the first and the last two people cannot do the right thing.
由我慢故，初不聞正法；
 Because of my arrogance, I did not hear the true Dharma at first;
由增上慢故，後不修正行。
 Because of slow growth, there will be no corrective action in the future.
復有差別。
 There is a difference.
謂於善說法毘柰耶中，有四種法為最、為上、勝極、勝妙、不共外道。
 It is said that in the good Dharma Vinaiya, there are four kinds of Dharma, which are the most, the best, the ultimate, the most wonderful, and are not the same as those of outsiders.
何等為四？
 What is four?
一者、於諦簡擇；
 First, simple selection of truth;
二者、於己同梵行所，修可樂法；
 Second, practice the Kola Dharma in the same place where you practice Brahma;
三者、於異論所不生憎嫉；
 Third, don’t be jealous of those with different views;
四、於清淨品能不退失。
 4. The pure product cannot be lost.
於惡說法毘柰耶中，有四種法，於此四法極為障礙。
 There are four kinds of dharmas in the evil Dharma Vinaiya, and these four dharmas are extremely obstructive.
一、計我、我所薩迦耶見，二、我慢，三、妄執諦取，四、不斷隨眠。
 1. Thinking about me and what I see in Sakyamuni; 2. Being conceited; 3. Wrong attachment to the truth; 4. Constantly falling asleep.
由此因緣，雖到有頂，必還墮落。
 Due to this reason, even if you reach the top, you will still fall.
又有二執。
 There are two attachments again.
一、根、境執，謂執我、我所。
 1. Clinging to roots and circumstances is called clinging to me and my place.
二、展轉有情執，謂我慢，計我為勝等。
 2. There are sentimental attachments, calling me conceited, calculating my victory, etc.
問：
 ask:
自有貪愛為眾苦因，何故餘處世尊復說欲為苦因？
 Since greed is the cause of suffering for all, why does the World Honored One again say that desire is the cause of suffering?
答：
 answer:
以是現法苦因緣故。
 This is why the present Dharma is suffering.
所以者何？
 So what?
若於有情有欲、有貪、或有親昵，彼若變異，便生憂惱等苦。
 If there is desire, greed, or intimacy with a living being, if that person changes, he or she will suffer from sorrow, anguish, and other sufferings.
問：
 ask:
何故五蓋說名為龜？
 Why are the five hindrances called turtle?
答：
 answer:
五支相似故，能障修習如理作意故。
 Because the five branches are similar, they can hinder the practice of proper concentration.
問：
 ask:
何緣故忿說名母駝？
 Why are you so angry about the name of the female camel?
答：
 answer:
似彼性故，由惡語者，於他言詞不能堪忍增上力故，能障得彼教授教誡。
 Because of his nature, those who speak evil words cannot tolerate his words and increase his power, which can hinder his teaching and teaching.
問：
 ask:
何故慳、嫉說名凝血？
 Why are you jealous and jealous of your reputation?
答：
 answer:
由於虛薄無味利養而現行故，能障可愛樂法故。
 Because it is weak, tasteless and beneficial, it can hinder the love and happiness of the Dharma.
問：
 ask:
何故諸欲說名屠机上肉？
 Why do you want to talk about the meat on the slaughter machine?
答：
 answer:
繫屬主宰無定實故，能障無間修善法故。
 This is because the ruler has no fixed reality and can hinder the continuous cultivation of good laws.
問：
 ask:
何故無明說名浪耆？
 Why do you ignorantly say that your name is a waste of time?
答：
 answer:
似彼性故，障聞智故。
 Because it is similar to that nature, it hinders hearing and wisdom.
問：
 ask:
何緣故疑說名岐路？
 Why do you doubt Mingqi Road?
答：
 answer:
似彼性故，障思智故。
 Because it is similar to his nature, it hinders thinking and wisdom.
問：
 ask:
何故我慢說名輪圍？
 Why am I so slow to talk about Ming Lun Wai?
答：
 answer:
似彼性故，障修智故。
 Because it is similar to that nature, it hinders the cultivation of wisdom.
問：
 ask:
更有所餘能發惡行無量煩惱，何故簡取貪瞋癡，立不善根？
 What's more, there is nothing left to do but cause countless evil deeds and troubles. Why simply take advantage of greed, anger, and delusion and establish the roots of unwholesome deeds?
答：
 answer:
發業因緣略有三種。
 There are three types of causes and conditions for success.
謂愛味因緣故，損他因緣故，執著建立邪法因緣故。
 It is said that love is caused by reasons, harming others is caused by reasons, and attachment is caused by establishing evil laws.
此貪瞋癡於上因緣，如應配釋。
 This greed, hatred and delusion are due to the above-mentioned causes and conditions, and should be resolved accordingly.
中嗢拕南曰：
 Zhongfu Kaonan said:
欲、愛、離欲、　　計我等、欲、　　龜駝母等、
 Desire, love, dissociation, scheming, desire, turtle and camel mother, etc.
及貪瞋等。
 And greed, anger, etc.
瑜伽師地論卷第五十八
 Volume 58 of Yogi's Earth Treatise
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第五十九彌勒菩薩說
 The Fifty-Nineth Volume of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中有尋有伺等三地之二
 Two of the three places in the decision-making process include seeking and waiting.
問：
 ask:
貪等十煩惱幾能發業？
 How can one prosper with ten troubles such as greed?
幾不能發？
 How many times can’t it be sent?
答：
 answer:
一切能發。
 Everything can be done.
若諸煩惱猛利現行，方能發起往惡趣業，非諸失念而現行者。
 Only if all the troubles are violently present can they initiate karma in the bad destinations, not if they are caused by forgetfulness.
又分別起能發此業，非任運起。
 Also, it is possible to develop this business through separation, not by random luck.
問：
 ask:
諸煩惱有幾相？
 What are the characteristics of various afflictions?
答：
 answer:
略有三相。
 Slightly three-phase.
一、自相，二、共相，三、差別相。
 1. Self-phase, 2. Universal phase, 3. Differential phase.
自相者，謂貪瞋等各各自性所攝相。
 The self-image refers to the images of greed, hatred, etc. that are captured by their respective natures.
共相者，謂諸煩惱無有差別，一切皆同不寂靜相。
 The universal aspect means that there is no difference between all the troubles, and everything has the same non-peaceful aspect.
差別相者，復有二種。
 There are two types of people with different appearances.
一、門差別相，二、轉差別相。
 1. Different phases of doors, 2. Different phases of transformation.
門差別相者，謂結、縛、隨眠、隨煩惱、纏等，如本地分已說。
 The different aspects of the door are called knots, bindings, sleep, troubles, entanglements, etc., as mentioned in the local points.
轉差別相者，謂隨眠轉故、所緣轉故、現行轉故、品差別轉故、力無力轉故、因果轉故、迷行轉故。
 Changes in different phases include sleep changes, object changes, current actions, quality differences, powerlessness, cause and effect, and delusion.
復次，隨眠轉相略有十八。
 Again, the phases of sleep are slightly eighteen.
一、隨逐自境隨眠，二、隨逐他境隨眠，三、被損隨眠，四、不被損隨眠，五、隨增隨眠，六、不隨增隨眠，七、具分隨眠，八、不具分隨眠，九、可害隨眠，十、不可害隨眠，十一、增上隨眠，十二、平等隨眠，十三、下劣隨眠，十四、覺悟隨眠，十五、不覺悟隨眠，十六、能生多苦隨眠，十七、能生少苦隨眠，十八、不能生苦隨眠。
 1. Sleeping when driven out of one's own environment; 2. Sleeping when driven away from other places; 3. Sleeping when damaged; 4. Sleeping without being damaged; 5. Sleeping with an increase; 6. Sleeping without an increase; 7. With 8. Sui sleep without division, 9. Harmful sleep, 10. Not harmful to sleep, 11. Increased sleep, 12. Equal sleep, 13. Poor sleep, 14. Awakening is followed by sleep. Fifteen, not awakened is followed by sleep. Sixteen, a lot of suffering can be caused by sleep. Seventeen, a little suffering can be caused by sleep. Eighteen, no suffering can be caused by sleep.
隨逐自境隨眠者，謂三界中自地所攝隨眠。
 Those who follow one's own environment and sleep are said to be taken in by one's own land and sleep in the three realms.
隨逐他境隨眠者，謂生上下地，下上煩惱所逐隨眠。
 To sleep while being driven away from other places means that one is born in the upper and lower realms, and sleeps away from the upper and lower realms of troubles.
被損隨眠者，謂世間離欲下地隨眠。
 Those who are damaged and fall asleep are those who have fallen asleep in the earth due to separation from the world.
不被損隨眠者，謂已離欲、或未離欲自地隨眠。
 Those who are able to sleep without being damaged are said to have been freed from desire, or have fallen asleep naturally without being freed from desire.
隨增隨眠者，謂自地隨眠。
 Those who sleep as they increase are said to sleep on their own ground.
不隨增隨眠者，謂他地隨眠。
 Those who do not follow the growth and fall asleep are said to be sleeping in other places.
具分隨眠者，謂諸異生所有隨眠。
 Those who are divided into sleep-in-laws refer to all kinds of sleep-in-laws that are born in different places.
不具分隨眠者，謂諸有學非異生者所有隨眠。
 Those who do not have the ability to sleep are those who have learned and are not aliens.
可害隨眠者，謂般涅槃法所有隨眠。
 Those who can cause harm to sleep are called parinirvana.
不可害隨眠者，謂不般涅槃法所有隨眠。
 Don't harm those who sleep in a state of mind, because it means that there is no sleep in the state of parinirvana.
增上隨眠者，謂貪等行所有隨眠。
 The person who increases the sleepiness is called the sleepiness caused by greed and other behaviors.
平等隨眠者，謂等分行所有隨眠。
 Those who sleep with equality mean that all sleep with equal branches.
下劣隨眠者，謂薄塵行所有隨眠。
 Those who are inferior to sleeping with others are those who sleep with thin dust.
覺悟隨眠者，謂諸纏果與纏俱轉隨眠。
 Those who wake up and fall asleep, it is said that all entangled fruits and entanglements are turning and falling asleep.
不覺悟隨眠者，謂離諸纏而恒隨逐隨眠。
 Those who are not aware of the sleepiness are said to be free from all entanglements but always sleep in the sleepiness.
能生多苦隨眠者，謂欲界隨眠。
 Those who can cause a lot of suffering and sleep are called sleep in the desire realm.
能生少苦隨眠者，謂色無色界隨眠。
 Those who can cause less suffering and sleep are called sleep in the formless realm.
不能生苦隨眠者，謂得自在菩薩所有隨眠。
 Those who are unable to experience suffering and sleep are said to have obtained the sleep of the Bodhisattva.
問：
 ask:
如說麁重體性名隨眠，此煩惱品麁重望彼諸行。
 Just as it is said that the body's nature and name are inseparable from sleep, this affliction is caused by the indifference of the mind and its various actions.
當言有異？
 Are there any differences?
為不異耶？
 Why not?
答：
 answer:
當言有異。
 There is a difference in words.
何以故？
 Why?
由阿羅漢永害一切煩惱麁重，而諸行相續猶未斷絕故。
 This is because the Arahant has permanently harmed all the troubles and the continuation of all deeds has not been cut off.
問：
 ask:
有幾麁重攝諸麁重？
 How many Qizhongs captured all the Qizhongs?
答：
 answer:
略有十八。
 Slightly eighteen.
一、自性異熟麁重，二、自性煩惱麁重，三、自性業麁重，四、煩惱障麁重，五、業障麁重，六、異熟障麁重，七、蓋麁重，八、不正尋思麁重，九、愁惱麁重，十、怖畏麁重，十一、劬勞麁重，十二、飲食麁重，十三、眠夢麁重，十四、婬欲麁重，十五、界不平等麁重，十六、時分變異麁重，十七、終沒麁重，十八、遍行麁重。
 1. Self-nature and abnormal ripeness are heavy, 2. Self-nature and karma are heavy, 4. Trouble and hindrance are heavy, 5. Karmic hindrance is heavy, 6. Unnatural and ripe hindrances are heavy, and 7. Gaid and hindrance are heavy. 8. Improper thinking is heavy, 9. Worry is heavy, 10. Fear is heavy, 11. Hard work is heavy, 12. Eating and drinking is heavy, 13. Sleeping and dreaming is heavy, 14. Lust is heavy. Heavy, fifteen, the boundaries are not equal and the weight is heavy, sixteen, the time changes and the weight is heavy, seventeen, there is no weight in the end, eighteen, the weight is everywhere.
如是麁重，如前應知。
 If this is the case, you should know it as before.
復次，所緣、現行二轉，於其自處當廣宣說。
 Again, the two transformations of object and present state should be widely proclaimed in their own place.
品差別轉，當知如前蘊善巧說。
 The difference in quality should be understood as the skillful saying of the preceding aggregate.
力無力轉，當知如前本地分說。
 If you are unable to turn around, you should know the local explanation as before.
因果轉者，謂煩惱、業、生，皆以煩惱為因。
 Cause-and-effect transformation refers to troubles, karma, and births, all of which are caused by troubles.
果亦如是，隨應當知。
 If this is the case, then you should know.
欲界一分不善煩惱，有異熟果。
 A portion of unwholesome defilements in the desire realm has strangely ripe fruits.
應知所餘，無異熟果。
 You should know that the rest is nothing but ripe fruit.
迷行轉者，如本地分七種已列。
 Those who are wandering around in wandering directions are divided into seven categories as listed here.
義別云何？
 What's the meaning of separation?
謂薩迦耶見、邊執見、邪見，此三於所知境起邪了行，於四聖諦迷行轉故。
 It is called Sakaya view, side-holding view, and wrong view. These three causes wrong conduct in the realm of knowledge, and is caused by the confusion of the Four Noble Truths.
無明一種，是不了行。
 Ignorance is a kind of incompetence.
疑，是了不了行。
 Doubtful, it is impossible.
見取、戒禁取及貪瞋等，緣見為境、見所斷者，彼一切皆是執邪了行。
 Seeing and grasping, precepts and taboos, greed, anger, etc., all of which are caused by the situation of seeing and cut off by seeing, are all actions of attachment and evil.
即此一切迷苦、集諦者，是迷彼因緣所依處行。
 That is to say, all those who are confused about suffering and the truth are the causes and conditions of confusion.
即此一切迷滅、道諦者，是迷彼怖畏生行。
 That is to say, the cessation of all confusion and the truth of the Tao is caused by confusion and fear.
即彼一切任運所起修道斷者，是任運現行迷執行。
 That is to say, all those who cultivate and break the path due to the fate are the implementation of the delusions of the fate.
復次，如前所說一切煩惱障治差別，但依化宜顯示麁相，建立煩惱迷執邪行。
 Again, as mentioned before, all troubles and obstacles are treated differently, but according to the transformation, it is appropriate to show the shape and establish the troubles, confusion, and evil behaviors.
為令所化有情於種種煩惱諸行過失易生解故，今當總辯一切煩惱如實巨細之相，建立迷執諸行差別。
 In order to make it easier for the sentient beings to understand the various afflictions and faults in their conduct, we should now discuss the true size and detail of all the afflictions and establish the differences between delusions and attachments.
問：
 ask:
如是諸煩惱幾有事？
 How can all these troubles be solved?
幾無事？
 Almost nothing?
答：
 answer:
諸見與慢是無事，於諸行中實無有我而分別轉故。
 All views and arrogance are nothing, because there is no self in all actions and they are separated.
貪、恚是有事。
 There is something wrong with greed and hatred.
無明、疑通二種。
 There are two types: ignorance and doubt.
問：
 ask:
是諸煩惱，幾與樂根相應？
 How likely are these afflictions to correspond to the root of happiness?
乃至幾與捨根相應？
 How much does it correspond to Shekgen?
答：
 answer:
若任運生一切煩惱，皆於三受現行可得。
 If you allow all troubles to arise, they can all be found in the present state of the three feelings.
是故通一切識身者，與一切根相應；
 Therefore, the body that has access to all consciousness corresponds to all roots;
不通一切識身者，與意地一切根相應。
 Those who do not understand the body of all consciousness correspond to all the roots of the mind.
不任運生一切煩惱，隨其所應諸根相應，我今當說。
 Don't let all the troubles arise, just follow the corresponding roots. I will say this now.
貪於一時樂、喜相應，或於一時憂、苦相應，或於一時與捨相應。
 Greed is associated with momentary happiness and joy, or with momentary sorrow and suffering, or with momentary equanimity.
問：
 ask:
如何等？
 How to wait?
答：
 answer:
如有一，或於樂受起會遇愛、不乖離愛而現在前，遂於樂受不會遇、非會遇，若乖離、非和合；
 If there is one, love may be encountered when a pleasant feeling arises, and love may not be separated from it, but it may appear before it. However, it may not be encountered or met when a pleasant feeling arises, and if it is separated, it is not harmonious;
或於苦受起不會愛、若乖離愛而現在前，遂於苦受合會、非不合會，不乖離、非乖離。
 Or if one does not love when a painful feeling arises, or if one is estranged from love and appears in front of him, then he will join in with the painful feeling, not not join, and will not deviate from it, not deviate from it.
由是因緣，貪於一時憂、苦相應。
 Due to this cause and condition, greed is associated with temporary worry and suffering.
與此相違，喜、樂相應。
 Contrary to this, joy and joy correspond.
若於不苦不樂位而生味著，當知此貪捨根相應。
 If the mind arises in the position of neither suffering nor happiness, you should know that this root of greed and equanimity corresponds to it.
恚於一時憂、苦相應，或有一時喜、樂相應。
 Hate is associated with a moment of sorrow and pain, or a moment of happiness and joy.
問：
 ask:
如何等？
 How to wait?
答：
 answer:
如有一，自然為苦逼切身心，遂於內苦作意思惟，發恚恨心；
 If there is one, it is natural that the body and mind are driven by suffering, so internal suffering creates thoughts and feelings of hatred;
或於非愛諸行有情及諸法所作意思惟，發恚恨心。
 Or you may develop a heart of hatred and hatred towards the thoughts of non-loving sentient beings and the actions of all dharmas.
由是故恚憂、苦相應。
 Because of this, there is corresponding anger, worry, and suffering.
問：
 ask:
恚與喜、樂相應，如何等？
 Anger corresponds to joy and happiness, how to wait?
答：
 answer:
如有一，於怨家等非愛有情起恚惱心，作意思惟：
 For example, if you feel jealous and angry towards other non-loving beings like yours, your thoughts are as follows:
願彼沒苦，沒已不濟；
 I hope he doesn’t have any suffering, and nothing will help him;
或不得樂，得已還失，若遂所願，便生喜、樂。
 Maybe you won't be happy, and you will lose what you have gained. If you get what you want, you will be happy and joyful.
由是故恚喜、樂相應。
 Because of this, there is corresponding joy and joy.
薩迦耶見及邊執見，若於樂俱行蘊觀我我所，或觀為常，喜根相應。
 In the Sakaya view and the view of side attachment, if you observe me and my place in the bundle of joyful activities, or observe it as permanent, the root of joy will be corresponding.
若於苦俱行蘊觀我我所，或觀為常，憂根相應。
 If you observe the self and the self in the aggregate of suffering, or observe it as constant, the root of worry corresponds to it.
若於捨俱行蘊觀我我所，或觀為常，捨根相應。
 If in the equanimity aggregate, one contemplates what I am or what is constant, the root of equanimity corresponds.
斷見攝邊執見，當知一切與彼相違。
 If you stop seeing and hold on to your views, you should know that everything is contrary to them.
見取、戒禁取，取彼見故，隨其所應，如彼相應。
 See and take, refrain from taking, take the other's view, and follow it as it corresponds.
邪見一種，先作妙行，憂根相應；
 If there is a kind of wrong view, you should first do something wonderful and worry about it;
先作惡行，喜根相應。
 Do evil deeds first, and the root of joy will be corresponding.
慢於一時喜根相應，或於一時憂根相應。
 It is slower than the momentary joy that corresponds to the roots, or it is slower than the moment of worry.
問：
 ask:
如何等？
 How to wait?
答：
 answer:
略有二慢。
 A little slow.
一、高舉慢，二、卑下慢。
 One, being slow to exalt, and two, being humble and slow.
又高舉慢，有三高舉。
 They are also slow to lift high, and there are three high lifts.
何等為三？
 What is three?
謂稱量高舉、解了高舉、利養高舉。
 It is called the high promotion of quantity, the high promotion of understanding, and the high promotion of benefit.
此高舉慢，喜根相應。
 This exaltation is slow, and the root of happiness corresponds to it.
若卑下慢，與彼相違，憂根相應。
 If you are humble and arrogant, it is contrary to that, and the root of worry corresponds to it.
疑，若於利養、恭敬、稱譽、樂善趣等決定事中，他所導引令猶豫者，憂根相應。
 Doubt, if he guides those who hesitate in deciding matters such as profit, respect, praise, happiness, etc., the root of worry will be corresponding.
於無利養、不敬、譏毀、苦惡趣等決定事中，他所導引令猶豫者，喜根相應。
 In matters of unprofitability, disrespect, ridicule, suffering and other fateful decisions, those who are hesitant and guided by him will have joy corresponding to them.
無明，通與五根相應。
 Ignorance corresponds to the five sense organs.
所餘相應，引事指斥，文不復現。
 The rest of the correspondence caused things to be criticized, and the article did not appear again.
先辯煩惱諸根相應，但約麁相道理建立，令初行者解無亂故。
 First, we will discuss the correspondence between the various roots of troubles, and then establish the principle of yuexiangxiang, so that beginners can understand the reasons without confusion.
今約巨細道理建立，令久行者了自他身種種行解差別轉故。
 Today, the principles of major and minor principles are established, allowing those who have been practicing for a long time to understand the various behaviors of oneself and others, and understand the differences and causes.
復次，諸煩惱略有三聚。
 Again, all the afflictions are slightly divided into three groups.
一、欲界繫，二、色界繫，三、無色界繫。
 1. Desire Realm System, 2. Form Realm System, 3. Formless Realm System.
問：
 ask:
如是三聚，幾不善？
 How bad is it if there are three gatherings like this?
幾無記？
 Little memory?
答：
 answer:
初聚一分是不善，餘二聚是無記。
 The first gathering of one point is unwholesome, and the remaining two gatherings are unworthy.
諸不善者是有異熟，非餘。
 All the unwholesome things are different and ripe, and they are not leftover.
問：
 ask:
幾多性？
 How much sex?
幾少性？
 How much sex?
答：
 answer:
初多性，餘不爾。
 At the beginning, there are many qualities, but the remaining ones are not enough.
如多性、少性，如是猛利長時染惱性、非猛利長時染惱性，發起外門雜染性、發起內門雜染性，發起惡行性、發起非惡行性，能生多苦性、能生少苦性，大有罪性、小有罪性，遲離欲性、速離欲性，不離欲所顯性、離欲所顯性，三摩地相違性、非三摩地相違性，非一種相生決定性、一種相生決定性等，當知亦爾。
 If there are many or few, if there is strong and long-lasting defilement, and if there is no strong and long-lasting defilement, it will cause the outer door impurities, it will cause the inner door impurities, it will cause the malignant nature, it will cause the non-malignant nature, It can give rise to the nature of more suffering, the nature of less suffering, the nature of great sinfulness, the nature of small sinfulness, the nature of delayed separation from desire, the nature of quick separation from desire, the nature of non-separation from desire, the nature of separation from desire, the nature of samadhi that is contrary to samadhi and not samadhi. You should know that the contradictory nature of earth is not the decisive factor of mutual generation, the decisive factor of mutual generation, etc.
中嗢拕南曰：
 Zhongfu Kaonan said:
多、染惱、內門、　　惡行、生諸苦、
 Many, defilements, internal gates, bad deeds, and all kinds of suffering,
有罪、遲離欲、　　三摩地、生等。
 Sin, delayed dispassion, samadhi, birth, etc.
復次，云何能斷煩惱？
 Again, how can we put an end to worries?
齊何當言已斷煩惱？
 Why should Qi say that he has stopped worrying?
從何煩惱而可說斷？
 Why can troubles be resolved?
斷諸煩惱為頓、為漸？
 Is it possible to end all worries suddenly or gradually?
云何次第斷諸煩惱？
 How can I eliminate all worries?
諸煩惱斷，復有幾種？
 How many kinds of troubles are there when all the worries are gone?
煩惱斷已，有何等相？
 When all the worries are gone, what is the sign?
諸煩惱斷有何勝利？
 What victory can be achieved by eradicating all defilements?
謂善法資糧已積集故，已得證入方便地故，證得見地故，積習修地故，能斷煩惱；
 It is said that because the material of good Dharma has been accumulated, because it has been realized to enter the ground of expedient means, because it has been realized to be the ground of view, and because it has been practiced and cultivated, it can put an end to troubles;
得究竟地，當言已斷一切煩惱。
 When you reach the ultimate level, you can say that all worries have been eradicated.
復有差別。
 There is a difference.
謂由修習四種瑜伽，能斷煩惱；
 It is said that by practicing the four types of yoga, one can eliminate worries;
若善修習如是四種，當言已斷一切煩惱。
 If you practice these four methods well, you will be able to get rid of all worries.
四種瑜伽，如聲聞地已說其相。
 The four types of yoga have been described by the Sravakas.
復有差別。
 There is a difference.
謂相續成熟故，得隨順教故，內正作意故，對治道生故，能斷煩惱。
 It is said that because of the continuous maturity, it is possible to follow the teachings, it is because of inner correctness of mind, it is the reason why the path arises, and it can eliminate the troubles.
修對治道已到究竟，當言已斷一切煩惱。
 The path of antidote has been cultivated to the end, and all troubles can be said to have been eradicated.
復有差別。
 There is a difference.
謂了知煩惱事故，了知煩惱自性故，了知煩惱過患故，煩惱生已不堅著故，攝受對治故，能斷煩惱；
 It is said that one understands the occurrence of afflictions, understands the nature of afflictions, understands the faults of afflictions, understands the origin of afflictions and is no longer firmly attached to them, and understands the remedies and remedies, one can eliminate the afflictions;
對治已生，當言已斷一切煩惱。
 Once the cure has taken place, it should be said that all troubles have been eradicated.
復有差別。
 There is a difference.
修奢摩他故，修毘鉢舍那故，能斷煩惱；
 By practicing Samatha and Vipasana, you can eliminate worries;
若諸相縛已得解脫，諸麁重縛亦得解脫，當言已斷一切煩惱。
 If the fetters of all physical phenomena have been liberated, and the fetters of all heavy fetters have also been liberated, it should be said that all troubles have been eradicated.
如世尊言：
 As the World Honored One said:
相縛縛眾生，　　亦由麁重縛。
 All living beings are bound by the phase, and they are also bound by the Qi.
善雙修止觀，　　方乃俱解脫。
 If you practice both Samatha and Vipassana well, you will both be liberated.
復有差別。
 There is a difference.
謂了知所緣故，喜樂所緣故，能斷煩惱；
 It is said that knowing the cause and the cause of happiness can eliminate worries;
所依已滅故，已得轉依故，當言已斷一切煩惱。
 Because the support has been destroyed and the support has been obtained, it should be said that all worries have been eliminated.
復次，從彼相應及所緣故，煩惱可斷。
 Again, depending on the corresponding relationship and the cause, the troubles can be ended.
所以者何？
 So what?
對治道生，煩惱不起，得無生法，是故說名斷彼相應。
 To treat the birth of the Tao, we can avoid the troubles and obtain the unborn method, so we say the name and the corresponding one.
相應斷已，不復緣境，故從所緣亦說名斷。
 The corresponding relationship has been severed and the condition is no longer there, so it is also said that the name is determined based on the object.
復次，見斷煩惱頓斷，非漸。
 Again, seeing the end of troubles will end suddenly, not gradually.
所以者何？
 So what?
由現觀智諦現觀故，能斷見道所斷煩惱。
 Due to the present insight into the wisdom and truth, one can cut off the troubles caused by the path of seeing.
然此現觀與壞緣諦作意相應，是故三心頓斷一切迷苦諦等見斷煩惱。
 However, this present observation corresponds to the mindfulness of the truth of bad conditions, so the three minds can cut off all confusion, the truth of suffering, and other views and troubles.
修斷煩惱漸次而斷，數數修道方能斷故。
 The troubles will be eliminated gradually by cultivating them, and only by cultivating the path several times can they be eliminated.
復次，最初應斷不善事業及諸惡見。
 Again, first of all, we should put an end to unwholesome deeds and negative views.
謂在家者。
 Those who are at home.
次復應斷樂出家障。
 The next time you should break off your happiness and become a monk.
謂欲尋思、恚尋思、害尋思。
 It’s called wanting to think, being angry to think, and harming to think.
次復應斷不定心者三摩地障。
 Next time we should cut off the obstacles of samadhi caused by the unfocused mind.
謂眷屬尋思、國土尋思、不死尋思。
 It means thinking about the dependents, thinking about the country, and thinking about immortality.
次復應斷得作意障。
 The next time you should avoid any mental blockage.
謂樂遠離品身諸麁重。
 It is said that happiness is far away from all aspects of the body.
次復應斷見斷煩惱。
 The next time, you should stop seeing and put an end to worries.
次復應斷修斷煩惱。
 The next time you should repair your troubles.
次復應斷屬苦、屬憂、屬樂、屬憙，及屬諸捨諸定障品障礙煩惱。
 Next time, we should cut off the troubles and worries that belong to suffering, sorrow, joy, and depression, as well as all kinds of equanimity, obstacles, and obstacles.
次復有一補特伽羅，應斷所知障品諸障。
 The next time there is a supplementary Tejiala, all obstacles that are known to be obscuring should be cut off.
由此次第，應斷煩惱。
 From this stage, you should put an end to worries.
復次，諸煩惱斷，當知多種，略則為二。
 Again, you should know that there are many kinds of troubles to be eliminated, but they are briefly divided into two.
一、諸纏斷，二、隨眠斷。
 First, all entanglements are broken, and second, they are broken with sleep.
諸纏斷者，謂貪瞋斷乃至疑斷，薩迦耶見斷乃至邪見斷，見苦所斷斷乃至修道所斷斷，欲界所繫斷乃至無色界所繫斷，散亂斷、曉悟斷，羸劣斷、制伏斷、離繫斷。
 Those who are tied to each other are those who are cut off by greed, hatred and even doubt, those who see Sakya and even wrong views, those who see suffering and even those who practice the path, those who are tied to the desire realm and even those tied to the formless realm are cut off, those who are tied to the realm of desire are cut off, and those who are tied to the formless realm are cut off. Break, break with bad things, break with subjugation, break with separation.
當知離繫斷，即是隨眠斷。
 You should know that the separation of ties is the separation of sleep.
復次，煩惱斷已，於可愛法若劣、若勝、若現在前、若不現前，雖猛利見而觀察之，亦不染著。
 Again, once the defilements have been eradicated, no matter whether the lovely dharma is inferior, superior, present, or not present, even if you observe it with sharp eyes, you will not be tainted by it.
如於可愛而不生愛，如是於可瞋法亦不生瞋，於可癡法亦不生癡。
 Just as love does not arise from cuteness, hatred does not arise from the dharma that can be aroused, and delusion does not arise from dharma that can be infatuated.
又眼見諸色，不喜不憂，但住於捨，正念正知。
 Moreover, seeing various colors with the eyes, one is neither happy nor worried, but one lives in equanimity and is mindful and aware.
如眼見色，乃至意知法亦爾。
 Just as the eyes see form, even the mind knows the Dharma.
又性少欲，成就第一真實少欲。
 And having less desire for sex, achieving the first true desire of less.
如少欲，如是喜足、遠離、勇猛精進、安住正念、寂定、聰慧亦爾。
 Such as having few desires, such as being contented, far away, vigorously diligent, abiding in mindfulness, calm, and wise.
於無戲論任性好樂，於有戲論策勵其心方能緣慮。
 If there is no drama, he will be self-willed and happy, but if there is drama, he will encourage his mind and be able to think about it.
如是等輩，當知煩惱已斷之相。
 People like this should know that their troubles have been eliminated.
復次，煩惱斷者有多勝利。
 Again, how victorious is the one who eliminates all worries.
謂隨證得超越憂、苦，超越喜、樂，超越色想及與有對種種性想，超惡趣苦，超越生等一切種苦。
 It is said that the subsequent attainment transcends sorrow and suffering, transcends joy and happiness, transcends thoughts of color and existence, transcends the suffering of evil realms, and transcends all kinds of suffering in life.
又證安隱第一安隱。
 It also proves that An Yin is the first An Yin.
又證清涼第一清涼。
 It also proves that coolness is the first coolness.
又得第一現法樂住，隨其自心自在而轉。
 He also attained the joy of the first manifestation of the Dharma, turning around freely according to his own mind.
若行、若住，隨所欲樂所證之法無復退轉。
 If you practice and abide, you can enjoy whatever you want and realize the Dharma that will never go back.
於自義利圓滿究竟，於諸所作無復希望。
 In the ultimate perfection of self-righteousness and benefit, there is no hope of recovery in all actions.
或復有一修利他行，為欲利益安樂眾生，哀愍世間，令諸天人利益安樂。
 Perhaps there is another practice of altruism, in order to benefit sentient beings, mourn the world, and bring benefit and happiness to all heavenly beings.
當知煩惱斷者，有如是等眾多勝利。
 You should know that those who are free from defilements have many victories like this.
復次，煩惱緣境略有十五。
 Again, the condition of trouble is slightly fifteen.
一、具分緣。
 1. Destined relationship.
謂身見等。
 It is said that one sees oneself and so on.
二、一分緣。
 2. One fate.
謂貪、瞋、慢等。
 It's called greed, anger, pride, etc.
三、有事緣。
 3. There is a connection.
謂諸有事煩惱。
 It means that everything is troublesome.
四、無事緣。
 4. No luck.
謂諸無事煩惱。
 It is said that there is nothing to worry about.
五、內緣。
 5. Inner edge.
謂緣六處定不定地所有煩惱。
 It is said that all the troubles in the six bases are unstable.
六、外緣。
 6. Outer edge.
謂緣妙五欲所有煩惱。
 It is said that all the troubles caused by the five desires are wonderful.
七、現見緣。
 7. Present fate.
謂緣現在所有煩惱。
 It means that all the troubles are caused now.
八、不現見緣。
 8. Failure to meet.
謂緣去來所有煩惱。
 It means that all troubles come and go.
九、自類緣。
 9. Self-similarity.
謂緣自類煩惱所有煩惱。
 It is said that all the troubles are caused by the troubles of the same kind.
十、他類緣。
 10. Others are similar.
謂緣異類煩惱及緣煩惱事所有煩惱。
 It refers to all the troubles caused by different kinds of troubles and troubles caused by troubles.
十一、有緣。
 11. Destined.
謂緣後有所有煩惱。
 It is said that there are all troubles after fate.
十二、無有緣。
 12. No fate.
謂緣斷無有所有煩惱。
 It is said that there are no worries when fate is broken.
十三、自境緣。
 Thirteen, self-environment.
謂欲界於欲行煩惱，色界於色行煩惱，無色界於無色行煩惱。
 It is said that the desire realm is troubled by desire actions, the form realm is troubled by color actions, and the formless realm is troubled by formless actions.
十四、他境緣。
 14. Other circumstances.
謂色界於欲行煩惱，無色界於色行煩惱。
 It is said that the form realm is troubled by desire and the formless realm is troubled by form.
又復下地於上地煩惱。
 I am troubled again on the lower ground and on the upper ground.
所以者何？
 So what?
生上地者，於彼下地諸有情所，由常、恒、樂、淨具勝功德，自謂為勝故。
 Those who are born on the upper ground have superior merits and virtues in all the sentient beings on the lower ground because of eternity, permanence, happiness, and purity, so they call themselves superior.
十五、無境緣。
 15. No boundary.
謂緣分別所計滅道及廣大佛法等所有煩惱。
 It is said that all troubles including the path of fate and the vast Buddha Dharma are separated by fate.
復次，煩惱現行有二十種。
 Again, there are twenty kinds of defilements.
謂二十種補特伽羅，依二十緣，起二十種現行煩惱。
 It is said that the twenty kinds of bu Te Jia Luo, according to the twenty conditions, give rise to twenty kinds of current troubles.
云何二十補特伽羅？
 Why is it worth twenty to make up for Tegara?
一、在家，二、出家，三、住惡說法，四、住善說法，五、增上煩惱行，六、等分行，七、薄塵行，八、世間離欲，九、未離欲，十、見聖迹，十一、未見聖迹，十二、執著，十三、不執著，十四、觀察，十五、睡眠，十六、覺悟，十七、幼少，十八、根成熟，十九、般涅槃法，二十、不般涅槃法。
 1. Staying at home, 2. Leaving home, 3. Living in evil and preaching the Dharma, 4. Living in the good teaching, 5. Conducting actions that increase troubles, 6. Conducting equal parts, 7. Conducting in thinning worldly affairs, 8. Living away from desires in the world, 9. Not freeing from desires, 10. Seeing the holy miracle, 11. Not seeing the holy miracle, 12. Perseverance, 13. Non-attachment, 14. Observation, 15. Sleep, 16. Enlightenment, 17. Young and young, 18. Mature roots , Nineteen, the method of parinirvana, Twenty, the method of non-parinirvana.
云何二十煩惱現行？
 Why are twenty worries present?
一、隨所欲纏現行，二、不隨所欲纏現行，三、無所了知煩惱現行，四、有所了知煩惱現行，五、麁煩惱現行，六、等煩惱現行，七、微煩惱現行，八、內門煩惱現行，九、外門煩惱現行，十、失念煩惱現行，十一、猛利煩惱現行，十二、分別所起煩惱現行，十三、任運所起煩惱現行，十四、尋思煩惱現行，十五、不自在煩惱現行，十六、自在煩惱現行，十七、非所依位煩惱現行，十八、所依位煩惱現行，十九、可救療煩惱現行，二十、不可救療煩惱現行。
 1. Obsessing with the current state of things according to one's desires; 2. Not being involved with the current state of affairs according to one's desires; 3. The current state of the afflictions without knowing anything; 4. The present occurrence of the afflictions with some understanding; 5. The current occurrence of the minor afflictions; 6. The current occurrence of minor afflictions; 7. The current occurrence of minor afflictions. , 8. The inner door worries are present, 9. The outer door worries are present, 10. The worry of forgetfulness is present, 11. The worry of violent force is present, 12. The worry caused by discrimination is present, 13. The worry caused by random luck is present, 14 , The troubles of thinking are present, 15. The troubles of being uncomfortable are present, 16. The troubles of being free are present, 17. The troubles that are not based on are present, 18. The troubles that are based are present, 19. The troubles that can be cured are present, 20 , Unable to cure current troubles.
云何二十煩惱現行緣？
 Why are twenty afflictions caused by their current existence?
一、樂緣，二、苦緣，三、不苦不樂緣，四、欲緣，五、尋思緣，六、觸緣，七、隨眠緣，八、宿習緣，九、親近惡友緣，十、聞不正法緣，十一、不正作意緣，十二、不信緣，十三、懈怠緣，十四、失念緣，十五、散亂緣，十六、惡慧緣，十七、放逸緣，十八、煩惱緣，十九、未離欲緣，二十、異生性緣。
 1. Happiness, 2. Suffering, 3. Neither suffering nor pleasure, 4. Desire, 5. Thoughts, 6. Contact, 7. Sleeping, 8. Habits, 9. Being close to evil friends Destiny, 10. Dependence of hearing improper Dharma, 11. Dependence of improper intention, 12. Dependence of disbelief, 13. Dependence of laziness, 14. Dependence of loss of thoughts, 15. Dependence of distraction, 16. Dependence of evil wisdom, 17. , the condition of letting go, eighteen, the condition of troubles, the condition of nineteen, the condition of not leaving desire, the condition of twenty, the condition of alien nature.
依此諸緣故，煩惱現行。
 Due to these reasons, defilements occur.
問：
 ask:
於彼彼界結生相續彼彼身中，當言全界一切煩惱皆結生耶？
 If we are reborn and continued in that body in that realm, should we say that all the troubles in the whole world are reborn?
為不全耶？
 Why not?
答：
 answer:
當言全，非不全。
 It should be said to be complete, not incomplete.
何以故？
 Why?
若未離欲，於自生處方得受生，非離欲故。
 If you are not free from desire, you will be reborn in the prescription of self-birth, which is not due to freedom from desire.
又未離欲者，諸煩惱品所有麁重隨縛自身，亦能為彼異身生因。
 Moreover, for those who have not left desires, all the burdens of the troubles and objects will be bound to themselves and can also be the causes of other bodies.
由是因緣，當知一切煩惱皆結生相續。
 Due to these causes and conditions, you should know that all troubles are intertwined and reborn.
又將受生時，於自體上貪愛現行，於男於女若愛若恚亦互現行。
 Also when they are about to be reborn, craving will manifest in their own bodies, and love and hatred will manifest in men and women, and in each other.
又疑現行。
 And doubt the current situation.
彼作是思：
 He is thinking:
此男此女，今為與我共行事不？
 This man and this woman, do you want to work with me now?
又於內外我我所見及我慢等皆亦現行。
 In addition, both internal and external self-seeing and self-conceit are also present.
由此因緣，當知一切煩惱皆得結生相續。
 From this cause and condition, you should know that all troubles are reborn and continued.
復次，結生相續略有七種。
 Again, there are seven types of continuation of rebirth and rebirth.
一、纏及隨眠結生相續，謂諸異生。
 1. The intertwining and rebirth of sleep are called different rebirths.
二、唯隨眠結生相續，謂見聖迹。
 2. Only rebirth and rebirth continue with sleep, which is called seeing holy miracles.
三、正知入胎結生相續，謂轉輪王。
 3. Right knowledge enters the womb and continues rebirth, and is called the wheel-turning king.
四、正知入住結生相續，謂諸獨覺。
 4. Right understanding dwells in the continuum of rebirth and rebirth, which is called independent enlightenment.
五、於一切位不失正念結生相續，謂諸菩薩。
 5. Those who do not lose their mindfulness in all positions are called bodhisattvas.
六、業所引發結生相續，謂除菩薩結生相續。
 6. The continuum of rebirth caused by karma is called the elimination of the continuum of rebirth and rebirth of Bodhisattvas.
七、智所引發結生相續，謂諸菩薩。
 7. The continuum of rebirth and rebirth caused by wisdom is called Bodhisattva.
又有引無義利結生相續，謂即業所引發結生相續。
 There is also a continuum of rebirths and rebirths caused by karma.
又有能引義利結生相續，謂智所引發結生相續。
 There are also those who can lead to the continuation of rebirth and righteousness, which is called the continuation of rebirth and rebirth caused by wisdom.
如是總說結生相續，或七、或九。
 In this way, it can be said that rebirth and rebirth are continuous, maybe seven or nine.
復次，於此處所，有餘一切順前句、順後句及四句等如理決擇文，更不復現。
 Again, in this place, all the following sentences, the following sentences and the four sentences, etc. are rationally chosen, and they will not appear again.
後嗢拕南曰：
 Later, Cao Nan said:
業、相、事、樂等、　　不善等、及斷、
 Karma, appearance, events, happiness, etc., unwholesomeness, etc., and discontinuation,
所緣、與現行、　　續生、最為後。
 The object, the present, the continuation, and the last.
如是已說煩惱雜染決擇。
 Thus it has been said that defilements and defilements determine the choice.
業雜染決擇，我今當說。
 The defilements of karma determine your choices, I will tell you now.
如先所說業雜染義，當知此業亦由五相建立差別。
 As mentioned earlier, the meaning of karma is mixed, and you should know that this karma is also differentiated by the five phases.
謂根本業道所攝身語意業，及彼方便、後起所攝諸業。
 It refers to the actions of body, speech and mind captured by the fundamental karma, as well as the karma captured by the expedient and subsequent actions.
如先所說不善業道，名根本業道所攝不善身語意業。
 As mentioned earlier, the unwholesome karma is called the unwholesome body, speech, and mind karma captured by the root karma.
云何建立彼殺生等不善業道自相？
 How can we establish the self-image of his unwholesome deeds such as killing living beings?
謂染污心起彼欲樂，即於是處彼業現行而得究竟，當知總名殺生等一切業道自相。
 It is said that the desire and pleasure arise from the defiled mind, that is, the ultimate result is obtained by the current state of the karma. It should be understood that the total name of the karma is the self-path of all karma, including killing.
染污心者，謂貪者貪所蔽，瞋者瞋所蔽，癡者癡所蔽。
 Those who pollute the mind are said to be covered by greed, covered by hatred, covered by hatred, and covered by ignorance.
設有染污心，不起彼欲樂，雖於是處彼業現行而得究竟，然此惡業非是圓滿業道所攝。
 If one has a defiled mind and does not have the pleasure of desire, even though one can achieve the ultimate result by living in the current state of the karma, this evil karma is not captured by the path of perfect karma.
設有染污心及起彼欲樂，而顛倒心，設於餘事彼業現行而得究竟，此業亦非圓滿業道所攝。
 If there is a defiled mind and the desire for pleasure, and if the mind is turned upside down and the other karma is present, it will be achieved. This karma is not captured by the perfect path of karma.
設有染污心及起彼欲樂，即於是處業不現行而得究竟，此業亦非圓滿業道所攝。
 If there is a defiled mind and sensual pleasures, even if the current karma is not carried out and the ultimate result is achieved, this karma is not captured by the perfect path of karma.
設有染污心及起彼欲樂，即於是處彼業現行而不究竟，此業亦非圓滿業道所攝。
 If there is a defiled mind and sensual pleasures, even if the karma is present but not final, this karma is not captured by the perfect path of karma.
若有染污心及起彼欲樂，即於是處彼業現行而得究竟，具一切支，此業乃名圓滿業道所攝。
 If there is a defiled mind and the desire for pleasure arises, then the ultimate result will be achieved where the action is occurring, with all its branches. This action is called the perfect action path.
由此略說業道自相，一切不善業道自相應隨決了。
 From this, we can briefly talk about the self-correspondence of karma, and all unwholesome karma will be determined accordingly.
復次，若廣建立十惡業道自性差別，復由五相。
 Again, if the differences in the nature of the ten evil karma paths are widely established, the five phases will be repeated.
何等為五？
 What is five?
一、事，二、想，三、欲樂，四、煩惱，五、方便究竟。
 1. Things, 2. Thoughts, 3. Desire, 4. Trouble, 5. Ultimate expediency.
事者，一一業道各別決定所依處事。
 Each person's career path determines the basis for doing things.
或有情數、或非有情數，隨其所應，十惡業道依之而轉。
 There may be sentient beings or non-sentient beings, depending on the situation, and the ten evil karma paths will turn accordingly.
想者，有四。
 Thinker, there are four.
謂於彼非彼想，非於彼彼想，於彼彼想，非於彼非彼想。
 It is said that it is not that thing, it is not that thing, it is not that thing, it is not that thing, it is not that thing.
欲樂者，或有倒想、或無倒想樂所作欲。
 Those who enjoy pleasure may have or may not have any desire to enjoy pleasure.
煩惱者，或貪、或瞋、或癡、或貪瞋、或貪癡、或瞋癡，或貪瞋癡一切皆具。
 Defilements include greed, hatred, delusion, greed, hatred, greed, delusion, anger, delusion, or greed, hatred, and delusion.
方便究竟者，即於所欲作業隨起方便，或於爾時、或於後時而得究竟。
 The ultimate method of expediency means that the expediency arises immediately after the desired operation, and the ultimate is achieved either at that time or at a later time.
由此五相，於殺生乃至邪見諸業道中，隨其所應，當廣建立圓滿自性十種差別。
 Based on these five characteristics, in the karma of killing and even wrong views, the ten differences of the perfect nature should be widely established according to their corresponding situations.
殺生業道，以有情數眾生為事。
 The karma of killing is based on the number of sentient beings.
若能害者，於眾生所作眾生想，起害生欲，此想即名於彼眾生名不顛倒想。
 If the person who is capable of harming is thinking about sentient beings and arouses the desire to harm other living beings, this thought is called non-inverted thinking for those living beings.
依此想故，作如是心：
 Based on this thought, think like this:
我當害生。
 I'm going to harm life.
如是名為殺生欲樂。
 This is called the pleasure of killing.
此能害者，或貪所蔽、或瞋所蔽、或癡所蔽、或二所蔽、或三所蔽，而起作心是名煩惱。
 The things that can cause harm may be obscured by greed, hatred, delusion, double blindness, or triple blindness, and the arising of the mind is called trouble.
彼由欲樂及染污心，或自、或他發起方便加害眾生。
 Due to his desire for pleasure and defiled mind, he may initiate methods by himself or others to harm all sentient beings.
若害無間彼便命終，即此方便，當於爾時說名成就究竟業道。
 If it harms the uninterrupted person, he will die, that is, this convenient method should be said at that time to achieve the ultimate path of karma.
若於後時彼方捨命，由此方便，彼命終時乃名成就究竟業道。
 If he sacrifices his life later, it will be convenient for him to achieve the ultimate path of karma at the end of his life.
不與取業道。
 Don't follow the path of karma.
事者，謂他所攝物。
 The thing is called the thing he photographed.
想者，謂於彼彼想。
 Thinking means thinking about this and that.
欲樂者，謂劫盜欲。
 Those who desire pleasure are called the desire to rob and steal.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂起方便移離本處。
 The ultimate expediency means that the expediency has moved away from the original place.
欲邪行業道。
 Desire is evil in the industry.
事者，謂女所不應行；
 Those who do things say that women should not do things;
設所應行，非支、非處、非時、非量；
 What you should do is not the branch, the place, the time, or the amount;
若不應理，一切男及不男。
 If ignored, everything that is male will not be male.
想者，於彼彼想。
 Those who think, think about this and that.
欲樂者，謂樂行之欲。
 The desire for pleasure is the desire for pleasure.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂兩兩交會。
 The ultimate convenience is called the meeting of two.
妄語業道。
 Lying about karma.
事者，謂見聞覺知，不見、不聞、不覺、不知。
 Things refer to seeing, hearing, and knowing, not seeing, not hearing, not aware, and not knowing.
想者，謂於見等或翻彼想。
 Thinking means seeing, waiting, or thinking about it.
欲樂者，謂覆藏想樂說之欲。
 Desire for pleasure is said to hide the desire for pleasure.
煩惱者，謂貪瞋癡，或具不具。
 Troubles are caused by greed, anger, and ignorance, which may or may not exist.
方便究竟者，謂時眾及對論者領解。
 The ultimate convenience will be understood by the public and commentators at the time.
離間語業道。
 alienating language and karma.
事者，謂諸有情或和不和。
 The matter means that all sentient beings may be in harmony or discord.
想者，謂俱於彼若合若離，隨起一想。
 Thinking means that everything is together or apart, and a thought arises.
欲樂者，謂樂彼乖離，若不和合欲。
 Those who enjoy pleasure are said to be eccentric, if they are not in harmony with desire.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂所破領解。
 Those who facilitate the ultimate are called breakthroughs and understandings.
麁惡語業道。
 He said evil things about his career.
事者，謂諸有情能為違損。
 Those who do things mean that all sentient beings can do harm to them.
想者，謂於彼彼想。
 Thinking means thinking about this and that.
欲樂者，謂樂麁言欲。
 Those who desire pleasure are said to be happy and talk about desire.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂呵罵彼。
 The ultimate convenience is called scolding the other person.
綺語業道。
 Qiyu industry.
事者，謂能引發無利之義。
 To do something means to cause unprofitable meaning.
想者，謂於彼彼想。
 Thinking means thinking about this and that.
欲樂者，謂樂說之欲。
 Those who desire pleasure are called the desire for pleasure.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂纔發言。
 Those who facilitate the ultimate are said to speak.
貪欲業道。
 The path of greed.
事者，謂屬他財產。
 If something happens, it is said to be his property.
想者，謂於彼彼想。
 Thinking means thinking about this and that.
欲樂者，謂即如是愛欲。
 Those who enjoy pleasure are said to have such love and desire.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂於彼事定期屬己。
 The ultimate convenience means that it belongs to oneself regularly.
瞋恚業道。
 The path of anger and karma.
事之與想如麁惡語說。
 What happened and what I thought was like a bad word.
欲樂者，謂損害等欲。
 Those who desire pleasure are those who desire harm and so on.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂損害等期心決定。
 The ultimate convenience is that the damage is determined by the mind.
邪見業道。
 Evil view of karma.
事者，謂實有義。
 The thing is true and it makes sense.
想者，謂於有非有想。
 Thinking means thinking about existence and non-existence.
欲樂者，謂即如是愛欲。
 Those who enjoy pleasure are said to have such love and desire.
煩惱者，謂三毒，或具不具。
 Troubles are called three poisons, which may or may not exist.
方便究竟者，謂誹謗決定。
 The ultimate convenience is called defamation decision.
復次，殺生有三種。
 Again, there are three types of killing.
一、有罪增長，二、有罪不增長，三、無有罪。
 One, guilt increases, two, guilt does not increase, and three, there is no guilt.
生罪因緣，亦略有三。
 There are also three causes and conditions for sin.
一、煩惱所起，二、能生於苦，三、希望滿足。
 1. Caused by troubles, 2. Can be born from suffering, 3. Hope for satisfaction.
初具三緣；
 Beginning to have three conditions;
次有二種，無希望滿；
 There are two kinds of times: no hope;
後唯生苦。
 There will only be suffering in the future.
復次，略由五相，建立貪欲、瞋恚、邪見圓滿自相。
 Again, from the five phases, we establish the perfect self-phase of greed, anger, and wrong views.
何等名為貪欲五相？
 What are the five characteristics of greed?
一、有耽著心，謂於自財所。
 1. Being obsessed with one’s own wealth.
二、有貪婪心，謂樂積財物。
 2. Having a greedy heart, which means being happy to accumulate wealth.
三、有饕餮心，謂於屬他資財等事計為華好，深生愛味。
 3. Having a gluttonous heart, thinking about things that belong to others, such as property, for splendor and good, which creates a deep love.
四、有謀略心，謂作是心：
 4. Having a strategic mind is called the right mind:
凡彼所有，何當屬我。
 Everything he has should belong to me.
五、有覆蔽心，謂貪欲纏之所覆故，不覺羞恥，不知過患及與出離。
 5. There is a mind that is overshadowed, which means that it is covered by greed and desire. It is not aware of shame, does not know faults, and does not know how to escape.
設於自財有耽著心，無餘心現，當知此非圓滿貪欲意惡行相。
 If you are obsessed with your own money and have a mind of not having any leftovers, you should know that this is not a perfect sign of greed and evil behavior.
如是有耽著心及貪婪心，無餘心現，亦非圓滿貪欲之相。
 If there is a mind of attachment and greed, and the mind of having nothing left appears, it is not the sign of perfect greed.
如是廣說，乃至如前所說諸相隨闕一種，即非圓滿貪欲之相。
 This is widely said, and as mentioned before, all the signs are accompanied by one missing sign, that is, the sign of non-perfect greed.
若全分攝，乃名圓滿貪欲之相。
 If it is fully absorbed, it is called the sign of perfect greed.
何等名為瞋恚五相？
 What are the five signs of anger and hatred?
一、有增惡心，謂於能損害相隨法分別故。
 1. It increases nausea, which means that it can damage the distinction between the accompanying Dharma and the Dharma.
二、有不堪耐心。
 2. Have unbearable patience.
謂於不饒益不堪忍故。
 It is said that it is unbearable to be unhelpful.
三、有怨恨心，謂於不饒益數不如理隨憶念故。
 3. There is a sense of resentment, because it is not beneficial to the number and it is not reasonable to remember it.
四、有謀略心，謂於有情作如是意：
 4. Having a strategic mind means doing this to sentient beings:
何當捶撻、何當殺害，乃至廣說故。
 Why should they be beaten and beaten, why should they be killed, and why should they be told widely?
五、有覆蔽心，謂如前說。
 5. There is an overshadowing mind, which is as mentioned before.
於此五相隨闕一種，即非圓滿瞋恚之相；
 Among these five signs, there is one missing sign, which is the sign of incomplete anger;
若具一切，方名圓滿。
 If it has everything, it will be called perfection.
何等名為邪見五相？
 What are the five wrong views called?
一、有愚癡心，謂不如實了所知故。
 1. Having a foolish mind means not knowing the truth.
二、有暴酷心，謂樂作諸惡故。
 2. Having a violent heart and being willing to do all kinds of evil.
三、有越流行心，謂於諸法不如理分別推求故。
 3. There is a more popular mentality, which means that it is not reasonable to distinguish and reason about all dharmas.
四、有失壞心，謂無施與、愛養、祠祀等，誹謗一切妙行等故。
 4. There is a bad intention, which means that one does not give, love, support, worship, etc., and slanders all wonderful deeds.
五、有覆蔽心，謂邪見纏之所覆蔽，不覺羞恥，不知過患及出離故。
 5. There is a mind that is overshadowed, which means that it is covered by wrong views, and it is not aware of shame, fault, and renunciation.
於此五相隨闕一種，即非圓滿邪見之相；
 Among these five signs, there is one missing sign, which is the sign of incomplete and wrong views;
具一切分，乃名圓滿。
 Having all the parts is called perfection.
復次，若以手等害諸眾生，說名殺生。
 Furthermore, if you harm living beings with your hands, etc., it is called killing.
如是以塊、杖刀、縛錄、斷食、折挫、治罰、呪藥、厭禱、尸半尸等害諸眾生，皆名殺生。
 In this way, harming living beings with blocks, sticks and knives, binding, fasting, beatings, punishments, consuming medicine, praying, half-dead corpses, etc., are all called killing.
為財利等害諸眾生，亦名殺生。
 Harming all sentient beings for the sake of wealth and gain is also called killing.
或怨為損、或為除怨、或謂為法，乃至或為戲樂害諸眾生，亦名殺生。
 It may be called killing for harm, or for eliminating resentment, or for the sake of Dharma, or even for harming all sentient beings for fun, which is also called killing.
若自殺害，若令他害，皆得殺罪。
 If you kill yourself, or if you cause others to harm you, you will be guilty of murder.
復次，若有顯然劫他財物，名不與取。
 Again, if someone obviously robs his property, his name will not be taken.
如是竊盜、攻牆解結、伏道竊奪，或有拒債、受寄不還。
 Such as stealing, attacking the wall to untie knots, stealing from the road, or refusing to pay debts or receiving mails without repaying them.
或行誑諂矯詐而取，或現怖畏方便而取，或現威德而取彼物，或自劫盜，或復令他，如是一切皆不與取。
 Either you take it by deception, you show fear and use convenience, you take it by showing your majesty and virtue, you steal it yourself, or you order it again, all of which are not taken.
或有自為，或有為他，或怖畏故，或為殺縛，或為折伏，或為受用，或為給侍，或憎嫉故不與而取，此等皆名不與取罪。
 Some may do it for oneself, some may do it for others, some may do so because of fear, some may do so by killing or binding, some may do so by hiding, some may do so by being used, some may serve as servants, or some may take without giving due to hatred and jealousy, these are all called the crime of not giving and taking. .
復次，若行不應行，名欲邪行。
 Again, if you do something you shouldn’t do, it is called desire and evil behavior.
或於非支、非時、非處、非量、非理，如是一切皆欲邪行。
 Or in the wrong branch, at the wrong time, in the wrong place, in the wrong amount, and in the wrong way. In this way, everything is wrong.
若於母等、母等所護，如經廣說，名不應行。
 If one is protected by one's mother, etc., as the scriptures say widely, one's name should not be fulfilled.
一切男及不男，屬自屬他，皆不應行。
 All men and women, who belong to themselves and others, should not do this.
除產門外，所有餘分皆名非支。
 Except for the birth gate, all the remaining parts are called non-branch.
若穢下時、胎圓滿時、飲兒乳時、受齋戒時，或有病時，謂所有病匪宜習欲，是名非時。
 If it is the time when the child is pregnant, when the fetus is full, when the child is drinking milk, when fasting, or when one is sick, it is said that all diseases are suitable for habitual desires, and this is called the wrong time.
若諸尊重所集會處，或靈廟中，或大眾前，或堅鞕地高下不平，令不安隱，如是等處說名非處。
 If the places where people gather together, or in spiritual temples, or in front of the public, or if the ground is uneven and uneven, making it difficult to hide, then the name of such a place is not a place.
過量而行，名為非量。
 Doing it in excess is called non-quantity.
是中量者，極至於五。
 It is a medium measure, reaching the extreme of five.
此外一切皆名過量。
 Otherwise everything is called excess.
不依世禮，故名非理。
 They don't follow the worldly etiquette, so they are called irrational.
若自行欲，若媒合他，此二皆名欲邪行攝。
 If you desire on your own, or if you match others, both of these are called desires and evil behaviors.
若有公顯，或復隱竊，或因誑諂方便矯亂，或因委託而行邪行，如是皆名欲邪行罪。
 If someone is exposed in public, or steals in secret, or if he cheats and makes mistakes, or if he commits evil acts due to entrustment, it is all called a crime of desire and evil.
復次，若自因故而說妄語，或他因故，或因怖畏，或因財利而說妄語，皆名妄語。
 Again, if you lie for your own reasons, or for other reasons, or for fear, or for financial gain, it is all called lying.
若不見聞覺知言見聞覺知，或見聞覺知言不見聞覺知，皆名妄語。
 If you don't see, hear, and know, you say you see, hear, and know, or if you see, hear, and know, and say you don't see, hear, and know, it's all called lies.
若書陳說，或以默然表忍斯義，或動支體以表其相，或為證說，或有自說，或令他說，如是一切皆妄語罪。
 If the book states, or expresses the meaning of forbearance in silence, or moves the body to express its appearance, or speaks as evidence, or speaks to others, or makes others speak, all of these are guilty of lying.
復次，若以實事毀呰於他，為乖離故而發此言，名離間語。
 Again, if you use the facts to damage him and say this out of disobedience, it is called divisive speech.
或以不實假合方便以為依止，為損壞他而有陳說，或依親近施與、或依知友給侍而有陳說，名離間語。
 Either using untruths and convenience as a basis, making statements in order to damage others, or making statements based on closeness, or making statements based on knowing friends.
若自利緣，或損他緣，或由他教，或現破德，或現怖畏，為乖離故，或自發言、或令他發，如是皆名離間語罪。
 If it is self-serving, harmful to other people, or taught by others, or showing bad virtue, or showing fear, or speaking out of self-reliance, or causing others to speak, all of these are called alienating words.
復次，若有對面發辛楚言，名麁惡語。
 Again, if someone speaks harsh words to someone on the other side, it will be called a bad word.
或不現前，或對大眾，或幽僻處，或隨實過不隨實過，或書表示，或假現相，或依自說，或依他說，或因掉舉，或因不靜，或依種族過失，或依依止過失，或依作業禁戒現行過失，或自發起辛楚之言，或令他發，如是皆名麁惡語罪。
 Some may not appear in front of the public, some may be in secluded places, some may follow the facts rather than follow the facts, some may express in writing, some may appear falsely, some may rely on one's own words, some may act on others' words, some may be due to restlessness, or may be due to lack of tranquility. , or it may be based on racial fault, or it may be based on voluntary fault, or it may be based on job prohibition of current fault, or it may be spontaneously uttering harsh words, or it may be caused by others, all of which are called the crime of evil speech.
復次，若有依舞而發歌詞，名為綺語。
 Again, if there are lyrics that are uttered in response to the dance, it is called Qiyu.
或依作樂，或復俱依，或俱不依而發歌詞，皆名綺語。
 Some make music according to it, some rely on both, or sing lyrics without relying on it. They are all called Qiyu.
若佛法外能引無義所有書論，以愛樂心受持讚美，以大音聲而為諷頌，廣為他人開示分別，皆名綺語。
 If one can quote from all the meaningless books and treatises outside the Dharma, accept and uphold and praise with a heart of love and joy, use a loud voice to satirize and praise, and widely teach and distinguish to others, it is all called eloquent speech.
若依鬪訟諍競發言，或樂處眾宣說王論、臣論、賊論，廣說乃至國土等論，皆名綺語。
 If you speak in response to lawsuits and quarrels, or if you are happy to preach to the public about kings, ministers, thieves, and even about the country, it is called Qiyu.
若說妄語、或離間語、或麁惡語，下至不思不擇發無義言，皆名綺語。
 If you lie, slander, or speak harshly, or even say meaningless words without thinking or choosing, they are all called idle talk.
又依七事而發綺語。
 He also made eloquent words based on the seven things.
謂鬪訟諍競語、諸婆羅門惡呪術語、苦所逼語、戲笑遊樂之語、處眾雜語、顛狂語、邪命語，如是一切名綺語罪。
 It is called the slanderous language of lawsuits, the evil terminology of Brahmins, the language forced by suffering, the language of joking and fun, the gossip of the crowd, the crazy language, the evil language, all these are called the sin of idle speech.
復次，若於家主起如是欲：
 Again, if the head of the household has the following desires:
云何我當同於家主，領諸僕使，隨欲所作。
 Why should I, like the master of the house, lead the servants and do whatever they want?
是名貪欲。
 It's called greed.
又起是欲：
 Desire arises again:
即彼家主所有父母、妻子、奴婢及諸作使，廣說乃至七攝受事、十資身事，謂飲食等，皆當屬我。
 That is to say, all the parents, wives, servants, and other servants of the master of the house, he said widely that all the seven things to be taken care of, ten things to do, including food and drink, etc., should belong to me.
又起是欲：
 Desire arises again:
云何令他知我少欲、知足、遠離、勇猛精進，安住正念、寂定、聰慧，諸漏永盡，施戒多聞。
 How can he know that I have few desires, am contented, stay away from others, make vigorous efforts, stay in mindfulness, tranquility, and wisdom, have all taints forever, and give precepts and learn many things.
又起是欲：
 Desire arises again:
云何令他供養於我。
 Why should I ask him to support me?
謂諸國王乃至商主，若苾芻、苾芻尼、鄔波索迦、鄔波斯迦等，皆當恭敬、尊重、承事、供養於我。
 All kings and even merchants, including Bichu, Bichuni, Upasokya, Upasokya, etc., should all respect, respect, serve, and make offerings to me.
又起是欲：
 Desire arises again:
云何令我當得利養、衣服、飲食、諸坐臥具、病緣醫藥及資生具。
 Why should I be provided with adequate food, clothing, food, sitting and bedding equipment, disease-related medicine, and tools for life?
又起是欲：
 Desire arises again:
云何令我當生天上，天妙五欲以為遊戲。
 Why should I be born in heaven? The wonders of heaven and my five desires are just a game.
又起是欲：
 Desire arises again:
云何令我當生魯達羅世界、毘瑟笯世界，人中希有眾同分中，乃至令我當生他化自在眾同分中。
 Why should I be born in the Rudala world and the Vishava world? There are many people in the world, and I should even be born in the world of others.
又起是欲：
 Desire arises again:
云何令我乃至當得父母、妻子、奴婢、作使、朋友、宰官、親戚、兄弟、同梵行等所有資產。
 How can I be deprived of all my assets such as parents, wife, slaves, envoys, friends, officials, relatives, brothers, and colleagues in the holy life?
如是一切，皆名貪欲業道所攝。
 Everything like this is captured by the path of greed.
若作是思：
 If you think about it:
彼於我所有無義欲，故我於彼當作無義。
 He has no righteous desires towards me, so I regard them as righteous ones.
是名瞋恚。
 It's called anger.
又作是思：
 Also think about this:
彼於我所已作、正作、當作無義，我亦於彼當作無義。
 What he has done and what I am currently doing is regarded as unjust, and I also regard him as unrighteous.
亦名瞋恚。
 Also known as anger.
如是廣說九惱害事，當知亦爾。
 If you talk about the Nine Annoyances and do harm to things, you should be aware of them.
又作是思：
 Also think about this:
云何令我於能損害怨家惡友而得自在，縛害驅擯，或行鞭撻，或散財產，或奪妻妾、朋友、眷屬及家宅等。
 How can I be free to injure my enemies and friends, drive them away, whip them, scatter my property, or seize my wives, concubines, friends, family members, and homes?
此惱害心亦名瞋恚。
 This troubled mind is also called anger.
又起是思：
 Then I started thinking:
云何令彼能損於我怨家惡友，於他處所遭如上說諸苦惱事。
 How could he cause harm to my family and friends, and suffer all the troubles mentioned above in other places?
此損害心亦名瞋恚。
 This hurtful mind is also called anger.
又作是思：
 Also think about this:
願彼自然發起如是如是身語意行，由此喪失資財、朋友、眷屬、名稱、安樂、受命及諸善法，身壞當生諸惡趣中。
 May he naturally initiate such actions of body, speech, and mind, thereby losing his wealth, friends, relatives, name, happiness, blessings, and all good dharma, and be reborn in the lower realms after his body breaks down.
如是一切惱害之心，皆名瞋恚根本業道。
 All such troubled thoughts are called the root cause of anger and hatred.
復次，若作是思：
 Again, if you think about it:
決定無施。
 Decided to do nothing.
是名邪見。
 This is called wrong view.
廣說乃至謗因、謗用、謗果，壞真善事，如是一切皆名邪見根本業道。
 Talking widely and even slandering the cause, use, and effect, destroying true and good deeds, all this is called wrong view of the fundamental karma.
問：
 ask:
一切倒見皆名邪見，何故世尊於業道中，但說如是誹謗之見名為邪見？
 All wrong views are called wrong views. Why, in the path of karma, does the World Honored One call such slanderous views called wrong views?
答：
 answer:
由此邪見，諸邪見中最為殊勝。
 This wrong view is the most extraordinary of all wrong views.
何以故？
 Why?
由此邪見為依止故，有一沙門、若婆羅門斷諸善根。
 Because of this wrong view, there is a recluse or brahmin who cuts off all good roots.
又此邪見最順惡業。
 Moreover, this wrong view is the most conducive to bad karma.
懷邪見者，於諸惡法隨意所行，是故此見偏說在彼惡業道中。
 Those who have wrong views will do whatever they want in regard to evil dharma, so this wrong view is reflected in their evil karma.
當知餘見非不邪見自相相應。
 You should know that the remaining views are not non-evil views and are self-consistent.
瑜伽師地論卷第五十九
 Volume 59 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第六十彌勒菩薩說
 Volume 60 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中有尋有伺等三地之三
 The third of the three places in the decision-making part is seeking and waiting.
復次，由五因緣，殺生成重。
 Again, due to the five causes and conditions, killing leads to rebirth.
何等為五？
 What is five?
一、由意樂，二、由方便，三、由無治，四、由邪執，五、由其事。
 First, it is due to pleasure, second, it is due to convenience, third, it is due to lack of treatment, fourth, it is due to wrong attachment, and fifth, it is due to its affairs.
若由猛利貪欲意樂所作，猛利瞋恚意樂所作，猛利愚癡意樂所作，名重殺生。
 If it is done by violent greed and pleasure, violent anger and hatred, and violent ignorance and pleasure, it is called killing.
與此相違，名輕殺生。
 Contrary to this, killing lives in the name of light.
若有念言：
 If you have any thoughts:
我應當作、正作、已作。
 I should do it, I am doing it, I have done it.
心便踊躍，心生歡悅；
 The heart will be excited and joyful;
或有自作，或復勸他，於彼所作稱揚讚歎，見同法者意便欣慶，長時思量、長時蓄積怨恨心已方有所作，無間所作、殷重所作；
 Either you do it yourself, or you persuade others again, praise and praise what they have done, and feel happy when you see someone who agrees with you. Only after you have thought about it for a long time and accumulated resentment for a long time can you do something, do it without interruption, and do it with great care;
或於一時頓殺多類；
 Or kill multiple species at once;
或以堅固發業因緣而行殺害；
 Or kill for the purpose of strengthening your career;
或令恐怖無所依投，方行殺害；
 Or make the terror have nowhere to turn, and then kill;
或於孤苦、貧窮、哀慼、悲泣等者而行殺害，如是一切，由方便故，名重殺生。
 Or killing those who are lonely, poor, sad, crying, etc. All of these are called killing because of expediency.
若唯行殺，不能日日乃至極少持一學處；
 If you only practice killing, you will not be able to maintain one point of study every day or even rarely;
或亦不能於月八日、十四、十五及半月等，受持齋戒；
 Or you cannot observe the fast on the 8th, 14th, 15th, and half of the month;
或亦不能於時時間惠施作福、問訊禮拜、迎送合掌和敬業等；
 Or it may not be possible to give alms and blessings at all times, ask questions and pray, put palms together for greetings and farewells, and be dedicated to work, etc.;
又亦不能於時時間獲得猛利增上慚愧，悔所作惡；
 Nor can it be possible to gain great profits over time and feel ashamed and repent of the evil done;
又不證得世間離欲，亦不證得真法現觀。
 He does not realize separation from worldly desires, nor does he realize the manifestation of the true Dharma.
如是一切，由無治故，名重殺生。
 Everything like this, due to lack of treatment, is called killing.
若諸沙門、或婆羅門，繼邪祠祀，隨忍此見，執為正法而行殺戮。
 If any ascetics or Brahmans continue to worship in evil temples, they will tolerate this view and kill for the sake of the righteous Dharma.
由邪執故，名重殺生。
 Due to evil attachment, killing is the most important thing.
又作是心：
 Also known as the heart:
殺羊無罪，由彼羊等為資生故，世主所化。
 There is no sin in killing a sheep, because the sheep and others are the source of life and have been transformed by the Lord of the World.
諸如是等依止邪見而行殺害，皆邪執故，名重殺生。
 Those who rely on wrong views to kill are all wrong, so they are called serious killings.
若有殺害大身眾生，此由事故，名重殺生。
 If you kill all sentient beings, this is an accident and is called killing.
或有殺害人或人相，或父或母，及餘尊重；
 Or kill a person or person, or his father or mother, and respect him;
或有殺害歸投委信，或諸有學、或諸菩薩、或阿羅漢、或諸獨覺；
 There may be those who kill and return to the faith, some scholars, some Bodhisattvas, some Arhats, or some Solitary Enlightenments;
或於如來作殺害意惡心出血，如來性命不可殺故。
 Or if the Tathagata has the intention to kill, he will be nauseated and bleed, because the Tathagata's life cannot be killed.
如是一切，由其事故，名重殺生。
 Everything like this, due to its accident, is called killing.
與如上說因緣相違而殺生者，名輕殺生。
 Those who kill living beings contrary to the above-mentioned causes and conditions are called taking life lightly.
復次，當說不與取等，由其事故，輕重差別。
 Again, when it comes to not being equal to taking, it depends on its occurrence and severity.
餘隨所應，如殺應知。
 I will respond accordingly, just like killing should be known.
復次，若多劫盜，名重不與取。
 Again, if there are many robberies and robberies, the name will not be taken.
如是若劫盜妙好，劫盜委信，劫盜孤貧，劫盜佛法出家之眾；
 In this way, if you rob the wonderful ones, rob the faithful, rob the lonely and poor, rob the Buddhist monks and nuns;
若入聚落而行劫盜，劫盜有學、或阿羅漢、或諸獨覺、或復僧祇、或佛靈廟所有財物。
 If one enters a settlement and commits robbery, he or she will steal the property belonging to a scholar, an arhat, a pacifika, a monk, or a Buddhist temple.
如是一切，由其事故，名重不與取。
 Everything like this is due to its accident, and the name is not given.
復次，行不應行中，若母母親委信他妻，或住禁戒、或苾芻尼、或勤策女、或復正學。
 Again, it should not be done if the mother has committed herself to another wife, or is living in a fast, or is a nun, or is diligent in educating her daughter, or is returning to the correct education.
如是一切，由其事故，名重欲邪行。
 Everything like this, due to its accident, is called evil behavior due to heavy desires.
非支行中，若於面門。
 In non-branch branches, if at the face gate.
由其事故，名重欲邪行。
 Due to his accident, he was famous for his evil desires and evil deeds.
非時行中，若受齋戒，若胎圓滿、若有重病。
 If you are not traveling at the right time, if you are fasting, if your pregnancy is complete, if you are seriously ill.
由其事故，名重欲邪行。
 Due to his accident, he was famous for his evil desires and evil deeds.
非處行中，若佛靈廟、若僧伽藍。
 If you are not walking, it is like a Buddhist temple or a Buddhist temple.
由其事故，名重欲邪行。
 Due to his accident, he was famous for his evil desires and evil deeds.
復次，若為誑惑多取他財，若妙若勝而說妄語。
 Again, if you take more money from others for the sake of deception, if you are clever or victorious, you tell lies.
由事重故，名重妄語。
 Because accidents are more important than accidents, names are more important than lies.
若於委信、若父若母，廣說如前乃至佛所而說妄語。
 If you trust, if you are a father, if you are a mother, you will tell lies as before and even as the Buddha said.
由事重故，名重妄語。
 Because accidents are more important than accidents, names are more important than lies.
或有妄語令他殺生，損失財物及與妻妾，此若成辦極重殺生、重不與取、重欲邪行。
 There may be lies that tell him to kill, lose property, and take care of his wife and concubines. If this happens, he commits serious acts of killing, refusing to take, or engaging in sexual misconduct.
此由事重，名重妄語。
 This is because the matter is serious and the name is lies.
或有妄語能破壞僧，於諸妄語此最尤重。
 There may be lies that can damage the Sangha, but this is the most serious among lies.
復次，若於長時積習親愛而行破壞。
 Again, if you have been accustomed to love for a long time and do damage.
此由事重，名重離間語。
 This is because things are important and names are divisive.
或破壞他，令離善友、父母、男女，破和合僧。
 Or destroy him, causing him to separate from good friends, parents, men and women, and destroy the harmony and unity of the monks.
若離間語，能引殺生、或不與取、或欲邪行。
 If you use slanderous words, it can lead to killing, refusing to give, or wanting to do evil things.
如前所說道理應知。
 As mentioned before, you should know the truth.
如是一切，由事重故，名重離間語。
 In this way, everything is caused by accidents, and names are emphasized by divisive words.
復次，若於父母及餘師長發麁惡言。
 Again, if you say bad things to your parents and other teachers.
由事重故，名重麁惡語。
 Because of the heavy accidents, the heavy reputation leads to bad words.
或以不實不真妄語，現前毀罵呵責於他。
 Or use untrue and untruthful lies to criticize and scold him in front of him.
由事重故，名重麁惡語。
 Because of the heavy accidents, the heavy reputation leads to bad words.
復次，凡諸綺語隨妄語等，此語輕重，如彼應知。
 Again, as with all idle talk and lies, he should know the importance of such words.
若依鬪訟、諍競等事而發綺語，亦名為重。
 If you make frivolous remarks in response to lawsuits, disputes, etc., it is also called heavy.
若以染污心，於能引無義外道典籍承誦、讚詠、廣為他說。
 If you defile your mind, you will be able to quote meaningless heretical texts, recite them, praise them, and spread them to others.
由事重故，名重綺語。
 Because accidents are more important than accidents, names are more important than beautiful words.
若於父母、眷屬、師長調弄輕笑，現作語言不近道理。
 If you laugh lightly at the teasing of your parents, family members, or teachers, your language is unreasonable.
亦由事重，名重綺語。
 Also because things are important, names are important and beautiful words are important.
復次，若於僧祇、佛靈廟等所有財寶，起貪欲心。
 Again, if you have greed for all the treasures such as those of monks, Buddhist temples, etc.
由事重故，名重貪欲。
 Because accidents are more important than accidents, names are more important than greed.
若於己德起增上慢，自謂智者，乃於國王、大臣、豪貴、所尊師長及諸聰叡同梵行等，起增上欲，貪求利養，名重貪欲。
 If you become conceited in your own virtues and call yourself wise, you will become greedy in the eyes of kings, ministers, nobles, respected teachers, and all wise and wise people in the holy life.
復次，若於父母、眷屬、師長，起損害心。
 Again, if you have the intention of harming your parents, family members, or teachers.
由事重故，名重瞋恚。
 Because of the heavy accidents, the name is heavy on anger.
又於無過、貧窮、孤苦、可傷愍者，起損害心。
 Also, he has a harmful intention for those who have no fault, are poor, lonely, and can be hurt.
由事重故，名重瞋恚。
 Because of the heavy accidents, the name is heavy on anger.
又於誠心來歸投者及有恩所，起損害心。
 Also, he has the intention to do harm to those who return sincerely and to those who are kind to him.
由事重故，名重瞋恚。
 Because of the heavy accidents, the name is heavy on anger.
復次，若於一切餘邪見中，諸有能謗一切邪見，此謗一切事門轉故，名重邪見。
 Again, if among all the remaining wrong views, there are beings who can slander all wrong views, this slander of all things turns around, and it is called serious wrong views.
又若有見，謂無世間真阿羅漢、正至、正行，乃至廣說。
 And if there is a view, it is said that there is no real Arahant in the world, who is upright, rightly conducts, and even expounds it extensively.
如是邪見，由事重故，名重邪見。
 Such a wrong view is called a serious wrong view because of the seriousness of the matter.
除如上說所有諸事，隨其所應，與彼相違，皆名為輕。
 Except as mentioned above, all things that follow their proper course and are contrary to them are all called lightness.
復次，殺生所引不善諸業，或有是作而非增長，或有增長而非是作，或有亦作亦復增長，或有非作亦非增長。
 Again, the unwholesome karma caused by killing may be done but not increased, may be increased but not done, may be both done and increased, or may be neither done nor increased.
初句，謂無識別童稚所作，或夢所作，或不思而作，或自無欲他逼令作。
 The first sentence means that one does not recognize what is done by a child, or does it in a dream, or does it without thinking, or does it without any desire or being forced to do it.
或有暫作，續即還起猛利悔心及厭患心，懇責遠離，正受律儀，令彼微薄，未與果報，便起世間離欲之道，損彼種子；
 It may happen temporarily, and then it will continue to have a strong regret and aversion to suffering, earnestly blame it, stay away, and accept the discipline, so that it is meager, and without retribution, it will start the path of detachment in the world and damage its seeds;
次起出世永斷之道，害彼種子令無有餘。
 The next time he emerges from the world, the way of eternal destruction will harm his seeds so that there will be no more left.
增長而非作者，謂如有一，為害生故，於長夜中數隨尋伺。
 The growth is not the author, it is said that if there is one, it is harmful to life, and I will keep searching for it in the long night.
由此因緣，彼遂增長殺生所引惡不善法，然不能作殺生之業。
 Due to this cause and condition, he will increase the evil and unwholesome dharma caused by killing, but he will not be able to commit the act of killing.
亦作亦增長者，謂除先所說作非增長、增長非作，所餘一切殺生業相。
 What is also done and increased means that except for the previously mentioned actions that are not increased and increased that are not done, all the remaining karma of killing is.
非作非增長者，謂除上爾所相。
 Those who do not do anything and do not increase are those who have eliminated what you have suggested.
如是所餘不與取等乃至綺語，隨其所應，如殺應知。
 In this way, the rest is not related to taking, etc. or even frivolous words, just follow the response, such as killing, you should know.
於貪欲、瞋恚、邪見中，無有第二增長而非作句，於初句中無有不思而作及他逼令作，餘如前說。
 In greed, anger, and wrong views, there is no second growth that is not a sentence. In the first sentence, there is no one who does not think about it and he is forced to do it, as I said before.
復次，若於殺生親近數習多所作故，生那落迦，是名殺生異熟果。
 Furthermore, if you make frequent mistakes in the habit of killing living beings and getting close to them, Naluka will be born. This is called the strange fruit of killing living beings.
若從彼沒，來生此間人同分中，壽量短促，是名殺生等流果。
 If you die there, people here in the next life will suffer the same fate and their life span will be short. This is called the fruit of killing.
於外所得器世界中，飲食果藥皆少光澤，勢力異熟及與威德並皆微劣，消變不平，生長疾病。
 In the world of externally obtained objects, food, drink, fruits, and medicines have little luster, their power is not mature enough, and their might and virtue are weak, their transformation is uneven, and diseases develop.
由此因緣，無量有情未盡壽量，非時中夭，是名殺生增上果。
 Due to this cause and condition, countless sentient beings have not yet exhausted their lifespan and died at the wrong time. This is called killing to increase the fruit.
所餘業道，異熟、等流二果差別，如經應知。
 The remaining karma, the difference between the two fruits of different ripeness and equal flow, should be known according to the scriptures.
增上果，今當說。
 Increase the fruit, let’s talk about it now.
若器世間眾果尠少，果不滋長、果多朽壞、果不貞實，多無雨澤，諸果乾枯，或全無果。
 If there are few fruit weirs in the world, the fruits will not grow, the fruits will rot, the fruits will not be pure, there will be no rain, the fruits will wither, or there will be no fruit at all.
如是一切，名不與取增上果。
 Everything like this has nothing to do with gaining or increasing the fruit.
若器世間多諸便穢泥糞不淨，臭處迫迮，多生不淨臭惡之物，凡諸所有皆不可樂。
 If there is a lot of filthy mud and unclean feces in the world, if there are stinky places and there are many unclean and smelly things in the world, everything will be unhappy.
如是一切，名欲邪行增上果。
 In this way, all the evil deeds of fame and desire increase their consequences.
若器世間農作、行船、世俗事業不甚滋息，殊少便宜，多不諧偶，饒諸怖畏恐懼因緣。
 If farming, boating, and worldly pursuits in the world are not very prosperous, there will be few benefits and many disharmony, there will be no room for fear and fear.
如是一切，是妄語增上果。
 All of these are false words that increase their consequences.
若器世間其地處所，丘坑間隔，險阻難行，饒諸怖畏恐懼因緣。
 If the place in the world is separated by hills and pits, it is difficult to travel, and there will be no need for fear and fear.
如是一切，是離間語增上果。
 All of this is the result of divisive words.
若器世間其地處所，多諸株杌、荊棘、毒刺、瓦石、沙礫，枯槁無潤，無有池沼，河泉乾竭，土田鹹鹵，丘陵坑險，饒諸怖畏恐懼因緣。
 If there are many thorns, thorns, poisonous thorns, rubble, gravel, dry and dry places in the world, there are no ponds, rivers and springs have dried up, the soil and fields are salty, and the hills and pits are dangerous, there are many causes and conditions for fear.
如是一切，是麁惡語增上果。
 All this is the result of evil speech.
若器世間所有果樹果無的當，非時結實，時不結實，生而似熟，根不堅牢，勢不久停，園林池沼多不可樂，饒諸怖畏恐懼因緣。
 If all the fruit trees in the world had no fruit, they would not bear fruit at the right time, they would not bear fruit at all times, they would appear to be ripe, their roots would not be strong, and their power would not stop soon. There would be many gardens and swamps, which would not be a joy, and there would be many causes and conditions of fear and fear.
如是一切，是綺語增上果。
 Everything like this is the result of sweet words.
若器世間一切盛事，年時日夜月半月等漸漸衰微，所有氣味唯減不增。
 If all the great events in the world gradually fade away over the years, days, nights, and half-moons, all the smells will only decrease but not increase.
如是一切，是貪欲增上果。
 All this is the result of greed.
若器世間多諸疫癘、災橫、擾惱、怨敵、驚怖、師子、虎狼、雜惡禽獸、蟒蛇、蝮蝎、蚰蜒、百足、魍魎、藥叉、諸惡賊等。
 If there are many epidemics, disasters, disturbances, enemies, fears, masters, tigers and wolves, miscellaneous evil beasts, pythons, vipers, centipedes, centipedes, spies, yakshas, and all kinds of evil thieves in the world.
如是一切，是瞋恚增上果。
 All this is the result of increasing anger and anger.
若器世間所有第一勝妙華果悉皆隱沒，諸不淨物乍似清淨，諸苦惱物乍似安樂，非安居所、非救護所、非歸依所。
 If all the first and most wonderful flowers and fruits in the world disappear, all the impure things suddenly appear to be pure, all the distressing things suddenly appear to be peaceful and happy, but they are no longer a place of safe abode, no place of salvation, and no place of refuge.
如是一切，是邪見增上果。
 All this is the result of wrong views.
復次，如世尊言：
 Again, as the World Honored One said:
殺有三種。
 There are three kinds of killing.
謂貪瞋癡之所生起，乃至邪見亦復如是。
 It is said that greed, anger, and delusion arise, and even wrong views are like this.
此差別義，云何應知？
 Why should we know this difference?
若為血肉等，殺害眾生。
 If it is flesh and blood, it kills all living beings.
或作是心：
 Or as the heart:
殺害彼已，當奪財物。
 If you kill him, you should take away his property.
或受他雇、或為報恩、或友所攝、或希為友、或為衣食，奉主教命而行殺害。
 Either they were employed by him, or they were repaying a favor, or they were photographed by their friends, or they wanted to be friends, or they were killed for food and clothing, or they were killed by the order of the bishop.
或有謂彼能為衰損，或有謂彼能障財利，而行殺害。
 Some say that he can cause harm, or some say that he can hinder wealth and gain, so he kills.
如利衰，毀譽、稱譏、苦樂，隨其所應，當知亦爾。
 Such as pros and cons, reputation, praise, ridicule, joy and sorrow, all are as they should be, and you should be aware of them.
如是一切，名貪所生殺生業道。
 All this is called the path of killing caused by greed.
復次，若謂彼於己樂為無義，而行殺害。
 Again, if it is said that he enjoys himself as unjust, he kills him.
或念彼於己曾為無義，或恐彼於己當為無義，或見彼於己正為無義，而行殺害；
 Either remembering that they have done unrighteous things to themselves, or fearing that they should do unjust things to themselves, or seeing that they have done unjust things to themselves, and kill them;
廣說乃至於九惱事，皆如是知。
 Extensive explanations and even the nine annoying things are all understood in this way.
如是一切，名瞋所生殺生業道。
 Everything like this is called the path of killing caused by hatred.
復次，若計為法而行殺害，謂己是餘眾生善友，彼因我殺，身壞命終當生天上。
 Again, if you kill for the sake of the Dharma, claiming that you are a good friend to the rest of sentient beings, and if you kill because of me, your body will be destroyed and you will be reborn in heaven.
如是殺害，從癡所生。
 Such killing is born of delusion.
或作是心：
 Or as the heart:
為尊長故，法應殺害。
 For the sake of respecting the elders, the law should kill him.
或作是心：
 Or as the heart:
諸有誹毀天梵世主，罵婆羅門，法應殺害。
 Anyone who slanders Lord Brahma and curses Brahmins should be killed.
如是心殺，從癡所生。
 Such a mind kills, born from delusion.
或計殺生作及增長無異熟果，為他開演勸行殺業，彼由勸故，遂行殺事。
 Perhaps the plan is to kill living beings and increase the fruit, so they start to persuade him to commit murder, and he follows the advice and commits murder.
時彼勸者所得殺罪，從癡所生。
 At that time, the crime of killing the person who persuaded him was born out of ignorance.
此後所說從癡所生殺業道理，諸餘業道乃至邪見，當知亦爾。
 You should be aware of the principles of killing karma arising from delusion, other karma, and even wrong views discussed hereafter.
或有妄計以其父母親愛眷屬擲置火中，斷食、投巖、棄於曠野，是真正法。
 There may be some arrogant plan to throw one's parents, loved ones, and family members into the fire, fasting, throwing rocks, or abandoning them in the wilderness. This is the true Dharma.
如是一切，名癡所生殺生業道。
 All of these are the karmic paths of killing and living caused by fame and delusion.
復次，若於他財食饕餮而取。
 Again, if you eat and drink his wealth and take it.
是不與取，貪欲所生。
 It is the result of not taking, and greed.
或受他雇而行劫盜，或恩所攝、或祈後恩、或為衣食奉主教命、或為稱譽、或為安樂而行劫盜。
 Some may be hired by others to rob, some may be favored by others, some may seek favors from others, some may be ordered by the bishop for food and clothing, some may be robbed for praise, or others may be robbed for comfort.
如是一切不與取業，皆貪所生。
 In this way, all non-accomplishments are caused by greed.
復次，若作是思：
 Again, if you think about it:
彼於我所樂行無義，廣說乃至九惱害事增上力故，而行劫盜。
 He does what I like without any meaning, and talks about all the nine evils, causing harm to him, so as to increase his strength, he commits robbery.
不必貪著彼所有財，不必希求諸餘財物。
 There is no need to be greedy for all the money they have, and there is no need to hope for the remaining wealth.
是不與取，瞋恚所生。
 It is the result of not giving and taking, and anger.
或憎他故，焚燒聚落舍宅財物珍玩資具，當知彼觸瞋恚所生，盜相似罪，或更增強。
 Or because you hate others, you may burn the houses, property, and valuables in the community. You should know that the other person is born out of anger, which is similar to the crime of stealing, or more serious.
或憎彼故，令他劫奪，破散彼財。
 Or because he hates him, he makes him rob and scatter his wealth.
他受教命依行事時，彼能教者不與取罪，從瞋恚生。
 When he is taught and instructed to act according to instructions, those who can teach him will not take offense and suffer from anger.
復次，若作是心：
 Again, if this is the mind:
為尊長故而行劫盜，是為正法。
 To commit robbery out of respect for one's elders is the right dharma.
名癡所生不與取罪。
 Famous idiots are born with no guilt.
或作是心：
 Or as the heart:
若有誹毀天梵世主，罵婆羅門，法應奪彼所有財物。
 If anyone slanders the Lord Brahma and curses a Brahmin, all his property shall be taken away by the Dharma.
此不與取亦從癡生。
 This non-giving and taking also arises from delusion.
或作是心：
 Or as the heart:
若為祠祀、為祠祀支、為祠祀具，法應劫盜。
 If it is used as a sacrifice in a temple, a branch used in a temple, or a utensil used in a temple, the law should be robbery.
是不與取亦從癡生。
 Not giving and taking also arises from delusion.
復次，若有見聞不應行事，便不如理分別取相，遂貪欲纏之所纏縛而行非法，名貪所生欲邪行罪。
 Again, if one has knowledge and knowledge and should not act, one will not be able to differentiate according to reason, and then be bound by greed and do illegal things, which is called evil and evil behavior caused by greed.
或受他雇竊行媒嫁，由此方便行所不行，彼便獲得貪欲所生欲邪行罪。
 Or they may be hired by him to engage in marriage as a thief, and by doing so they can do things that are not possible, and they will acquire evil desires and commit crimes caused by greed.
或欲攝受朋友知識，或為衣食承主教命，或為存活希求財穀金銀珍寶，而行邪行。
 Either they want to absorb knowledge from their friends, or they accept orders from the Lord for food and clothing, or they want wealth, gold, silver and treasures to survive, so they do evil things.
如是一切，名貪所生欲邪行罪。
 All these are called evil desires and sins arising from greed.
復次，若作是思：
 Again, if you think about it:
彼於我所樂行無義，廣說乃至九惱害事以為依止，而行邪行。
 He does what I like to do without meaning, he talks extensively about it, and even thinks of the nine evils as a refuge, and then he does evil things.
非彼先有欲纏所纏，然於相違非所行事，為報怨故勉勵而行，名瞋所生欲邪行罪。
 If he is not entangled in desires first, but if he does something contrary to what he has done and encourages him to do it in order to avenge his grievances, then he is guilty of evil desires arising from anger.
或憎彼故，以彼妻妾令他毀辱，彼若受教行欲邪行，便觸瞋恚所生相似欲邪行罪，或更尤重。
 Or because he hates him, he uses his wife and concubines to humiliate him. If he is taught to do evil things due to desire, he will commit sins similar to those caused by anger, or even more serious.
如是一切欲邪行罪，名瞋所生。
 All such evil desires and sins are the result of hatred.
復次，若作是心，母及父親，或他婦女命為邪事，若不行者便獲大罪，若行此者便獲大福。
 Again, if you have this intention, the life of your mother, father, or other women will be evil. If you don't do it, you will suffer a great sin, but if you do it, you will receive great blessings.
非法謂法而行邪行，名癡所生欲邪行罪。
 Doing evil deeds without proclaiming the Dharma is a crime caused by the evil desires born of delusion.
復次，若為利養而說妄語，或怖畏他損己財物、或為稱譽、或為安樂而說妄語。
 Again, if you tell lies for the sake of profit, or if you are afraid that others will damage your property, or if you tell lies for the sake of praise, or for the sake of happiness.
如是一切，名貪所生妄語業道。
 All this is the path of deceitful speech caused by greed.
若有依止九惱害事而說妄語，名瞋所生妄語業道。
 If someone relies on the nine angers and harms things and speaks lies, it is called the path of lying caused by anger.
若作是心：
 If this is the intention:
為諸尊長、或復為牛、或為祠具，法應妄語。
 For the elders, or for cattle, or for temple utensils, the Dharma should be lied.
如是妄語，從癡所生。
 Such lies are born from delusion.
若作是心：
 If this is the intention:
諸有沙門、若婆羅門，違背諸天、違梵世主、違婆羅門，於彼妄語稱順正法。
 There are recluses and Brahmans who disobey the gods, Lord Brahma, and Brahmins, and they falsely profess to obey the righteous Dharma.
如是妄語，名癡所生妄語業道。
 Such lies are the deeds born of delusion.
若作是計：
 If this is the plan:
於法法想，於毘奈耶毘奈耶想，以覆藏想妄語破僧，無有非法。
 There is nothing illegal in thinking about Dharma, thinking in Vinaya, or using hidden thoughts and false words to undermine the Sangha.
如是妄語亦從癡生。
 Such lies also arise from delusion.
如妄語業道，離間、麁惡二語業道，隨其所應，當知亦爾。
 Just like lying about the karma, talking about the karma of alienation and evil, follow the appropriate course, and you should know it.
復次，若為戲樂而行綺語，或為顯己是聰叡者而行綺語，或為財利稱譽安樂而行綺語，名貪所生綺語業道。
 Again, if you engage in idle talk for the sake of entertainment, or if you engage in idle talk to show yourself that you are a smart and wise person, or if you engage in idle talk for the sake of financial gain, praise and happiness, this is the karma of idle talk arising from greed.
若有依止九惱害事而說綺語，名瞋所生綺語業道。
 If someone relies on the nine annoyances to harm things and talks nonsense, it is called the karmic path of gossiping caused by hatred.
若有於中為求真實、為求堅固、為求出離、為求於法而行綺語，名癡所生綺語業道。
 If there is someone who engages in idle talk in order to seek truth, to seek solidity, to seek renunciation, or to seek the Dharma, it is called the karma of idle talk arising from delusion.
復次，若有於他非怨有情財物資具，先取其相，希望追求增上力故，起如是心：
 Again, if you have property or belongings that you have no resentment towards, you should first find out its form, hoping to pursue higher power, so you should have the following intention:
凡彼所有願當屬我。
 All his wishes belong to me.
又從貪愛而生貪愛，名貪所生貪欲業道。
 And greed arises from greed, which is called the path of greed and desire.
若於他財不計為好，但九惱事增上力故，起如是心：
 It would be better if you don't care about other people's wealth, but because the nine troubles increase your strength, you should have this kind of heart:
凡彼所有皆當屬我。
 Everything belongs to me.
又從瞋恚而生貪愛，名瞋所生貪欲業道。
 Also, greed arises from anger, which is called the path of greed-induced karma caused by anger.
若作是計：
 If this is the plan:
諸有欲求魯達羅天、毘瑟笯天、釋梵世主眾妙世界，注心多住獲大福祐。
 All those who wish to seek the wonderful worlds of Rudala Heaven, Vishuru Heaven, and Shakhtar Brahma World should focus on staying there for many times to obtain great blessings.
作如是意注心多住，名癡所生貪欲業道。
 If you pay attention to the mind and dwell in it like this, it is called the path of greed and desire caused by delusion.
若為財利稱譽安樂，於他有情起損害心，非於彼所生怨憎想，謂彼長夜是我等怨。
 If you praise peace and happiness for the sake of financial gain, it will cause harm to other sentient beings. If you don't have any resentment or hatred towards them, you will say that they are our grievances all night long.
又從貪愛而生瞋恚，名貪所生瞋恚業道。
 Also, anger arises from greed, which is called the path of anger and anger arising from greed.
復次，若九惱事增上力故，從怨對想起損害心，名瞋所生瞋恚業道。
 Again, if the nine annoyances increase the power, and the thought of harm comes from resentment, it is called the path of anger and hatred caused by anger.
若住此法及外道法，所有沙門、若婆羅門憎惡他見，於他見所及懷彼見沙門、婆羅門所起損害心，名癡所生瞋恚業道。
 If one abides in this Dharma and the Dharma of outsiders, all ascetics and brahmins will hate their views, and the harmful intentions of those recluses and brahmins arising from what they see and cherish will be called the path of hatred and karma caused by delusion.
復次，若作是心：
 Again, if this is the mind:
諸有此見撥無施與，乃至廣說彼於王等獲大供養及衣服等。
 Those who saw this did not give anything to him, and even said widely that he had received large offerings and clothes from the king.
即以此義增上力故，起如是見，名貪所生邪見業道。
 That is to say, because this meaning increases the superior power, such a view arises, which is called the wrong view of the karma caused by greed.
若作是心：
 If this is the intention:
有施、有愛，乃至廣說如是見者違害於我，我今不應與怨同見。
 Those who are charitable, loving, and even speak out like this are against me, and I should not share my resentment now.
彼由憎恚，起如是見：
 Out of hatred, he saw this:
無施、無愛，乃至廣說。
 There is no charity, no love, and even extensive talk.
名瞋所生邪見業道。
 The evil and karmic path caused by the name of hatred.
若不如理於法思惟、籌量、觀察，由此方便所引尋伺，發起邪見，名癡所生邪見業道。
 If one fails to think, consider, and observe the Dharma rationally, and is guided by expedients to pursue and pursue wrong views, it is called wrong views and karma caused by delusion.
復次，殺生業道三為方便，由瞋究竟。
 Again, the three karma of killing are expediency, which is caused by anger.
如殺業道，麁語、瞋恚業道亦爾。
 Such as the path of killing, the path of speech, anger and hatred are also the path of karma.
不與取業道三為方便，由貪究竟。
 It is not convenient to take the path of karma, but it is due to greed.
如不與取，邪行、貪欲業道亦爾。
 If you don't take it, you will have evil behaviors and greedy karma.
除其邪見，所餘業道三為方便，由三究竟。
 Eliminating his wrong views, the three remaining karma paths are expedients, which are based on the three ultimates.
邪見業道三為方便，由癡究竟。
 The three wrong views on the path of karma are expediency, which is caused by delusion.
復次，殺生、邪行、妄語、離間、麁語、瞋恚，此六業道有情處起。
 Again, killing, evil conduct, lying, estrangement, gossip, and anger arise from the six karmic paths of sentient beings.
不與而取、貪欲業道，資財處起。
 Taking without giving, greed and greed will lead to wealth.
綺語業道，名身處起。
 Qiyu's career path leads to fame and body.
邪見業道，諸行處起。
 Wrong views on the path of karma lead to various behaviors.
復次，由三因緣，不善業道成極圓滿惡不善性。
 Again, due to three causes and conditions, unwholesome karma leads to the ultimate perfection of evil and unwholesome nature.
何等為三？
 What is three?
一、自性過故；
 1. Self-nature fault;
二、因緣過故；
 2. Cause and effect;
三、塗染過故。
 3. Painting and dyeing.
此中殺生所引思，乃至邪見所引彼相應思，如是一切染污性故、不善性故，由自性過說名為惡。
 The thoughts caused by killing, and even the corresponding thoughts caused by wrong views, are all called evil due to their polluted nature and unwholesome nature.
若以猛利貪欲、瞋恚、愚癡纏所發起，即此亦名由因緣過，成重惡性、成上不善，能引增上不可愛果。
 If it is initiated by strong greed, anger, ignorance and delusion, it is also called caused by karma, which can lead to serious evil and unwholesome consequences, and can lead to unlovable consequences.
若到究竟，即此亦名由塗染過，成極重惡，成上不善，能引增上不可愛果。
 If it is reached to the end, this is also called a stain, which can lead to extremely serious evils and unwholesome deeds, which can lead to unlovable consequences.
何以故？
 Why?
若有用染污心，能引發他不可愛樂欣悅之苦，彼隨苦心威勢力故，能引發苦補特伽羅思，便觸得廣大之罪，是故名為塗染過失。
 If there is a defiled mind, it can cause him to suffer the pain of unlovable joy and joy. Accordingly, with the power of the defiled mind, it can cause suffering and upheaval, which will lead to a vast sin. Therefore, it is called the fault of defilement.
彼雖不發如是相心：
 Although he does not have such thoughts:
諸能引發我之苦者，當觸大罪。
 Anyone who can cause me suffering should be guilty of a serious crime.
然彼法爾觸於大罪。
 However, Bifar was involved in a serious crime.
譬如礠石雖不作意：
 For example, although the stone is not intentional:
諸所有鐵來附於我。
 All the irons come to me.
然彼法爾所有近鐵，不由功用來附礠石。
 However, all the Kintetsu in Bifal cannot be used to attach the iron stones.
此中道理，當知亦爾。
 You should know the truth behind this.
日珠等喻，亦如是知。
 The metaphor of sun and beads is also known in the same way.
又於思上無別有法，彼威力生來相依附，說名塗染。
 Moreover, there is no other way to think, and the power is born to depend on each other, which is called Turan.
當知唯是此思轉變，由彼威力之所發起。
 You should know that this change in thinking is initiated by that power.
如四大種業威勢力所生種種堅性、濕性、煖性、動性，非大種外別有如是種種諸性，然即大種業威勢緣，如是轉變。
 Just like the various solid, moist, warm and dynamic properties produced by the four major karmic forces, there are such various properties other than the major karma.
如業威勢緣力轉變，神足加行緣力轉變，當知亦爾。
 Just as the karmic power and influence change, and the divine power and influence change, you should know this.
又如魔王，惑媚無量娑梨藥迦諸婆羅門長者等心，令於世尊變異暴惡。
 Another example is the demon king, who seduces the minds of the Brahman elders and other Brahmans who have immeasurable charm, causing the World Honored One to become violent and evil.
非於彼心更增別法，說名惑媚。
 If you don't have the other mind, add another method and say the name is confusing.
唯除魔王加行威勢生彼諸心，令其轉變成極暴惡。
 Only by removing the power of the demon king can those minds arise, causing them to turn into extremely violent and evil forms.
此中道理，當知亦爾。
 You should know the truth behind this.
復次，如先所說作及增長業，若先所說由五因緣成極重業，名定受業。
 Again, as mentioned before about creating and increasing karma, as mentioned above about the extremely heavy karma formed by five causes and conditions, it is named as receiving karma.
與此相違，名不定受業。
 Contrary to this, the name does not determine the karma.
復有四業。
 There are four industries again.
一、異熟定，二、時分定，三、二俱定，四、二俱不定。
 1. Different ripeness is determined, 2. Time is determined, 3.2 are both determined, 4.2 are both uncertain.
諸阿羅漢所有不善決定受業，或於前生所作，或於此生先異生位所作，由少輕苦之所逼惱，便名果報已熟。
 All the bad karma of Arhats’ decisions, either done in the previous life, or done in a previous life in this life, and caused by minor and minor sufferings, is called the result of ripening.
若已轉依，果報種子皆永斷故，一切不受。
 If you have turned your back, all the seeds of retribution will be cut off forever, so you will not receive anything.
所以者何？
 So what?
由佛世尊依未解脫相續，建立定受業故。
 It is because the Buddha, the World-Honored One, relies on the continuum of unliberated life to establish concentration and receive karma.
問：
 ask:
若於一時亦牽亦搦，盜取眾生，即斷其命。
 If for a moment you pull or grab and steal sentient beings, their lives will be cut off.
當言一業，為二業耶？
 Should we say that one industry is two industries?
答：
 answer:
當言二業。
 It should be said that there are two industries.
以速轉故，於此二業，由增上慢，謂之為一。
 Therefore, these two actions, from increasing to slowing, are said to be one.
若謂我當牽彼，是第一思；
 If it is said that I should lead him, that is the first thought;
即於盜時，復謂我當搦殺，是第二思。
 When he was being robbed, he said that he should be killed, which was his second thought.
若時牽彼，爾時不搦；
 If you lead him sometimes, you will not hold him back sometimes;
若時搦彼，爾時不牽；
 If you challenge him sometimes, you will not hold him back now;
速疾轉故，生增上慢，謂是一時。
 If things change quickly, growth and growth are slow, it is said to be temporary.
是故此中，當言二業。
 Therefore, we should talk about two karma.
復次，略由三因緣故，成現法受業。
 Again, it is due to three reasons that the present Dharma and the karma are achieved.
何等為三？
 What is three?
一、田廣大故；
 1. The story of Tian Guangda;
二、思廣大故；
 2. Think broadly;
三、相續清淨故。
 3. Because of continuity and purity.
由五種相，田成廣大。
 From the five aspects, the field becomes vast.
一、從於一切有情第一利益安樂增上意樂住起，謂慈等至。
 1. From the time when peace and happiness, which are the first interests of all sentient beings, to increasing the happiness of the mind and living there, it is said that loving-kindness waits for it.
二、從於一切有情第一將護他心住起，謂無諍等持。
 2. From the heart of being the first to protect all sentient beings, it is said that there is no quarrel or anything.
三、從第一寂靜涅槃樂相似聖住起，謂滅盡等至。
 3. From the first moment of peaceful nirvana and joy similar to the holy dwelling, it is said that it will be destroyed.
四、已得一切不善不作律儀，謂預流果。
 4. Having obtained all unwholesome deeds and refraining from performing rituals is called the fruit of pre-flow.
五、極清淨相續究竟，謂阿羅漢及佛為首大苾芻僧。
 5. The ultimate in purity and continuity, it is said that the Arahant and the Buddha are the first great monks.
如是名為田廣大性。
 This is called Tian Guangxing.
若於是處，以深厚殷重清淨信心，捨清淨財，是名思廣大性。
 If you are in this place, with deep, earnest and pure faith, and give up pure wealth, this is the name of thinking about the vast nature.
若前生中，於他所施衣服等物，由身語意不為障礙，亦不思量興染污心，以無有障障彼相續，當知是名相續清淨。
 If in the previous life, the clothes and other things given by him were not hindered by body, speech, and mind, and he did not think about the defilements and defilements of his mind, so that there were no obstacles to the continuity, you should know that this is called the purity of continuity.
若有於此三種因緣一切具足，當知彼業定現法受，亦於生受、亦於後受。
 If all these three kinds of causes and conditions are present, you should know that the karma will manifest itself as a feeling, both in life and in the future.
若有與此相違三種因緣起不善業，當知亦成定現法受。
 If there are any unwholesome karma arising from the three causes and conditions that are contrary to this, you should know that it will also become a samadhi-manifestation.
或有所生一剎那業，唯現法受；
 There may be a moment of karma, only the feeling of Dharma;
或有所生一剎那業，亦現法受、亦於生受；
 Perhaps there is a moment of karma, which also manifests Dharma feelings and feelings in life;
或有所生一剎那業，三時皆受。
 Some karma may occur in one moment and be suffered in all three periods.
譬如一縷其量微小，能持一華，一繫華已勢力便盡，不復能繫；
 For example, a wisp of tiny strands can hold a single flower, but once the flower is connected, its power will be exhausted and it will no longer be able to hold it;
復有一縷能持二華，再繫華已勢力便盡；
 One more strand can hold two flowers, and if it is tied to another flower, its power will be exhausted;
復有一縷能持多華，多繫華已其力方盡。
 One strand of flowers can hold many flowers, but the power of holding many flowers will be exhausted.
又如流水其性微小，流經一步勢力便盡；
 Another example is that the nature of flowing water is small, and its power will be exhausted after one step;
有第二水其性稍大，流經兩步勢力方盡；
 There is a second water whose nature is slightly larger, and its power will be exhausted after flowing through it for two steps;
有第三水其性廣大，流經多步勢力乃盡。
 There is a third water whose nature is vast and flows through many steps until its power is exhausted.
又如酢滴其性淡薄，唯能酢彼一滴之水，不能酢多；
 Another example is that a drop of vinegar is weak in nature and can only be used to brew a drop of water, but not too much;
有第二滴其性稍嚴，酢二滴水，不能酢多；
 There is a second drop whose nature is slightly stricter. Mix two drops of water, but not more;
有餘酢滴其性更嚴，乃至能酢眾多滴水。
 The nature of Yuxiu dripping is more severe, and it can even drink many drops of water.
此中諸業差別道理，當知亦爾。
 You should know the difference between various karma in this.
復次，十種不善業道唯欲界繫，亦唯能感欲界異熟，多於惡趣，少於善趣。
 Again, the ten kinds of unwholesome karma are only related to the desire realm, and can only experience the sensual realm. They are more in the bad realm and less in the good realm.
又惡趣業，預流果時皆已斷盡。
 Moreover, all the negative karma and pre-flowing fruits have been eliminated.
若諸異生世間離欲，或復生上，一切皆伏而未永斷。
 If you are reborn in the world and are separated from desire, or if you are reborn in the world, everything will be subdued and will not be cut off forever.
若不還果身猶住此，或復上生，及阿羅漢，諸不善業皆畢竟斷。
 If one does not return to the fruitful body and still lives here, or is reborn as an Arahant, all unwholesome karma will eventually be ended.
若已證入清淨增上意樂地菩薩，一切不善業皆畢竟斷。
 If you have attained the level of Bodhisattva who attains the pure and elevated state of mind and happiness, all unwholesome karma will eventually be put to an end.
此但由不忘念力所制持故，非由煩惱得離繫故。
 This is only controlled by the power of unforgettable thoughts, not because of the separation of worries.
復次，思是業，非業道。
 Again, thinking is karma, not the path of karma.
殺生乃至綺語，亦業亦業道。
 Killing animals and even talking nonsense are both karma and karma.
貪、恚、邪見，業道非業。
 Greed, hatred, and wrong views are not karma.
此諸業道餘決擇文，更不復現。
 These karma paths will never appear again.
後嗢拕南曰：
 Later, Cao Nan said:
自性相、廣、略、　　方便、與輕重、
 Self-nature, breadth, simplicity, convenience, and severity,
增減、及瑜伽、　　引果生、決擇。
 Increase and decrease, and yoga, lead to fruition and make decisions.
如是已說業道決擇。
 It has been said that the path of karma determines the choice.
生雜染決擇，我今當說。
 I will tell you now when you are born with defilements and make choices.
如先所說生雜染義，當知此生略有十一。
 As mentioned earlier, you should know that there are eleven factors in this life.
一、一向樂生，謂一分諸天。
 1. To always enjoy life is to share the heavens.
二、一向苦生，謂諸那落迦。
 2. Those who have always been born in suffering are called Naraka.
三、苦樂雜生，謂一分諸天、人、鬼、傍生。
 3. Bitterness and joy are mixed, which means that they are divided into gods, humans, ghosts, and side effects.
四、不苦不樂生，謂一分諸天。
 4. To live without suffering or happiness is to be divided into all the heavens.
五、一向不清淨生，謂欲界異生。
 5. Never born in a pure state, it is called an abnormal birth in the desire realm.
六、一向清淨生，謂已證得自在菩薩。
 6. To live a pure life is to have attained the Bodhisattva of Freedom.
七、清淨、不清淨生，謂色無色界異生。
 7. Pure and impure births refer to the alien births in the formless realm.
八、不清淨、清淨處生，謂在欲界般涅槃法、有暇處生。
 8. To be born in an impure and pure place is to be born in a place of leisure and parinirvana in the desire realm.
九、清淨、不清淨處生，謂生色無色界異生。
 9. The birth of pure and impure places is called the birth of form in the formless realm.
十、不清淨、不清淨處生，謂生欲界異生不般涅槃法，設般涅槃法無暇處生。
 10. The birth of impurity and impurity means that the birth of the desire realm is different from the Dharma of Nirvana. Suppose that the Dharma of Parinirvana arises in the flawless place.
十一、清淨、清淨處生，謂生色無色界，非異生，諸有學者。
 11. Purity, pure place arises, that is, the birth of form in the formless realm, not alien birth, all scholars.
復次，經言：
 Again, the sutra says:
汝等長夜增羯吒斯，恒受血滴。
 You have been growing up in the night for a long time, and you have been receiving drops of blood.
何等名為羯吒斯耶？
 What kind of name is Jia Zha Siye?
所謂貪愛。
 The so-called craving.
貪愛之言，與羯吒斯名差別也。
 The words of greed are different from the name of Jia Zha.
此言顯示攝受集諦。
 This statement shows the truth of collection and acceptance.
恒受血滴，攝受苦諦。
 Constantly receiving drops of blood, absorbing the truth of suffering.
復次，婆羅門喻經中，世尊依死雜染說如是言：
 Again, in the Brahman Parable Sutra, the World-Honored One says this about the defilements of death:
有五非狂，如狂所作。
 There are five things that are not crazy, such as those done by crazy people.
何等為五？
 What is five?
一、解支節者。
 1. Those who resolve the problems.
謂更有餘活命方便，而樂分析所有支節以自活命。
 It means that there is more convenience for survival, and I am happy to analyze all the details to survive.
是名第一非狂如狂所作。
 This is the first name not done by a madman.
二、慳貪者。
 2. Those who are greedy.
謂慳貪所蔽，慳貪因緣所獲財寶，不食不施，唯除命終，欻然虛棄大寶庫藏。
 It is said that it is covered by greed, and the treasures obtained by greed are not eaten or given away, but only die, and the great treasure trove is abandoned in vain.
是名第二非狂如狂所作。
 This is the second name that is not done by madness.
三、樂生天者。
 3. Those who are happy to be reborn in heaven.
謂更有餘身語意攝種種妙行生天方便，而樂妄執投火、溺水、顛墜高崖自害身命作生天因。
 It is said that the body, speech and mind are still able to take advantage of all kinds of wonderful deeds to bring about heaven's birth, and they enjoy throwing themselves into fire, drowning, and falling off high cliffs to harm their bodies and lives as the cause of heaven's birth.
是名第三非狂如狂所作。
 This is the name of the third person who is not crazy.
四、樂解脫者。
 4. Those who enjoy liberation.
謂更有餘八支聖道解脫方便，而樂妄執自逼自惱種種苦行作解脫因。
 It is said that the remaining eight branches of the holy path are the means of liberation, and the joy, delusion, self-enforcement, self-disgrace, and various ascetic practices are the causes of liberation.
是名第四非狂如狂所作。
 This is the fourth name that is not done by madness.
五、傷悼死者。
 5. To mourn the dead.
謂依傷悼亡者因緣，種種哀歎剺攫其身，坌灰拔髮，斷食自毀，欲令亡者還復如故。
 It is said that according to the cause and condition of mourning the deceased, all kinds of lamentations pluck the body, pull out the gray hair, and destroy themselves without food, in order to make the deceased return to his former self.
是名第五非狂如狂所作。
 This is called the fifth non-crazy act.
復說頌曰：
 Said again and said:
世間無決定，　　顛倒謂為我
 There is no decision in the world, I call it "me" upside down
父母及妻孥、　　兄弟、親友等。
 Parents, wives, children, brothers, relatives and friends, etc.
曾母轉為妻，　　妻復為兒婦，
 The great-mother became a wife, and the wife became the daughter-in-law again.
兒婦轉為婢，　　或作怨家妻。
 The daughter-in-law becomes a maid, or becomes a vindictive housewife.
曾父轉為子，　　子復為怨敵，
 The great-father turned into a son, and the son became an enemy again.
怨敵復為奴，　　或為僕隸等。
 The enemy becomes a slave again, or a servant, etc.
曾王轉為臣，　　臣復為貧匱，
 King Zeng became a minister, and his ministers became poor again.
或閭邑下賤，　　為世所輕鄙。
 Or the Lu Yi is lowly and despised by the world.
曾作婆羅門，　　展轉為三姓，
 He was once a Brahmin, but now he has three surnames.
或復旃荼羅，　　及補羯娑等。
 Or restore Zhandala, and supplement Jisuo, etc.
於無量百千　　那庾多往返，
 Traveling back and forth among countless hundreds and thousands of Yuduo,
為父復為子，　　及怨家等身。
 Become a father and become a son, and blame your family for your whole life.
如幻士眾中，　　示種種形類，
 Like a crowd of magicians showing various forms,
異生處流轉，　　現多身亦爾。
 The place of different births circulates and appears in multiple bodies.
煩惱業緣因，　　令種種諸行，
 The karmic causes of troubles cause various behaviors,
數數而積集，　　如幻化所起。
 Counting and accumulating, like an illusion.
雖遭是眾幻，　　然無智所覆，
 Although I encountered all these illusions, I was overwhelmed by my lack of wisdom.
常於諸行中，　　樂著曾無厭。
 Always in all walks of life, I never get tired of enjoying myself.
既自幻惑已，　　坌灰泣傷歎；
 Now that I have been deceived, I cry and sigh;
於不應憂悲，　　橫生諸悲惱。
 You shouldn't be sad, and all kinds of sorrows will arise.
離假名親屬，　　種種自憂悲；
 Leaving pseudonymous relatives brings all kinds of sorrow;
棄捐正法行，　　舉手而號泣。
 Abandoning the Dharma practice, I raise my hands and cry.
癡憍慢所亂，　　數行諸放逸。
 Confused by ignorance, stupidity and arrogance, he indulges in all kinds of carelessness.
如是等種類，　　廣說遍應知。
 Such and other types should be known by explaining them extensively.
復次，鬪諍劫中有四過失。
 Again, there are four faults in the calamity.
謂壽量衰退、安樂衰退、功德衰退、一切世間盛事衰退。
 It means the decline of life span, the decline of happiness, the decline of merit, and the decline of all worldly events.
復次，鬪諍劫中諸有情類，略於八處互不相數。
 Again, the sentient beings in the tribulation of the tribulation are in eight or more places, not counting each other.
一、不數正法，二、不數名聞，三、不數宗族，四、不數可愍，五、不數善友，六、不數有德，七、不數有恩，八、不數親友。
 1. Don’t count the righteous Dharma, 2. Don’t count the famous ones, 3. Don’t count the clans, 4. Don’t count the worthy ones, 5. Don’t count the good friends, 6. Don’t count the virtuous ones, 7. Don’t count the virtuous ones, 8. Don’t count the kind ones. Count relatives and friends.
問：
 ask:
先說生雜染中，無明緣行乃至生緣老死，此無明等十二支差別義，云何應知？
 First, let’s talk about the defilements caused by ignorance, and even birth, old age and death. How should we know the different meanings of the twelve branches of ignorance?
答：
 answer:
略由五相。
 Briefly by five phases.
一、由相故；
 1. Because of appearance;
二、由自性故；
 2. Due to self-nature;
三、由業故；
 3. Due to karma;
四、由法故；
 4. Due to legal reasons;
五、由因果故。
 5. Cause and effect.
問：
 ask:
何等為無明相？
 What is the sign of ignorance?
答：
 answer:
貪、瞋、慢相是無明相，計我我所相、無慚無愧相、多放逸相、性羸鈍相、饒睡眠相、心愁慼相、種種惡業現行等相，是無明相。
 The signs of greed, anger, and arrogance are the signs of ignorance. The signs of thinking about myself and myself, the sign of not having any shame, the sign of excessive dissipation, the sign of weak nature, the sign of sleep, the sign of worry, and the sign of all kinds of evil karma are the signs of ignorance. Ming phase.
問：
 ask:
何等是無明自性？
 What is the nature of ignorance?
答：
 answer:
自性總相，如前已說。
 The general aspect of self-nature is as mentioned before.
自性差別，今當顯示。
 The difference in nature is now revealed.
謂或有隨眠無明，或有覺悟無明，或有煩惱共行無明，或有不共獨行無明，或有蔽伏心性無明，或有發業無明，或有不染污無明，或有離羞恥無明，或有堅固無明。
 It means that there may be ignorance that follows sleep, or there is ignorance that is awakened, or there is ignorance that is accompanied by defilements, or there is ignorance that is independent of others, or there is ignorance that conceals the nature of the mind, or there is ignorance that develops karma, or there is ignorance that is not defiled. Ignorance, either there is ignorance that is free from shame, or there is ignorance that is solid.
謂無般涅槃法者所有無明。
 It is said that there is no such thing as nirvana and all there is ignorance.
問：
 ask:
何等為無明業？
 What kind of ignorance is this?
答：
 answer:
於不現見義而生迷惑，是無明業。
 Being confused due to failure to see the truth is the karma of ignorance.
如是於現見義、劣義、中義、勝義、利益義、不利益義、真義、邪義、因義、果義而生迷惑，是無明業。
 To be confused about present meaning, bad meaning, middle meaning, superior meaning, beneficial meaning, unbeneficial meaning, true meaning, wrong meaning, cause meaning, and result meaning is the karma of ignorance.
又有十種愚癡有情，遍攝愚癡諸有情類。
 There are also ten kinds of foolish sentient beings, which encompass all kinds of foolish sentient beings.
一、缺減愚癡，二、狂亂愚癡，三、散亂愚癡，四、自性愚癡，五、執著愚癡，六、迷亂愚癡，七、堅固愚癡，八、增上愚癡，九、無所了別愚癡，十、現見愚癡。
 1. Deficiency and reduction of ignorance, 2. Madness and ignorance, 3. Scattered ignorance, 4. Self-nature ignorance, 5. Attachment and ignorance, 6. Confusion and ignorance, 7. Consolidation of ignorance, 8. Increase of ignorance, 9. No difference. Stupidity, 10. Seeing stupidity now.
缺減愚癡者，謂如有一，或缺於眼、或缺於耳，於眼所識色、耳所識聲一切境界皆不領解，是故愚癡。
 The person who is deficient in ignorance means that if there is one thing, it is either lacking in the eyes or lacking in the ears. He does not understand all the realms of colors recognized by the eyes and sounds recognized by the ears. This is why he is ignorant.
狂亂愚癡者，謂如有一，或遭逼迫、或遭大苦、或遭重病、或痛所切、或復顛癎令心狂亂。
 For those who are crazy and ignorant, it is said that if one of them is persecuted, suffers great suffering, suffers from serious illness, suffers from severe pain, or suffers from delirium and madness.
由此不了善作、惡作，是故愚癡。
 From this, one cannot do good or bad deeds, which is why one is ignorant.
散亂愚癡者，謂如有一，心散異境，不能了餘善作、惡作，是故愚癡。
 Those who are distracted and ignorant say that if there is one, the mind is scattered in different places and cannot do good or bad deeds. This is why they are ignorant.
自性愚癡者，謂如有一，於生死中無始以來，自性不了苦集滅道、眾生無我、法無我等，是故愚癡。
 Those who are ignorant by their own nature say that if there is one, since the beginning of time in life and death, their natural nature cannot understand the path of suffering, living beings have no self, and dharma has no self, etc. This is why they are ignorant.
執著愚癡者，謂如有一，墮外道中，彼於身見、身見為本諸見趣中不能解了，是故愚癡。
 Those who are persistent and ignorant say that if there is a person who falls into the outside world, he cannot understand the body view and the body view as the basis of all views. This is why he is foolish.
迷亂愚癡者，謂如有一，或名想亂、或形量亂、或色相亂、或業用亂，於亂處法不能解了，是故愚癡。
 Those who are confused and ignorant are those who say that if there is one thing, it may be called confusion of thought, confusion of shape and quantity, confusion of form, confusion of karma and use, and the method of confusion cannot be solved, so they are stupid.
堅固愚癡者，謂如有一，畢竟無有般涅槃法，所有愚癡自性堅固，乃至諸佛亦不能拔。
 Those who are solid and ignorant say that if there is one, after all, there is no such thing as nirvana. All stupidity is inherently solid, and even the Buddhas cannot free it.
增上愚癡者，謂如有一，常恒無間習諸邪行，又邪行因所生眾苦之所逼切，雖知雖見，而故奔趣樂著嬉戲；
 For those who are more ignorant, it is said that there is a person who always practices evil behaviors, and the evil behaviors are forced by the suffering of all living beings, although he knows and sees them, so he goes for fun and plays;
或復貪等行者，亦是增上愚癡。
 Those who return to greed and other behaviors will also increase their ignorance.
無所解了愚癡者，謂如有一，不聞不思不修習故，於法於義不能解了，是故愚癡。
 A fool who has no understanding, says that if there is one thing, he does not hear, think, or practice, so he cannot understand the Dharma or its meaning. This is why he is foolish.
現見愚癡者，謂如有一，現見諸行皆悉無常，而起常想；
 Those who are ignorant now think that if there is one thing, they now see that all actions are impermanent, and they have constant thoughts;
現見皆苦，而起樂想；
 Seeing everything is suffering now, and thinking of joy;
現見不淨，而起淨想；
 Seeing impurity now, thoughts of purity arise;
現見無我，而起我想；
 Now that I see no self, I think of myself;
現見病法、老法、死法，起安隱想，無逼惱想。
 When you see the way you are sick, old ways, and the way you die, you will have thoughts of peace and quiet, and no worries or worries.
又此無明，於五處所能為障礙。
 Furthermore, this ignorance can create obstacles in the five places.
一、能障礙真實智喜，二、能障礙煩惱滅得，三、能障礙聖道成滿，四、能障礙往於善趣，五、能障礙世間現法諸吉祥事。
 1. It can hinder true wisdom and joy; 2. It can hinder the cessation of troubles; 3. It can hinder the fulfillment of the holy path; 4. It can hinder going to the good destination; 5. It can hinder the auspicious things that appear in the world.
問：
 ask:
何等名無明法？
 What a name for ignorance?
答：
 answer:
或有由無明故，墮無明趣，說名愚癡；
 Perhaps due to ignorance, one falls into the realm of ignorance, which is called ignorance;
非癡所嬈，不為癡垢，非癡所媚。
 It is not possessed by delusion, it is not defiled by delusion, it is not flattered by delusion.
謂住隨眠無明。
 It means living in ignorance.
或有愚癡，為癡所嬈，不為癡垢，非癡所媚。
 There may be people who are foolish and deluded, but are not defiled by delusion and are not charmed by delusion.
謂由纏所攝無明。
 It is said that ignorance is captured by entanglement.
或有愚癡，為癡所嬈，為癡所垢，非癡所媚。
 There may be people who are foolish and delusional, who are attracted by delusion, stained by delusion, but not flattered by delusion.
謂由發業無明發惡業已，於此惡行而生羞恥。
 It is said that evil karma is caused by ignorance, and shame arises from this evil deed.
或有愚癡，為癡所嬈，為癡所垢，為癡所媚。
 There may be people who are foolish and deluded, bewitched by delusion, be stained by delusion, and be charmed by delusion.
謂因無明發起種種惡不善業，於此惡行無有羞恥。
 It is said that ignorance causes all kinds of evil and unwholesome karma, and there is no shame in such evil deeds.
此中由前三種，說名愚癡，墮無明趣，不名癡人。
 Among them, the first three are called fools, those who fall into ignorance are not called idiots.
由後一種，說名癡人。
 From the latter type, it is said that people are idiots.
或有闇法無明，謂在欲界；
 There may be dark and unexplained phenomena, which is said to be in the realm of desire;
或有昧法無明，謂在色界；
 There may be ignorance of the Dharma, which is said to be in the form realm;
或有翳法無明，謂在無色界。
 Perhaps there is a shadow of ignorance about the Dharma, which is said to be in the formless realm.
問：
 ask:
何等名無明因果？
 What is called ignorance of cause and effect?
答：
 answer:
因，如本地分已說。
 Because, as mentioned above.
果，謂一切後有支。
 Fruit means that everything has branches behind it.
又於真如及諸諦義不能解了。
 Moreover, it is impossible to understand the true nature and the meaning of all truths.
或復猶豫，或即於此生邪決定。
 You may hesitate again, or you may make a wrong decision in this life.
謂於諦理或增、或減，顛倒執著無常等故；
 It is said that truth may increase or decrease, and it may reverse attachment, impermanence, etc.;
或由增上慢故；
 Or due to slow growth;
或由自輕蔑故。
 Or because of contempt.
餘有支決擇文，更不復現。
 Yu Youzhi decided to choose the article, and it will never appear again.
復次，如世尊言：
 Again, as the World Honored One said:
眼為因，色為緣，眼識得生；
 The eye is the cause, form is the condition, and eye consciousness arises;
乃至身為因，觸為緣，身識得生。
 Even the body is the cause, contact is the condition, and body consciousness is born.
又說：
 And said:
觸為受緣。
 To touch is to receive.
又說：
 And said:
能生作意為因，生所生識。
 It can produce the intention as the cause and the consciousness that arises.
此中非眼等是眼識等生因，亦非觸是受生因，非能生作意是所生識生因，由彼諸法各自種子為生因故。
 Among them, it is not the eyes that are the cause of eye consciousness, nor contact that is the cause of feeling, nor the mind that can generate consciousness that is the cause of consciousness, because the seeds of the respective dharmas are the cause of birth.
何故此中，說眼等為眼識等因？
 Why is it said that the eye is the cause of eye-consciousness?
當知此依俱有依攝引發因說，非生起因。
 You should know that this dependence has a triggering cause, not a arising cause.
所以者何？
 So what?
由俱有眼等根為依止故，眼等諸識彼彼境轉，非無依止。
 Since they all have the eyes and other roots as a support, the eyes and other consciousnesses will turn around in that state, and it is not without a support.
如是由俱有觸為依止故，有諸受轉；
 In this way, since there is contact as a support, there are various feelings and transformations;
由俱有能生作意為依止故。
 This is because everything can generate the intention to rely on.
所生識轉，非無依止。
 The transformation of consciousness is not without support.
是故世尊於此諸處，依俱有依所攝引發因說，非生起因。
 Therefore, the World-Honored One says that in all places, there are causes that are caused by all the dependences, but they are not causes of origin.
或依助伴因說。
 Or rely on the theory of supporting companions.
何以故？
 Why?
非已滅眼能為已生眼識所依，耳等亦爾。
 The non-extinguished eye can be relied upon by the eye-consciousness that has arisen, and the same can be said for the ear.
非已滅觸能為已生受所依止，亦非已滅能生作意能為已生所生識依。
 The contact that has not ceased can be the support for the feelings that have arisen, and the consciousness that has not ceased can be the support for the awareness that has arisen.
復次，緣起次第略有四種。
 Again, there are slightly four different stages of dependent origination.
一、牽引次第，二、生起次第，三、受用境界次第，四、受用苦次第。
 1. The stage of pulling, 2. The stage of arising, 3. The stage of experiencing the realm, and 4. The stage of suffering.
無明緣行、行緣識，是牽引次第。
 Ignorant conditioned formations and conditioned conditioned consciousnesses are the stages of pulling.
識緣名色、名色緣六處，是生起次第。
 Consciousness is conditioned by name and form, and name and form are conditioned by the six bases. This is the stage of arising.
六處緣觸、觸緣受，是生起已受用境界次第。
 The six bases of conditioned contact and contact-conditioned feeling are the stages of the state that have arisen and been used.
受緣愛、愛緣取、取緣有、有緣生、生緣老死，是受用苦次第。
 Receiving is conditioned by love, love is conditioned by taking, taking is conditioned by existence, conditioned by birth, and rebirth is conditioned by old age and death. These are the stages of suffering.
於此處所餘決擇文，更不復現。
 The rest of the selected articles here will not be reproduced.
瑜伽師地論卷第六十
 Volume 60 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十一彌勒菩薩說
 Volume 61 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中有尋有伺等三地之四
 Four of the three places in the photo-decision-making part include seeking and waiting.
復次，如佛世尊為出愛王所說經言：
 Again, as the Buddha, the World-Honored One, said in the Sutra for the King of Love:
彼王一時往詣佛所，頂禮佛足，白言：
 The king went to the Buddha's place, bowed at the Buddha's feet, and said:
世尊！有一沙門、若婆羅門來至我所，以不真實過失，現前呵諫於我，我於爾時，其心不生悔惱憂慼。
 World Honored One! If a recluse or brahmin comes to my place and remonstrates with me for his untrue faults, I will not feel any regret or sorrow in my heart at that time.
何以故？
 Why?
觀此過失，於我自身都不見故。
 Looking at this mistake, I don’t even notice it.
又有沙門、若婆羅門來至我所，以不真實功德，現前讚勸於我，我於爾時，心亦不生歡喜踊躍。
 Also, if a recluse or brahmin comes to my place and praises me with unreal merits and virtues, I will not be happy or excited at that time.
何以故？
 Why?
觀此功德，於我自身都不見故。
 Looking at this merit, I don’t even see it in myself.
彼諸沙門及婆羅門既退還已，我便獨處空閑靜室，生如是心籌量尋伺：
 Now that the ascetics and brahmanas have returned, I will stay alone in a quiet room, and I will have the following thoughts:
我當云何了知諸王真實過失、真實功德？
 How should I know the true faults and true merits of the kings?
若我知者，當捨其失，當修其德。
 If I know it, I should let go of my faults and cultivate my virtues.
誰有沙門、或婆羅門，能了諸王真實過失、真實功德，亦能為我廣開示者？
 Who is a recluse or a brahmin who can understand the real faults and merits of kings and can enlighten me widely?
既尋伺已，便作是念：
 Now that you have looked for it, think this:
唯我世尊一切知者、一切見者，定當了知諸王所有真實過失、真實功德，我今當往佛世尊所，請問斯義。
 Only I, the World-Honored One, the All-knowing and all-seeing One, will definitely know all the true faults and true merits and deeds of all kings. Now I will go to the Buddha, the World-Honored One, to inquire about this meaning.
故我今者來至佛所，請決是義，唯願如來為我開示。
 Therefore, I now come to the Buddha's place to ask for advice on this meaning. I only hope that the Tathagata will enlighten me.
世尊！云何諸王真實過失？
 World Honored One! What are the true faults of the kings?
云何諸王真實功德？
 What are the true merits of these kings?
作是請已。
 Please do it.
爾時，世尊告出愛王曰：
 At that time, the World-Honored One spoke to the King of Love and said:
大王！大王今者應當了知王之過失、王之功德、王衰損門、王方便門、王可愛法，及能引發王可愛法。
 King! Your Majesty, you should know clearly the faults of the king, the merits of the king, the gate of the king's decline, the gate of the king's convenient methods, the methods of the king's love, and the methods that can cause the king's love.
云何名為王之過失？
 How can this be called the king's fault?
大王當知！王過失者略有十種。
 The king should know! There are ten kinds of faults.
王若成就如是過失，雖有大府庫、有大輔佐、有大軍眾，然不可歸仰。
 If the king accomplishes such a mistake, even though he has a large treasury, great assistants, and a large army, he cannot return to him.
何等為十？
 What is ten?
一、種姓不高，二、不得自在，三、立性暴惡，四、猛利憤發，五、恩惠奢薄，六、受邪佞言，七、所作不思不順儀則，八、不顧善法，九、不知差別忘所作恩，十、一向縱任專行放逸。
 1. Low caste, 2. Unable to feel comfortable, 3. Violent nature, 4. Violence and anger, 5. Extravagant favors, 6. Accepting evil and flattery, 7. Doing without thinking and following the rules, 8. Ignore the good laws, 9. Don’t know the difference and forget the kindness you have done, 10. Always indulge in arbitrary actions.
云何名王種姓不高？
 Why is the king's caste not high?
謂有國王，隨一下類王家而生，非宿尊貴；
 It is said that there is a king who is born in the same royal family and is not noble;
或雖於此王家而生，賤女之子，不相似子；
 Or even though he was born into this royal family, the son of a mean woman is not like a son;
或是大臣、輔相、國師、群官等子。
 Or ministers, assistant prime ministers, national advisors, group officials, etc.
如是名王種姓不高。
 In this case, the famous king's caste is not high.
云何名王不得自在？
 Why is the king so uneasy?
謂有國王，為諸大臣、輔相、國師、群官所制，不隨所欲作所應作，錫賚群臣；
 It is said that there is a king who is controlled by ministers, assistant ministers, state advisors, and officials. He does not do what he wants and what he should do, and he blames his officials;
於妙五欲，亦不如意歡娛遊戲。
 In terms of the wonderful five desires, there is no joy and games.
如是名王不得自在。
 Such a famous king would not be at ease.
云何名王立性暴惡？
 Why is Wang Li so violent and evil?
謂有國王，諸群臣類或餘人等，隨於一處現行少小不如意事，即便對面擯黜，發麁惡言，咆勃忿恚，顰蹙而住，時生憤發。
 It is said that there is a king, his ministers or the rest of the people, who do some minor unsatisfactory things in one place, even if they are deposed by the other side, they say evil words, they roar with anger, they stay with frowns, and they are always angry.
設不對面，背彼向餘而作於前擯辱等事。
 If you don't face him, you can turn your back to him and do things like humiliate him in front of you.
設不對面、亦不背彼向餘而作於前黜罵等事，然唯內意憤恚欝怏，懷惱害心，懷怨恨心，然不長時持憤恚心相續不捨。
 Suppose you don't face him or turn your back on him and do things like scolding and scolding him in front of you. However, you only have anger, anger, and resentment in your heart, but you don't persist in your anger for a long time.
復有內意憤恚欝怏，懷惱害心、懷怨恨心，亦於長時持憤恚心相續不捨。
 There is also inner anger, anger, and resentment, and the anger persists for a long time.
由如是相對面暴惡、背面暴惡、懊恚暴惡、暫時暴惡、長久暴惡，如是名王立性暴惡。
 Because of this, the opposite side is violent, the back is violent, the regret is violent, the temporary evil is temporary, and the permanent evil is evil, this is how the king establishes evil nature.
大王當知！長久暴惡名獲大罪，非是餘者。
 The king should know! It is not the rest of the world to have a long-term bad reputation and receive a serious crime.
云何名王猛利憤發？
 Why is the king so fierce and angry?
謂有國王，諸群臣等有小愆過、有少違越，便削封祿，奪去妻妾，或以重罰而刑罰之。
 It is said that there is a king and his ministers who have made a small mistake or violated a minor law will cut off their titles, take away their wives and concubines, or punish them with heavy fines.
如是名王猛利憤發。
 Such a famous king is fierce and angry.
云何名王恩惠奢薄？
 Why is the king's favor extravagant and thin?
謂有國王，諸群臣等供奉侍衛，雖極清淨，善稱其心，而以微劣軟言慰喻；
 It is said that there is a king, and all the ministers and other ministers serve as guards. Although he is extremely pure, he is good at talking about his heart, but he uses humble and soft words to comfort him;
頒賜爵祿、酬賞勳庸不能圓滿，不順常式。
 Conferring honors and honors and rewarding the mediocre are not satisfactory and do not conform to the norm.
或損耗已、或稽留已、或推注已、或怨恨已。
 Either it has been lost, or it has been omitted, or it has been injected, or it has been resented.
然後方與。
 Then Fang and.
如是名王恩惠奢薄。
 Such a famous king's favor is extravagant and sparse.
云何名王受邪佞言？
 Why is the king suffering from evil and sycophants?
若有國王，諸群臣等實非聰叡，有聰叡慢，貪濁偏黨，不閑憲式，情懷謀叛，不修善政，聽受信用如是輩人所進諫議，由此因緣，王務、財寶、名稱、善政並皆衰損。
 If there is a king and all the ministers who are not wise and wise, but are wise and arrogant, are greedy and partial, do not care about the constitution, are passionate about rebellion, do not practice good governance, and listen to the advice of such people, this is the cause and effect. , the royal affairs, treasures, reputation, and good governance all declined.
如是名王受邪佞言。
 Such a famous king suffers from evil and sycophants.
云何名王所作不思不順儀則？
 Why is it that the king does something that is not in accordance with the rules and regulations?
謂有國王，不能究察、不審究察、不能思擇、不審思擇諸群臣輩，於彼彼務機密事中，不堪委任而委任之，堪委任者而不委任；
 It is said that there is a king who is unable to examine, examine, consider, and choose his ministers, and appoints those who are unworthy of appointment in their secret affairs, and does not appoint those who are worthy of appointment;
堪驅役者而不驅役，不堪役者乃驅役之；
 Those who are worthy of service will not be sent to service; those who cannot be served will be sent to service;
應賞賚者而刑罰之，應刑罰者而賞賚之。
 Those who should be rewarded should be punished, and those who should be punished should be rewarded.
又於群臣，不善安處先王儀則；
 Also, the officials did not follow the rules of the previous king well;
由此群臣處大朝會，餘論未終發言間絕，不敬不憚而興諫諍，不如旨教而善奉行，不正安住王之教命。
 Therefore, when the ministers are in a large court meeting, they will not speak until the end of the discussion. They are disrespectful and fearless and make remonstrances and criticisms. They are not as good at following the instructions as they are, and they are not upright and abiding by the king's instructions.
如是名王所作不思不順儀則。
 This is what a famous king does without thinking and in accordance with etiquette.
云何名王不顧善法？
 How can a king ignore good laws?
謂有國王，不信他世，亦不曉悟；
 It is said that there is a king, but he does not believe in another world and does not understand it;
由於他世不信不悟，便於當來善不善業、愛非愛果不能信解；
 Due to the lack of belief and understanding in other lives, it is convenient for the future good and unwholesome karma and the consequences of love and non-love to be incomprehensible;
不信解故，無有羞恥，隨情造作身語意業三種惡行，不能時時布施、修福、受齋、學戒。
 If you do not believe in the explanation, you will have no shame and will commit three kinds of bad deeds of body, speech, and mind according to your emotions. You will not be able to give alms, practice blessings, fast, and learn precepts all the time.
如是名王不顧善法。
 Such a famous king does not care about good laws.
云何名王不知差別忘所作恩？
 Why does the king not know the difference and forget the kindness he has done?
謂有國王，於諸大臣、輔相、國師及群官等其心顛倒，不善了知忠信、伎藝、智慧差別。
 It is said that there is a king who has a wrong attitude toward his ministers, ministers, advisors, and other officials, and is not good at understanding the differences between loyalty, craftsmanship, and wisdom.
以不知故，非忠信所生忠信想，於忠信所非忠信想；
 Because I don’t know why, the thoughts of loyalty are not born from loyalty, and the thoughts of loyalty are not born from loyalty;
無伎藝所生伎藝想，有伎藝所無伎藝想；
 If there is no skill, the thought of skill will arise; if there is skill, there will be no thought of skill;
於惡慧所生善慧想，於善慧所生惡慧想。
 Good wisdom thoughts arise out of evil wisdom, and evil wisdom thoughts arise out of good wisdom.
彼由如是心顛倒故，於非忠信、無有伎藝、惡慧臣所敬重愛養，忠信、伎藝、善慧臣所反生輕賤。
 Because of such a perverted mind, he will be respected, loved and nurtured by ministers who are not loyal, have no skills, and are evil and wise, and he will be looked down upon by loyal, skillful, and good wise ministers.
又諸臣等年耆衰邁，曾於長夜供奉侍衛，知其無勢、無力、無勇，遂不敬愛，不賜爵祿、不酬其賞；
 Moreover, the ministers, who are old and decrepit, have spent long nights serving as guards. They know that they are powerless, powerless, and courageless, so they do not respect and love them, do not give them titles, salary, or rewards;
設被陵蔑，捨而不問。
 If you are scorned, you will give up without asking.
如是名王不知差別忘所作恩。
 Such a famous king does not know the difference and forgets the kindness he has done.
云何名王一向縱任專行放逸？
 Why is this king always indulgent in his own way?
謂有國王，於妙五欲一向沈沒、耽著嬉戲、愛樂受行，不能時時勗勵方便作所應作，勞賚群臣。
 It is said that there is a king who has always been submerged in the five wonderful desires, indulged in playing, loving and doing things, and cannot always use the expedients to do what he should do, which is a waste for his officials.
如是名王一向縱任專行放逸。
 Such a famous king has always been indulgent and unfettered.
若有國王成就如是十種過失，雖有大府庫、有大輔佐、有大軍眾，而不可歸仰。
 If there is a king who commits these ten kinds of faults, even though he has a large treasury, great assistants, and a large army, he cannot be looked up to.
大王當知！此十過失，初一是王種姓過失，餘九是王自性過失。
 The king should know! Of these ten faults, the first one is the fault of the king's caste, and the remaining nine are the faults of the king's own nature.
云何名為王之功德？
 What is the merit of a king?
大王當知！王功德者略有十種。
 The king should know! There are ten types of kings with merit.
王若成就如是功德，雖無大府庫、無大輔佐、無大軍眾，而可歸仰。
 If the king achieves such merits and virtues, even though he does not have a large treasury, a large assistant, or a large army, he can still look up to him.
何等為十？
 What is ten?
一、種姓尊高，二、得大自在，三、性不暴惡，四、憤發輕微，五、恩惠猛利，六、受正直言，七、所作諦思善順儀則，八、顧戀善法，九、善知差別知所作恩，十、不自縱任不行放逸。
 1. High caste, 2. Great freedom, 3. Not violent or evil in nature, 4. Mild anger, 5. Strong kindness and power, 6. Receive upright words, 7. Think carefully about what is good and follow the rules of etiquette, 8. Caring for love. Good Dharma, 9. Know the difference and know the kindness done, 10. Don’t indulge yourself and don’t let yourself go.
云何名王種姓尊高？
 Why is the king's caste so high?
謂有國王，處在相似王家而生，宿世尊貴，是相似子。
 It is said that there is a king who was born in a similar royal family. He was noble in his past life and is a similar son.
如是名王種姓尊高。
 Such a famous king has a high caste.
云何名王得大自在？
 Why is the king so at ease?
謂有國王，自隨所欲作所應作，勞賚群臣，於妙五欲歡娛遊戲，於諸大臣、輔相、國師、群官等所，凡出教命，宣布無礙。
 It is said that there is a king who does what he wants and should do, works for his ministers, plays games with the five wonderful desires, and announces that there is no hindrance to ministers, ministers, state advisors, officials, etc., wherever they give instructions.
如是名王得大自在。
 In this way, the famous king will be at ease.
云何名王性不暴惡？
 How can a king not be violent and evil?
謂有國王，諸群臣等隨於何處，雖行增上不如意事，性能容忍，不現擯黜，不發麁言，亦不咆勃，廣說乃至不生憤發，亦不背面而作前事，亦不內意祕匿忿纏，亦不長夜蓄怨憤心，相續不捨。
 It is said that there is a king, and all the ministers follow him wherever he goes. Although he does things that are not what he wants, he is tolerant, does not appear to be deposed, does not express his anger, does not become angry, speaks widely, does not even get angry, and does not turn his back. Doing things in the past, I don’t hide my anger and linger in my heart, nor do I harbor resentment and resentment all night long.
不現暴惡、不背暴惡、不匿暴惡、不久暴惡。
 Do not manifest violence, do not bear violence, do not hide violence, and do violence soon.
如是名王性不暴惡。
 Such a king's nature is not violent and evil.
云何名王憤發輕微？
 Why is the king so angry?
謂有國王，諸群臣等雖有大愆、有大違越，而不一切削其封祿、奪其妻妾，不以重罰而刑罰之，隨過輕重而行黜罰。
 It is said that there is a king, and even though the ministers and others have made great mistakes and committed serious transgressions, they will not cut off his honors, take away his wives and concubines, and will not punish him with severe punishments, but will be deposed according to the severity of the offense.
如是名王憤發輕微。
 In this case, the famous king became slightly angry.
云何名王恩惠猛利？
 Why is the king so kind and powerful?
謂有國王，諸群臣等正直現前供奉侍衛，其心清淨、其心調順，於時時中，以正圓滿軟言慰諭；
 It is said that there is a king, and all the ministers and others are upright and present to serve as his guards. His mind is pure and his mind is attuned. At all times, he uses upright, perfect and soft words to comfort him;
具足頒錫爵祿、勳庸，而不令彼損耗、稽留、劬勞、怨恨；
 To be able to confer titles, honors, honors, and mediocrity to people without causing them to be wasted, left behind, overworked, or resentful;
易可供奉，不難承事。
 It is easy to serve, not difficult to undertake.
如是名王恩惠猛利。
 Such a famous king is kind and powerful.
云何名王受正直言？
 What is the name of Wang Shou Zhengyan?
謂有國王，諸群臣等實有聰叡，無聰叡慢，無濁無偏，善閑憲式，情無違叛，樂修善法，聽受信用如是輩人所進言議，由此因緣，國務、財寶、名稱、善法皆悉增盛。
 It is said that there is a king, and all the ministers are really wise and wise, not clever or arrogant, not turbulent and unbiased, good at constitution, not rebellious in love, willing to practice good Dharma, and listen to the opinions and opinions of such generations. This is the cause and effect. , state affairs, treasures, names, and good deeds all increase and prosper.
如是名王受正直言。
 Such a famous king receives the correct words.
云何名王所作諦思善順儀則？
 What is the name of the king who said he was thoughtful, good and obedient?
謂有國王，性能究察、能審究察、性能思擇、能審思擇諸群臣等，於彼彼務機密事中，不堪委任而不委任，堪委任者而委任之；
 It is said that there is a king who is capable of investigating, scrutinizing, and choosing, and he is capable of considering and selecting his ministers, etc., but he does not appoint those who are unworthy of appointment in other secret affairs, but appoints those who are worthy of appointment;
不堪役者而不驅役，堪驅役者乃驅役之；
 Those who are unfit for service will not be put into service; those who are worthy of service will be put into service;
應賞賚者而正賞賚，應刑罰者而正刑罰；
 Those who deserve rewards should be punished; those who deserve punishment should be punished;
凡有所為，審思審擇，然後方作，而不卒暴。
 Whenever you do something, think carefully before making your choice, and then do it without being violent.
又於群臣，能善安處先王儀則；
 Also, among the ministers, he was able to follow the ancestral king's rules and regulations well;
由此群臣雖處宴會，終不發言間絕餘論，要待言終，恭敬畏憚而興諫諍，如其旨教而善奉行，能正安住王之教命。
 Therefore, even though the ministers are at the banquet, they will not speak for the rest of the day. They should wait until the end of the speech, respectfully and respectfully remonstrate, and follow the instructions well, so that they can uphold the king's instructions.
如是名王所作諦思善順儀則。
 This is what the famous king said.
云何名王顧戀善法？
 Why is Wang Gu Lianshan Dharma named?
謂有國王，信知他世；
 It is said that there is a king, but he believes and knows about another world;
由信知故，便於當來淨不淨業、愛非愛果能善信解，由信解故，具足慚恥，而不縱情作身語意三種惡行，時時思擇布施、修福、受齋、學戒。
 Knowing it through faith, it is convenient for the future purification of impure karma and the consequences of love and non-love to be able to understand it with faith. Understanding it through faith, it is full of shame, and it does not indulge in the three evil deeds of body, speech and mind, and always thinks about giving, cultivating blessings, and receiving. Fasting and learning precepts.
如是名王顧戀善法。
 Such a famous king loves the good Dharma.
云何名王善知差別知所作恩？
 Why is it that Wang is good at knowing differences and doing kindness?
謂有國王，於諸大臣、輔相、國師及群官等心無顛倒，能善了知忠信、伎藝、智慧差別。
 It is said that there is a king who has no confusion with his ministers, assistant ministers, national advisors, and other officials, and is able to understand the differences between loyalty, craftsmanship, and wisdom.
若諸群臣忠信、伎藝及與智慧，若有若無並如實知。
 If all the ministers are loyal, skillful and wise, they will know if there are any and if they are not.
於其無者輕而遠之，於其有者敬而愛之，而正攝受。
 Those who don't have it will look down upon it and stay away from it; those who have it will respect and love it and accept it.
又諸臣等年耆衰邁，曾於長夜供奉侍衛，雖知無勢、無力、無勇，然念昔恩，轉懷敬愛，而不輕賤，爵祿、勳庸分賞無替。
 In addition, all the ministers are old and old, and they have served as guards for a long night. Although they know that they are powerless, powerless, and courageous, they still remember their past kindness and respect and love them instead of looking down upon them.
如是名王善知差別知所作恩。
 Such a famous king knows the difference and knows the kindness he does.
云何名王不自縱任不行放逸？
 How can a king not indulge himself and be unrestrained?
謂有國王，於妙五欲而不沈沒、耽著嬉戲、愛樂受行，能於時時勗勵方便作所應作，勞賚群臣。
 It is said that there is a king who does not sink in the five wonderful desires, indulges in play, loves pleasure and enjoys actions, is able to use expedients at all times to do what he should do, and works for his officials.
如是名王不自縱任不行放逸。
 Such a famous king cannot let himself go without indulgence.
若王成就如是功德，雖無大府庫、無大輔佐、無大軍眾，而可歸仰。
 If the king achieves such merit and virtue, even though he does not have a large treasury, a large assistant, or a large army, he can still look up to him.
大王當知！如是十種王之功德，初一名為種姓功德，餘九名為自性功德。
 The king should know! Such are the ten kinds of kingly merits, the first one is caste merit, and the remaining nine are self-nature merits.
云何名為王衰損門？
 Why is it called Wang Sheishangmen?
大王當知！王衰損門略有五種。
 The king should know! There are five types of Wang Shuishanmen.
一、不善觀察而攝群臣；
 1. Not good at observing but taking pictures of the officials;
二、雖善觀察而攝群臣，無恩妙行，縱有非時；
 2. Although he is good at observing and taking pictures of his ministers, he does not have any kind or wonderful behavior, even if he does it at the wrong time;
三、專行放逸，不思機務；
 3. Focus on leisure activities and do not think about machine maintenance;
四、專行放逸，不守府庫；
 4. Exclusively engage in leisure activities and do not guard the treasury;
五、專行放逸，不修法行。
 5. Acting exclusively and carelessly, without practicing Dharma.
如是五種皆悉名為王衰損門。
 These five kinds of things are all called Wangseishenmen.
云何名王不善觀察而攝群臣？
 Why is this king not good at observing and taking pictures of his ministers?
謂有國王，於群臣等不能究察、不審究察、不能思擇、不審思擇，忠信、伎藝、智慧差別，攝為親侍，加以寵愛，厚賜爵祿，重賞勳庸，最機密處而相委任，數以軟言現為慰諭。
 It is said that there is a king who is unable to examine, scrutinize, consider, and choose among his ministers. He has differences in loyalty, skills, and wisdom. He takes him as his personal attendant, favors him, lavishes him with honors, and rewards the mediocre. , the most confidential position was appointed, and several soft words appeared as comfort.
然此群臣，所付財寶多有損費。
 However, many of the treasures paid by these ministers were damaged.
若遇怨敵、惡友、軍陣，彼先退敗，恐懼破散為他所勝，遲留人後，奔北無戀，矯行惡策，動\xED\xA1\xB9\xED\xB3\xAA王政。
 If you encounter an enemy, a bad friend, or a military formation, he will be defeated first, and he will be defeated by fear, and he will be defeated by fear, and he will leave others behind, run north without love, implement evil strategies, and disturb the king's government.
如是名王不善觀察而攝群臣。
 Such a famous king is not good at observing and takes pictures of his ministers.
云何名王雖善觀察而攝群臣，無恩妙行，縱有非時？
 Why is there a king who is good at observing and photographing his ministers, but does not have any kind or wonderful actions, even if he does not do so at the right time?
謂有國王，雖於群臣性能究察、能審究察、性能思擇、能審思擇，忠信、伎藝、智慧差別，攝為親侍，而不寵愛，不如其量具賜爵祿，最機密處亦不委任，不數軟言現相慰諭。
 It is said that there is a king who, although his ministers are different in their ability to scrutinize, scrutinize, consider, and choose, their loyalty, skills, and wisdom, and he takes him as his personal attendant but does not favor him, it is better to bestow him with titles and honors. There are no appointments in the Secret Service, and there are many soft words to express condolences.
後於一時，王遇怨敵、惡友、軍陣，廣說乃至大怖畏事命難現前，爾時於臣方行寵愛，廣說乃至數以軟言而相慰諭。
 Later, when the king encountered enemies, bad friends, or military formations, he spoke extensively and even expressed great fear about the fate of the king. Then he showed favor to his ministers, spoke widely, and even comforted them with soft words.
時群臣等共相謂曰：
 At that time, all the ministers and others said to each other:
王於今者危迫因緣，方於我等暫行妙行，非長久心。
 The king is in a critical situation now, so we can achieve wonderful things temporarily, not for a long time.
知此事已，雖有忠信、伎藝、智慧，隱而不現。
 Knowing this, although he has loyalty, skills, and wisdom, he has hidden them but not revealed them.
如是名王雖善觀察而攝群臣，無恩妙行，縱有非時。
 Although such a famous king is good at observing and photographing his ministers, he has no kindness and wonderful behavior, even if he does it at the wrong time.
云何名王專行放逸，不思機務？
 Why is it that the king only cares about his leisure life and does not think about engine maintenance?
謂有國王，於應和好所作所成機務等事，而不時時獨處空閑，或與智者共正思惟、稱量、觀察和好方便。
 It is said that there is a king who should be in harmony with all the machinery and other things he has done, and he should not always be alone and free, or think about, weigh, observe, and use methods with wise men.
如是於應乖絕所作所成機務等事，於應惠施所作所成機務等事，於應軍陣所作所成機務等事，於應攝受大力朋黨所作所成機務等事，皆不時時獨處空閑，或與智者共正思惟、稱量、觀察乖絕方便，乃至攝受強黨方便。
 In this way, all the mechanical and other things done by Yinggui, the mechanical and other things done by Yinghui Shi, the mechanical and other things done by Yinghui and other military formations, and the mechanical and other things done by Yinghui's powerful cronies are all from time to time. Spend some free time alone, or think with wise men, weigh, and observe the obedient methods, or even absorb the methods of strengthening the party.
如是名王專行放逸，不思機務。
 Such a famous king specializes in leisure and does not think about machine maintenance.
云何名王專行放逸，不守府庫？
 Why is it that the king is free and unrestrained and does not guard the treasury?
謂有國王，寡營事業、拙營事業、不持事業、不觀事業，不禁王門、不禁宮門、不禁府庫，或於俳優、伎樂、笑弄、倡逸等所，或復耽樂博弈戲等，非量損費所有財寶。
 It is said that there is a king who runs a business with few people, runs a business poorly, does not maintain the business, does not care about the business, does not control the royal gate, does not control the palace gate, does not control the treasury, or is in the place of actors, musicians, jests, leisure activities, etc., or is delayed again. Play games, etc., without losing all the treasures.
如是名王專行放逸不守府庫。
 Such a famous king is free in his own way and does not guard his treasury.
云何名王專行放逸，不修法行？
 Why is it that the king only practices leisurely and does not practice the Dharma?
謂有國王，於世所知柔和淳質、聰慧辯才、得理解脫、巧便無害、樂無害法，所有沙門、若婆羅門，不能數往禮敬諮詢：
 It is said that there is a king who is known in the world to be gentle and sincere, intelligent and eloquent, capable of understanding and understanding, skillful and harmless, and joyful and harmless. Countless ascetics and Brahmins will come to pay homage and consult him:
云何為善？
 What is good?
云何不善？
 Why is this not good?
云何有罪？
 Why is Yun so guilty?
云何無罪？
 Why is he not guilty?
作何等業能致吉祥，遠離諸惡？
 What kind of deeds can lead to good fortune and avoid evil?
設得聞已，亦不勗勵如說修行，不能時時惠施、樹福、受齋、學戒。
 Even if you have heard it, you will not be able to practice it as taught, and you will not be able to give alms, create blessings, receive fasts, and learn precepts all the time.
如是名王專行放逸，不修法行。
 Such a famous king only lives in leisure and does not practice Dharma.
若有國王成就如是五衰損門，當知此王退失現法、後法義利。
 If there is a king who achieves such five declines and loses his gates, you should know that this king has retreated from the present Dharma and the later Dharma, righteousness and benefit.
謂前四門退現法利，最後一門退後法利。
 It is said that the first four gates retreat and present Dharma benefits, and the last gate retreats and Dharma benefits appear.
云何名為王方便門？
 Why is it called Wang Fangmen?
大王當知！王方便門略有五種。
 The king should know! There are five types of Wang Convenience Gate.
何等為五？
 What is five?
一、善觀察攝受群臣；
 1. Be good at observing and accepting the officials;
二、能以時行恩妙行；
 2. Be able to perform graceful and wonderful deeds at the right time;
三、無放逸，專思機務；
 3. Don’t let loose, focus on maintenance;
四、無放逸，善守府庫；
 4. Don’t let loose, be good at guarding the treasury;
五、無放逸，專修法行。
 5. Don’t be careless and focus on Dharma practice.
云何名王能善觀察攝受群臣？
 What kind of king can observe and accept his ministers well?
謂有國王，於群臣等性能究察、能審究察、性能思擇、能審思擇，忠信、伎藝、智慧差別，攝為親侍。
 It is said that there is a king who, based on the ability of his ministers to observe, examine, consider, and make choices, has the distinction of loyalty, craftsmanship, and wisdom, and chooses him as his personal attendant.
如是名王能善觀察攝受群臣。
 Such a famous king can observe and accept his ministers well.
云何名王能善以時行恩妙行？
 How can a king be good at doing good things at the right time?
謂有國王，於諸群臣善觀察已，攝為親侍，加以寵愛，隨其度量厚賜爵祿、重賞勳庸，最機密處而相委任，數以軟言現相慰諭。
 It is said that there is a king who is observant of his ministers, takes him as his personal attendant, favors him, bestows titles and salaries according to his caliber, rewards the mediocre, appoints him to the most confidential places, and appears to comfort him with soft words.
彼於一時，王遇怨敵、惡友、軍陣，大怖畏事命難現前，即便罄竭，顯示忠信、伎藝、智慧。
 At that time, when the king encountered hostile enemies, bad friends, or military formations, he was greatly frightened and fearful of the dangers faced by him, and even though he was exhausted, he showed his loyalty, craftsmanship, and wisdom.
如是名王能善以時行恩妙行。
 Such a famous king can perform kind and wonderful deeds at the right time.
云何名王無有放逸，專思機務？
 Why is it that the king has no leisure and only focuses on engine maintenance?
謂有國王，於應和好所作所成機務等事，能於時時獨處空閑，或與智者共正思惟、稱量、觀察和好方便。
 It is said that there is a king who can be alone at all times to be free, or to think carefully, weigh, observe, and make conveniences with wise men in order to coordinate the affairs he has done and accomplished.
如是於應乖絕所作所成機務等事，於應惠施所作所成機務等事，於應軍陣所作所成機務等事，於應攝受大力朋黨所作所成機務等事，皆能時時獨處空閑，或與智者共正思惟、稱量、觀察乖絕方便，乃至攝受強黨方便。
 In this way, all the machine work and other things that should be done in response to Hui Shi, the machine work and other things that should be done in response to military formations, and the machine work and other things that should be accepted by powerful cronies can all be done at all times. Spend some free time alone, or think with wise men, weigh, and observe the obedient methods, or even absorb the methods of strengthening the party.
如是名王無有放逸，專思機務。
 Such a famous king has no leisure time and concentrates on engine maintenance.
云何名王無有放逸，善守府庫？
 Why is this king so undisciplined and good at guarding his treasury?
謂有國王，廣營事業、巧營事業、善持事業、善觀事業，善禁王門、善禁宮門、善禁府庫，又於俳優、妓樂、笑弄、倡逸等所，不以非量而費財寶，亦不耽樂博弈戲等。
 It is said that there is a king who is good at running business, good at running business, good at holding business, good at observing business, good at guarding the king's gate, good at guarding the palace gate, good at guarding the treasury, and is also a place for actors, prostitutes, jokes, and leisure activities, etc. Don't waste your wealth beyond measure, and don't indulge in games and games.
如是名王無有放逸，善守府庫。
 Such a famous king has no leisure and is good at guarding his treasury.
云何名王無有放逸，專修法行？
 Why is it that the king has no leisure and only devotes himself to the practice of Dharma?
謂有國王，於世所知柔和淳質、聰慧辯才、得理解脫、巧便無害、樂無害法，所有沙門、若婆羅門，而能數往禮敬諮詢：
 It is said that there is a king who is known in the world to be gentle and sincere, intelligent and eloquent, capable of understanding and understanding, skillful and harmless, and joyful and harmless. All ascetics and Brahmans can count him to pay homage and consult him:
云何為善？
 What is good?
云何不善？
 Why is this not good?
何等有罪？
 How sinful?
何等無罪？
 How innocent?
作何等業能致吉祥，遠離諸惡？
 What kind of deeds can lead to good fortune and avoid evil?
既得聞已，善能勗勵如說修行，亦能時時惠施、樹福、受齋、學戒。
 Now that you have heard it and are good at practicing it, you can also give alms at all times, create blessings, receive fasts, and learn precepts.
如是名王無有放逸，專修法行。
 Such a famous king has no leisure and devotes himself to the practice of Dharma.
若有國王成就如是五方便門，當知此王不退現法、後法義利。
 If there is a king who has achieved these five methods, you should know that this king will not retreat from the present Dharma and the subsequent Dharma, righteousness and benefit.
謂前四門不退現法所有義利，最後一門不退後法所有義利。
 It is said that the first four non-retreating Dharmas have all the righteousness and benefits, and the last one does not retreat and have all the righteousness and benefits.
云何名為王可愛法？
 Why is it called Wang Keifa?
大王當知！略有五種諸王可愛、可樂、可欣、可意之法。
 The king should know! There are a few ways in which the kings are lovely, pleasant, pleasing, and satisfying.
何等為五？
 What is five?
一、世所敬愛，二、自在增上，三、能摧怨敵，四、善攝養身，五、能往善趣。
 1. Be respected and loved by the world; 2. Be able to increase one's self; 3. Be able to destroy enemies; 4. Be good at taking care of one's body; 5. Be able to go to a good destination.
如是五種，是王可愛、可樂、可欣、可意之法。
 Such are the five ways that the king is lovely, happy, happy, and happy.
云何能引王可愛法？
 How can you induce the king's lovely method?
大王當知！略有五種能引諸王可愛之法。
 The king should know! Here are five ways to attract the love of kings.
何等為五？
 What is five?
一、恩養世間，二、英勇具足，三、善權方便，四、正受境界，五、勤修法行。
 1. Be kind to the world, 2. Be brave and possess courage, 3. Benevolence and convenience, 4. Be in the right state of acceptance, and 5. Practice the Dharma diligently.
云何名王恩養世間？
 Why is it that the king's kindness nourishes the world?
謂有國王，性本知足，於財寶門為性謹慎，不邪貪著，如其所應積集財寶，不廣營求。
 It is said that there is a king whose nature is contentment, and he is cautious in the door of treasures. He is not greedy, he accumulates treasures as he should, and he does not seek widely.
又有國王，性無貪悋，成就無貪白淨之法，以自所有庫藏珍財，隨力隨能，給施一切貧窮孤露。
 There is also a king whose nature is free from greed and has achieved the pure and pure method of being free from greed. He uses his treasures to store up treasures and gives to all the poor and desolate according to his ability.
又有國王，柔和忍辱，多以軟言曉諭國界；
 There are also kings who are gentle and patient, and often tell the boundaries of the country with soft words;
於時時間，隨其所應分賞爵祿；
 At the right time, he will be rewarded with honors and salary as he deserves;
終不以彼非所能業、惡業、重業役任群臣；
 Finally, do not serve other ministers with unreasonable, bad or heavy karma;
諸有違犯可矜恕罪，即便矜恕，諸有違犯不可恕罪，以實、以時如理治罰。
 All violations can be forgiven, and even if they are forgiven, all violations and unforgivable crimes should be punished in a realistic and timely manner.
如是名王以正化法恩養世間。
 Such a famous king nourishes the world with his kindness and rectification of the Dharma.
由王受行如是恩養世間法故，遂感世間之所敬愛。
 Because the king received such kindness and upheld the laws of the world, he felt respected and loved by the world.
云何名王英勇具足？
 Why is this king so brave and brave?
謂有國王，計策無惰，武略圓滿；
 It is said that there is a king, whose plans are flawless and whose military strategies are perfect;
未降伏者而降伏之，已降伏者而攝護之；
 Subdue those who have not been subdued, and protect those who have been subdued;
廣營事業，如前乃至不甚耽樂博弈戲等；
 Extensive business, as before, even not very happy gambling games, etc.;
又善觀察應與不應(與，勤)於僚庶，應刑罰者正刑罰之，應攝養者正攝養之。
 He is also good at observing what should be done and what should not be done (and, diligently) among the officials and concubines. Those who should be punished should be punished correctly, and those who should be taken care of should be taken care of.
如是名王英勇具足。
 Such a famous king is brave and full of courage.
由王受行如是英勇具足法故，遂能感得自在增上。
 Because the king is so brave and possesses the Dharma, he can feel more at ease.
云何名王善權方便？
 Why is Wang Shanquan convenient?
謂有國王，於應和好所作所成機務等事，如前乃至於應攝受大力朋黨所作所成機務等事，能正了知和好方便，乃至攝受強黨方便。
 It is said that there is a king who can correctly understand the means of reconciliation and even accept the means of strong parties.
如是名王善權方便。
 In this way, the name of the king is good, power and convenience.
由王受行如是善權方便法故，遂能摧伏所有怨敵。
 Because the king accepts and practices such good power and convenient methods, he can defeat all enemies.
云何名王正受境界？
 What is the name of the king's realm?
謂有國王，善能籌量府庫增減，不奢不悋，平等自處，清正受用、眾雜受用、勝妙受用、隨其時候所宜受用、與諸臣佐親屬受用、在於勝處而為受用、奏諸伎樂而為受用、無有愆失而為受用。
 It is said that there is a king who is good at raising and decreasing the treasury, is neither extravagant nor sluggish, lives in an equal manner, uses it in a pure and upright way, uses it in a variety of ways, uses it in the most wonderful way, uses it according to the time, and uses it with his ministers, relatives, and in the best place. And for the sake of being used, playing all kinds of music is for the sake of being used, and there is no mistakes and mistakes for the sake of being used.
無愆失者，謂疾惱時，應食所宜，避所不宜；
 Those who are not guilty of mistakes should eat the appropriate food and avoid the inappropriate places when they are sick or troubled;
於康豫時，消已方食。
 When he was in Kangyu, he could only eat after it had disappeared.
若食未消，或食而利，皆不應食。
 If it is not eaten, or if it is beneficial after eating, it should not be eaten.
應共食者正現在前，不應獨食精妙上味，詭擯餘人。
 The person who should eat together should be present in front of you. You should not eat the exquisite and delicious food alone and exclude others.
如是名王正受境界。
 Such a famous king is receiving the state.
由王受行如是正受境界法故，遂能善巧攝養自身。
 Because the king accepts and practices the Dharma of the Realm in this way, he can take care of himself skillfully.
云何名王勤修法行？
 Why is Wang Qin practicing Dharma?
謂有國王，具足淨、信、戒、聞、捨、慧。
 It is said that there is a king who possesses purity, faith, morality, hearing, equanimity, and wisdom.
云何名王具足淨信？
 How can a king have such pure faith?
謂有國王，信解他世，信解當來淨不淨業，及愛非愛果與異熟。
 It is said that there is a king who believes in and understands other lives, believes in and understands the purification of impure karma in the future, and the fruits and strange ripening of love but not love.
如是名王具足淨信。
 Such a famous king possesses pure faith.
云何名王具足淨戒？
 How can a king possess sufficient pure precepts?
謂有國王，遠離殺生及不與取、婬欲邪行、妄語、飲酒諸放逸處。
 It is said that there is a king who stays away from killing, not taking, lust, evil behavior, lying, drinking alcohol and other indulgences.
如是名王具足淨戒。
 Such a famous king possesses pure precepts.
云何名王具足淨聞？
 What is the name of the king who possesses pure hearing?
謂有國王，於現法義、於後法義，及於現法後法等義眾妙法門，善聽善受，習誦通利，專意研究，善見善達。
 It is said that there is a king who is good at listening to and receiving all kinds of wonderful Dharma in terms of the meaning of the present Dharma, the meaning of the subsequent Dharma, and the meaning of the present Dharma and the subsequent Dharma.
如是名王具足淨聞。
 Such a famous king is equipped with pure hearing.
云何名王具足淨捨？
 Why is it that the king has a pure house?
謂有國王，雖在慳垢所纏眾中，心恒清淨，遠離慳垢，而處居家常行棄捨，舒手樂施，好興祠福，惠捨圓滿，於布施時常樂平等。
 It is said that there is a king, although he is surrounded by people who are stingy, his heart is always pure, and he is far away from being stingy. He is always doing alms at home, he is willing to give, he likes to bring blessings to the temple, his charity is complete, and he is always happy and equal when giving alms.
如是名王具足淨捨。
 Such a famous king possesses a pure mind.
云何名王具足淨慧？
 Why is this king endowed with pure wisdom?
謂有國王，如實了知善不善法、有罪無罪、修與不與、勝劣黑白，於廣分別諸緣生法亦如實知；
 It is said that there is a king who truly knows the good and unwholesome dharmas, guilt and guilt, practice and non-compliance, victory and inferiority, black and white, and he also knows the dharma that arises from conditions in a broad way.
縱令失念，生惡貪欲、瞋恚、忿、恨、覆、惱、慳、嫉、幻誑、諂曲、無慚、無愧、惡欲、惡見，而心覺悟，並不堅住。
 Even if you lose your mind, you will have evil desires, anger, anger, hatred, frustration, annoyance, stinginess, jealousy, illusions, falsehoods, deception, no shame, no guilt, evil desires, and evil views, but your mind will not be firm when it is awakened.
如是名王具足淨慧。
 Such a famous king possesses pure wisdom.
如是名王勤修法行。
 Such a king is famous for his diligent practice of Dharma.
由王受行此法行故，能往善趣。
 Because the king accepts and practices this method, he can go to a good destination.
如是五種能引發王可愛之法，能引諸王現法、後法所有利益。
 Such are the five methods that can arouse the king's love, and can bring all the benefits of the king's present and future dharma.
謂初四種能引發王現法利益，最後一種能引發王後法利益。
 It is said that the first four kinds can trigger the king's Dharma benefits, and the last one can trigger the Queen's Dharma benefits.
復次，大王當知！我已略說王之過失、王之功德、王衰損門、王方便門、王可愛法，及能引發王可愛法，是故大王應當修學。
 Again, Your Majesty, you should know! I have briefly discussed the king's faults, the king's merits, the king's failure gate, the king's convenient method, the king's love method, and the method that can cause the king's love, so the king should practice it.
王之過失宜當遠離，王之功德宜當修習，王衰損門宜當遠離，王方便門宜當修學，王可愛法宜當希慕，能引發王可愛之法宜當受行。
 The king's faults should be avoided, the king's merits and virtues should be cultivated, the king's failings should be avoided, the king's convenient methods should be studied, the king's dharma should be cherished, and the dharma that can lead to the king's lovability should be accepted and practiced.
大王若能如是修學，當獲一切利益安樂。
 If your Majesty can practice in this way, you will gain all benefits and happiness.
復次，如說生苦，乃至略說五取蘊苦。
 Again, if we talk about the suffering of birth, we even briefly talk about the suffering of the five aggregates of clinging.
云何生苦？
 Why does it cause suffering?
當知此苦由五種相。
 You should know that this suffering has five characteristics.
謂眾苦所隨故，麁重所隨故，眾苦所依故，煩惱所依故，不隨所欲離別法故。
 It is said that it is the cause of suffering, the cause of heavy weight, the cause of all suffering, the cause of troubles, and the reason of separation from the Dharma by not following what you want.
云何眾苦所隨故苦？
 Why is suffering the result of so many sufferings?
謂生那落迦及一向苦餓鬼趣中，若於胎生、卵生生時，種種憂苦之所隨逐，故名眾苦所隨故苦。
 It is said that when one is born in Naluka and in the realm of suffering and hungry ghosts, if one is born in a womb or an egg, all kinds of sorrows and sufferings will follow, so it is called the suffering that follows all kinds of sufferings.
云何麁重所隨故苦？
 Why is Yun Zhong suffering so much?
謂三界諸行，為煩惱品麁重所隨，性不調柔，不自在轉，由此隨逐三界有情諸行生起，故名麁重所隨故苦。
 It is said that all the behaviors in the three realms are caused by the heaviness of the troubles and qualities, and the nature is not harmonious and soft, and it is not easy to change. From this, the behaviors of sentient beings in the three realms arise, so it is called the suffering caused by the heaviness.
云何眾苦所依故苦？
 Why is suffering the basis of all suffering?
謂衰老等眾苦差別之所依故。
 It is said to be the basis for the difference between aging and other sufferings.
云何煩惱所依故苦？
 Why is the source of trouble so painful?
謂受生已，於愛境愛，於瞋境瞋，於癡境癡，由是因緣，住不寂靜惛蕩身心不安隱苦，故名煩惱所依故苦。
 It is said that after being born, love is in the state of love, anger is in the state of anger, and delusion is in the state of delusion. Due to these causes and conditions, there is no tranquility, physical and mental restlessness, and hidden suffering. Therefore, it is called the suffering on which the troubles depend.
云何不隨所欲離別法故苦？
 Why not do whatever you want to say goodbye to the Dharma and suffer from it?
謂諸有情生者皆死、生必殞沒，所有壽命死為邊際、死為終極，如是等事非其所愛，由此因緣，唯受眾苦，是以不隨所欲離別法故，說生為苦。
 It is said that all sentient beings are dead and will perish in life. Death is the limit of all life spans and death is the end. Such things are not what they love. Due to this cause and condition, they can only suffer. Because they do not follow their own desires and part with the Dharma, it is said that life is Because of suffering.
云何老苦？
 Why is it always so bitter?
當知亦由五相。
 You should know that it also consists of five phases.
謂於五處衰退故苦。
 It is said that there is suffering due to the decline of the five parts.
一、盛色衰退故；
 1. The beauty fades;
二、氣力衰退故；
 2. Due to the decline of strength;
三、諸根衰退故；
 3. Due to the decline of various roots;
四、受用境界衰退故；
 4. The state of enjoyment has declined;
五、壽量衰退故。
 5. Decreased lifespan.
云何病苦？
 Why is the illness so painful?
當知病苦亦由五相。
 You should know that illness and pain also have five characteristics.
一、身性變壞故；
 1. Physical deterioration;
二、憂苦增長多住故；
 2. Suffering increases and abides;
三、於可意境不喜受用故；
 3. Because the artistic conception does not like the use;
四、於不可意境非其所欲強受用故；
 4. When the artistic conception is not what one wants, it is forced to be used;
五、能令命根速離壞故。
 5. It can quickly eliminate the damage to the root of life.
云何死苦？
 Why is death so painful?
當知此苦亦由五相。
 You should know that this suffering also has five characteristics.
一、離別所愛盛財寶故；
 1. Farewell to the one you love and treasure;
二、離別所愛盛朋友故；
 2. Farewell to beloved friends;
三、離別所愛盛眷屬故；
 3. To say goodbye to the loved ones and their families;
四、離別所愛盛自身故；
 4. Farewell to the one you love to keep yourself alive;
五、於命終時備受種種極重憂苦故。
 5. Suffering from all kinds of extreme sorrows at the end of life.
云何怨憎會苦？
 How can resentment lead to suffering?
當知此苦亦由五相。
 You should know that this suffering also has five characteristics.
一、與彼會生憂苦故；
 1. Because there will be sorrow and suffering with him;
二、治罰畏所依止故；
 2. The reason for the fear of punishment is to rely on it;
三、惡名畏所依止故；
 3. Because of the fear of notoriety;
四、苦逼迫命終怖畏所依止故；
 4. Because of the fear of suffering, persecution, and death;
五、越正法惡趣怖畏所依止故。
 5. The reason for exceeding the righteous Dharma and relying on fear in the evil realms.
云何愛別離苦？
 Why do you love the pain of separation?
當知此苦亦由五相。
 You should know that this suffering also has five characteristics.
謂不與彼會生愁惱故，由此因緣生愁歎故，由此因緣身擾惱故，念彼眾德思戀因緣意熱惱故，應受用等有所闕故。
 It is said that the reason for not meeting him is that he is worried and annoyed, the reason is that he is worried and sighing, the reason is that the body is disturbed and troubled, and the thought of those virtues and longing is because of the heat and trouble of the mind, and there is a lack of enjoyment and use.
如愛別離苦，求不得苦，當知亦爾。
 Just as separation is painful when you love someone, it is painful when you don't seek it out. You should know this.
云何五取蘊苦？
 Why are the five clinging aggregates suffering?
當知此苦亦由五相。
 You should know that this suffering also has five characteristics.
謂生苦器故，依生苦器故，苦苦器故，壞苦器故，行苦性故。
 It is said that it is because of the birth of the suffering vessel, because of the birth of the suffering vessel, because of the suffering vessel, because of the destruction of the suffering vessel, and because of the existence of the suffering nature.
復次，依行差別建立三士，謂下中上。
 Again, three scholars are established according to their differences, which are called lower, middle and upper.
無自利行無利他行，名為下士；
 Those who do nothing to benefit themselves or others are called corporals;
有自利行無利他行，有利他行無自利行，名為中士；
 If you act for self-interest but not for others, and if you act for others but not for self-interest, you are called a sergeant;
有自利行有利他行，名為上士。
 Those who practice self-interest and benefit others are called superior officers.
復有四種補特伽羅。
 There are four kinds of Putegara.
或有行惡而非樂惡，或有樂惡而非行惡，或有行惡亦復樂惡，或非行惡亦非樂惡。
 Some people may do evil but not enjoy evil, some may enjoy evil but not do evil, some may do evil but also enjoy evil, or some may neither do evil nor enjoy evil.
若信諸惡能感當來非愛果報，由失念故、或放逸故、近惡友故、造作惡行，是名行惡而非樂惡。
 If you believe in evil, you will feel that it is not the result of love in the future, and you will do evil out of ignorance, or because you are careless, or because you are close to evil friends. This is called doing evil rather than enjoying evil.
若先世來串習惡故，喜樂諸惡，惡欲所牽，彼由親近善丈夫故、聞正法故、如理作意為依止故，見諸惡行能感當來非愛果報，自勉自勵遠離諸惡，是名樂惡而非行惡。
 If you have been accustomed to evil in previous lives, you enjoy evil, and you are led by evil desires. Because you are close to a good husband, because you have heard the righteous Dharma, and because you have done your mind properly, you can feel the consequences of non-love in the future when you see evil deeds. Encouraging oneself to stay away from all evil is called enjoying evil rather than doing evil.
若性樂惡而不遠離，是名行惡亦復樂惡。
 If one's nature is to enjoy evil but not stay away from it, this is called doing evil but also rejoicing in evil.
若有為性不樂諸惡，亦能遠離，名非行惡亦非樂惡。
 If you have a conditioned nature that does not enjoy evil, you can also stay away from it. This is called neither doing evil nor enjoying evil.
此中行惡亦樂惡者，是名下士；
 Among them, those who do evil and enjoy evil are called subordinates;
若有行惡而非樂惡，或有樂惡而非行惡，是名中士；
 If someone does evil but does not enjoy evil, or if there is someone who enjoys evil but does not do evil, he is called a sergeant;
若非行惡亦非樂惡，是名上士。
 If one neither does evil nor enjoys evil, he is called a superior scholar.
復有三士。
 There are three more scholars.
一、重受欲，二、重事務，三、重正法。
 First, focus on the desire to feel, second, focus on affairs, and third, focus on Dharma.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又有三種補特伽羅。
 There are also three kinds of Bu Te Jia Luo.
一、以非事為自事，二、以自事為自事，三、以他事為自事。
 1. Treat non-things as one's own affairs, 2. Treat one's own affairs as one's own affairs, 3. Treat other things as one's own affairs.
若行惡行以自存活，名以非事為自事；
 If you do evil deeds to survive, it is called wrongdoing for your own sake;
若怖惡行，修行善行，名以自事為自事；
 If you are afraid of evil deeds and practice good deeds, it is called taking care of yourself;
若諸菩薩，名以他事為自事。
 If you are a Bodhisattva, it is your name to take other things as your own.
等。初名下士，次名中士，後名上士。
 wait. He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又諸國王有三圓滿，謂果報圓滿、士用圓滿、功德圓滿。
 In addition, all kings have three perfections, which are perfection in retribution, perfection in service, and perfection in merit.
若諸國王生富貴家，長壽少病，有大宗葉，成就俱生聰利之慧，是王名為果報圓滿。
 If the kings are born into wealthy families, live long lives, rarely get sick, have a large number of leaves, and are born with intelligence and wisdom, then they will be called perfect retribution.
若諸國王善權方便所攝持故，恒常成就圓滿英勇，是王名為士用圓滿。
 If all kings are supported by good power and convenience, they will always achieve perfection and bravery, and this king will be called a scholar with perfection.
若諸國王任持正法，名為法王；
 If the kings uphold the righteous Dharma, they will be called Dharma Kings;
安住正法，名為大王。
 He who abides in the righteous Dharma is called the Great King.
與內宮王子、群臣、英傑、豪貴、國人，共修惠施、樹福、受齋、堅持禁戒，是王名為功德圓滿。
 Together with the princes, ministers, heroes, nobles, and people in the inner palace, they practice charity, create blessings, undergo fasting, and adhere to the fasting. This is the king's name of perfect merit.
果報圓滿者，受用先世淨業果報。
 Those with perfect results will benefit from the results of their previous pure karma.
士用圓滿者，受用現法可愛之果。
 Those who have perfected their skills will enjoy the lovely fruits of using the present method.
功德圓滿者，亦於當來受用圓滿淨業果報。
 Those who have perfect merits and deeds will also receive perfect and pure karma in the future.
若有國王，三種圓滿皆不具足，名為下士；
 If there is a king who lacks all three perfections, he is called a corporal;
若有果報圓滿，或士用圓滿，或俱圓滿，名為中士；
 If the retribution is perfect, either the function is perfect, or both are perfect, he is called a sergeant;
若三圓滿無不具足，名為上士。
 If all three perfections are fulfilled, he is called a superior scholar.
復有三臣。
 There are three ministers again.
一、有忠信，無伎能、智慧；
 1. Be loyal and trustworthy, without skill or wisdom;
二、有忠信、伎能，無智慧；
 2. There is loyalty and skill, but no wisdom;
三、具忠信、伎能、智慧。
 3. Be loyal, capable and wise.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
若不忠信，無有伎能，亦無智慧，當知此臣下中之下。
 If you are not loyal and trustworthy, you have no ability or wisdom, you should know that this minister is inferior to others.
又有四語。
 There are four more languages.
一、非愛似愛，二、愛似非愛，三、非愛似非愛，四、愛似愛。
 1. Non-love is like love, 2. Love is like not-love, 3. Non-love is like not-love, 4. Love is like love.
諸有語言辭句善順，然非所宜，是名初語。
 The words and phrases of all languages are good and smooth, but they are not suitable. This is called the first language.
或有語言辭句勃逆，然是所宜，是第二語。
 There may be some language and expressions that are incompatible, but they are appropriate and are the second language.
或有語言辭句勃逆，亦非所宜，是第三語。
 There may be some language or phrases that are inappropriate, which is the third language.
或有語言辭句善順，亦是所宜，是第四語。
 It may be appropriate if the language is smooth and fluent, so it is the fourth language.
若有宣說非愛似非愛、非愛似愛語者，是下士；
 If there is anyone who preaches words that are not love but are not love, and are not love but are love, then he is a corporal;
若有宣說愛似非愛語者，是中士；
 If there is anyone who pronounces words of love that seem not to be love, he is a sergeant;
若有宣說愛似愛語者，是上士。
 If there is anyone who proclaims that love is like the words of love, he is a superior person.
復有三種受諸欲者。
 There are three more types of people who receive desires.
或有受欲，非法孟浪積集財寶，不能安樂正養己身及與妻子，廣說乃至不於沙門、婆羅門所修殖福田。
 Or he may have the desire to receive, accumulate treasures like Menglang, and be unable to live happily and uprightly for himself and his wife, and may not even be able to cultivate the fields of merit cultivated by ascetics and brahmins.
或有受欲，法或非法、孟浪或非積集財寶，能以安樂正養己身、妻子、眷屬及知友等，不於沙門、婆羅門所修殖福田。
 There may be a desire to receive, the Dharma may be illegal, the state of affairs may be illegal, the mantra may not accumulate treasures, and he may be able to support himself, his wife, his dependents, and close friends with peace and happiness, and he shall not cultivate a field of merit among ascetics and brahmins.
或有受欲，一向以法及不孟浪積集財寶，能以安樂正養己身，廣說乃至能於沙門、婆羅門所修殖福田。
 Perhaps there is a desire to receive, and one who has always accumulated treasures through Dharma and non-menglang can nourish one's body with peace and happiness, preach widely, and even build a field of blessings among ascetics and brahmins.
此三種中，初名下士，次名中士，後名上士。
 Among these three types, the first name is corporal, the second name is sergeant, and the last name is senior sergeant.
復有三人。
 There are three more people.
一者、有人貪染而食，愛著、饕餮乃至耽湎，不見過患、不知出離。
 First, there are people who are greedy and eat, love, glutton, and even indulge in indulgence. They do not see the trouble and do not know how to escape.
二者、有人思擇而食，不染不著，亦不饕餮、吞吸、迷悶、堅住、耽湎，深見過患，善知出離，而於此食未斷未知。
 Secondly, there are those who choose to eat, and who do not become contaminated, do not overeat, swallow, be confused, hold on, or linger. They have seen dangers deeply and are good at renunciation. However, they do not stop eating.
三者、有人思擇而食，不生貪染，廣說乃至深見過患，善知出離，又於此食已斷已知。
 Thirdly, there are people who eat selectively without being greedy, who have seen the dangers widely and even deeply, who are good at renunciation, and who know that they have stopped eating.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
復依施物說有三人。
 Fuyi Shiwu said there were three people.
一者、有人所施之物，但具妙香，不具美妙味之與觸；
 First, something given by someone has a wonderful fragrance but does not have a wonderful taste or touch;
二者、有人所施之物，具妙香味，而無妙觸；
 Second, something given by someone has a wonderful fragrance but no wonderful touch;
三者、有人所施之物，具足美妙香味與觸。
 Third, the things given by others have wonderful fragrance and touch.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又依施田說有三人。
 According to Shi Tian, there were three people.
一者、有人於愛於恩而行惠施；
 First, there are people who love kindness and do charity;
二者、有人於貧苦田而行惠施；
 Second, there are people who give charity in poor fields;
三者、有人於具功德最勝福田而行惠施。
 Third, there are people who perform charitable acts in the fields of greatest merit and blessing.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
復有差別。
 There is a difference.
施於所愛名為下士，施於有恩名為中士，施於貧苦、具德勝田名為上士。
 Those who give to loved ones are called corporals; those who give to those who are kind are called sergeants; those who give to those who are poor and virtuous are called superiors.
又依施心說有三人。
 And according to Shi’s heart, there were three people.
一者、有人將欲惠施，先心歡喜，正惠施時心不清淨，惠施已後尋復追悔；
 First, when someone wants to give a favor, his heart is happy at first, but when the favor is given, his heart is not pure, and after the favor is given, he regrets it;
二者、有人先心歡喜，施時心淨，施已追悔；
 Second, some people are happy at first, and their hearts are pure when they give, but they regret having given;
三者、有人先心歡喜，施時心淨，施已無悔。
 Third, some people are happy first, and their hearts are pure when they give, and they have no regrets about giving.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
復於受持戒福業事建立三人。
 Again, by observing the precepts and achieving good deeds, three people were established.
一者、有人但離一分，非一切時常能遠離，唯自遠離，不勸他離，亦不讚美，見同法者心不歡喜，是名下士。
 First, there are people who only stay away for a moment, but cannot stay away from everything all the time. They only stay away from themselves, do not persuade others to leave, and do not praise them. They are not happy when they see people who are doing the same thing. This is called a low person.
二者、有人離一切分，一切時離，唯自遠離，不勸他人，亦不讚美，見同法者心不歡喜，是名中士。
 Second, there is a person who is separated from all parts, separated at all times, but keeps away from himself, does not persuade others, does not praise others, and is not happy when he sees others who are in the same way. This is called a sergeant.
三者、有人一切俱現，是名上士。
 Third, there is a person who has everything present, and he is called a superior scholar.
又於受持禁戒處所建立三人。
 He also established three people in the place where he observes the prohibitions.
一者、有人住惡說法毘奈耶中受持禁戒；
 First, there are people who live in the evil Dharma Vinaya and observe the prohibitions;
二者、有人住善說法毘奈耶中受持禁戒，而有缺漏；
 Second, there are people who are good at teaching Dharma Vinaya and observe the precepts, but there are gaps;
三者、有人即住於此受持禁戒，而不缺漏。
 Third, there are people who live here and observe the precepts without missing anything.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又於受持戒心建立三人。
 Furthermore, three people were established in the obedience and vigilance.
一者、有人為活命故，受持禁戒；
 First, there are people who observe prohibitions in order to survive;
二者、有人為生天故，受持禁戒；
 Second, there are people who observe forbidden precepts for the sake of rebirth;
三者、有人為涅槃故，受持禁戒。
 Third, there are people who observe the prohibitions for the sake of Nirvana.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又於受持別解脫律儀說有三人。
 Also, there were three people who accepted and upheld the law of liberation.
一者、有人唯能受持近住律儀；
 First, some people can only accept and uphold the laws and regulations;
二者、有人亦能受持近事律儀；
 Both, some people can also accept and uphold the laws and rituals of recent affairs;
三者、有人亦能受持苾芻律儀。
 Thirdly, some people can also accept and uphold the rituals of Bicuo.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又於受持苾芻律儀說有三人。
 He also said that there were three people who accepted and upheld the ritual of Bicuo.
一者、有人唯能成就受具足支，無受隨法諸學處支，亦無隨護他人心支，亦無隨護如先所受諸學處支。
 First, there is a person who can only achieve the full branch of feeling, but does not have the basic factors of learning that follow the Dharma, nor does he have the mental factors to protect others, nor does he have the basic factors of learning that he has received before.
二者、有人成前三支，無後一支。
 Of the two, some people have the first three branches, but no one has the last branch.
三者、有人具成四支。
 Third, some people have four branches.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又有三人。
 Three more people.
一者、有人唯成別解脫律儀；
 First, there are people who only achieve the discipline of liberation;
二者、有人成別解脫、靜慮律儀；
 Of the two, there are those who achieve liberation and meditate on the laws;
三者、有人成別解脫、靜慮、無漏三種律儀。
 Third, some people have developed three kinds of laws: liberation, meditation, and no leakage.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又有三人。
 Three more people.
一者、有人唯能成就非律儀非不律儀攝所受戒律儀；
 First, there are people who can only achieve the precepts and rituals they have received, which are both non-discipline and non-discipline;
二者、有人亦能成就聲聞等相應所受戒律儀；
 Secondly, some people can also achieve the corresponding precepts and rituals received by sravakas and others;
三者、有人亦能成就菩提薩埵所受戒律儀。
 Third, there are people who can also achieve the precepts and rituals that Bodhisattva received.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
復依修習思惟方便建立三人。
 Rely on the cultivation of contemplation to establish three people.
一者、有人唯得勵力運轉思惟；
 First, some people can only use their strength to run their thoughts;
二者、有人有間運轉，設得無間，要作功用方能運轉；
 Two, there are people who have time to operate, and if there is no time, they must perform functions before they can operate;
三者、有人已得成就任運思惟。
 Third, some people have achieved success and thought about destiny.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又依己得修差別故建立三人。
 He also established three people based on his ability to cultivate differences.
一者、有人已得內心奢摩他定，未得增上慧法毘鉢舍那；
 First, some people have achieved inner samatha concentration, but have not yet acquired the superior wisdom Dharma vipassana;
二者、有人已得增上慧法毘鉢舍那，未得內心奢摩他定；
 Second, there are people who have gained the wisdom Dharma Vipassana but have not yet achieved inner samatha concentration;
三者、有人俱得二種。
 Of the three, some people have both.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又有三人。
 Three more people.
一者、有人已得有尋有伺三摩地；
 First, there are people who have attained Samadhi of Seeking and Serving;
二者、有人已得無尋唯伺三摩地；
 Second, there are people who have attained the samadhi of non-searching and solemn service;
三者、有人已得無尋無伺三摩地。
 Third, some people have achieved the samadhi of no pursuit and no pursuit.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
又依住修差別建立三人。
 Three people were established based on their differences in cultivation.
一者、有人住染污靜慮；
 First, there are people who live in defilement and meditate;
二者、有人住世間清淨靜慮；
 Second, there are people who live in the world in a pure and quiet state;
三者、有人住無漏靜慮。
 Third, there are people who live there without leaks and meditate.
初名下士，次名中士，後名上士。
 He was first named Corporal, secondly Sergeant, and finally Staff Sergeant.
復次，有十種有情眾，於十種法愛樂喜悅。
 Again, there are ten kinds of sentient beings who enjoy and rejoice in the ten kinds of dharma.
何等十法？
 What ten methods?
一、壽，二、色，三、財，四、友，五、戒，六、聞，七、梵行，八、慧，九、法，十、生天。
 1. Life, 2. Appearance, 3. Wealth, 4. Friendship, 5. Precepts, 6. Hearing, 7. Brahmacharya, 8. Wisdom, 9. Dharma, 10. Rebirth in heaven.
何等名為有情十眾？
 What is the name of the sentient beings?
一、傍生，二、母邑，三、受用欲者，四、求所作者，五、出家者，六、多聞為命者，七、入證者，八、尋思者，九、勤苦者，十、棄身者。
 1. Living by one's side, 2. Mother's town, 3. Those with a desire to be used, 4. Seeking for the author, 5. Those who become monks, 6. Those whose destiny is to learn a lot, 7. Those who have attained enlightenment, 8. Those who are thoughtful, 9. Those who are diligent. , 10. Those who abandon themselves.
復次，聽聞正法者，略有六種煩惱過失。
 Again, those who listen to the Dharma have six kinds of afflictions and faults.
謂憍慢過失、不欲過失、不信過失、身心損惱過失、散亂過失、迷惑過失。
 It refers to the fault of arrogance, the fault of unwillingness, the fault of disbelief, the fault of physical and mental harm, the fault of distraction, and the fault of confusion.
由如是等諸過失故，不能恭敬殷重聽法，廣說如經。
 Due to such mistakes as these, I cannot listen to the Dharma respectfully and attentively, and preach the sutras extensively.
散亂煩惱過失復有二種。
 There are two types of distraction, worry, and fault.
謂說時散亂、說已散亂。
 It is said that the speech was scattered, and the speech has been scattered.
迷惑者，謂顛倒。
 Those who are confused are called upside down.
復次，煩惱發業略有三種。
 Again, there are three types of defilements.
一、相應發，二、親生發，三、增上發。
 One, corresponding hair, two, personal hair, three, increased hair.
引餘煩惱而發起故。
 It causes troubles and causes troubles.
復次，非所愛法略有六種。
 Again, there are slightly six types of unloved dharma.
一、怨敵，二、疾病，三、不可愛境，四、生等諸苦，五、苦辛良藥，六、非串習善。
 1. Enemies, 2. Diseases, 3. Unlovable situations, 4. All kinds of suffering in life, 5. Bitter and pungent medicine, 6. Non-consistent good habits.
前四應遠離，後二應修習。
 The first four should be avoided and the last two should be practiced.
復次，受用諸欲略有五種。
 Again, there are five ways to use desires.
一、領納受用，二、攝喜受用，三、尋思受用，四、貪彼受用，五、攝自受用。
 1. Acceptance and use, 2. Joy and use, 3. Reflection and use, 4. Greedy for others’ use, and 5. Self-importance and use.
復次，諸欲過失略有八相。
 Again, all desires and faults have eight characteristics.
一、少味多苦多過患相，二、他所逼切苦因緣相，三、雜染受用勝因緣相，四、墮諸惡趣苦因緣相，五、尋思擾亂苦因緣相，六、受用磨滅勝因緣相，七、喪身磨滅勝因緣相，八、能障善法勝因緣相。
 1. Less taste, more suffering, more troubles; 2. The causes and conditions of all the suffering forced by others; 3. The use of impure defilements to overcome the causes and conditions; 4. The causes and conditions of suffering for falling into the evil realms; 5. The causes and conditions of suffering that are disrupted by thoughts and thoughts; 6. The effects of suffering Destroy the superior cause and condition, 7. Lose the body and destroy the superior cause and condition, 8. Can obstruct the good dharma and the superior cause and condition.
復次，諸欲因緣略有六種變壞。
 Again, there are six kinds of deterioration in the causes and conditions of desires.
一、他所逼切變壞，二、諸界互違變壞，三、所愛有情變壞，四、身變壞，五、心變壞，六、無常變壞。
 1. Everything he forces becomes bad, 2. All realms are in conflict with each other and become bad, 3. The beings you love become bad, 4. The body becomes bad, 5. The mind becomes bad, 6. Impermanence becomes bad.
復次，當知諸欲由五種相似法故，得稠林名。
 Again, you should know that all desires are called thick forest due to the five similar methods.
一、由眾多相似法故；
 1. Due to many similar laws;
二、由雜穢相似法故；
 2. Due to the similarity between impurities and filth;
三、由養育眾生相似法故；
 3. Because raising all living beings is similar to the Dharma;
四、由藏竄相似法故；
 4. Due to the similar method of hiding and hiding;
五、由險難相似法故。
 5. Because dangers and difficulties are similar to the law.
我已略說有尋有伺等三地決擇，其中處處餘決擇文，更不復現。
 I have briefly talked about the three places of decision-making, such as seeking and waiting, but there are many articles about the decision-making in them, let alone the recurrence.
瑜伽師地論卷第六十一
 Volume 61 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十二彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 62 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中三摩呬多地之一
 Photography decision to choose one of the many places in Samadhi
如是已說有尋有伺等三地決擇。
 Thus it has been said that there are three places of decision-making: seeking and waiting.
三摩呬多地決擇，我今當說。
 There are many places to choose from in Samadhi, I will tell you now.
謂補特伽羅，多隨煩惱染污相續，不能正證心一境性。
 It is said that Bu Te Jia Luo is constantly accompanied by troubles and defilements, and cannot correctly realize the one-pointed nature of the mind.
云何名為多隨煩惱？
 What is the name of having many troubles?
謂有諂、誑、矯、詐、無慚無愧、不信、懈怠、忘念、不定、惡慧、慢緩、猥雜、趣向前行、捨遠離軛、於所學處不甚恭敬、不顧沙門、唯悕活命不為涅槃而求出家。
 It is said that there are flatterers, deceivers, pretentiousness, deceit, no shame, unbelief, laziness, forgetfulness, uncertainty, bad wisdom, slowness, obscenity, unwillingness to move forward, abandoning the yoke, not being very respectful in the place of learning, and not caring about ascetics. , I just want to survive and don’t seek to become a monk for Nirvana.
云何有諂？
 Why is there any flattery?
謂自有過，而不能於大師、智者同梵行所，如實發露。
 It is said that we have our own faults, but we cannot reveal them truthfully in the place where masters and wise men live together with the Brahma.
云何有誑？
 Why is there any deception?
謂不真實顯己功德。
 It is said that it is not true to show one's own merits.
彼實無德，而欲令他諸有智者同梵行等了知有德。
 He actually has no virtue, but he wants to make other wise people understand that there is virtue in the holy life.
云何有矯？
 Why is there any correction?
謂於增上戒毀犯尸羅，或於軌範毀犯軌範。
 It is said that to increase the precepts and destroy the sins of Sheluo, or to destroy the standards and violate the standards.
由見聞疑，他所舉時，遂用餘事假託餘事，或設外言而相誘引，如經廣說。
 When he raised doubts due to seeing and hearing, he used other things to pretend to be other things, or used external words to seduce each other, as the classics say.
謂由諂、誑增上力故。
 It is said that flattery and deceit increase the power.
云何有詐？
 What's the point of deception?
謂怖他故，或復於彼有所悕故，雖有犯重而不發露，亦不現行。
 It is said that because of the fear of others, or because of the fear of others, even if the offense is serious, it will not be revealed, and it will not be manifested.
非實意樂，詐於有智同梵行所，現行親愛、恭敬、耎善身語二業。
 It is not true pleasure, it is a deception of having wisdom and a holy life, and performing the two deeds of love, respect, and good body and speech.
云何無慚無愧？
 Why don't you feel ashamed?
謂觀於自、或復觀他，無所羞恥。
 It is said that looking at oneself or looking at others, there is no shame.
故思毀犯，犯已不能如法出離，好為種種鬪調違諍。
 Therefore, if you want to destroy the offender, the offender can no longer escape according to the law, so he can be punished and violated for various reasons.
云何不信？
 Why don't you believe it?
謂於佛法僧心不清淨，於苦集滅道生不順解。
 It is said that the mind of the Buddha, Dharma, and Sangha is not pure, and the suffering and path are not solved smoothly.
云何懈怠？
 Why are you slacking off?
謂執睡眠、偃臥為樂，晝夜唐捐，捨眾善品。
 It is said that he enjoys sleeping and lying down, making donations day and night, and giving up all kinds of good deeds.
云何忘念？
 Why forget about it?
謂於久遠所作、所說，不能隨念，不令隨憶，不守根門，不正知住。
 It means that what has been done and said in the long past cannot be remembered or recalled, the root gate is not guarded, and the awareness is not correct.
云何不定？
 Why is the cloud uncertain?
謂於定地，下至作意亦不能得。
 It is said that the ground of concentration cannot be obtained even by concentrating on it.
云何惡慧？
 Why is this evil wisdom?
謂住自見取，執不平等，難捨言論。
 It is said that people live in self-seeking, hold on to inequality, and find it difficult to give up their opinions.
云何慢緩？
 Why is Yun so slow?
謂不捷利，亦不明了。
 It is not clear that it is not quick and profitable.
不自起舉，無所能為。
 If you don’t lift yourself up, you can’t do anything.
不能以身供侍有智同梵行者。
 You cannot use your body to serve those who are wise and follow the holy life.
云何猥雜？
 Why is this so obscene?
謂樂與在家及出家眾共相雜住。
 It is said that Yue lives together with lay people and monks.
又樂尋思諸惡不善欲尋思等，乃至家勢相應尋思，多隨尋思、多隨伺察。
 He also likes to think about all kinds of evil and unwholesome things, and even thinks about his family situation accordingly, and he thinks more and observes more.
云何趣向前行？
 Why bother to move forward?
謂受僧祇、或復別人諸衣服等所有利養，或請僧祇及與別人，皆名趣向。
 It means receiving benefits from monks, giving back other people's clothes and other benefits, or inviting monks and sharing with other people. This is all called Quxiang.
若諸苾芻，於如是事最初前行，故名趣向前行。
 Ruo Zhu Cuo is the first to move forward in such a thing, so it is called Qu moving forward.
云何捨遠離軛？
 Why should I stay away from the yoke?
謂於遠離邊際臥具、遠離眾惡人所習近似寂靜室，遠棄捨之，不生欲樂。
 It is said that if you stay away from the edge of your bed, away from the habits of evil people, it is similar to a quiet room, and if you abandon it far away, you will not have any desire for pleasure.
云何於諸學處不甚恭敬？
 Why are you not very respectful to all the schools?
謂遭厄難，寧捨學處，不棄身命。
 When faced with adversity, I would rather give up my studies than my life.
志求身樂及與壽命，不能隨護所有學處。
 Aiming for physical happiness and longevity, one cannot protect all learning points.
云何不顧沙門？
 Why don't you care about Samana?
謂棄捨學處，好為退轉。
 It is said that abandoning the place of study is a retreat.
或犯尸羅，行諸惡法，於內腐爛，廣說乃至實非梵行自稱梵行，況當悕求沙門果證八支聖道。
 Or he commits a sinful act, commits evil acts, and rots internally, claiming that he is not practicing the holy life, or even calling himself the holy life. In this case, he must seek the fruit of a recluse to realize the eight-branched noble path.
云何唯悕活命不為涅槃而求出家？
 Why do you want to become a monk just because you want to survive and not for nirvana?
謂或為王之所逼迫而求出家。
 It is said that he may have been forced by the king to become a monk.
或為怨賊之所逼迫、或為債主之所逼切、或為恐怖之所逼切、或為財寶常所匱乏恐畏不活而求出家。
 Some people may be forced by resentful thieves, or be forced by creditors, or be forced by terror, or they may be afraid of being unable to survive due to constant scarcity of treasures, so they seek to become a monk.
不為自調、自靜、自般涅槃而求出家。
 Do not seek to become a monk for the sake of self-regulation, self-quietness, and self-parinirvana.
當知此中，依同梵行而共止住有所違犯，發起最初四隨煩惱。
 You should know that here, there is a violation of cessation in accordance with the holy life, which triggers the first four defilements.
依增上戒有所違犯，當知發起無慚無愧。
 If you violate the precepts, you should know that there is no shame in doing so.
依增上心及增上慧，當知發起始從不信，乃至惡慧諸隨煩惱。
 By increasing your superior mind and increasing your wisdom, you should know that it starts with disbelief and leads to evil wisdom and all the accompanying troubles.
此中不信及與懈怠，依俱違犯；
 Unbelief and laziness in this are both violations;
忘念、散亂，依增上心違犯而起；
 Forgetfulness and distraction are caused by violations of the higher mind;
惡慧，依犯增上慧起。
 Evil wisdom will increase in wisdom according to offense.
不信、懈怠增上力故，當知發起慢緩、猥雜、趣向前行、捨遠離軛。
 Unbelief and laziness increase your strength, so you should know how to start slowly, obscenely, move forward with interest, and stay away from the yoke.
忘念、亂心及與惡慧增上力故，當知發起於諸學處不甚恭敬、不顧沙門、唯悕活命不為涅槃而求出家。
 Forgetting thoughts, distracting thoughts, and increasing the power of evil wisdom, you should know that you are not very respectful in all the places of study, do not care about ascetics, and only want to survive and do not seek to become a monk for nirvana.
復有三種補特伽羅，依三處引諸隨煩惱。
 There are three kinds of bu Te Jia Luo, which induce all kinds of troubles according to three places.
云何三種補特伽羅？
 What are the three types of supplements to Jala?
一、依正法而出家者，二、在居家受用欲者，三、正法外而出家者。
 1. Those who become a monk according to the righteous Dharma; 2. Those who enjoy the desire to serve at home; 3. Those who become a monk outside the righteous Dharma.
云何三處引隨煩惱？
 Why are there three places that cause trouble?
所謂最初補特伽羅，依放逸處引隨煩惱。
 The so-called initial supplement of Tejiala is to induce troubles according to the place of relaxation.
此復二種。
 There are two types of this.
謂或依內妄顯己德，為衣服等利養恭敬，自說己得勝過人法。
 It is said that they may show off their own virtues based on their inner feelings, and show respect for clothes and other benefits, and claim that they have surpassed the laws of others.
或復依他諸有智者同梵行等，以身語業逼迫、加害、損惱、毀辱。
 Or they may rely on other wise people to follow the holy life and use their body, speech, and deeds to persecute, harm, harm, and humiliate them.
當知第二補特伽羅，依耽欲處引隨煩惱。
 You should know that the second supplement of Tegara leads to troubles depending on the place of desire.
彼由耽著諸欲因緣，受用諸欲，依身語意行三惡行。
 He indulges in the causes and conditions of desires, takes advantage of desires, and commits the three evil deeds based on body, speech, and mind.
當知第三補特伽羅，依邪行處引隨煩惱。
 You should know that the third supplement Tejiala causes troubles based on wrong conduct.
略有三種，謂隨逐遠離、隨逐憒鬧、隨逐學處起隨煩惱。
 There are three types of them, namely, Suizhu stays away, Suizhu gets troubled, and Suizhu learns and gets troubled.
云何隨逐遠離起隨煩惱？
 How can I stay away from the troubles that come and go?
謂諸外道隨逐遠離所有臥具，而為五蓋覆蔽其心。
 It is said that all outsiders will stay away from all bedding, and their minds will be covered by the five hindrances.
或住於苦，領受身心諸苦惱故。
 Or live in suffering and suffer from physical and mental suffering.
或復遠離煩惱對治，由離信等五種根故。
 Or stay away from troubles and treat them because of the five root causes such as leaving faith.
彼由如是住染污故，住苦惱故，無有對治能除染污苦惱住故，是名隨逐遠離諸隨煩惱。
 Because he lives in defilements and suffers in this way, there is no antidote that can remove the defilements and sufferings. This is called keeping away from all the accompanying troubles.
云何隨逐憒鬧起隨煩惱？
 How come you are troubled by your worries?
謂各別執異見、異欲相違言論，建立自品、他品差別，廣起忿、恨，乃至誑、諂。
 It means that people hold different opinions and have different desires and contradictory opinions, establishing differences between one's own character and others' character, which can cause anger, hatred, and even deceit and flattery.
是名隨逐憒鬧諸隨煩惱。
 This is called chasing and wandering, causing all kinds of troubles.
云何隨逐學處起隨煩惱？
 Why do you have to worry about learning and worrying?
謂觀自他現行諸罪，無有羞恥，毀戒、穿戒，是名隨逐增上戒學諸隨煩惱。
 It is said that one observes all the sins committed by oneself and others without any shame, breaks the precepts, and breaks the precepts. This is called increasing the precepts and learning all the accompanying troubles.
若有依止世間等至，於其下劣計自為勝，或於相似計自為勝，心生高舉，是名隨逐增上心學諸隨煩惱。
 If there is someone who relies on the world and waits for it, he will win the inferior plan, or he will win the similar plan, and his mind will be lifted up.
若少聽聞，不能觀察所有善法，是名隨逐增上慧學諸隨煩惱。
 If you don't listen enough and can't observe all the good Dharma, this is called increasing wisdom and learning all the troubles.
如是一切，總略說名非法之行、不平等行。
 In this case, we will briefly mention the illegal and unequal practices.
由非善義，名非法行；
 Because it is not a good righteousness, it is called illegal conduct;
非愛果義，名不平等行。
 If it is not the meaning of love and fruit, the name is not equal to the action.
復次，若觀行者修十遍處，能為五事。
 Again, if a meditator practices the ten kasikanas, he can do five things.
何等為五？
 What is five?
謂由修習地遍處等乃至白遍處故，便能引發化事、變事諸聖神通。
 It is said that by practicing the earth kasina, etc. and even the white kasina, one can trigger the magical powers of transforming things and transforming things.
又由修習空無邊處一切處故，便能引發往還無礙諸聖神通。
 And by practicing the infinite space and all places, you can trigger the unhindered supernatural powers of all saints.
又由修習識無邊處一切處故，便能引發無諍、願智、無礙解等諸勝功德。
 Furthermore, by cultivating the awareness of boundless consciousness in all places, it can lead to such superior qualities as non-objection, wisdom of aspiration, and unhindered understanding.
又即由此識無邊處遍處成滿，便能成辦無所有處解脫，及非想非非想處解脫。
 In addition, if the boundless place of this consciousness is fulfilled everywhere, liberation can be achieved in the place where there is nothing, and liberation can be achieved in the place of non-perception and non-perception.
又即由此成滿因故，便能證入想受滅解脫，最勝住所攝。
 In addition, by fulfilling the cause and effect, one can realize the liberation of the cessation of thoughts, feelings, and the most superior abode.
又由識無邊處故，無邊無量遍滿行轉，是故此上不立遍處。
 And because consciousness is boundless, it is boundless and immeasurable, and it is full of movements and movements. Therefore, there is no limitless place in this place.
勝處、遍處是諸解脫能清淨道。
 In the superior place and everywhere, all kinds of liberation can purify the path.
又諸解脫，由所知障解脫所顯。
 And all kinds of liberation are manifested by the liberation of perceived obstacles.
由此聲聞及獨覺等，於所知障心得解脫。
 Through this, sravakas and pacifikabuddhas, etc., can be liberated from the mind that is obstructed by knowledge.
復次，略由三相，修等至者愛味等至。
 Again, from the three phases, the person who cultivates and waits to the end will love the taste and wait to the end.
謂或證得等至，出已計為清淨，可欣、可樂、可愛、可意，隨念愛味。
 It is said that when it is attained, it will be regarded as pure, pleasant, pleasant, lovely, and satisfying, and it can be thought of with the taste of love.
或未證得，或已證得，未來愛味增上力故，追求欣樂而生愛味。
 Either it has not been attained, or it has been attained. In the future, love will increase in strength, so the pursuit of joy will give rise to love.
或已證得，計為清淨，可欣、可樂，乃至廣說現行愛味。
 Or it may have been achieved, and it may be regarded as pure, enjoyable, or joyful, and it may even be widely described as the taste of current love.
若從定出可生愛味，若正在定無有愛味。
 If it comes out of concentration, the flavor of love can arise; if it is in concentration, there will be no flavor of love.
言愛味者，謂於是中遍生貪著。
 Those who say they love taste mean that greed is everywhere in them.
復次，下地諸法若生上地，不現在前。
 Again, if all dharmas on the lower earth were born on the upper earth, they would not appear before them.
上地諸法若生下地，其離欲者或現在前。
 If all the dharmas on the upper earth are born on the lower earth, those who are free from desire may appear before them.
若生下地，於上起愛，未得離欲不定心者，當言此愛是欲界繫。
 If one is born in the lower world and develops love in the upper world, but has not attained freedom from desire and has not settled his mind, it should be said that this love is related to the realm of desire.
當知此愛或是染污、或不染污。
 You should know that this love is either tainted or untainted.
云何染污？
 Why is it contaminated?
若生是心：
 If birth is the mind:
我今云何當證如是廣大喜樂所隨等至。
 How can I now realize that such vast joy awaits me.
若得證者，我當如是如是愛味。
 If I attain enlightenment, I should love the taste just like this.
又我云何當得生上，常恒不變。
 Also, why should I be born and become immortal?
當知此愛是染污愛。
 You should know that this love is tainted love.
若有起心，專求離欲，欣樂證入上地寂靜，當知此愛是不染污。
 If you have the intention to be free from desire, to be joyful and realize the tranquility of the heaven above, you should know that this love is untainted.
復有三種諸法斷滅。
 There are three more dharmas that are destroyed.
謂對治斷滅、現行斷滅、棄捨斷滅。
 It means the cessation of antidote, cessation of present state, and cessation of abandonment.
諸煩惱事之所顯現，是初斷滅。
 The appearance of all troubles is the initial cessation.
諸行生滅之所顯現，是第二斷滅。
 The manifestation of the arising and passing away of all formations is the second cessation.
若生上地，或入無餘依涅槃界，下地諸行及一切行棄捨所顯，是第三斷滅。
 If one is reborn in the upper realm, or enters the realm of nirvana without any remaining dependence, then the actions in the lower realm and the abandonment of all actions are manifested, which is the third cessation.
復有三退。
 There are three withdrawals again.
一、未得法退，二、已得法退，三、習行法退。
 1. Retreat before you have obtained the Dharma; 2. Retreat after having obtained the Dharma; 3. Retreat after practicing the Dharma.
復依世間諸近分定，若方便道、若無間道、若解脫道，或為斷滅、或為證得而修習者，彼於所緣或觀過失、或觀寂靜，觀下過失，觀上寂靜。
 Again, depending on the various aspects of samadhi in the world, such as the expedient path, the uninterrupted path, or the path of liberation, those who practice it for the purpose of annihilation or attainment will either observe faults, observe silence, or observe faults in the object. Watch the silence.
若勝進道，當知彼是遍滿所緣、或無漏緣。
 If you succeed in entering the path, you should know that it is full of objects or has no missing objects.
復次，諸近分攝六種作意，謂了相等，乃至加行究竟作意。
 Again, the six types of intention are taken into account in the near points, which are equal to each other, and even advanced to the ultimate intention.
此中了相、勝解作意，方便道攝；
 In this way, you can understand the appearance, understand the intention, and facilitate the Tao;
遠離、加行究竟作意，無間道攝；
 Stay away, practice the ultimate intention, and capture the Infernal Path;
攝樂作意，四種道攝；
 Taking pleasure and making intention, the four ways of taking;
觀察作意，勝進道攝。
 Observation and intention are better than entering the Tao and taking photos.
問：
 ask:
何緣故說修靜慮者靜慮境界不可思議？
 Why is it said that those who practice meditation have an incredible state of meditation?
答：
 answer:
修靜慮者已善修治磨瑩其心，有如是相威德勢力，隨所欲為皆能成辦，非不如意，法性故爾。
 Those who practice meditation and meditation have been good at cultivating and sharpening their minds. With such a powerful and virtuous power, they can accomplish whatever they want. It is not unsatisfactory because of the nature of the law.
是故說彼由尋思道不可思議。
 This is why it is said that he is inconceivable by searching for the way.
復有二種修靜慮者，於一事中俱發變事勝解神通皆得自在，此二神通互相障礙，而此二通無偏大者不相映奪。
 There are two types of people who practice meditation. They both develop the magical power of changing things and solving problems in one matter. These two magical powers hinder each other, and those who are impartial and powerful in these two powers do not compete with each other.
彼後無間，一於此事神通無礙，如其所欲皆能轉變，第二神通便被障礙。
 After that, there is no interlude. The first magical power is not hindered in this matter, and it can transform whatever it wants, but the second magical power is blocked.
此中因緣云何應知？
 Why should we know the reason for this?
由彼二人勢力威德皆悉平等，俱時發起變現神通，然其所作互不相似。
 The two of them are equal in power, power, and virtue, and they both activate magical powers at the same time, but their actions are not similar to each other.
由彼神通所欲為事不相似故，於此一事二種神通互相障礙。
 Since the things the two magical powers want to do are not similar, the two kinds of magical powers hinder each other in this matter.
爾時有一，作是思惟：
 Then one day, I thought:
何因緣故我此神通今有障礙，將無我定有退失耶？
 Why is there an obstacle to my magical power now? If I don't have it, I will definitely lose it.
此一定者，即於此事起是餘心。
 This is certain, that is, this matter arises from the remaining thoughts.
第二定者，即於此事數數專注心無散亂，所發神通能無障礙，隨神通力如意轉變。
 The second level of concentration is to count the number of times on this matter and concentrate without distraction, and the supernatural power that can be exerted can be transformed without any obstacles and according to the power of the supernatural power.
若二神通威德不等，隨其勝者所作成辦；
 If the power and virtue of the two powers are not equal, let the winner do whatever he wants;
若二神通威德相似，先作意者成辦非餘。
 If the two supernatural powers are similar in power and virtue, the one who sets his mind first will succeed.
復有四種修靜慮者。
 There are four kinds of people who practice meditation.
一、依近分定修靜慮者。
 1. Those who practice meditation and meditation based on proximity.
二、依染污定修靜慮者。
 2. Those who practice meditation based on defilements.
三、依世間定修靜慮者。
 3. Those who practice meditation according to the world.
四、依出世間定修靜慮者。
 4. Those who practice meditation based on the supramundane world.
於六作意，謂了相等，乃至加行究竟作意修定轉時，當知是初。
 You should know that this is the beginning when you have reached the conclusion of the six contemplations and the final contemplation of concentration.
愛上靜慮，廣說乃至疑上靜慮，當知第二。
 If you fall in love with meditation, speak widely and even contemplate in doubt, you should know the second thing.
若住餘善世間靜慮，當知第三。
 If you stay in the world of Yushan and meditate, you should know the third one.
謂能引發現法樂住無量作意世間功德，又能引發遊戲神通。
 It is said that it can lead to the discovery of Dharma, joy, and immeasurable worldly merit, and it can also lead to the magical power of playing games.
若順決擇分所攝受空、無願、無相解脫門所顯靜慮，當知第四。
 If you follow the path of emptiness, wishlessness, and formless liberation that is taken in by the decision factor, you should know the fourth.
復次，無想等至，當言唯一有漏。
 Again, I don’t want to wait until it comes, but there is only one omission in my words.
滅盡等至當言無漏。
 Wait until there is no leakage of words.
由與煩惱不相應故、非相應故、無所緣故、非諸煩惱之所生故。
 It is because it does not correspond to the afflictions, it does not correspond, it has no cause, and it is not the result of the afflictions.
是出世間，一切異生不能行故。
 It is beyond the world, and all alien beings cannot do anything.
唯除已入遠地菩薩。
 Except for the Bodhisattva who has entered a distant land.
菩薩雖能起出世法，令現在前，然由方便善巧力故，不捨煩惱。
 Although a Bodhisattva can bring forth transcendental dharma and make it appear before the present, he does not give up troubles due to his skillful and skillful power.
又此等至，當言非學非無學攝，非所行故，似涅槃故。
 Furthermore, when it comes to this, it should be said that it is neither learning nor lack of learning, it is not what you do, it is like Nirvana.
復次，當釋隨身念經。
 Again, you should chant the sutra with your mind.
謂心清淨行苾芻，有四種隨煩惱。
 It is said that if the mind is pure and the mind is pure, there are four kinds of troubles.
一、毀犯禁戒，二、散亂尋思，三、保著內身，四、保著外境。
 1. Breaking the forbidden precepts, 2. Distracting and thinking, 3. Protecting the inner body, 4. Protecting the external environment.
毀禁戒者，由憂悔門，於三摩地能為障礙。
 Those who break the forbidden precepts will become obstacles in Samadhi through the gate of sorrow and regret.
亂尋思者，由三種門。
 There are three kinds of gates for those who are wandering in their thoughts.
一、由於過去境隨念散亂門；
 1. Dispersion of thoughts due to past circumstances;
二、由依掉舉、流散、惡見、惡聞、惡語、惡行，唯樂聞思散亂門；
 2. Due to restlessness, wandering, bad views, bad hearing, bad words, bad deeds, only happy hearings and thoughts, wandering doors;
三、由先串習勢力所持散亂門。
 3. The scattered gates are held by Xian Chuanxi forces.
保著內身者，由於生死無厭患門。
 Those who keep their inner bodies are troubled by the insatiable nature of life and death.
保著外境者，於未來境由欣樂門。
 Those who preserve the outer realm will pass through Xinlemen in the future realm.
當知此中，為欲對治初隨煩惱故，修一作意，謂正知作意。
 You should know this. In order to deal with the initial troubles, you should practice a kind of mindfulness, which is called clear understanding of mindfulness.
為欲對治第二隨煩惱故，修三作意。
 In order to counteract the second affliction, practice the third concentration.
謂稱順彼所緣作意；
 It is said to be in accordance with the object;
了別彼相，能對治彼尋思作意；
 Distinguish the other's appearance and be able to deal with his thoughts and intentions;
彼所依心調練作意。
 He adjusts his mind according to his heart.
為欲對治第三隨煩惱故，應修分析積聚作意。
 In order to deal with the third affliction, one should practice analysis and concentration.
為欲對治第四隨煩惱故，應當修習不淨作意。
 In order to counteract the fourth accompanying affliction, one should practice impure concentration.
又初作意修習、多修習故，能斷忘念。
 Also, if you first practice mindfulness and practice more, you will be able to stop forgetfulness.
第二作意修習、多修習故，能斷保著內身、外境二種貪欲。
 The second is to practice mindfulness and practice more, so that you can cut off the two kinds of greed in the inner body and the external environment.
第三作意修習、多修習故，能斷惡見等所有散亂。
 Third, if you practice mindfulness and practice more, you can cut off all distractions such as negative views.
第四作意修習、多修習故，能斷先所串習勢力任持所有散亂。
 The fourth is to practice mindfulness and practice more, so that you can cut off all the distractions of the forces of previous practice.
第五作意修習、多修習故，能斷於身淨有情想。
 Fifth, practice mindfulness and practice more so that you can stop your body and purify your thoughts of emotions.
第六作意修習、多修習故，能斷四貪。
 Sixth, practice mindfulness and practice more, so you can break away from the four greeds.
所謂色貪、觸貪、形貪，及承事貪。
 The so-called greed for color, greed for touch, greed for form, and greed for things.
如是作意修習為依，斷隨煩惱，心觸正定，證得近分、根本勝定，又能證得有喜、離喜、清淨安樂。
 In this way, by relying on mindfulness practice, you can cut off worries and troubles, reach the right concentration of your mind, and achieve the near part and the ultimate victory concentration. You can also realize the joy of existence, separation of joy, and pure peace and happiness.
又依如是正定心故，如實了知上地有情無常性，及諸行無常性。
 Furthermore, by rectifying the mind in this way, one can truly understand the impermanence of sentient beings in the world above and the impermanence of all actions.
云何了知有情無常性？
 How do you understand the impermanence of sentient beings?
謂得天眼，清淨過人，見諸有情，乃至廣說。
 It is said that one has the divine eye, which is so pure that it can see all sentient beings and even speak widely.
云何了知諸行無常性？
 How do you understand the impermanence of all actions?
謂能隨入未來、過去、現在作意緣生智故。
 It means that you can follow the future, past, and present and create wisdom.
此隨身念依於三處。
 This thought rests on three places.
謂依增上心、增上慧學修治業地，依增上心學處，依增上慧學處。
 It is said that the place where the cultivation of karma is cultivated is based on the improvement of the mind and the knowledge of wisdom. The place of learning is based on the knowledge of the mind.
為欲斷除所餘諸結，修念住等所有一切菩提分法之所依止。
 In order to get rid of the remaining knots and practice mindfulness, it is the basis for all bodhicitta methods.
由三因緣，不與一切外道沙門、婆羅門共。
 Due to the three causes and conditions, he is not the same as all the heretic ascetics and brahmins.
謂於修治業地資糧圓滿故；
 It is said that the land and resources for cultivation and management are perfect;
於奢摩他聚無有愛味故；
 Therefore there is no taste of love in Samatha gathering;
於般涅槃愛樂隨逐心，非煩惱火所生處故。
 In parinirvana, love and joy follow the mind, because they are not the place where the fire of trouble arises.
又此修念資糧圓滿為依止故，四果清淨。
 Furthermore, since this cultivation of mindfulness is a perfect source of support, the four fruits will be pure.
謂處聚落，世法所生煩惱不染；
 It is said that living in a community, the troubles caused by the laws of the world are not stained;
處阿練若，空閑所生煩惱不染；
 If you are in A Lianruo, you will not be affected by the troubles caused by leisure time;
處阿練若，聚落所生煩惱不染；
 If you are in A Lian Ruo, you will not be stained by the troubles caused by the settlement;
於二處所，不能堪忍淋漏等苦煩惱不染。
 In the second place, one cannot bear the sufferings and troubles such as leakage and so on without being stained.
奢摩他聚無有愛味為依止故，五果清淨。
 There is no love in Samatha-gathering to rely on, so the five fruits are pure.
謂四種清淨靜慮，及寂靜解脫。
 It refers to the four kinds of pure tranquility and tranquility and liberation.
於般涅槃愛樂隨逐，心非煩惱火所生處為依止故，九果清淨。
 Following the pursuit of love and joy in parinirvana, the mind is not anchored by the fire of afflictions, so the nine fruits are pure.
謂初三果及六神通。
 It is called the third fruit of the first lunar month and the sixth magical power.
此隨身念，當知五種清淨所攝。
 With this thought, you should know what the five kinds of purity are.
謂不定地清淨故、定地清淨故、攝清淨故、不共清淨故、不共果清淨故。
 It is said that the indefinite ground is pure, the fixed ground is pure, the absorption is pure, the non-common ground is pure, and the non-common fruit is pure.
又隨逐身轉故，彼所攝受故，名隨身念。
 It also follows the body and turns around, so it is taken in and received, so it is called carrying the mind.
復次，當釋摩訶俱瑟祉羅經。
 Again, we should interpret the Maha Kuseluo Sutra.
有二解脫。
 There are two kinds of liberation.
一、慧解脫，二、心解脫。
 1. Liberation of wisdom, 2. Liberation of mind.
此中依慧解脫，謂世間慧之所行者，當知即是建立惡行及與善行并彼因緣。
 This liberation based on wisdom refers to the actions of worldly wisdom. You should know that it establishes bad deeds and causes them to be related to good deeds.
彼體性者，當知即是惡行、善行并彼因緣，善不善等體性差別如實正智。
 As for that nature, you should know that there are evil deeds, good deeds, and their causes and conditions, good and bad, etc. The differences in nature are true and correct wisdom.
又依心解脫，謂心染淨之所依者，當知即是色等境界能取了別。
 It also relies on the mind to be liberated, which means that the mind is free from stains. You should know that it is the state of color that can be distinguished.
彼世間慧心解脫果，當知即是於彼相應、相雜下類雜染出故。
 You should know that the fruit of the liberation of the wisdom mind in this world is due to the corresponding and mixed defilements of the lower classes.
即慧解脫增上力故，出世間慧之所行者，當知即是由世間慧及心解脫增上力故，如實了知一切境界。
 Those who practice transcendental wisdom should know that it is due to the wisdom of the world and the liberation of mind that increases the power that they can understand all realms as they really are.
即出世慧心解脫果，當知即是一切種類雜染出故。
 That is the fruit of the liberation of the transcendent wisdom mind, and you should know that it is the cause of the emergence of all kinds of defilements.
此中若世間慧、若出世慧、總略為一，說名正見。
 Among them, worldly wisdom and transcendental wisdom are all roughly one, and they are called right views.
正見因緣，當知即是有佛出世、聽聞正法、無倒思惟。
 When you have a correct view of causes and conditions, you should know that there is a Buddha who appears in the world, hears the true Dharma, and contemplates it without any inversion.
又出世間正見果相，當知即是前後常故，無所對故。
 Also, when you see the fruit of the transcendental world correctly, you should know that it is the reason why there is always before and after, and there is no opposite.
若法，所治若有，生已無滅；
 If there is a Dharma, if what is being governed exists, then there will be no cessation of life;
所治若無，滅已有生，彼法名有所對。
 If there is nothing to govern, then there will be birth after destruction, and the name of that law is correct.
若法，所治若有若無、若生不生，常時是有，彼法名無所對。
 If the Dharma governs whether it exists or not, whether it is born or not, it always exists, and the name of that Dharma has nothing to do with it.
又即此果，由心解脫增上力故，於自所行及彼所依得清淨者，當知即是由清淨心增上力故，於諸色根所行境界不生雜染，及令諸根順清淨故。
 Also, this result is due to the liberation of the mind and the increase of the power, so that one's actions and the things he relies on are pure. All roots are smooth and pure.
又解脫心住者，當知即是壽之與煖展轉相依相屬而住。
 Also, those who have a liberated mind should know that longevity and warmth are dependent on each other and live together.
又此世間及出世間二種解脫果差別者，當知即是於諸受中及因緣中，有癡愛者後有當生，無癡愛者後有不生。
 In addition, the difference between the two kinds of liberation results in the world and the supramundane world is that in all feelings and causes and conditions, those who have delusional love will be born later, and those who have no delusional love will not be born.
又彼相雜而相應故，彼能依止心法清淨，當知即是非現在緣之所染污領受彼故。
 Furthermore, because they are mixed and corresponding, they can rely on the pure mind and know that they are not contaminated by the present conditions and accept them.
即二解脫住差別者，當知即是六寂靜故。
 That is to say, if there is a difference between the two kinds of liberation, you should know that it is the six kinds of silence.
由清淨識沒平等故，非由彼所依平等故。
 This is because there is no equality in pure consciousness, not because the objects on which they depend are equal.
於入定時，不由加行入寂靜故。
 When you enter samadhi, you can't help but enter silence.
於出定時，不由加行出寂靜故，次第出故。
 When you come out of concentration, you can't help but practice silence, so you can do it one by one.
於在定時，三行不行得寂靜故。
 Because in the samadhi, if you can't do the three things, you will find silence.
於遠離出心寂靜故，謂於三時。
 Because it is far away from the silence of the mind, it is called three times.
一、於阿練若，與同梵行共相雜住；
 1. In Alianruo, he lives together with the same holy people;
二、於聚落中，與諸在家共相雜住；
 2. Live together with other householders in the settlement;
三、於二處行相現行。
 3. The behavior appears in two places.
於親近出心寂靜故，謂於三時。
 Because the mind is quiet due to closeness, it is called three times.
一、於有色世間勝定出故；
 1. The reason for victory in the world of form;
二、於無色世間勝定出故；
 2. The reason for victory in the formless world;
三、於出世間有心定出故。
 3. There is a mind that is concentrated in the transcendent world.
又此諸定非唯滅定出已方得，亦先已得，今起現前。
 Furthermore, these samadhis are not only obtained by annihilating samadhi, but they are also obtained beforehand, and now arise before they appear.
此中前二，由次第定故，展轉獲得勝定清淨。
 Among them, the first two are determined by the sequence, and they are transformed to obtain victory, concentration and purity.
後一，不由次第定故，然由通達無相界故，展轉獲得勝定清淨。
 The latter one is not determined by the sequence, but because it reaches the formless realm, it can achieve the purity of victory and concentration.
又有相定，由有相作意，入、住、出定。
 There is also phase concentration, from which the mind enters, abides, and exits concentration.
若無相定，由無相作意入定、住定；
 If there is no form of concentration, the mind will enter concentration and remain in concentration from the absence of form;
由有相作意，當知出定。
 From the appearance of the intention, you should know how to get out of concentration.
復次，當釋法因緣經。
 Again, we should interpret the Dharma Cause and Condition Sutra.
謂於阿毘達摩、阿毘毘奈耶中，善巧苾芻、或鄔波索迦，欲依解了而請問者，當依八相而興請問。
 It is said that in the Abhidhamma and Abhivinaya, those who wish to ask questions based on the explanations of Skillful Bichu or Upasoka should ask questions based on the eight signs.
何等八相？
 What eight phases?
謂解了事、解了所治、解了果、解了自性、解了果差別、解了所依、解了功德、解了證得。
 It means to understand the thing, to understand the rule, to understand the effect, to understand the self-nature, to understand the difference between effects, to understand the dependence, to understand the merits, and to understand the attainment.
解了事者，謂能解了五取蘊故。
 Those who understand things are said to be able to understand the five aggregates of grasping.
解了所治者，謂愛雜染及見雜染。
 The things to be solved are the defilements of love and the defilements of seeing.
由愛雜染故，於後有滅不生欣樂。
 Due to the impurities of love, there will be no joy and joy in the future.
由見雜染故，雖生欣樂而不能證。
 Because of the defilements seen, although happiness arises, it cannot be realized.
解了果者，謂此三種雜染永斷。
 Those who understand the consequences are said to have permanently eradicated these three kinds of defilements.
解了自性者，謂八聖支道。
 Those who understand their own nature are called the Eightfold Noble Path.
此復種種差別宣說。
 This complex statement of various differences.
對治外道諸邪道故，名八聖支道。
 Therefore, it is called the Eightfold Noble Path to cure all evil ways of outsiders.
對治三種雜染故，建立三蘊。
 To cure the three impurities, the three aggregates are established.
謂對治惡行雜染故、對治諸欲雜染故、對治諸見雜染故。
 It is said to cure the defilements of evil deeds, to cure the defilements of desires, and to cure the defilements of views.
是出世間有為所攝。
 It is taken by something beyond the world.
解了果差別者，謂諸斷滅。
 Those who understand the difference in effect are called the annihilation of all things.
是出世間無為所攝。
 It is captured by nothing in the world.
解了所依者，謂三摩地。
 The one who understands what he relies on is called samadhi.
此復四種應知。
 Here are four more things you should know.
一、由種姓故，謂所有定一切皆由靜慮種姓，隨所宣說諸靜慮支皆能解了。
 1. Because of the caste, it is said that all concentration is due to the caste of meditation, and all the factors of meditation can be solved according to the explanation.
二、由相故。
 2. Because of the situation.
三、由生所緣相故。
 3. Due to the conditions of birth.
四、由成辦因緣相故。
 4. It is caused by causes and conditions.
解了功德者，謂滅盡定最第一住，說名解了功德。
 Those who understand the merits and virtues say that the first abode is cessation of cessation, and explain the merits and virtues by name.
當知此相復有五種。
 You should know that there are five kinds of this phase.
謂滅事故、寂靜相似影像故、入定因緣故、出定因緣故、出定功德故。
 It is said that accidents are eliminated, silence is similar to images, it is the reason for entering concentration, it is the reason for leaving concentration, and it is the merit of leaving concentration.
解了證得者，謂於五取蘊，以八種相觀察諸受。
 The person who understands and achieves it is to observe the five clinging aggregates and observe all feelings with the eight characteristics.
謂觀察自性、觀察現法轉因緣、觀察現法轉滅因緣、觀察當來轉因緣、觀察彼二轉滅因緣、觀察轉因緣因緣、觀察還因緣因緣，及觀察還。
 It means observing the self-nature, observing the transformation of the present dharma into causes and conditions, observing the transformation of the present dharma into causes and conditions, observing the future transformation into causes and conditions, observing the two transformation and cessation of causes and conditions, observing the transformation of causes and conditions, observing the return of causes and conditions, and observing return.
此中樂俱行對治，謂於最勝根本靜慮；
 The antidote to this joy is to meditate on the ultimate foundation;
苦俱行對治，謂得近分出離欲俱行；
 The antidote to both suffering and suffering is to practice separation of closeness and separation from desire;
不苦不樂俱行對治，謂即於根本靜慮。
 Treating it without suffering or happiness is to meditate on the fundamentals.
為欲顯示轉因緣滅故，即依諸受說所有受皆悉是苦。
 In order to show the transformation of causes and conditions, it is said that all feelings are suffering according to the various feelings.
由彼三受約第一義皆是苦故。
 Therefore, the first meaning of the three covenants is suffering.
言相對者，謂有此故施設於彼，是名相對。
 When speaking of relative, it is said that there is a reason to apply it to that. This is called relative.
此中諸受展轉相對，由彼一切苦所攝故。
 All the feelings here are unfolding and facing each other, because they are affected by all the suffering.
又由有此第一義苦，施設無智。
 And because of this, the first meaning is suffering, and giving without wisdom.
由有此故，施設治彼出世之慧。
 For this reason, I gave him wisdom that was beyond this world.
由有此故，施設彼果寂滅涅槃。
 For this reason, the fruit of giving is Nirvana.
是故彼彼諸法，說與彼彼諸法相對。
 Therefore, those dharmas are said to be opposite to those dharmas.
復次，當釋眠纏。
 Again, let go of your sleep.
謂勤修習內心寂靜奢摩他行諸苾芻等，為欲斷除諸隨煩惱，應知五種對治之相。
 It is said that one should diligently practice inner tranquility, Samatha, practice various kinds of grass, cud, etc., and in order to eliminate all accompanying troubles, one should know the five antidotes.
謂遠離闇相；
 It means staying away from darkness;
於能隨順舉歡喜法，發生正舉加行道理；
 When you are able to follow the joyful Dharma, you will be able to follow the principles of upright action and practice;
損害諸見；
 damage all opinions;
諸見功用；
 All functions;
諸見所依功用。
 All views depend on their functions.
彼隨煩惱既斷滅已，復有五種任持定法。
 Now that all the defilements have been eliminated, there are five more ways to maintain concentration.
何等為五？
 What is five?
謂諸遠離遠離處所、順定言說；
 It is said that things are far away from far away places, and it is said in a certain way;
順無染心資生眾具；
 Follow the untainted mind and give birth to all things;
從有智者同梵行所，獲得隨順教授教誡美妙言說；
 From wise men who practice the same holy life, they receive the following teachings and wonderful words;
於諸世間等持、等至遠離愛味，及無漏行如理作意。
 In all worlds, hold on until you are far away from the taste of love, and do your mind without any mistakes.
復次，彼勤修習增上心學諸苾芻等，由三因緣，當遣現行染污尋思。
 Again, he who diligently practices and improves his mind to learn all kinds of things such as 苾荍, etc., should use the three causes and conditions to get rid of the current defilements and contemplate.
謂遠離所緣故。
 It’s called staying away from something.
厭患自性故、遠離自性故。
 Because you hate your own nature, you stay away from your own nature.
由三因緣，遠離自性。
 Due to the three causes and conditions, it is far away from its own nature.
謂有對治力，根猛利者，能頓遠離。
 It is said that those who have antidotal power and strong roots can stay away.
無對治力，根處中者，如其麁相能漸遠離。
 If there is no antidote, those whose roots are in the center will gradually move away from them, as if they were in the shape of a rhinoceros.
無對治力，根下劣者，於諸尋思因緣財食深見過患。
 Those who have no antidotal power and have a bad root will suffer from deep troubles due to the pursuit of causes and conditions, wealth and food.
復次，諸苾芻有六順出離界三摩地修習支者，謂諸苾芻於閑靜室勤修觀行，當知三種補特伽羅，有三三摩地。
 Furthermore, if there are six branches of practicing samadhi that follow the path of transcending the realm of separation, it is said that those who practice meditation diligently in a quiet room should know that there are three kinds of takaras, and there are three samadhis.
謂勤修習增上心者，於四有情怨行、惡行、淨行、恩行，有眾生緣定。
 It is said that those who practice diligently and increase their mind will have sentient beings' predestined concentration on the four sentient beings' deeds of resentment, evil deeds, pure deeds, and benevolent deeds.
又勤修習趣究竟者，有法緣定。
 And those who practice diligently to achieve the ultimate goal will have the Dharma Destiny.
又勤修習諦現觀者，有法緣定。
 And those who practice diligently to observe the manifestation of truth will have the Dharma-conditional concentration.
復次，由三種大性大三摩地，能令速疾通達真如；
 Furthermore, through the three great samadhis of great nature, one can quickly reach the true state;
既通達已，能盡諸漏。
 Now that you have mastered it, you can eliminate all leaks.
謂由所緣大性故，由精勤大性故，由方便所攝作意大性故。
 It is said that it is because of the great nature of the object, because of the great nature of diligence, and because of the great nature of the intention captured by expedient means.
又有二遠離，能令速疾通達真如。
 There are two further distances, which can lead to quick access to the true nature.
謂於行處遠離憒閙，及於住處離惡尋思。
 It means staying away from evil wherever you go, and staying away from evil thoughts where you live.
瑜伽師地論卷第六十二
 Volume 62 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十三彌勒菩薩說
 Volume 63 of Yogi Earth Treatise: Sayings of Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中三摩呬多地之二
 Photography decision and selection of two of the many places in Samadhi
復有五種定相違法。
 There are five types of fixed aspects that are illegal.
一、毀犯禁戒，二、無無間加行，三、無殷重加行，四、有沈沒，五、他所擾惱。
 1. Breaking the forbidden precepts, 2. Doing it without interruption, 3. Doing it without due diligence, 4. Being sunk, 5. Being disturbed by others.
復有三種遠離。
 There are three kinds of distance.
一、住處遠離，二、見遠離，三、聞遠離。
 1. Stay away from where you live, 2. Stay away from sight, and 3. Stay away from hearing.
復次，心清淨行苾芻，略有五種等持相違厚重過失，能為定障。
 Again, if the mind is pure and the mind is pure, the five kinds of upholdings that are inconsistent with and have serious faults can become obstacles.
一、忿，二、慢，三、欲貪，四、薩迦耶見，五、不能堪忍。
 1. Anger, 2. Arrogance, 3. Greed, 4. Seeing Sakya, and 5. Unbearable.
有五厚重三摩地相，由彼於此障礙而住，是故說名厚重過失。
 There are five kinds of thick and heavy samadhis. Because of these obstacles, they are called thick and heavy faults.
云何五相？
 What are the five phases?
一者、獲得隨宜資具便生喜足；
 First, getting the right tools will bring you joy and contentment;
二者、好樂求諸善法；
 The second is to enjoy happiness and seek all kinds of good laws;
三、於身財無所顧戀；
 3. Not caring about one’s body and wealth;
四、於生死及與涅槃，見大過失、最勝功德；
 4. In life, death and nirvana, see the greatest faults and the greatest virtues;
五、於加行堪忍勤苦。
 5. You can endure hard work in Jia Xing.
此中忿者，謂懷忿故，若往他家不得利養，或得而少，或弊或遲，或不恭敬，由此便生顰蹙憤憾。
 Among them, the angry ones are those who are angry. If they go to another house, they will not benefit from it, or they will get less, or they will do harm, or they will be late, or they will be disrespectful. From this, they will be frowning, angry, and regretful.
從此因緣，發恚尋思及害尋思，多隨尋伺。
 From this cause and condition, I will have angry thoughts and harmful thoughts, and I will follow them more often.
彼由此故，先所未生勝三摩地不能得生。
 Because of this, he cannot be reborn in the samadhi he has never been born in before.
設彼已生還復退失。
 Suppose he has survived and retreated.
所言慢者，謂懷慢故，慢所制伏為性，於法不生恭敬，於諸師範尊重福田，不能時時身心卑屈敬問諮請：
 The one who talks about being arrogant means being arrogant. The nature controlled by the arrogance does not generate respect for the Dharma. It respects the fields of blessings for teachers and teachers. It cannot always be humble in body and mind to ask for advice:
云何為善？
 What is good?
云何不善？
 Why is this not good?
亦不勤求所有善法，由此不能解了引發三摩地義。
 He also does not diligently pursue all good dharma, so he cannot understand the meaning of samadhi.
從此因緣，發起輕慢相應尋思，多隨尋伺。
 From this cause and condition, I start to think about it accordingly, and follow it more often.
彼由此故，先所未生，如前廣說。
 For this reason, he has never been born before, as he said before.
言欲貪者，謂懷貪故，多諸愛染，於身財等深生顧戀，由此於外五妙欲中多生散亂。
 Speaking of greed, it means that because of greed, there are many kinds of love, deep concern for body and wealth, etc., which leads to many distractions in the five external wonderful desires.
從此因緣，生欲尋思、眷屬尋思、國土尋思、族望家勢相應尋思，多隨尋伺。
 From this cause and condition, I think about the desire to live, the family members, the country, the family, the family status, and so on.
彼由此故，先所未生，如前廣說。
 For this reason, he has never been born before, as he said before.
彼復不淨能為對治。
 He is no longer pure and can be treated as a remedy.
應知不淨略有三相。
 It should be known that impurity has three phases.
謂糞穢相、彼等流相、能依所依差別相。
 It is called the excrement phase, the flow phase, and the different phase that can be relied upon.
薩迦耶見者，謂由身見制伏因緣，會遇世法，便為高欣、下慼塗染。
 What Sakya saw was that he could control the causes and conditions through his body view and meet the laws of the world, which would lead to high happiness and inferiority.
設欲棄捨，便為身見相違而住。
 If you want to give it up, you will live in conflict with your body and mind.
又即於彼世法眾相，親愛恒流之所漂溺。
 And in that world, the Dharma and the various appearances are drifting in the eternal current of love.
設欲棄捨，便為身見相違而住。
 If you want to give it up, you will live in conflict with your body and mind.
又即世法眾相所生不正尋思之所燒惱。
 It is also the annoyance caused by improper thinking caused by the laws and phenomena of the world.
設欲棄捨，便為身見相違而住。
 If you want to give it up, you will live in conflict with your body and mind.
又即於彼世法眾相追求之時，種種擾亂散動所逼。
 And when the Dharma people in that world are pursuing each other, they are forced by all kinds of disturbances and dispersions.
設欲棄捨，便為身見相違而住。
 If you want to give it up, you will live in conflict with your body and mind.
又即由彼身見因緣，恒常執著世法所依無常諸取，由是因緣，為憂悲等之所逼惱。
 In addition, he sees the causes and conditions from his body, constantly clinging to the impermanent attachments on which the laws of the world are based, and due to these causes and conditions, he is driven by sorrow, sadness, etc.
設欲棄捨，便為身見相違而住。
 If you want to give it up, you will live in conflict with your body and mind.
又復即彼為欲除遣下地垢穢勤修善時，於彼加行不生喜樂。
 Furthermore, when he is diligently practicing good deeds in order to remove the filth and filth of the earth, his actions will not give rise to joy.
於此所治設欲棄捨，便為身見相違而住。
 If you want to abandon this place, you will live in conflict with your body and mind.
如為除遣下地垢穢，為遣上地所有垢穢，當知亦爾。
 Just as it is to remove all the filth from the earth below, it is also to remove all the filth from the earth above. You should know this.
由此因故，雖作是心：
 For this reason, although this is the intention:
我當於彼生死、涅槃，觀大過失、觀勝功德，便復顛倒。
 When I look at that life, death, and Nirvana, I should observe the great faults and merits, and then I will be confused again.
由此因緣，先雖獲得諸三摩地，然於未生聖諦現觀勝三摩地，不能得生。
 Due to this cause and condition, although we have obtained various samadhis, we cannot be reborn in the samadhis before the noble truth appears.
不堪忍者，謂懷不忍故，雖已獲得聖諦現觀勝三摩地，不能堪忍蚊虻等苦，捨離加行，多生懈怠。
 Being a ninja means being intolerant. Even though you have attained the samadhi of observing the manifestation of the noble truth, you cannot bear the sufferings of mosquitoes and flies, so you have to practice renunciation and become lazy.
由此因緣，於所未生入根本定不能生起，設復已生還即退失。
 Due to this cause and condition, the fundamental concentration cannot arise where it has not yet arisen. If it has been resurrected, it will be lost.
前三過失，能為最初三摩地障。
 The first three faults can be obstacles to the initial samadhi.
次一過失，為諦現觀三摩地障。
 Each time you make a mistake, you will become an obstacle to the realization of the truth and observe samadhi.
後一過失，為入根本三摩地障。
 The latter mistake is an obstacle to entering the fundamental samadhi.
復有差別。
 There is a difference.
謂有八種棄捨近住弟子因緣，於彼雜染之所染污。
 It is said that there are eight kinds of causes and conditions for abandoning the disciples who are close to you, and are stained by the defilements.
由染污故，彼便棄捨近住弟子，非無煩惱諸阿羅漢常善住念有如斯事。
 Due to defilement, he abandons his disciples who are close to him. This is not the case for Arhats without troubles who always dwell in good thoughts.
云何為八？
 Why is the cloud eight?
謂性於彼近住弟子有憎惡心，唯欲自身受於恭敬；
 It is said that one's nature is aversion to the disciples who live close to him, and he only wants to be respected for himself;
如欲恭敬，欲受利養亦復如是；
 If you want to be respectful, you also want to receive benefits and support;
近住弟子多所毀犯、行不正行；
 There are many disciples who live nearby who have committed many crimes and committed improper conduct;
又於近住諸弟子眾饒益損減，便有所須及與不須；
 Also, if the disciples who live nearby are benefiting or losing, there will be some need and no need;
於增上戒教授折伏不能堪忍；
 Professor Yu Zengshangjie couldn't bear it;
於增上心、增上慧住教授折伏不能堪忍；
 Professor Zeng Shang Xin and Zeng Shang Huizhu couldn’t stand it anymore;
於營眾務所有擾惱不能堪忍。
 All the troubles and annoyances caused by the affairs of the camp are unbearable.
復次嗢拕南曰：
 Fu Cao Nan said again:
數、及所對治、　　支分、廣建立、
 Number, and treatment, branches, wide establishment,
遠離、苦、散動、　　上支分、差別。
 Away, suffering, dispersion, upper branch, difference.
問：
 ask:
如先所說四種靜慮，何因緣故唯四靜慮，不增不減。
 As mentioned before, there are four types of meditation. Why are there only four types of meditation that neither increase nor decrease?
答：
 answer:
由能究竟超苦樂故。
 Because it can transcend pain and happiness.
所以者何？
 So what?
從初靜慮乃至第四，漸超苦樂方究竟故。
 From the first stage of meditation to the fourth stage, one gradually transcends the realm of suffering and happiness.
云何名初靜慮所治？
 Why is it called Chujinglizhi?
謂有五種。
 It is said that there are five kinds.
一者、欲貪，二、欲、恚、害三種尋思，三者、憂苦，四者、犯戒，五者、散亂。
 The first is desire and greed, the second is the three kinds of thoughts of desire, hatred and harm, the third is sorrow and suffering, the fourth is breaking the precepts, and the fifth is distraction.
云何第二靜慮所治？
 How can it be cured by tranquility for the second time?
亦有五種、一、初靜慮貪，二、尋伺，三、苦，四、掉，五、定下劣性。
 There are also five kinds: 1. initial calmness and greed, 2. pursuit, 3. suffering, 4. loss, and 5. determination of bad nature.
云何第三靜慮所治？
 Why is the third treatment of meditation?
謂有四種。
 It is said that there are four kinds.
一、第二靜慮貪，二、喜，三、踊躍，四、定下劣性。
 1. The second is to contemplate greed, 2. to be happy, 3. to be enthusiastic, and 4. to determine the bad nature.
云何第四靜慮所治？
 Why is it cured by the fourth meditation?
謂有五種。
 It is said that there are five kinds.
一、入息、出息，二、第三靜慮貪，三、樂，四、於樂發悟，五、定下劣性。
 1. Breathing in and out, 2. Calm down and think about greed, 3. Happiness, 4. Enlightenment from happiness, 5. Determination of bad nature.
問：
 ask:
初靜慮有幾支？
 How many do you have at Chujingxi?
答：
 answer:
有五支。
 There are five.
何等為五？
 What is five?
一、尋，二、伺，三、喜，四、樂，五、心一境性。
 1. Seeking, 2. Waiting, 3. Joy, 4. Joy, 5. One-pointedness of mind.
問：
 ask:
第二靜慮有幾支？
 How many second meditations are there?
答：
 answer:
有四支。
 There are four.
何等為四？
 What is four?
一、內等淨，二、喜，三、樂，四、心一境性。
 1. Internal purity, 2. Joy, 3. Joy, 4. One-pointedness of mind.
問：
 ask:
內等淨何法為自性？
 What is the intrinsic nature of inner purity?
答：
 answer:
念、正知、捨為自性。
 Mindfulness, clear understanding, and equanimity are our own nature.
問：
 ask:
第三靜慮有幾支？
 How many third meditations are there?
答：
 answer:
有五支。
 There are five.
何等為五？
 What is five?
一、念，二、正知，三、捨，四、樂，五、心一境性。
 1. Mindfulness, 2. Clear understanding, 3. Equanimity, 4. Joy, 5. One-pointedness of mind.
問：
 ask:
第四靜慮有幾支？
 How many branches are there in the fourth meditation?
答：
 answer:
有四支。
 There are four.
何等為四？
 What is four?
一、捨清淨，二、念清淨，三、不苦不樂，四、心一境性。
 1. Purity of equanimity, 2. Purity of thoughts, 3. Neither pain nor happiness, 4. One-pointedness of mind.
初靜慮中念、正知、捨，由尋伺門之所引發，是故雖有而不宣說。
 Mindfulness, clear understanding, and equanimity in the initial meditation are caused by the pursuit of the door, so although they exist, they are not explained.
第二靜慮，由彼自性能有作業，又由踊躍心隨煩惱之所纏縛，是故顯示內等淨名。
 The second level of meditation is due to the ability to have activities and the active mind to be entangled with defilements, so it manifests the inner pure name.
第三靜慮，心隨煩惱已遠離故，顯彼自相，是故說彼離喜貪故。
 The third is meditation, because the mind has been far away from the troubles, and it shows its self-image. This is why it is said that it is free from joy and greed.
初靜慮中離欲貪故，非離喜貪。
 The reason why you are freeing yourself from desire and greed in the initial meditation is not to be free from joy and greed.
第二靜慮離尋伺貪故，非離喜貪。
 Secondly, since meditation is free from greed for seeking and serving, it is not free from greed for joy.
第四靜慮，即彼顯示最極清淨。
 The fourth meditation is that which shows the most extreme purity.
是故當知，一切靜慮彼皆隨轉，如其所應。
 Therefore, you should know that everything you think about quietly will turn around as it should.
問：
 ask:
何因緣故，於四靜慮建立如是五支、四支？
 Why are there such five or four branches established in the four meditations?
答：
 answer:
住所依故，住饒益故，住自性故。
 The place of residence depends on it, the place of residence is beneficial, the place of residence is its own nature.
復有差別。
 There is a difference.
謂思惟所緣故，受用所緣故，於緣不散故。
 It means thinking about the reasons, enjoying the reasons, and not letting go of the reasons.
復有差別。
 There is a difference.
謂饒益所依故，增上心所依故，增上慧所依故。
 It is said to be beneficial, because it increases the support of the heart, and because it increases the support of wisdom.
復有差別。
 There is a difference.
謂為對治三雜染住所對治故。
 It is said to be the remedy for the residence of the three impure defilements.
云何名為三雜染住所對治耶？
 Why is it called the treatment of the residence of the three impurities?
一、染污住，二、苦惱住，三、愚癡住。
 First, defilement dwells, second, suffering dwells, and third, ignorance dwells.
復有差別。
 There is a difference.
謂受欲者相似法故。
 It is said that those who receive desires are similar to Dharma.
諸受欲者，略有三種正所作事，能顯彼是受用欲者。
 There are three kinds of things that those who receive desires can do to show that they are those who use desires.
一、正求財寶；
 1. Seeking treasure;
二、求財寶已，能正受用；
 2. Seek treasure so that it can be put to good use;
三、於彼自在，隨意所為。
 3. Be at ease with him and do whatever you want.
如是修習諸靜慮者，亦有三種正所作事，當知依彼建立支分，如其所應。
 Those who practice meditation in this way also have three kinds of things to do, and they should know how to establish branches according to them, as they should.
復有差別。
 There is a difference.
謂為對治自苦惱行，應知建立諸靜慮支。
 It is said that in order to deal with the self-distressing behavior, one should know how to establish the calmness and worry factors.
如是略有三種對治。
 So there are three remedies.
一、對治缺減對治，二、身心逼惱對治，三、於外境界其心流散不寂靜對治。
 1. The treatment for deficiencies and reductions, 2. The treatment for physical and mental distress, and 3. The treatment for the dispersion of the mind in external realms.
問：
 ask:
何因緣故，初靜慮中說離欲已，復說遠離惡不善法？
 Why is it that when you first think about it, you say you have renounced desires, and then you say you have stayed away from evil and unwholesome dharmas?
答：
 answer:
為欲顯示諸欲自相故，及為顯示諸欲過患相故。
 It is for the purpose of showing the self-image of desires, and for the purpose of showing the faults and harms of desires.
過患相者，由彼諸欲發起惡行，墜墮極下惡處所故，說名為惡；
 Those with the wrong sign are called evil because their desires initiate evil deeds and fall into the lowest evil place;
違善生故，復名不善。
 Those who go against the good will be renamed bad.
復有差別。
 There is a difference.
為欲顯示煩惱雜染斷故，及為顯示先所積集業雜染斷故。
 It is for the purpose of showing the eradication of defilements of defilements and defilements, and also for the purpose of showing the eradication of defilements of karma accumulated in the past.
復有差別。
 There is a difference.
為欲顯示諸在家者受用事門諸欲斷故，及為顯示諸出家者由尋思門諸欲斷故。
 It is for the purpose of showing the lay people to be cut off from the desires of the door of service, and to show the monks to be cut off from the desires of the door of seeking and thinking.
復有差別。
 There is a difference.
為欲顯示欲尋思斷故，及為顯示恚、害尋思斷故。
 It is for the purpose of showing desire, thinking and judgment, and it is for the purpose of showing hatred and harm.
復有差別。
 There is a difference.
為欲顯示外道諸仙所得相故，及為顯示離彼退已行呪詛故。
 It is for the purpose of showing the appearance obtained by the immortals of the heretics, and also for the purpose of showing that those who have withdrawn from them have committed the curse.
問：
 ask:
何緣故，知初靜慮中苦根未斷？
 Why do you know that the root of suffering is not cut off in the initial meditation?
答：
 answer:
彼品麁重未遠離故。
 That's why his character is not far away.
若於是處苦根已斷，便與第二靜慮住時應無差別。
 If the root of suffering has been cut off at this point, there should be no difference from the second meditation.
是故當知是處未斷。
 Therefore, you should know that this place is not broken.
問：
 ask:
若尋伺等於初靜慮等中皆能攝益勝三摩地，又能攝受自地靜慮皆令清淨，何因緣故，世尊於彼顯示動名？
 If meditation and concentration are equal to those of the first stage of meditation and meditation, they can benefit and overcome samadhi, and if they can absorb and meditate on their own ground and make them pure, why does the World-Honored One reveal the verb name to them?
答：
 answer:
此望他地，不望自地。
 This looks to other places, not to one's own.
問：
 ask:
何因緣故，從欲界上於初靜慮等中，建立後後勝上支分？
 Why is it that from the desire realm in the initial meditation, etc., the superior branch of later victory is established?
答：
 answer:
當知略有三因緣故。
 You should know that there are three reasons.
一、所治能治故；
 1. What can be cured can be cured;
二、證得勝利故；
 2. To achieve victory;
三、所證得故。
 3. The reason for the attainment.
當知如是三種因緣，四靜慮中五支所攝，隨其所應。
 You should know that these three kinds of causes and conditions are captured by the five factors in the four meditations, and they respond accordingly.
問：
 ask:
初二靜慮有何差別？
 What is the difference between meditation in the second grade of junior high school?
答：
 answer:
第二靜慮中三摩地圓滿有差別故。
 There is a difference in the perfection of samadhi in the second meditation.
問：
 ask:
第二、第三靜慮、有何差別？
 What is the difference between the second and third meditation?
答：
 answer:
第三靜慮饒益圓滿有差別故。
 The third reason is that there are differences in the benefits of meditation and perfection.
問：
 ask:
第三、第四靜慮有何差別？
 What is the difference between the third and fourth meditations?
答：
 answer:
第四靜慮清淨圓滿、有差別故。
 Fourth, meditation is pure and complete, and there are differences.
復有四種修三摩地。
 There are four more ways to practice samadhi.
一者、為得現法樂住故；
 First, for the purpose of attaining the present Dharma and living happily;
二者、為得勝智見故；
 The second is for the wisdom of victory;
三者、為得分別慧故；
 Third, for the purpose of gaining discernment and wisdom;
四者、為證諸漏永盡故。
 Fourth, it is to prove that all outflows will be eliminated forever.
當知依四補特伽羅，建立四種修三摩地。
 You should know how to establish four kinds of samadhi according to the four kinds of tegara.
云何四種補特伽羅？
 What are the four kinds of bu Te Jia Luo?
謂苦速通，已得行迹、已見諦者。
 It is said that suffering can be overcome quickly, that is, one who has already achieved the deeds and seen the truth.
復有異生，未得行迹、已得有情所緣無量、已離欲者。
 There are also those who are reborn, who have not yet achieved their deeds, who have found countless sentient beings, and who have left desires.
又樂遲通，已得行迹、已見諦者。
 Also, those who are happy to have late access, have already obtained the deeds, and have seen the truth.
又樂速通，已得行迹、已見諦者。
 He is also happy to have quick access, he has already found the traces, and has seen the truth.
此中異生，已得無量、已離欲者，若已證得死生智通，當知是名智見清淨。
 Among those who have attained immeasurable different rebirths and have left desires behind, if you have attained the knowledge of death and life, you should know that this is called pure wisdom and view.
若樂遲通行迹轉時，雖已見諦，由軟根故而名退法。
 If the path of joy is delayed and the path turns around, even though the truth has been seen, it is called the retreat method because of its weak roots.
由此因緣，復於欲界受想尋思，當住正念、當起正知。
 Due to this cause and condition, when you feel thoughts and thoughts in the desire realm again, you should stay mindful and have clear understanding.
復次，諸靜慮離欲所顯。
 Again, all calm thoughts and detachment from desire appear.
當知離欲略有六種。
 You should know that there are six types of renunciation.
一、自性離欲，二、損減離欲，三、任持離欲，四、昇進離欲，五、愚癡離欲，六、對治離欲。
 1. Self-nature renunciation, 2. Impairment and reduction of renunciation, 3. Allowance to maintain renunciation, 4. Advancement of renunciation, 5. Ignorance and delusion, 6. Countermeasures for renunciation.
自性離欲者，謂於自性不淨非所受用事中諸厭背性；
 Self-nature is separated from desire, which means that the self-nature is impure and does not serve the purpose of being used;
又於苦受諸厭背性；
 Also, suffering from the negative nature;
又若已離初靜慮染住，於第二靜慮等中，於尋伺等諸厭背性。
 Also, if you have left the initial state of meditation and concern, you will be in the second state of meditation, etc., and you will have aversion to thoughts and thoughts, etc.
是名自性離欲。
 This is called separation from desire.
損減離欲者，謂兩兩交會習婬欲法，除熱惱已諸厭背性。
 To reduce the dissociation from desire, it is said that the combination of two and two practices of sexual desire can eliminate the heat, annoyance and negative nature.
如是等類所餘應知，皆名損減離欲。
 It should be understood that the rest of this category is called loss and reduction of desire.
任持離欲者，謂諸有受用美妙飲食極飽滿已，於餘飲食諸厭背性。
 Those who hold on to dispassionate desires are those who have enjoyed all kinds of delicious and delicious food and have been extremely satiated, and the rest of the food and drink has caused aversion to it.
如是等類所餘應知，皆名任持離欲。
 It should be known that the rest of these categories are all called letting go and holding on to freedom from desire.
昇進離欲者，謂已獲得勝上財寶，或尊貴位，於餘下劣諸厭背性。
 Those who ascend to the level of freedom from desire are said to have obtained superior treasures or honorable positions, leaving behind the negative and negative nature.
如是等類所餘應知，皆名昇進離欲。
 It should be known that the rest of these categories are all called advancement and freedom from desire.
愚癡離欲者，謂於涅槃甚深功德不能解了，遂於涅槃生厭背性。
 Those who are ignorant and detached from desire think that the profound merits and virtues of Nirvana cannot be understood, so they develop aversion to Nirvana.
如是等類所餘應知，皆名愚癡離欲。
 It should be known that the rest of this category is called ignorance, delusion and separation from desire.
對治離欲者，謂由厭壞對治故，或由斷對治故，或由持對治故，或由遠分對治故，或由世間出世間道斷諸煩惱，如是皆名對治離欲。
 To treat separation from desire, it is said that it is treated by aversion to destructiveness, or by cutting off, or by upholding, or by distant separation, or by cutting off all troubles by the worldly and transcendental path. These are all called remedies. Separation from desire.
問：
 ask:
何因緣故，說諸靜慮名為住耶？
 Why is it said that meditation is called dwelling?
答：
 answer:
繫心於內所緣境界，於外所緣不流散故。
 It is because the mind is anchored in the realm of internal objects and does not stray away from external objects.
問：
 ask:
何因緣故，說諸靜慮名三摩地？
 Why is meditation called Samadhi?
答：
 answer:
於所知事同分所緣一切影像，平等平等住持心故。
 He shares all the images of the things he knows and objects, and maintains his mind with equality and equality.
問：
 ask:
何因緣故，說諸靜慮名奢摩他？
 Why is it that meditation is called samatha?
答：
 answer:
為欲寂靜一切煩惱正安止故。
 For the sake of peace and tranquility, all worries will cease.
問：
 ask:
何因緣故，說諸靜慮名心一境性？
 Why is it said that the mind of meditation is one-pointed?
答：
 answer:
略有二種所緣境界。
 There are slightly two kinds of object realms.
一、不定地所緣境界，二者、定地所緣境界。
 One, the realm of the indefinite place, the second, the realm of the fixed place.
此中一境，所謂定地所緣境界，非第二境。
 One of these realms, the so-called realm of concentration, is not the second realm.
繫心於此一所緣境，是故說名心一境性。
 The mind is attached to this one-pointed environment, so it is called the one-pointed nature of the mind.
復次，當知此中，從離欲退，略有十種。
 Again, you should know that there are ten ways to retreat from desire.
謂或依止不平等故，從離欲退。
 It is said that the reliance is not equal, so it is necessary to retreat from the desire for separation.
謂如有一，遭極重病。
 It is said that if there is one, he is very seriously ill.
如馬勝言：
 Ru Ma Sheng said:
我於此定不能入證，將無我定當退失耶？
 If I cannot attain the realization of this concentration, will I lose my concentration of no-self?
或復有一，性多麁重，於三摩地先不串習，彼由如是多麁重故，成其退法。
 There may be another situation where the nature has multiple hexagrams and heaviness, and he does not continue to practice them in Samadhi. Because of such multiple hexagrams and hexagrams, this is the way to retreat.
或有所緣境界勝故，從離欲退。
 Perhaps because of a predestined state of excellence, you retreat from the desire to leave.
謂如有一，值遇勝妙境界現前。
 It is said that if there is one, a wonderful state of worth encountering will appear before you.
如外道仙乃至獲得非想非非想處，遇觸少年美妙形色可愛母邑，從離欲退。
 For example, the heretic immortals even get to the place where they neither want nor want, meet the beautiful and lovely young people in their hometown, and retreat from the desire to leave.
或有獲得敬養故退。
 Or he retired because he was respected and supported.
謂如有一，從他獲得利養恭敬，即便退墮。
 It is said that if there is one person, if you gain benefit and respect from him, you will fall back.
如提婆達多。
 Such as Devadatta.
或有遭遇輕毀故退。
 Or retreat due to slight damage.
謂如有一，或遭他罵、或瞋、或責，從離欲退。
 It is said that if there is a person who is scolded, angry, or scolded by him, he will retreat from the desire for separation.
如外道仙，由憤恚故退三摩地，現行呪詛。
 Just like the heretic immortals who retreated from samadhi out of anger and now cursed.
或慢故退。
 Or be slow to retreat.
謂如有一，恃所得定自舉凌他。
 It is said that if there is one, relying on what you have obtained will lead you to overthrow him.
或有增上慢故退。
 Or it may be slow to increase and therefore retreat.
謂如有一，於諸勝定證差別中，起增上慢。
 It is said that if there is one thing, in the difference of all victory and attainment, there will be an increase in contemplation.
或有不作意故退。
 Or he retreated accidentally.
謂如有一，於能入定行相作意不復思惟。
 It is said that if there is one thing, you will no longer think about it if you can enter into concentration and practice.
或有未串習故退。
 Maybe you quit because you haven’t gotten used to it.
謂如有一，安住始業新修善品。
 It is said that if there is one, settle down and start a new career to cultivate good deeds.
或有自地煩惱數起故退。
 Or there may be a lot of troubles that arise and then disappear.
謂如有一，愛上靜慮乃至疑上靜慮。
 It is said that if there is one, fall in love with meditation and even contemplate in doubt.
或有壽盡、福盡、業盡故退。
 Or you may retire when your life span, blessings, or karma are exhausted.
謂如有一，從上生處退沒下生。
 It is said that if there is one, it retreats from the place of upper birth and disappears from lower birth.
復次，此中或有補特伽羅，下品煩惱、下品善法，多念艱辛然後方退，多念艱辛方能入定。
 Again, there may be bu Te Jialuo, low-grade worries and low-grade good dharma. Only by thinking about hardships too much can you retreat. Only by thinking of hardships too much can you enter concentration.
或有補特伽羅，下品煩惱、上品善法，多念艱辛然後方退，經一念頃速能入定。
 Or there is Bu Te Jialuo, a low-grade trouble and a high-grade good law. If you think about hardships too many times, you will be able to retreat. After just one thought, you can quickly enter concentration.
或有補特伽羅，上品煩惱、下品善法，經一念頃速疾而退，多念艱辛方能入定。
 Or there is Pute Jialuo, where high-grade worries and low-grade good deeds can quickly disappear with just one thought, but only after many hardships can one enter samadhi.
或有補特伽羅，上品煩惱、上品善法，經一剎那速疾而退，一剎那頃速能入定。
 Or there is Pute Jia Luo, the top-grade troubles and top-grade good dharma can quickly disappear in an instant, and can enter concentration in an instant.
復有補特伽羅已得離欲，從定起已，或於一時，彼三摩地相間相雜作意而轉；
 Furthermore, Putegara has attained freedom from desire and has begun to meditate, or for a while, the samadhis are intertwined with each other and the mind is turning;
或於一時，不相間雜。
 Or for a while, they are not mixed.
若遇聲緣，從定而起，與定相應意識俱轉，餘耳識生，非即彼定相應意識能取此聲。
 If you encounter a sound condition, it arises from concentration, and the consciousness corresponding to concentration turns together, and the remaining ear consciousness arises. Otherwise, the consciousness corresponding to concentration can pick up the sound.
若不爾者，於此音聲不領受故，不應出定。
 If not, because you have not accepted the sound, you should not come out of concentration.
非取聲時即便出定。
 When you are not making sounds, you will come out of concentration.
領受聲已，若有悕望後時方出。
 After receiving the sound, if there is any regret, it will come out later.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
攝決擇分中非三摩呬多地
 Decision to take photos in many places in Central Africa including Samadhi
如是已說三摩呬多地決擇。
 So it has been said that there are many places to choose from.
非三摩呬多決擇，我今當說。
 There are many choices other than samaña, I will say it now.
或有由自性故，名不定地。
 Perhaps it is due to its own nature, so its name is uncertain.
謂五識身。
 It is called the five-consciousness body.
或有闕輕安故，名不定地。
 Maybe there is Que Qing'an, so the name is uncertain.
謂在欲界諸心心法。
 It refers to all the mental phenomena in the desire realm.
或有未發趣故，名不定地。
 Maybe it's not interesting, so the name is uncertain.
謂受欲者。
 It is called the one who desires.
或有散亂故，名不定地。
 It may be scattered, so its name is uncertain.
謂始業者雖修習定，而於五欲其心流散。
 It is said that although a beginner practices concentration, his mind wanders away from the five desires.
或有太聚故，名不定地。
 Perhaps because of Taiju, the name is uncertain.
謂始業者，於內境界略聚其心，便生沈沒。
 It is said that if a person starts to concentrate his mind in the inner realm, he will sink.
或未得故，名不定地。
 Or the name is uncertain.
謂即散心相應諸法。
 It means that the mind is relaxed and corresponds to all dharmas.
或未圓滿故，名不定地。
 Perhaps it is not perfect, so the name is uncertain.
謂未證得加行究竟作意。
 It means that the ultimate intention of preliminaries has not been attained.
或雜染故，名不定地。
 Or because of impurities, the name is uncertain.
謂雖證得加行究竟果作意，而於彼定多生愛味。
 It means that even though you have attained the ultimate fruit of preliminaries, you will still have the taste of love for that person.
或不自在故，名不定地。
 Or it is not at ease, so the name is uncertain.
謂即由彼染污心故，不得自在。
 It is said that because of his polluted mind, he cannot feel at ease.
或不清淨故，名不定地。
 Perhaps it is not pure, so its name is uncertain.
謂未永害煩惱隨眠。
 It is said that troubles and troubles will not last forever.
或出定故，名不定地。
 Or because of the determination, the name is uncertain.
謂從已得三摩地起而不退失。
 It means that from the moment you have attained samadhi, you will never lose sight of it.
或有退故，名不定地。
 There may be retirement, and the name is uncertain.
謂從所得三摩地退。
 It is said to retreat from the attained samadhi.
復次，此中依止初不定地，為安住心，應正取相。
 Again, in order to stabilize the mind, we should take the right aspect.
謂青瘀相、或膿爛相，廣說如前。
 It is called the phase of blue blood stasis, or the phase of pus and rot, which is widely described as before.
依止第二不定地故，為得作意，應勤修習。
 Relying on the second indefinite ground, in order to gain concentration, one should practice diligently.
依止第三不定地故，為得根本，應勤修習。
 Relying on the third uncertain ground, in order to obtain the root, one should practice diligently.
依止第四現在前故，最初應正安住其念，為無亂故，略攝其心；
 Relying on the fourth present reason, one should first calm down one's mind, and for the sake of no confusion, one should capture one's mind briefly;
由正知故，速疾攝受。
 Because of correct knowledge, he can quickly absorb it.
依止第五現在前故，應當思惟淨妙之相，又應善達沈沒之相。
 Relying on the fifth present, one should meditate on the pure and wonderful appearance, and one should be good at attaining the sinking appearance.
依止第六現在前故，於師教授，能不忘失。
 Rely on the sixth present and previous teachings, and be taught by your teacher so as not to forget them.
應當安住猛利護念如理方便。
 You should abide in the powerful and protective thoughts and follow the reasonable means.
應當無間、殷重修習。
 It should be practiced continuously and diligently.
依止第七現在前故，應於微劣所得定中，不生喜足。
 Relying on the seventh present and previous reasons, one should stay in concentration obtained by meager results, without giving rise to joy or contentment.
依止第八現在前故，於諸雜染應觀過失；
 Relying on the eighth present reason, one should observe faults in all defilements;
設生愛味，所有雜染尋即除遣，不應戀著。
 If you have the taste of love, all the defilements will be removed immediately, and you should not be attached to it.
依止第九現在前故，於三摩地應無間修。
 Relying on the ninth present, you should practice it continuously in samadhi.
又應善巧通達其相。
 And one should be skillful in understanding its appearance.
依止第十現在前故，應當猛利修諦善巧。
 Relying on the tenth present, one should practice the truth vigorously and skillfully.
依第十一現在前故，為令不退，應不放逸。
 According to the eleventh present, in order not to retreat, we should not let go.
依第十二現在前故，即為彼事，應修遠離如理作意，應隨順前修習無間、殷重方便。
 According to the reason before the twelfth present, for that matter, one should practice staying away from the rational mind, and one should follow the previous practice to practice uninterrupted and attentive expediency.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
攝決擇分中有心地
 Photography decisions are made carefully
如是已說非三摩呬多地決擇。
 So it has been said that there are many places to choose from.
有心地決擇，我今當說。
 Make a conscious choice, I will say now.
當知諸心差別而轉，略由五相。
 You should know the difference between the hearts and turn them around, briefly based on the five characteristics.
一、由世俗道理建立故；
 1. It is established by secular principles;
二、由勝義道理建立故；
 2. It is established by the principle of ultimate justice;
三、由所依能依建立故；
 3. Because it can be established based on what it relies on;
四、由俱有建立故；
 4. Because everything is established;
五、由染淨建立故。
 5. It is established by the purity of dye.
云何世俗道理建立？
 How can secular principles be established?
謂依世俗道理建立諸心差別轉義，當知如前意地已說。
 It is said that the different meanings of the hearts are established according to the secular principles. You should know that it has been said before.
勝義道理建立差別，我今當說。
 The ultimate principle establishes differences, I will say now.
云何名為勝義道理建立差別？
 How can we establish a difference in the name of Shengyi principle?
謂略有二識。
 It is said that there is a little bit of awareness.
一者、阿賴耶識，二者、轉識。
 One is alaya consciousness, and the other is transference consciousness.
阿賴耶識是所依，轉識是能依。
 Alaya consciousness is the basis, and turning consciousness is the ability to rely on.
此復七種、所謂眼識乃至意識。
 These seven types are called eye consciousness and even consciousness.
譬如水浪依止暴流，或如影像依止明鏡。
 Like the waves of water clinging to the torrent, or like the image clinging to the mirror.
如是名依勝義道理，建立所依能依差別。
 In this way, the name depends on the principle of ultimate meaning and establishes the difference between what can be relied on and what can be relied on.
復次，此中諸識，皆名心、意、識。
 Again, all consciousnesses here are called heart, mind, and consciousness.
若就最勝，阿賴耶識名心。
 If it is the most successful, Alaya knows the name of the mind.
何以故？
 Why?
由此識能集聚一切法種子故，於一切時緣執受境，緣不可知一類器境。
 This consciousness can gather all the seeds of dharmas. Therefore, it can adhere to the conditions at all times, and the conditions are unknowable.
末那名意，於一切時執我我所及我慢等，思量為性。
 At the end of the day, it is the nature to cling to what I have, what I have, and what I am proud of at all times.
餘識名識，謂於境界了別為相。
 The remaining consciousness is called consciousness, which is called the phase of distinguishing between realms.
如是三種，有心位中心、意、意識，於一切時俱有而轉。
 These three types include the heart center, mind, and consciousness, which are present and turning at all times.
若眼識等轉識不起。
 If the eye consciousness cannot be transferred, it cannot be recognized.
彼若起時，應知彼增俱有而轉。
 If it arises, you should know that it will increase and then turn around.
如是或時四識俱轉，乃至或時八識俱轉。
 In this way, the four consciousnesses may all turn around, and even the eight consciousnesses may turn around at the same time.
又一意識，於一時間分別一境，或二或多、自境他境，故說意識不可思議。
 Another consciousness can distinguish one state, two or more, from one state to another state at a time, so it is said that the consciousness is inconceivable.
問：
 ask:
若彼末那，於一切時思量為性，相續而轉。
 If that is the case, thinking about it at all times is the nature, and it continues to turn.
如世尊說出世末那，云何建立？
 If the World-Honored One says that the world is at the end of the world, how can it be established?
答：
 answer:
名假施設，不必如義。
 The name is assumed to be a facility, and it does not have to be true.
又對治彼，遠離顛倒正思量故。
 And to deal with it, stay away from confusion and think correctly.
即此末那任持意識，令分別轉。
 That is to say, if you hold on to your consciousness at this moment, you can turn it around.
是故說為意識所依。
 This is why it is said to be based on consciousness.
又諸轉識，或於一時一切唯與樂受相應俱有而轉，或於一時亦有苦受，或於一時亦有不苦不樂等受相應俱轉。
 In addition, the consciousness may change at a time when everything is related to pleasant feelings, or at a time there are also painful feelings, or at a time there are neither painful nor pleasant feelings, and they all change accordingly.
阿賴耶識相應受，於一切時唯是不苦不樂，唯是異熟生。
 The Alaya consciousness corresponds to the feeling, and at all times it is neither painful nor happy, and only the familiarity arises.
此於一切識流轉時，或樂俱行、或苦俱行、或非苦樂俱行位中，恒相續流，乃至命終無有斷絕。
 When all consciousness flows, it may be accompanied by happiness, suffering, or non-suffering. It will continue to flow without interruption until the end of life.
所餘三受，當知思惟之所引發，非是俱生，時時作意引發現前。
 For the remaining three feelings, you should know that they are not caused by thinking, but they are not always the same.
彼俱生受極微細故，難可分別。
 Since their co-occurring feelings are extremely subtle, it is difficult to distinguish them.
如是等類，當知是名勝義道理，建立諸識俱有差別。
 Such as this and so on, you should know that there are differences in the meaning of names and places, and the establishment of all consciousnesses.
復次，阿賴耶識無有煩惱而共相應。
 Again, alaya consciousness has no defilements and is consistent.
末那恒與四種任運煩惱相應，於一切時俱起不絕。
 Mana Eternal corresponds to the four kinds of fate troubles, which arise and cease at all times.
謂我我所行薩迦耶見、我慢、我愛、不共無明。
 It is said that I, my actions, Sakaya view, I am arrogant, I love, I am ignorant.
是諸煩惱，與善、不善、無記識俱而不相違。
 These defilements are not inconsistent with good, bad, and unrecorded consciousness.
其性唯是隱沒無記，任運而起。
 Its nature is simply hidden and left to chance.
當知諸餘分別所起，隨眾緣力差別而轉。
 You should know that the origin of all distinctions is based on the differences in the conditioned forces.
又與末那相應俱有遍行任運四種煩惱，世間治道尚不能為損伏對治。
 In addition, there are four kinds of troubles that are common and free in conjunction with Mana, and the governance of the world cannot be used to cure them.
何以故？
 Why?
已離欲者猶現行故，隨所生處，是諸煩惱即此地攝。
 Those who have been freed from desires still present them, depending on where they arise, and all the troubles are captured in this place.
當知此地已離欲者，此地煩惱現行不絕。
 You should know that those who are free from desire here will have endless troubles here.
何以故？
 Why?
此諸煩惱，唯阿賴耶識種子所引，於一切時任運而生，非所對治及能對治境界緣力差別轉故。
 These troubles are only caused by the seeds of Alaya consciousness, and they arise at any time at any time, and they are not the result of differences in the conditions and conditions that can be treated and can be treated.
諸離欲者，世間治道若現在前、若不現前，此諸煩惱現行不絕。
 For those who are free from desire, if the world's governing path appears before them, or if it does not appear before them, all these troubles will continue to exist.
若諸有學已見迹者，出世間道現在前時，此諸煩惱不得現行。
 If there are those who have learned and seen traces, when the transcendental path appears before them, these troubles will not appear.
從彼出已，還復現行。
 Having emerged from there, it returns to its present state.
善通達故，未永斷故。
 Because it is good and accessible, it is not forever broken.
若諸無學，此一切種皆不現行。
 If there is no learning, all these will not be realized.
是諸煩惱，當知唯離非想非非想處欲故，一時頓斷。
 All these troubles can be stopped immediately because they are free from non-perception and non-non-perception.
非如餘惑漸漸而斷。
 Rather than the remaining doubts gradually disappearing.
如是等類，當知是名建立雜染、清淨差別。
 Such as this and so on, you should know that this name establishes the difference between defilements and purity.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
決擇分中無心地
 Decide unintentionally
如是已說有心地決擇。
 This has been said to make a conscious decision.
無心地決擇，我今當說。
 Unintentional decision, I will say now.
問：
 ask:
心不生因，凡有幾種？
 If the mind does not produce a cause, how many kinds are there?
由幾種因，心不得生？
 What are the reasons why the mind cannot be born?
答：
 answer:
心不生因，略有七種；
 The mind does not produce causes, but there are seven kinds;
由此因故，心不得生。
 For this reason, the mind cannot arise.
何等為七？
 What is seven?
謂緣闕故，心不得生；
 It is said that because of the condition, the mind cannot be born;
如是作意闕故、未得故、相違故、斷故、滅故、已生故，心不得生。
 If the mind is blocked, unavailable, contradictory, cut off, destroyed, or already born, then the mind cannot arise.
云何由緣闕故，心不得生？
 Why can't the mind be born because of the condition?
謂內眼處壞，若外色處不現在前；
 It is said that the inner eye is bad, if the outer color is not present;
廣說乃至內意處壞，若外法處不現在前；
 If it is widely said that the inner mind is bad, if the outer dharma is not present;
爾時由彼所生眼識乃至意識終不得生。
 At that time, the vision and even the consciousness that arise from it will never be born.
如是名為由緣闕故，心不得生。
 This is called due to conditions, so the mind cannot arise.
云何作意闕故，心不得生？
 Why is it that the mind is blocked and the mind cannot be born?
謂雖有內眼處不壞，外色處現前；
 It is said that although the inner eye is not damaged, the outer color is present;
廣說乃至內意處不壞，外法處現前；
 It is widely said that the internal intention is not bad, and the external method is present;
若無能生作意正起，爾時由彼所生眼識乃至意識終不得生。
 If it is impossible to give rise to the right intention, then the eye consciousness and even consciousness arising from it will never arise.
如是名為作意闕故，心不得生。
 This is called mind-making, so the mind cannot arise.
云何由未得故，心不得生？
 Why is it that the mind cannot be born because it has not been achieved?
謂如有一，於下欲界思惟麁相，於初靜慮思惟靜相，為欲證得初靜慮故。
 It is said that there is a person who thinks about the appearance of Qi in the lower realm of desire, and thinks about the sign of stillness in the first stage of meditation, because he wants to realize the first stage of meditation.
若於此道不極作意，若修、若習、若多修習，不善修故，於初靜慮未能證得；
 If you don’t pay enough attention to this path, if you practice it, if you practice it, if you practice it too much, then you won’t be able to attain it in the initial meditation because you are not good at it.
由未得故，初靜慮俱心不得生。
 Because it has not been attained, the mind cannot arise in the initial period of meditation.
又如有一，於初靜慮、第二、第三、第四靜慮、空無邊處、識無邊處、無所有處思惟麁相，於第二靜慮乃至非想非非想處思惟靜相，如前廣說。
 Another example is that in the first meditation, the second, the third, and the fourth meditation, the place where emptiness is boundless, the place where consciousness is boundless, and the place where there is nothing, I think about the sign of tranquility. , as stated before.
又如有一，遍於一切薩迦耶中思惟苦相，於薩迦耶滅涅槃界思惟靜相；
 Another example is that there is a person who meditates on the aspect of suffering throughout all the Sakya, and contemplates the aspect of tranquility in the realm of Nirvana in Sakya;
為斷一切薩迦耶故，為欲證得涅槃界故。
 For the purpose of severing all sakyayas, and for the purpose of attaining the realm of Nirvana.
若於此道不極作意，若修、若習、若多修習，不善修故，不能盡證一切涅槃；
 If you don’t pay close attention to this path, if you practice it, if you practice it, if you practice it too much, and if you don’t practice it well, you won’t be able to fully realize all Nirvana;
由未證故，於諸結、縛，及與隨眠、隨煩惱、纏永解脫心便不得生。
 Because it has not been realized, the mind of eternal liberation from knots, fetters, sleep, troubles, and entanglements cannot arise.
如是名為由未得故，心不得生。
 This is because the name has not been obtained, and the mind cannot be born.
云何由相違故，心不得生？
 Why is it that the mind cannot be born because of the conflict?
謂如有一，觸能隨順樂受諸觸，受樂受時，樂受相應心現在前；
 It is said that if there is one thing, the contact can be experienced according to the pleasant feeling. When receiving the pleasant feeling, the corresponding mind of the pleasant feeling is present in front of me;
爾時苦受、非苦樂受相應之心，以相違故，便不得生。
 At that time, the mind with painful feelings and non-painful and pleasant feelings will not be born because they are in conflict with each other.
如是若觸能順苦受、不苦不樂受觸，如前廣說；
 In this way, if the contact can be smooth and painful, and the contact can be neither painful nor pleasant, as has been said before;
爾時樂受、非苦樂受，樂受、苦受相應之心，以相違故，便不得生。
 At that time, there are pleasant feelings and non-painful feelings, and the corresponding mind of pleasant feelings and painful feelings cannot be born because they are in conflict with each other.
又如有一，貪纏所纏，貪纏相應心現在前；
 Another example is that there is a person who is entangled in greed, and the corresponding mind of greed and entanglement appears in front of him;
爾時瞋纏相應之心，以相違故，便不得生。
 At that time, anger entangles the corresponding mind, and because of the conflict, there will be no birth.
如是若有瞋纏所纏，廣說乃至爾時貪纏相應之心，以相違故，便不得生。
 In this way, if there is anger entangled in the heart, and even greed is entangled in the corresponding mind, it will not be reborn.
如是名為由相違故，心不得生。
 This is because it is contrary to the name, and the mind cannot arise.
云何斷故，心不得生？
 Why is it that because of this, the heart cannot be reborn?
謂如有一，由善修習八聖支道故，證得無餘貪欲、瞋恚、愚癡永盡；
 It is said that there is one person who, by practicing the Eightfold Noble Path well, can achieve the eternal end of greed, anger, and delusion;
彼於爾時，有貪、有瞋、有癡心等隨一心法，諸隨煩惱所染污心，彼由已斷、已遍知故，皆不得生。
 At that time, there is greed, hatred, delusion, etc. that follow the same mental state, and the mind is polluted by the troubles. Since their causes have been cut off and they are fully understood, they cannot arise.
如是名為由永斷故，心不得生。
 This is called because it is forever cut off, so the mind cannot be born.
云何滅故，心不得生？
 Why does it mean that the mind cannot be reborn if it is destroyed?
謂如有一，生無想天、入無想定、入滅盡定；
 It is said that there is such a thing as being born in the world without thoughts, entering into the concentration without thoughts, and entering into the concentration of cessation;
於其中間經爾所時，由斷滅故，心不得生。
 When you pass through it, the mind will not be born due to cessation.
又如有一，於無餘依涅槃界中已般涅槃；
 Another example is that there is a person who has achieved nirvana in the realm of nirvana without any remaining support;
彼於爾時，畢竟滅故，心不得生。
 At that time, it will eventually disappear, so the mind cannot be reborn.
如是名為由滅盡故，心不得生。
 Because of the annihilation of such a name, the mind cannot arise.
云何由已生故，心不得生？
 Why is it that the mind cannot be reborn even though it has already passed away?
所謂一切已生之心，於現在生剎那已後，必成滅法。
 It is said that all the minds that have arisen will become annihilated after the present moment of birth.
彼現在時，由已生故，便不可生。
 The present tense cannot be born because it has already been born.
彼若滅已，亦已生故，終不可生。
 If it has perished, it has already been born and will never be born again.
如是名為由已生故，心不得生。
 This is called because it has already been born, and the mind cannot be born.
應知由此七因緣故，心不得生。
 You should know that due to these seven causes, the mind cannot arise.
與此相違七因緣故，隨其所應，諸心得生。
 Contrary to this, the seven causes and conditions arise according to their corresponding conditions.
謂緣不闕故、作意不闕故、已證得故、不相違故、未斷滅故、未滅盡故、未已生故。
 It means that the reason is not lacking, the intention is not lacking, the reason is that it has been realized, the reason is not inconsistent, the reason is not broken, the reason is not destroyed, the reason is not already born.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
瑜伽師地論卷第六十三
 Volume 63 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第六十四彌勒菩薩說
 Volume 64 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中聞所成慧地
 The place of wisdom gained from what you hear in the photography, decision-making, and analysis
如是已說無心地決擇。
 So it has been said that the decision is made without intention.
聞所成慧地決擇，我今當說。
 After hearing what I have learned, I will make a wise decision, and I will tell you now.
謂由五處觀察所歸，乃可歸依。
 It is said that one can take refuge by observing from the five places.
一、由身業清淨故；
 1. Because the body’s karma is pure;
二、由語業清淨故；
 2. Because the speech karma is pure;
三、由意業清淨故；
 3. Because the mind and karma are pure;
四、由於諸有情起大悲故；
 4. Because all sentient beings feel great compassion;
五、由成就無上法故。
 5. Due to the achievement of the supreme Dharma.
問：
 ask:
歸依有幾種？
 How many kinds of refuge are there?
何緣但有爾所歸依？
 Why is it that you have taken refuge?
齊何緣故說能歸依？
 Why is Qi able to take refuge?
云何修行歸依之行？
 How to practice the journey of refuge?
何等歸依所得功德？
 What kind of merit can you get from taking refuge?
答：
 answer:
歸依有三種，謂佛法僧。
 There are three types of refuge, namely Buddha, Dharma and Sangha.
四緣故有爾所歸依。
 There are four reasons for you to take refuge.
一、由如來性極調善故；
 1. Because the Tathagata’s nature is extremely harmonious and good;
二、於一切種所調、能調善方便故；
 2. Because it can be mixed with all kinds of methods and can be used for good things;
三、具大悲故。
 3. Because of great compassion.
四、以一切財而興供養未將為喜，要以正行而興供養乃生歡喜。
 4. Making offerings with all your wealth will not bring you joy, but making offerings with right conduct will bring joy.
由如是故，彼所立法、彼弟子眾皆可歸依。
 Because of this, all his disciples can take refuge in his teachings.
齊四緣故說能歸依。
 Qi Si said that he could take refuge.
一、知功德故；
 1. Knowing merit;
二、知差別故；
 2. Know the difference;
三、自誓願故；
 3. Because of one’s own vows;
四、更不說有餘大師故。
 4. Not to mention Master Yu.
當知歸依有四正行。
 You should know that there are four correct actions in taking refuge.
一、親近善士，二、聽聞正法，三、如理作意，四、法隨法行。
 1. Get close to good people, 2. Listen to the righteous Dharma, 3. Pay attention appropriately, and 4. Act according to the Dharma.
若有成就此四正行，乃名歸依。
 If one achieves these four righteous deeds, it is called refuge.
當知復有四種正行。
 You should know that there are four kinds of right conduct.
一、諸根不掉，二、受學學處，三、悲愍有情，四、應時時間於三寶所勤修供養。
 1. Don’t lose all roots, 2. Learn from the place of learning, 3. Compassion for sentient beings, 4. Practice diligently and make offerings to the Three Jewels in due time.
受歸依者獲四功德。
 Those who receive refuge will obtain the four merits.
一、獲廣大福，二、獲大歡喜，三、獲三摩地，四、獲大清淨。
 1. Gain great blessings, 2. Gain great joy, 3. Gain samadhi, 4. Gain great purity.
復獲四德。
 Regain the four virtues.
一、大護圓滿；
 1. Great protection of perfection;
二、於一切種邪信解障皆得輕微，或永滅盡；
 2. Obstacles to all kinds of evil beliefs will be slight, or they will disappear forever;
三、得入聰叡、正行正至、善士眾中，所謂大師、同梵行者；
 3. Become a wise, upright person, a good person, a so-called master, a person who practices the holy life;
四、為於聖教淨信諸天歡喜愛念，謂彼天眾心生歡喜，唱如是言：
 4. In order to have pure faith in the Holy Religion, all the heavens will rejoice and think of it, so that the hearts of all the heavens will be filled with joy, and they will sing these words:
我等成就三歸依故，從彼處沒來生此間；
 Since we have achieved the three refuges, we will never be reborn here again from there;
是諸人等今既成就多住歸依，亦當來我眾同分中。
 Now that all of you have achieved many residences and taken refuge, you should also come and share with us.
復次，由六種相，佛法僧寶差別應知。
 Again, we should know the difference between the Buddha, Dharma, and Sangha treasures based on the six kinds of appearances.
一、由相故；
 1. Because of appearance;
二、由業故；
 2. Due to karma;
三、信解故；
 3. Trust and understand;
四、修行故；
 4. For the sake of practice;
五、隨念故；
 5. Just think about it;
六、生福故。
 6. Live happily.
云何相故三寶差別？
 Why are the three treasures so different?
謂自然覺悟相是佛寶，覺悟果相是法寶，隨他所教正修行相是僧寶。
 It is said that the natural sign of enlightenment is the treasure of the Buddha, the sign of the fruit of enlightenment is the treasure of Dharma, and the sign of correct practice according to his teachings is the treasure of the Sangha.
云何業故三寶差別？
 Why are the three treasures different?
謂轉正教業是佛寶，捨煩惱苦所緣境業是法寶，勇猛增長業是僧寶。
 It is said that the karma of correcting one's teachings is the Buddha's treasure, the karma of giving up troubles and suffering is the dharma treasure, and the courage to increase one's karma is the treasure of the Sangha.
云何信解故三寶差別？
 How do you believe in explaining the differences between the three treasures?
謂於佛寶，應樹親近承事信解；
 When it comes to the Buddha's treasure, one should cultivate closeness, commitment, trust and understanding;
於法寶所，應樹希求證得信解；
 In the place of Dharma treasures, one should seek enlightenment and gain faith and understanding;
於僧寶所，應樹和合同一法性共住信解。
 In the monk's treasure house, the tree should be harmonious and contracted to live together with the same dharma nature.
云何修行故三寶差別？
 Why are the Three Jewels different in practice?
謂於佛寶，應修供養承事正行；
 It is said that the Buddha's treasure should be cultivated, made offerings, and performed in a righteous manner;
於法寶所，應修瑜伽方便正行；
 In the Dharma Precinct, one should practice yoga and conduct righteous conduct;
於僧寶所，應修共受財法正行。
 In the Sangha Prefecture, one should practice the Dharma of receiving wealth together.
云何隨念故三寶差別？
 Why do you think about the difference between the Three Jewels?
應以餘相隨念佛寶，應以餘相隨念法寶，應以餘相隨念僧寶。
 The Buddha's treasure should be recited with the remainder of the image, the Dharma treasure should be recited with the remainder of the appearance, and the Sangha treasure should be recited with the remainder of the phase.
謂是世尊，乃至廣說。
 He is said to be the World Honored One, and he can even speak widely about it.
云何生福故三寶差別？
 Why are the three treasures so different?
謂於佛寶，依一有情生最勝福；
 It is said that for the Buddha's treasure, the greatest blessing is to be born by relying on one sentient being;
於法寶所，即依此法生最勝福；
 In the place of Dharma treasure, one will be born with the greatest blessing according to this Dharma;
於僧寶所，依多有情生最勝福。
 In the Sangha Prefecture, relying on many sentient beings is the greatest blessing.
復次，由五法故，沙門、婆羅門勝劣差別。
 Again, due to the five dharmas, there is a difference in the superiority and inferiority of ascetics and brahmins.
何等五法？
 What five methods?
一者、聞法，二者、戒法，三、攝受法，四、受用法，五、證得法。
 The first is hearing the Dharma, the second is the precepts, the third is the acceptance of the Dharma, the fourth is the acceptance and use of the Dharma, and the fifth is the realization of the Dharma.
謂婆羅門所有聞法，義虛劣故，不示他故，文句隱故，是其下劣。
 It is said that all Brahmins hear the Dharma because its meaning is empty and inferior, because it does not reveal it to others, and because its text and sentences are hidden, it is inferior.
沙門聞法與此相違，故是勝妙。
 The ascetics heard that the Dharma was contrary to this, so it was wonderful.
又婆羅門所有戒法，隨何、隨分、隨其差別，開許害等，故是下劣。
 Furthermore, all the precepts of Brahman depend on their location, division, and differences, and may cause harm, etc., so they are inferior.
沙門戒法與此相違，故是勝妙。
 The precepts of ascetics are contrary to this, so it is wonderful.
又婆羅門所攝受法，攝受障道田事、宅事、財貨事等，又復攝受妻子、奴婢、僮僕等類，故是下劣。
 In addition, the Brahmans take care of the Dharma, taking care of things that hinder the way, fields, houses, property, etc. They also take care of wives, slaves, children, servants, etc., so they are inferior.
沙門所有攝受之法，除離苦法，更無所有，故是勝妙。
 All the dharma that a recluse can take in, apart from the dharma of freedom from suffering, is nothing, so it is wonderful.
又婆羅門所受用法，受用障道塗飾、香鬘、莊嚴具等，又現受用歌舞、作倡、戲笑等事，又現受用婬欲等法，故是下劣。
 Moreover, Brahmans accept the use of road decorations, incense garlands, and solemn utensils, and they also accept the use of singing, dancing, advocating, joking, etc., and they also accept the use of sexual desire, etc., so they are inferior.
沙門所有受用之法，受用無罪正聞思修所成智慧，故是勝妙。
 All the Dharmas used by ascetics, the wisdom gained by using the sinless right hearing, contemplation and practice, are therefore supreme and wonderful.
又婆羅門所有證法，但以梵世為究竟故，復退還故，雜染污故，有苦惱故，是其下劣。
 In addition, all the enlightenments of Brahman are inferior because they take the Brahma world as the ultimate, return and return, are mixed with defilements, and suffer from suffering.
沙門證法，以般涅槃為究竟故，無退轉故，一向離垢故，一向安樂故，當知勝妙。
 The ascetics realize the Dharma, because parinirvana is the ultimate, because there is no turning back, because it is always free from defilements, and because it is always peaceful and happy, you should know how wonderful it is.
復次，欲求有五。
 Again, there are five desires.
一、攝受求，二、受用求，三、戲樂求，四、乏解了求，五、名聲求。
 1. Requirement for acceptance, 2. Requirement for use, 3. Requirement for entertainment, 4. Requirement for lack of solution, 5. Requirement for reputation.
有求亦五。
 There are five things to ask for.
一、法爾求，二、祈願求，三、愚癡求，四、厭患求，五、思擇求。
 1. Dharma seeking, 2. Prayer seeking, 3. Foolish seeking, 4. Aversion to suffering, 5. Thoughtful seeking.
梵行求亦五。
 Brahmacharya seek for five things.
一、唯求求，二、趣向求，三、現得求，四、後得求，五、思擇當得求。
 1. Only seeking, 2. Seeking in the interest, 3. Seeking now, 4. Seeking later, 5. Seeking after careful consideration.
復有差別。
 There is a difference.
謂假名求、第一義求、彼觀察求、無方便求、有方便求。
 It is said that seeking in kana, seeking in the first meaning, seeking through observation, seeking without convenience, seeking with convenience.
如本地分中已說五明處。
 For example, the five bright points have been mentioned in the local division.
其內明處，於諸明處諸論、諸宗，為最為勝。
 Its internal enlightenment is the most superior among all the enlightenments, treatises, and sects.
何以故？
 Why?
由四清淨清淨義故。
 Because of the four pure meanings of purity.
一、攝一切染淨義清淨故；
 1. Purify and purify all defilements;
二、即此義非他論所制伏清淨故；
 2. This means that this meaning cannot be controlled and purified by other theories;
三、即此義易可入清淨故；
 3. That is why this meaning can easily be purified;
四、既得入已，正行不壞清淨故。
 4. Once you have gained it, your righteous conduct will not be broken and it will be pure.
復次，諸佛聖教若欲略釋，由六種理門應隨決了。
 Again, if you want to briefly explain the teachings of the Buddhas, you can do so by following the six principles.
一、真義理門，二、證得理門，三、教導理門，四、遠離二邊理門，五、不可思議理門，六、意趣理門。
 1. The gate of truth, 2. The gate of attainment, 3. The gate of teaching, 4. The gate of staying away from the two sides, 5. The gate of inconceivable principles, 6. The gate of meaning.
此中前三理門，由後三理門應隨決了。
 Among them, the first three gates are followed by the last three gates.
謂真義理門，由遠離二邊理門應隨決了；
 It is said that the principle gate of true meaning should be determined by staying away from the two sides of principle gate;
證得理門，由不可思議理門應隨決了；
 Once the door of truth has been realized, the door of truth will be determined by the inconceivable door;
教導理門，由意趣理門應隨決了。
 When teaching principles, the principles should be determined by the meaning and interests.
此中真義即是理門，是故名為真義理門；
 The true meaning here is the door of principles, so it is called the door of true meaning;
乃至意趣即是理門，是故名為意趣理門。
 In fact, Yiqu is the door of reason, so it is called the door of Yiqu and reason.
理門義者，謂於彼彼無顛倒性、如其實性、離顛倒性。
 The righteousness of the theory means that there is no inversion in that person, it is as it is, and it is free from inversion.
復次，應知真義略有六種。
 Again, it should be known that there are six true meanings.
謂世間所成真實，乃至所知障淨智所行真實、安立真實、非安立真實。
 It is said that what is real in the world, even what is known and acted upon by pure wisdom, is real, established reality, and not established reality.
前四真實，應知如前菩薩地中已廣分別。
 As for the first four truths, you should know that they have been widely distinguished in the bodhisattva realm.
云何安立真實？
 How can we establish reality?
謂四聖諦。
 Called the Four Noble Truths.
苦由苦故，乃至道由道故。
 Suffering is caused by suffering, and even Tao is caused by Tao.
所以者何？
 So what?
以略安立三種世俗。
 Elioth established three kinds of worldliness.
一、世間世俗，二、道理世俗，三、證得世俗。
 One, the secular world, two, the secular world, and three, the attainment of the secular world.
世間世俗者，所謂安立宅舍、瓶瓫、軍林、數等，又復安立我、有情等。
 The secular things in the world are called the establishment of houses, vases, military forests, numbers, etc., and they are also the establishment of self, sentient beings, etc.
道理世俗者，所謂安立蘊、界、處等。
 The worldly principles refer to the so-called establishment of the aggregates, realms, places, etc.
證得世俗者，所謂安立預流果等彼所依處。
 Those who have attained the worldly realm are the so-called establishment of the pre-flown fruition and other bases.
又復安立略有四種。
 Again, there are four kinds of Anli.
謂如前說三種世俗，及與安立勝義世俗。
 It means that as mentioned before, there are three kinds of secular world, and the secular world of Anli Shengyi.
即勝義諦。
 That is the ultimate truth.
由此諦義不可安立，內所證故，但為隨順發生此智，是故假立。
 Therefore, the truth cannot be established because it is realized internally. However, this wisdom can only arise due to obedience, so it is falsely established.
云何非安立真實？
 How can this be true?
謂諸法真如。
 It is said that all dharmas are true.
云何證得？
 How can I get it?
謂若略說有四證得。
 It is said that there are four kinds of attainments.
一、諸有情業果證得，二、聲聞乘證得，三、獨覺乘證得，四、大乘證得。
 1. The fruits of the karma of all sentient beings are realized, 2. The Sravaka Vehicle is realized, 3. The Practicing Vehicle is realized, and 4. the Mahayana is realized.
有情業果證得者，謂由所作淨不淨業自所作業為依因故，諸有情類，於五趣等生死海中感異熟果、受異熟果。
 The realization of the fruit of sentient karma means that due to the pure and impure karma performed by the deeds, all sentient beings experience and receive the fruit of different ripeness in the sea of birth and death in the five realms.
聲聞乘證得者，謂先受歸依，乃至沙門莊嚴為依因故，有五種證得。
 Those who have attained the Shravakayana are said to have taken refuge first, and even to the solemnity of the ascetics as a basis. Therefore, there are five kinds of attainments.
一、地證得，二、智證得，三、淨證得，四、果證得，五、功德證得。
 1. Ground realization, 2. Wisdom realization, 3. Pure realization, 4. Fruition realization, 5. Merit realization.
地證得者，謂有三地。
 Those who have attained the ground are said to have three grounds.
一、見地，二、修地，三、究竟地。
 First, the ground of view, second, the ground of cultivation, and third, the ultimate ground.
智證得者，謂九智。
 Those who have achieved wisdom are called nine wisdoms.
一、法智，二、種類智，三、苦智，四、集智，五、滅智，六、道智，七、此後所得世俗智，八、盡智，九、無生智。
 1. Dharma wisdom, 2. Type wisdom, 3. Suffering wisdom, 4. Collection wisdom, 5. Cessation wisdom, 6. Path wisdom, 7. Conventional wisdom acquired thereafter, 8. Exhaustion wisdom, and 9. Unborn wisdom.
淨證得者，謂四證淨。
 Those who achieve pure attainment are called the four pure attainments.
果證得者，謂四沙門果。
 Those who have achieved the fruition are called the Four Samanas.
功德證得者，謂無量、解脫、勝處、遍處、無諍、願智、無礙解、神通等。
 Those who have achieved merit are called immeasurable, liberated, successful, omnipresent, unambiguous, willing wisdom, unimpeded understanding, supernatural power, etc.
如是一切，應知如前已廣分別。
 In this case, you should know that everything has been widely distinguished as before.
又聲聞乘證得因者，謂得世間離欲之道，順解脫分、順決擇分所有善根。
 In addition, those who attain the cause of the Sravakayana are said to have obtained the path to freedom from desire in the world, and follow all the good roots of liberation and decision-making.
獨覺乘證得者，謂略有三種。
 There are three types of people who have attained the enlightenment of Pakyobuddha.
一、先已得順決擇分善根證得，二、先已得證得證得，三、先未得證得證得。
 1. The wholesome root of decision-making has been realized first. 2. It has been realized before. 3. It has not been realized before.
前二證得名為獨勝，最後證得名麟角喻。
 The first two certificates are called Dusheng, and the last certificate is called Linjiaoyu.
大乘證得者，謂發心證得、大悲證得、波羅蜜多證得、攝事證得、地證得、於五無量隨至真如證得、不可思議威德信解證得、不共佛法證得等。
 The attainment of Mahayana refers to the attainment of the aspiration, the attainment of great compassion, the attainment of Paramita, the attainment of all things, the attainment of the ground, the attainment of the five immeasurable truths that follow, the attainment of the inconceivable majesty, faith and understanding, and the attainment of the unique Buddha Dharma. Have to wait.
如是一切，應知如前菩薩地中已廣分別。
 In this way, you should know that the Bodhisattva's land has been widely differentiated as before.
云何教導？
 What is the teaching?
謂由三處所攝教導。
 It is said to be taught from three places.
一、由藏所攝，二、由摩呾理迦所攝，三、由二所攝。
 1. Photographed by Zang, 2. Photographed by Mahulika, 3. Photographed by Er.
藏所攝者，謂聲聞藏及大乘藏。
 Those captured by the Tibet are called the Sravaka Tibet and the Mahayana Tibet.
摩呾理迦所攝者，謂十七地及四種攝。
 Those taken by Mahalika are called seventeen places and four kinds of places.
二所攝者，略有十種。
 There are roughly ten types of people photographed by the two.
謂諦相教、遍知教、永斷教、證得教、修習教、即彼品類差別教、即彼所攝所依能依相屬教、遍知等障法教、遍知等順法教、不遍知等遍知等過失功德教。
 It is called the teaching of truth, the teaching of omniscience, the teaching of eternal end, the teaching of attainment, and the teaching of practice, that is, the teaching of differentiation of categories, the teaching of the dependent attributes, the teaching of omniscience, etc. Dharma teachings, non-omniscience, omniscience and other faults and merits teachings.
如是能攝一切藏攝及本母攝，是名總略摩呾理迦。
 Being able to take in all the possessions and the original mother, this is called Zong Lue Mo and Li Jia.
復次，教導略有十二。
 Again, the teachings are slightly twelve.
所謂事教、想差別教、觀自宗教、觀他宗教、不了義教、了義教、世俗諦教、勝義諦教、隱密教、顯了教、可記事教、不可記事教。
 The so-called teaching of things, teaching of thinking and difference, observing one's own religion, observing other religions, teaching without meaning, teaching with clear meaning, teaching of secular truth, teaching of ultimate truth, secret teaching, explicit teaching, teaching of memorable things, and teaching of unmemorable things.
事教者，謂各別說色等、眼等諸法體教。
 Those who teach, it is said that each person teaches about various dharma bodies such as color, eyes, etc.
想差別教者，謂廣宣說諸蘊、界、處、緣起、處非處、根、諦等名想差別。
 Those who want to teach the difference mean that they widely preach the differences in names such as aggregates, realms, bases, dependent origins, bases and non-bases, roots, and truths.
又復廣說諸念住等名想差別。
 He also widely discussed the differences between mindfulness, abiding, and other concepts.
又復廣說有色無色、有見無見、有對無對等名想差別。
 He further said that there are differences in names and thoughts such as color and colorlessness, seeing and not seeing, and right and wrong.
如是無量諸佛世尊廣說諸法想差別教。
 In this way, countless Buddhas, the World-Honored One, widely expound the different teachings of Dharmas and thoughts.
觀自宗教者，謂契經、應誦、記別等，依止攝釋宣說開示。
 Those who observe self-religion refer to scriptures, recitations, memorization, etc., and rely on the interpretation, exposition, and enlightenment.
觀他宗教者，謂七種相。
 Those who observe other religions call them seven kinds of appearance.
依止因明，摧伏他論，建立己論。
 Rely on the cause of understanding, defeat other people's opinions, and establish your own opinions.
七種相者，謂因明中論體、論處所、論據、論莊嚴等，如前廣說。
 The seven types of phenomena are called Yin Mingzhong, Discussing the body, Discussing the place, Discussing the argument, Discussing the solemnity, etc., as mentioned before.
不了義教者，謂契經、應誦、記別等，世尊略說其義未了，應當更釋。
 Those who do not know the meaning of the teaching refer to deeds, recitations, memorizations, etc. The World-Honored One simply said that the meaning is not clear and should be explained more.
了義教者，與此相違，應知其相。
 Those who teach righteousness are contrary to this and should know the opposite.
世俗諦教者，謂諸所有言道可宣，一切皆是世俗諦攝。
 Those who teach conventional truth say that all words can be proclaimed and everything is captured by conventional truth.
又諸所有名想言說增上所現謂相、名、分別，如是皆名世俗諦攝。
 In addition, all the names that can be said are added to the so-called appearances, names, and distinctions. These are all called conventional truths.
勝義諦教者，謂四聖諦教，及真如、實際、法界等教。
 The teachings of the ultimate truth are the teachings of the Four Noble Truths, as well as the teachings of truth, reality, and the dharma realm.
隱密教者，謂從多分聲聞藏教。
 Those who teach secretly say that they hear Tibetan teachings from multiple sravakas.
顯了教者，謂從多分大乘藏教。
 Those who have revealed their teachings are said to have followed the multi-part Mahayana Tibetan teachings.
可記事教者，謂四種法嗢拕南教。
 Those who can remember things call it the Four Dharma Ao Kaonan Sect.
即一切行無常，乃至涅槃寂靜，如是等類所有言教。
 That is, all actions are impermanent, and even Nirvana is peaceful, and so on and so forth.
不可記事教者，謂有問言：
 Those who cannot remember things and teach them are said to have questions:
世間常耶？
 The world is normal?
此不應記，但言我說此不可記。
 This should not be remembered, but I said this should not be remembered.
乃至問言：
 He even asked:
如來死後有耶無耶？
 Is there any existence after the death of the Tathagata?
此不應記，但言我說此不可記。
 This should not be remembered, but I said this should not be remembered.
此中應知四因緣故，宣說如是不可記事。
 You should know the four reasons for this, and declare that it is impossible to remember things like this.
或有無故，不可記別。
 Whether there is a reason or not, no farewell can be remembered.
謂有問言：
 It is said that there is a question:
我於諸蘊為異不異、常無常等。
 I am different from other aggregates, permanent and impermanent, etc.
或有能引無義利故，不可記別。
 It may lead to unjust gain, so don't remember the difference.
如升攝波葉喻經中，如來自言：
 In the Sutra of Ascension and Wave Leaves, the Tathagata said from himself:
我所證法乃有爾所，而不宣說。
 The Dharma I have demonstrated is based on its own merits, but I do not preach them.
何以故？
 Why?
彼法不能引義利故。
 This method cannot lead to righteousness and benefit.
或有甚深故，不可記別。
 Maybe there is a very deep reason, so I can't remember the difference.
謂有問言：
 It is said that there is a question:
我是有耶？
 Do I have it?
此不應記，勿彼即於諸蘊執我，或離諸蘊而執有我。
 This should not be remembered, lest he cling to the self in the aggregates, or cling to the self apart from the aggregates.
又有問言：
 Another question:
我是無耶？
 Am I Wuye?
此不應記，勿於世俗言說士夫起損減執。
 This should not be remembered, and it should not be said in the world that scholars will cause harm and reduce their persistence.
如是如來死後有無，乃至非有非無等，皆甚深故，不可記別。
 The Tathagata has existence and non-existence after death, and even non-existence and non-existence, etc., these are all very profound and cannot be distinguished.
或有其相法爾建立，故不可記。
 Perhaps there is a corresponding method established by it, so it cannot be remembered.
謂有問言：
 It is said that there is a question:
諸法真如於彼諸法異不異耶？
 Are all dharmas really like each other? Are all dharmas different but not different?
此不可記。
 This cannot be remembered.
何以故？
 Why?
彼相法爾不可建立異不異故。
 Therefore, it is impossible to establish differences and non-differentiations.
應知復有四種因緣，如來宣說不可記事。
 It should be known that there are four kinds of causes and conditions. The Tathagata declares that events cannot be recorded.
謂諸外道妄宣說故，不如理故，引無義故，唯是諍論所依處故。
 It is said that the heretics make false claims because they are not as reasonable as the reason, because they are unreasonable, and they are just the basis for arguments.
有二因緣能引無義。
 There are two causes and conditions that can lead to meaninglessness.
一者、遠離思因果故；
 First, stay away from thinking about cause and effect;
二者、遠離思染淨故。
 The second is to stay away from thoughts and defilements.
云何遠離二邊？
 Why are you so far away from both sides?
當知略有六種。
 You should know that there are six types.
謂遠離增益非實有邊、遠離損減真實有邊、遠離妄執常邊、遠離妄執斷邊、遠離受用欲樂邊、遠離受用自苦邊。
 It means staying away from gains that are not real, staying away from losses that are real, staying away from the permanent side of delusion, staying away from the end of delusion, staying away from the side of experiencing pleasure, and staying away from the side of self-suffering.
如是應知，如前處處已廣分別。
 So you should know that it has been widely distinguished everywhere.
云何不可思議？
 How incredible is this?
當知略有六種不可思議。
 You should know that there are six kinds of incredible things.
謂我思議、有情思議、世間思議、有情業果思議、諸修靜慮靜慮境界、諸佛世尊諸佛境界。
 It is called the state of my thoughts, the thoughts of sentient beings, the thoughts of the world, the thoughts of sentient beings’ karma, the state of meditation and meditation, and the state of all Buddhas, World Honored Ones and Buddhas.
此中我思議、有情思議、世間思議，或依見思議，或不依見思議。
 Among them, I think, sentient beings think, and the world thinks. Some think in accordance with seeing, or some do not.
我思議者，謂如有一，依止身見，如是思議：
 What I am thinking about is that if there is one thing, relying on the body to see it, I think like this:
我於過去為曾有耶？
 Did I exist in the past?
為復無耶？
 Why not?
於三世中乃至廣說。
 In the three generations, it was even widely spoken.
又復思議我是有色，後當有想、後當無想、後當非有想非無想。
 Again, I think that I have form, and then I will have thoughts, then I will have no thoughts, and then I will have neither thoughts nor no thoughts.
如我有色，我無色亦爾。
 If I have color, I am colorless.
若廣宣說，如梵網經。
 If it is widely preached, it is like the Brahma Net Sutra.
如常見論者，如是斷見論者、現法涅槃見論者，當知亦爾。
 Those who are familiar with it, those who view it as such, and those who view the present Dharma and Nirvana, you should know this.
計前際邊、計後際邊，如其所應皆當了知。
 The boundaries before planning and the boundaries behind planning should be understood as they should be.
又復思議命即是身、命異身異，又此我我遍一切處、無二無別、無有缺減。
 Again, think about the fact that life is the body, life is different from body to body, and this self is everywhere, without duplication, no difference, no lack or deletion.
有情思議者，謂如有一，即依身見，如是思議：
 Those who think about it with emotions say that if there is one thing, they can see it according to the body, thinking like this:
今此有情從何而生？
 Where did this sentient being come from?
是諸有情誰之所作？
 Who among the sentient beings did this?
乃至有情當何所往？
 Where should sentient beings go?
是諸有情何處滅盡？
 Where will all sentient beings be extinct?
世間思議者，謂如有一，即依身見，如是思議：
 Those who think about it in the world say that if there is one thing, they can see it according to the body, thinking like this:
世間是常，乃至廣說。
 The world is constant, even widely said.
或依法性，如是思議：
 Or according to legality, think like this:
此我法性、有情法性、世間法性從何而生？
 Where do the dharma-nature of self, the dharma-nature of sentient beings, and the dharma-nature of the world come from?
不能唯依法爾道理。
 You cannot rely solely on legal principles.
是故說此名為思議不思議處。
 That’s why it’s called the place of thinking but not thinking.
有情業果思議者，由四種相不可思議。
 Those who think about the consequences of sentient karma are inconceivable from four aspects.
謂處所差別故、事差別故、因差別故、異熟果差別故。
 It is said that the place is different, the thing is different, the cause is different, and the ripe fruit is different.
諸修靜慮靜慮境界，由三種相不可思議。
 The state of meditation and meditation has three inconceivable characteristics.
謂真如甚深義故、自在轉故、無漏界證得故。
 It is said to be true because of its profound meaning, because it can turn around freely, and because it can be realized without any outflow.
諸佛世尊諸佛境界，由五種相不可思議。
 The realms of all Buddhas, World Honored Ones, and all Buddhas are inconceivable by the five signs.
即由如先所說三相。
 That is to say, it is composed of the three phases as mentioned before.
復由二相。
 It is composed of two phases.
謂無障故、成立有情所作事故。
 It is said that there is no fault, and it is established that there is an accident caused by sentient beings.
復次，當知意趣略有十六。
 Again, you should know that the interest is slightly sixteen.
謂示現意趣、乖離意趣、勸導意趣、讚勵意趣、慶喜意趣、令入意趣、斷疑意趣、成熟意趣、等持意趣、解脫意趣、別義相應意趣、諸能證者發生無罪歡喜意趣、諸能聽者於說者所發生尊重意趣、法眼恒轉意趣、多修諸善意趣、摧伏諸相意趣。
 It refers to the meaning of manifestation, the meaning of deviation, the meaning of persuasion, the meaning of praise, the meaning of celebration, the meaning of making people enter, the meaning of ending doubt, the meaning of maturity, the meaning of waiting, the meaning of liberation, the meaning of different meanings and corresponding meanings, and the guilt-free joy of those who can realize it. The interest of all those who can listen to respect the speaker, the interest of Dharma Eyes constantly turning, the interest of cultivating more good intentions, and the interest of destroying all appearances.
云何真義理門，由遠離二邊理門應隨決了？
 How can the Zhenyi Limen be separated from the two sides of the Limen and should be followed?
謂於安立所有苦諦乃至道諦，略有四種妄增益邊。
 It is said that in order to establish all the truths of suffering and even the truth of Taoism, there are only four kinds of false gains.
一、我增益邊，二、常增益邊，三、淨增益邊，四、樂增益邊。
 1. I gain edge, 2. constant gain edge, 3. net gain edge, 4. happy gain edge.
如此即是四種顛倒，為對治彼，說四念住及四定智。
 These are the four kinds of confusion. To counteract them, we talk about the four kinds of mindfulness and the four kinds of concentration wisdom.
由此因緣，所有我見皆是妄執我增益邊。
 Due to this reason, all views of self are false attachments to the side of self-enhancement.
廣說應知如前有尋有伺地。
 Guangshuo should know that there is a place to look for and wait for as before.
由彼廣辯執有我者不應理故。
 Therefore, those who insist on self-discipline should not be justified.
又若略說，離彼諸蘊，生故、相故及業用故，別有我性不可得故。
 To put it briefly, apart from the other aggregates, origin, phase, and karma, there is no self-nature that can be obtained.
又異彼相安住諸行所有我性，當知畢竟定無所有。
 And if you are different from other things, you should know that there is nothing in the end.
又彼常性不應道理，當知如前已廣分別。
 Moreover, the constant nature does not correspond to the truth. You should know that it has been widely distinguished as before.
又有六種不淨性，如聲聞地已廣顯示。
 There are also six kinds of impurity, which have been widely manifested in the voice-hearing realm.
又有三種苦性，如有尋有伺地已廣顯示。
 There are also three kinds of suffering, which have been widely manifested in the ground of seeking and waiting.
損減邊者，謂即於彼諸聖諦中，隨所安立諸諦相狀，執為無性、顯為無性。
 The derogatory side means that in those holy truths, according to the appearance of the truths established, they are held to be non-nature and appear to be non-nature.
何以故？
 Why?
若於諸諦起損減執，彼於三量亦生誹謗。
 If he loses or loses attachment to the truths, he will also slander the three senses.
謂現量、比量及聖教量。
 It is called actual quantity, comparative quantity and sacred quantity.
亦謗染淨。
 Also slanders the pure.
是故說此名損減邊。
 That's why it is said that this name is the loss side.
若不墮在如是二邊，彼於諸諦能生信解，決定通達，漸次能證究竟清淨。
 If he does not fall into these two sides, he will be able to have faith and understanding of all truths, be determined to understand them, and gradually realize ultimate purity.
云何苦諦？
 What is the truth of suffering?
謂生苦等，廣說如前。
 It is said that life is suffering, etc., and it is widely said as before.
若略說者，如說一切生雜染事，皆名苦諦。
 To give a brief explanation, all the defilements that arise are called the truth of suffering.
云何集諦？
 Where can I find the truth?
謂說一切煩惱雜染及業雜染，皆名集諦。
 It is said that all troubles and defilements and karmic defilements are called the origin of truth.
世尊就勝，唯顯貪愛。
 The World Honored One will win, only showing greed.
其勝因緣如前應知。
 The reason for its victory should be known as before.
云何滅諦？
 How can the truth be destroyed?
所謂一切煩惱永斷。
 It is said that all troubles will be ended forever.
又此永斷由八種相，如前應知。
 Furthermore, this eternal end has eight characteristics, as we should know before.
此中愛盡離欲者，此顯有餘依涅槃界。
 Where love is completely freed from desire, there remains the realm of nirvana.
永滅涅槃者，此顯無餘依涅槃界。
 For those who have eternally destroyed Nirvana, this appears to be the realm of Nirvana without any remnants.
云何道諦？
 What is the truth?
謂資糧道、若方便道、若清淨道，如是一切總略為一，說名道諦。
 It is called the path of material wealth, the path of expedient means, and the path of purity. All of these are summarized into one, and are called the truth of the path.
世尊就勝，依能攝受沙門果證，但略顯示八聖支道名為道諦。
 The World-Honored One was victorious, and he was able to receive the ascetic fruition, but showed a little bit of the Eightfold Noble Path called the Path and Truth.
資糧道者，有十三種，如聲聞地已說應知。
 There are thirteen kinds of people who are on the path of material resources, as the sravakas have already said and you should know.
方便道者，若就最勝，謂於煗、頂、忍、世第一法位中，所有一切諸念住等菩提分法。
 If the method of expedient is the most superior, it is called the Bodhi Dharma of all kinds of mindfulness and abiding in the first Dharma position in the world.
清淨道者，謂於見道、修道、究竟道中，即彼所攝所有一切菩提分法。
 The pure path refers to the path of seeing, cultivating, and the ultimate path, that is, all the enlightenment methods that he has captured.
究竟道中，所有能引諸功德道，彼亦皆入道諦數中。
 In the ultimate path, everything that can lead to the path of merit and virtue has also entered the number of truths of the path.
又諸菩薩方便道者，謂六波羅蜜多所攝。
 In addition, all Bodhisattvas who follow the expedient path are said to be captured by the Six Paramitas.
清淨道者，謂般若波羅蜜多所攝。
 The pure path is said to be captured by Prajnaparamita.
此約最勝說，非不一切菩提分法皆遍修習。
 The most excellent saying about this promise is that all Bodhi Dharma must be practiced throughout.
如世尊言：
 As the World Honored One said:
略五取蘊皆名苦者。
 The five aggregates of grasping are all called suffering.
此五取蘊若廣分別，如前意地決擇蘊善巧中，應知其相。
 If these five grasping aggregates are widely differentiated and the decision aggregates are as skillful as previously thought, one should know their characteristics.
又苦集諦略有三種，謂欲、色、無色繫差別故。
 There are also three kinds of truth about the origin of suffering, namely the differences between desire, form, and formlessness.
又於十方無邊世界有差別故，其量無邊。
 Furthermore, there are differences among the boundless worlds in the ten directions, so their quantity is boundless.
對治此故，應知滅諦、道諦差別。
 To deal with this, one should know the difference between the truth of cessation and the truth of path.
又此諸諦建立次第廣分別義，如前應知。
 Furthermore, these truths are established in order and have broad and differentiated meanings, as you should know before.
復次，即此諸諦為據、為依、為建立處，立十三種補特伽羅。
 Again, these truths serve as the basis, support, and foundation for the establishment of the thirteen kinds of bu Tegara.
云何十三種補特伽羅？
 Why are the thirteen kinds of supplements of Tegara?
謂欲界異生、色界異生、無色界異生、欲界有學、色界有學、無色界有學、欲界無學、色界無學、無色界無學、欲界獨覺、欲界菩薩、色界菩薩、不可思議如來。
 It is said that there are different births in the desire realm, different births in the form realm, and different births in the formless realm. There is learning in the desire realm, there is learning in the form realm, there is learning in the formless realm, there is no learning in the desire realm, there is no learning in the form realm, there is no learning in the formless realm, and there is no learning in the desire realm. Realm of Solitary Enlightenment, Desire Realm Bodhisattva, Form Realm Bodhisattva, Inconceivable Tathagata.
又即如是補特伽羅，若造作、若障、若心、若煩惱、若業、若根、若界、若信解、若意樂、若隨眠、若生、若習氣、若聚，皆應了知。
 In addition, if the Putegara is created, if it is obstructed, if it is the mind, if it is troubled, if it is karma, if it is a root, if it is a realm, if it is faith and understanding, if it is pleasure, if it is sleep, if it is born, if it is a habit, if it is aggregation, it is all Should understand.
復次，造作者，有十二種。
 Again, there are twelve kinds of creators.
謂善造作、不善造作、無記造作、出家造作、彼勝流造作、彼防護造作、生造作、離欲造作、解脫造作、練根造作、引發神通造作、發起他義造作。
 It is said to be a good act, a bad act, an unrecorded act, a monk's act, a wondrous act, a protective act, a birth act, a dispassionate act, a liberation act, a root training act, a triggering supernatural power act, and a initiating other meaning act.
復次，障者，有十二種。
 Again, there are twelve types of obstacles.
一、業障。
 1. Karma.
謂作五無間業故。
 It is said that it is because of the five uninterrupted karma.
二、習氣障。
 2. Obstacles of habit.
謂先數習諸惡業故。
 It is said that we must first practice all the bad karma.
三、放逸障。
 3. Let go of obstacles.
謂大興盛現在前時，受用諸欲。
 It is said that when great prosperity appears in front of you, you can use all your desires.
四、蓋障。
 4. Cover obstacles.
謂五種蓋隨一現前覆蔽其心。
 It is said that the five kinds of hindrances appear one after another and cover their minds.
五、懈怠障。
 5. Laxness.
謂由懈怠少分煩惱纏擾其心。
 It is said that due to laziness, there are few troubles that plague his mind.
六、障礙障。
 6. Obstacles.
謂十一種障礙隨一現前。
 It means that eleven kinds of obstacles appear one by one.
七、生障。
 7. Obstacles.
謂生無暇處。
 It is said that there is no time in life.
八、不生障。
 8. No obstacles.
謂佛世尊不現於世。
 It is said that the Buddha and the World Honored One will not appear in the world.
九、信解障。
 9. Trust and resolve obstacles.
謂佛世尊雖現世間，而生邪見。
 It is said that although the Buddha and the World-Honored One appear in the world, they have wrong views.
十、煩惱障。
 10. Obstacles of worries.
謂由彼故，說慧解脫心得解脫。
 It is said that because of this, it is said that the mind of wisdom is liberated and can be liberated.
十一、定障。
 11. Fix obstacles.
謂由彼故，說俱分解脫心得解脫。
 It is said that because of this, it is said that the mind of separation and liberation can be liberated.
十二、所知障。
 12. Obstacles of knowledge.
謂由彼故，說諸如來心得解脫。
 It is said that because of that, the Tathagata's mind is liberated.
復次，心者，略有二種。
 Again, there are two types of minds.
一、有障心，二、無障心。
 One, a mind with obstacles, and two, a mind without obstacles.
煩惱者，亦略有二種。
 There are also two types of troubles.
謂纏及隨眠。
 It is called entanglement and sleepiness.
業者，亦略有二種。
 There are also two types of businesses.
謂思及思已。
 It means thinking and thinking already.
根者，亦略有二種。
 There are also two types of roots.
謂順淨分及順不淨分。
 It is called the pure part of smoothness and the pure part of smoothness and impurity.
如根，如是界、信解、意樂，當知亦爾。
 Such a root, such a world, faith and understanding, and joy, you should know it.
此中差別者，根是果性，界是因性，信解是因性，意樂是果性。
 The difference is that the root is the fruit nature, the realm is the cause nature, belief and understanding are the cause nature, and the pleasure is the fruit nature.
隨眠者，亦略有二種。
 There are also two types of sleepers.
謂可害及非可害。
 It is said to be harmful and non-harmful.
生者，亦略有二種。
 There are also two types of living beings.
謂無暇生及有暇生。
 It means life without time and life with time.
習氣者，亦有二種。
 There are also two types of habitual ones.
謂無間生習氣及前生習氣。
 It is called the habit of incarnation and the habit of previous life.
聚者，有三種。
 There are three types of gatherers.
一、邪性定聚，二、正性定聚，三、不定聚。
 1. The evil nature gathers in a definite way, 2. the positive nature gathers in a definite way, and 3. the unfixed gathering.
邪性定聚復有二種。
 There are two types of evil nature.
一、本性邪性定，二、方便邪性定。
 1. The evil nature of the original nature is determined; 2. The evil nature of convenience is determined.
正性定亦有二種。
 There are also two types of positive concentration.
一、本性正性定，二、方便正性定。
 1. The righteousness of one’s nature, and 2. the righteousness of convenience.
不定亦有二種。
 There are two types of uncertainty.
一、本性不定，二、方便不定。
 First, the nature is uncertain, and second, the convenience is uncertain.
復次，由造作等十三種法，應知廣說十三種補特伽羅，如其所應。
 Again, from the thirteen methods of making and so on, it should be known that the thirteen kinds of bu Tegara are widely expounded, as they should be.
問：
 ask:
若有善造作，彼一切不善造作不相應耶？
 If there are good deeds, don't they correspond to all the unwholesome deeds?
設不善造作不相應，彼一切有善造作耶？
 Suppose the unwholesome creations are not corresponding, then all the good creations are there?
答：
 answer:
應作四句。
 There should be four sentences.
或有善造作，非不善造作不相應。
 There may be good deeds, but it is not corresponding to bad deeds.
謂諸能造黑白黑白異熟業者所有善造作。
 It is said that all those who can create black, white, black and white are good at making things.
或有不善造作不相應，非善造作，謂無記造作。
 There may be unwholesome artifacts that do not correspond to them, and they are not good artifacts, which are called unrecorded artifacts.
或有善造作，亦不善造作不相應，謂能造作白白異熟業，及不黑不白異熟業，能盡諸業者所有造作。
 There may be people who are good at making things, but who are not good at making things and do not correspond to them. It is said that they can make white and mature karma, and they can do all kinds of things that are neither black nor white.
或有非善造作，亦非不善造作不相應。
 There may be things that are not good or bad things that are not corresponding.
謂能造作黑黑異熟業者所有造作。
 It is said that those who can create black, black, and mature creations are all the creations.
如是不善造作、無記造作，如其所應盡當知。
 Such unfaithful pretense and unrecorded pretense should be understood as they should be.
問：
 ask:
若成就業障，亦成就習氣障耶？
 If it becomes a job obstacle, will it also become a habit obstacle?
設成就習氣障，亦成就業障耶？
 If a habitual barrier is created, it will also become a job barrier?
答：
 answer:
應作四句。
 There should be four sentences.
或有成就業障，非習氣障。
 There may be barriers to success rather than habitual barriers.
謂如有一，於現法中，於五無間業亦作亦增長；
 It is said that if there is one thing, in the present dharma, the five uninterrupted actions are also performed and increased;
於前生中，於此種類惡不善業不作不增長；
 In the previous life, this kind of evil and unwholesome deeds were not done or increased;
彼現法中能障聖道。
 His appearance in the Dharma can obstruct the holy way.
或有成就習氣障，非業障。
 There may be obstacles to achievement habits, which are not karmic obstacles.
謂與此相違。
 It is said to be contrary to this.
或有俱成就。
 Or achieve both.
謂於現法中，於五無間業亦作亦增長；
 It is said that in the present Dharma, the five uninterrupted actions are also performed and increased;
於前生中，於此種類惡不善業亦作亦增長；
 In previous lives, this kind of evil and unwholesome karma was also performed and increased;
彼現法中能障聖道。
 His appearance in the Dharma can obstruct the holy way.
或有俱不成就。
 Or nothing will happen.
謂與此相違。
 It is said to be contrary to this.
云何非安立真實？
 How can this be true?
謂諸法真如圓成實自性，聖智所行、聖智境界、聖智所緣。
 It is said that the true nature of all dharmas is perfected, acted upon by the Holy Wisdom, the realm of the Holy Wisdom, and the object of the Holy Wisdom.
云何增益邊？
 Why gain the edge?
謂諸法自性略有三種。
 It is said that all dharmas have three inherent natures.
一、遍計所執自性，二、依他起自性，三、圓成實自性。
 First, consider the self-nature that is grasped, second, originate the self-nature based on others, and third, perfect the true self-nature.
遍計所執自性者，謂諸所有名言安立諸法自性，依假名言，數數周遍計度諸法而建立故。
 The self-nature that is grasped by the comprehensive calculation is that all the famous sayings establish the self-nature of all dharmas. It is established by counting all the dharmas for several weeks based on the false famous sayings.
依他起自性者，謂眾緣生他力所起諸法自性，非自然有，故說無性。
 According to the self-nature of others, it is said that the self-nature of all dharmas caused by other forces is not natural, so it is said to be without nature.
圓成實自性者，謂如前說。
 Those who have perfected their true nature are said to be as mentioned before.
若於依他起自性、或圓成實自性中，所有遍計所執自性妄執，當知名增益邊。
 If in the self-nature that arises from others, or in the self-nature that is perfected, all the self-nature that is thought of is wrongly grasped, it should be known as the side of gain.
所以者何？
 So what?
此自性中，彼自性有不應理故。
 In this self-nature, there are unreasonable reasons in that self-nature.
此不應理，如菩薩地已略顯示，彼決擇中當廣分別。
 This should not be ignored, as the Bodhisattva stage has shown slightly, and he should be widely discerned in his decision-making.
又若略說，由三因緣不應道理。
 To put it briefly, there are three causes and conditions that do not make sense.
謂種種非一品類名言所安立故；
 It is said that all kinds of famous sayings are not established in one category;
若離名言，彼覺不生故；
 If one departs from famous sayings, he will feel that he is not alive;
又彼名言依義轉故。
 And his famous saying is based on its meaning.
損減邊者，謂於依他起自性及圓成實自性諸有法中，謗其自相，言無所有。
 The side of derogation refers to slandering the self-image and saying that there is nothing in the dharma that originates from the self-nature and perfects the self-nature of others.
如是真義理門，由遠離二邊理門應隨決了。
 If this is the true principle, it should be decided by staying away from the two-sided principle.
如其所應，證得、教導二種理門，由後二種不可思議、意趣理門應隨決了。
 As it should be, two kinds of principles are realized and taught, and the latter two kinds of incredible and interesting principles should be followed.
問：
 ask:
如前說別義相應意趣者，此有何義？
 As mentioned before, what is the meaning of having different meanings and corresponding meanings?
答：
 answer:
非如言音名身、句身、文身義相應意趣，但是除遣如言音等其餘勝義，是名別義相應意趣。
 The name body, sentence body, and tattoo meaning of the non-ruyan sound correspond to the meaning and interest, but except for the other superior meanings such as the rhuyan sound, the different meanings of the name correspond to the meaning and interest.
復次，此中於真義理門，由遠離二邊理門隨決了已，便能證得所應得義。
 Again, if you stay away from the two-sided door of truth and resolve it, you will be able to attain the righteousness you deserve.
由能證得所得義故，所餘證得理門，由不可思議理門亦隨決了；
 Since the righteousness can be realized, the remaining truth gates are also determined by the inconceivable gates of truth;
又復一切諸佛世尊教導理門，由意趣理門亦隨決了；
 Moreover, all the Buddhas and the World-Honored One teach the principles, and the principles of mind and interest are also determined accordingly;
如是一切隨其所應。
 So everything goes as it should.
又若於彼真義理門隨決了者，當知能入五種離生。
 Furthermore, if you have mastered the truth and principles, you should know that you can enter the five kinds of liberation.
一、能入未離欲離生，二、能入倍離欲離生，三、能入已離欲離生，四、能入獨覺離生，五、能入菩薩離生。
 1. Able to enter the rebirth of unbroken desires, 2. Ability to enter the rebirth of liberated desires, 3. Ability to enter the rebirth of liberated desires, 4. Able to enter the rebirth of single enlightenment, and 5. Able to enter the rebirth of Bodhisattva.
問：
 ask:
若安立諦建立為諦，何因緣故，更復顯示非安立諦？
 If the established truth is established as a truth, why does it appear to be a non-established truth?
答：
 answer:
若離非安立諦，二種解脫不應道理。
 If the truth is not established, the two kinds of liberation will not be the same.
謂於相縛及麁重縛。
 It is called phase binding and heavy binding.
所以者何？
 So what?
若有行於諸安立諦，彼一切行皆行有相；
 If one practices in the established truth, all his actions will have characteristics;
行有相故。
 Actions are related to each other.
於諸相縛不得解脫；
 There is no way to escape from the bondage of various forms;
於諸相縛不解脫故，於麁重縛亦不解脫。
 Because he cannot be liberated from the bonds of various forms, he cannot be liberated from the heavy bonds of Qi.
若有行於非安立諦，不行於相；
 If there is a practice that is not established in the truth, it cannot be performed in the form;
不行相故，於諸相縛便得解脫；
 If you don't follow the physical appearance, you will be liberated from all the fetters of the physical appearance;
於諸相縛得解脫故，於麁重縛亦得解脫。
 Because you are liberated from the fetters of various forms, you are also liberated from the heavy fetters.
問：
 ask:
若唯由彼非安立諦，於一切縛解脫清淨，何緣顯示安立諦耶？
 If it is not the established truth that can free and purify all fetters, how can the established truth be revealed?
答：
 answer:
為令資糧及方便道得清淨故。
 In order to purify the material resources and expedient means.
問：
 ask:
若即由彼行有相心，於二種縛解脫清淨，有何過失？
 If there is a form of mind in that way, and one is freed from the two fetters and becomes pure, what is the fault?
答：
 answer:
若有極善定心，依第四靜慮順決擇分善法中轉，緣諸諦境；
 If you have an extremely good and calm mind, and rely on the fourth method of calmness, consideration, and decision-making, you can choose to divide the wholesome method and transfer to all truths;
彼諸行者，於二種縛應得解脫究竟清淨，然不清淨，故不應理。
 Those practitioners should be freed from the two kinds of fetters and be ultimately pure, but they are not pure, so they should not be ignored.
又世間道、出世間道二種差別應不可立，然彼二道有相、無相有差別故，不應道理。
 Furthermore, the difference between the worldly way and the transcendental way should not be established. However, since there is a difference between the two ways, whether they have signs or not, they cannot be justified.
云何麁重相？
 Yun Hejun's appearance again?
謂若略說，無所堪能不調柔相，是麁重相。
 To put it simply, there is nothing that can't be done without adjusting the soft phase, which is the heavy phase.
此無堪能不調柔相，復有五相。
 This incompetence can not adjust the soft phase, and it has five phases again.
一、現重相，二、剛強相，三、障礙相，四、怯劣相，五、不自在轉無堪能相。
 1. Appearing heavy, 2. Strength, 3. Obstacle, 4. Cowardice, 5. Uneasiness and incompetence.
由有此相，順雜染品、違清淨品相續而住，是故說為無所堪能不調柔相。
 Because of this appearance, it lives along with the mixed and dyed things and the unpure things, so it is said that it is incompetent and cannot adjust the soft phase.
復次，有五諸根大種長養。
 Again, there are five large seeds of roots growing and nourishing.
謂食長養、夢長養、避不平等長養、梵行長養、等至長養。
 It is said to be nourished by food, nourished by dreams, nourished by avoiding inequality, nourished by holy conduct, and nourished by waiting for perfection.
即此長養略有二種。
 That is to say, there are two types of long-term care.
一、任持長養，二、不損害長養。
 1. Maintain it for long-term care; 2. Do not damage long-term care.
此中最初是任持長養，後四是不損害長養。
 Among them, the first one is to hold on to it and support it for a long time, and the last four are to support it for a long time without harming it.
任持長養略有四種。
 There are four types of Ren Chi Chang Yang.
一、變壞任持，二、喜悅任持，三、希望任持，四、攝受執取任持。
 1. No matter how bad things get, 2. No matter how happy you are, 3) no matter how much hope you have, 4) no matter how much you accept and grasp.
復次，有五種行。
 Again, there are five types of formations.
一、身行，二、語行，三、意行，四、業行，五、壽行。
 1. Physical conduct, 2. Speech conduct, 3. Mind conduct, 4. Karma conduct, 5. Life conduct.
復次，有五種不放逸。
 Again, there are five kinds of non-resistance.
一、依在家品不放逸，二、依出家品不放逸，三、能遠離不善不放逸，四、能攝受諸善不放逸，五、修習相續不放逸。
 1. Relying on the qualities of a householder and not letting go; 2. Relying on the qualities of a monastic and not letting go; 3. Being able to stay away from bad deeds and not letting go; 4. Being able to absorb all good things and not letting go; 5. Practicing continuance without letting go.
依在家品不放逸者，復有五種，如前已說。
 There are five types of people who do not let loose at home, as mentioned before.
依出家品不放逸者，復有十種，如聲聞地決擇毘奈耶相應中，我當廣說。
 There are ten types of people who do not let loose according to their renunciation. For example, if the voice-hearer decides to choose Vinaya, I will explain it widely.
能遠離不善不放逸者，當知即是前二正斷。
 You should know that those who can stay away from unwholesome deeds and do not let loose are the first two correct judgments.
能攝受諸善不放逸者，當知即是後二正斷。
 Those who are able to accept all good deeds without letting them go should know that they have the last two correct judgments.
修習相續不放逸者，謂於善法無間、殷重精勤修習。
 Those who practice continuously without letting go are those who practice good Dharma without interruption and diligently and diligently.
復次，名有五種。
 Again, there are five kinds of names.
一、心，二、心所有法，三、善，四、不善，五、無記。
 1. Mind, 2. Mind-possessed dharmas, 3. Wholesome, 4. Unwholesome, 5. No memory.
色有五種。
 There are five colors.
一、諸大種，二、大種所造，三、有見有對，四、無見有對，五、無見無對。
 1. All the great seeds, 2. Created by the great seeds, 3. There is the right to see, 4. There is the right to the unseen, 5. There is no right to the unseen.
復次，有五無明。
 Again, there are five kinds of ignorance.
一、義愚，二、見愚，三、放逸愚，四、真實義愚，五、增上慢愚。
 1. Foolishness in righteousness, 2. Foolishness in sight, 3. Foolishness in letting loose, 4. Foolishness in true righteousness, and 5. Foolishness in increasing arrogance.
復次，有五種有愛。
 Again, there are five kinds of love.
一、法性愛，二、誓願愛，三、愚癡愛，四、厭離愛，五、思擇愛。
 1. Dharma love, 2. Vowful love, 3. Foolish love, 4. Aversion to love, 5. Desire love.
復次，由五種相，當知建立無慚無愧。
 Again, based on the five characteristics, one should know and establish nothing to be ashamed of.
一、於染污現行無有羞恥；
 1. There is no shame in the current state of defilement;
二、於善不現行無有羞恥；
 2. There is no shame in not doing good deeds;
三、於捨法受無有羞恥；
 3. There is no shame in giving up the Dharma and accepting it;
四、親近惡友無有羞恥；
 4. There is no shame in being close to evil friends;
五、於所作不能成辦無有羞恥。
 5. There is no shame in failing to accomplish something.
當知與此五相相違五種妙相，建立慚愧。
 You should know that these five characteristics are contrary to the five wonderful characteristics, and you will feel ashamed.
復次，由五種相，當知建立惡說者性。
 Again, from the five characteristics, one should know the nature of one who establishes evil speech.
一、無行故；
 1. No action;
二、邪行故；
 2. Due to evil conduct;
三、不忍故；
 3. Unbearable;
四、無羞恥故；
 4. No shame;
五、不律儀故。
 5. Disobedience.
由五種相，建立惡友。
 Based on the five signs, evil friends are established.
一、無羞恥，二、有邪見，三、有懈怠，四、有邪行，五、性怯劣。
 1. No shame, 2. Wrong views, 3. Sloth, 4. Wrong conduct, 5. Cowardice.
當知與此五相相違五種妙相，立善說者及與善友。
 You should know that these five characteristics are contrary to the five wonderful characteristics, and establish good speakers and good friends.
復次，由五種相立奢摩他。
 Again, there are five kinds of samatha.
一、近分定所攝世間奢摩他，二、根本色定所攝世間奢摩他，三、根本無色定所攝世間奢摩他，四、聲聞、獨覺作意所攝出世奢摩他，五、菩薩作意所攝出世奢摩他。
 1. Worldly samatha captured by near-participant concentration, 2. Worldly samatha captured by fundamental form concentration, 3. Worldly samatha captured by fundamental formless concentration, 4. Transcendental samatha captured by voice-hearers and pakkobuddhas. Samatha, five, transcendent Samatha captured by the Bodhisattva’s mind.
復次，由五種相，當知建立毘鉢舍那。
 Again, based on the five characteristics, we should know the establishment of Vipasana.
一、盡所有性毘鉢舍那，二、如所有性毘鉢舍那，三、有相毘鉢舍那，四、思求毘鉢舍那，五、觀察毘鉢舍那。
 1. Vipassana with all nature, 2. Vipassana with all nature, 3. Vipassana with form, 4. Thinking about Vipassana, 5. Observe Vipassana.
復次，略由五相，建立欲漏。
 Again, briefly based on the five phases, the desire leakage is established.
一、不定地事生隨眠故；
 1. Uncertain things arise and sleep;
二、隨順惡行故；
 2. Following evil deeds;
三、善相違故；
 3. Good things conflict with each other;
四、耽著諸欲故；
 4. Because of indulgence in desires;
五、能生壞苦、苦苦果故。
 5. It can produce bad suffering and bitter fruits.
彼諸煩惱，說名欲漏。
 Those troubles are called desire leakage.
略由五相，建立有漏。
 From the five phases, it is established that there are leaks.
一、能生劣界諸煩惱，二、能生中界諸煩惱，三、能生妙界諸煩惱，四、能生無欲樂有諸煩惱，五、能生有欲樂有諸煩惱。
 1. It can give rise to all kinds of troubles in the inferior realm. 2. It can give rise to all kinds of troubles in the middle realm. 3. It can give rise to all kinds of troubles in the wonderful realm. 4. It can give rise to all sorts of troubles in the pleasures without desire. 5. It can give rise to all sorts of troubles in the pleasures of desire.
略由五相，立邪解脫欲無明漏。
 Based on the five phases, we can establish evil and free ourselves from the ignorance of desire.
一、有想論者，由有想論門生起無明；
 1. For those who think about things, ignorance arises from the idea of thinking;
二、無想論者，由無想論門生起無明；
 2. For those who are non-contemplative, ignorance arises from the non-conceptual theory;
三、非有想非無想論者，由非有想非無想論門生起無明；
 3. Those who are non-perceptions and non-perceptions, ignorance arises from the non-perceptions and non-perceptions theory;
四、斷見論者，由斷見論門生起無明；
 4. For those who are dissatisfied with views, ignorance arises from the view of dissociation;
五、現法涅槃論者，由現法涅槃論門生起無明。
 5. Those who believe in the Nirvana of the present Dharma, ignorance arises from the theory of Nirvana in the present Dharma.
復次，略由五相，應知諸法差別道理。
 Again, briefly referring to the five phases, you should know the difference between all dharma.
一、由相故；
 1. Because of appearance;
二、由體故；
 2. Due to physical reasons;
三、由業故；
 3. Due to karma;
四、由法故；
 4. Due to legal reasons;
五、由因果故。
 5. Cause and effect.
相者，謂由所依故，及行、住故。
 The phase refers to the reason for the dependence, as well as the reason for walking and living.
體者，謂由自體相故，及差別相故。
 The entity means that it is caused by its own body and its differences.
業者，謂由自作用故，及邪、正行故。
 Industry refers to the self-action, evil and righteous behavior.
法者，謂由染、淨故，及世俗、勝義諦故。
 Dharma refers to the reason of defilement and purity, as well as the reason of worldly and ultimate truth.
因果者，謂由近、遠故，及愛非愛故。
 Cause and effect refers to the cause of nearness, distance, and love but not love.
復次，有三種論。
 Again, there are three theories.
一、聽聞究竟論，二、諍訟究竟論，三、正行究竟論。
 1. The ultimate theory of hearing and hearing, 2. The ultimate theory of accusation and litigation, and 3. The ultimate theory of right conduct.
聽聞究竟論者，謂婆羅門諸惡呪術。
 Those who have heard of the Ultimate Doctrine call Brahmins evil tricks.
諍訟究竟論者，謂諸外道因明論。
 Those who criticize the ultimate theory of lawsuits say that the heretics explain the cause clearly.
正行究竟論者，謂佛聖教。
 Those who adhere to the ultimate theory of right conduct are called the Buddha’s sage teaching.
復有三論。
 There are three more theories.
一、無義論，二、邪義論，三、第一義論。
 1. The theory of nonsense, 2. The theory of evil righteousness, and 3. The theory of primary meaning.
此三如前，隨其所應。
 These three are as before, as they should be.
復有三論。
 There are three more theories.
一、矯詐論，二、虛偽論，三、出離苦果論。
 1. The theory of pretense, 2. The theory of hypocrisy, and 3. The theory of the consequences of suffering.
如是三論，應知如前，隨其所應。
 These three arguments should be understood as before and should be followed accordingly.
復次，若欲造論，當先歸禮二所敬師，方可造論。
 Again, if you want to create a theory, you should first return to the respected masters of the two schools before you can write a theory.
恭敬法故，先應歸禮論本大師；
 To respect the Dharma, you should first return to the Master of Ritual Theory;
恭敬義故，復應歸禮開闡義師。
 Respecting righteousness, you should return to the rites and explain righteousness.
欲造論者，要具六因，乃應造論。
 Those who want to create a theory must have six reasons and should create a theory.
一、欲令法義當廣流布；
 1. To make the legal principles spread widely;
二、欲令種種信解有情，由此因緣，隨一當能入正法故；
 2. In order to make all kinds of sentient beings believe and understand, one by one can enter the righteous Dharma through this cause and condition;
三、為令失沒種種義門，重開顯故；
 3. To re-open all kinds of righteous doors that have been lost;
四、為欲略攝廣散義故；
 4. In order to briefly capture the meaning of Guangsan;
五、為欲顯發甚深義故；
 5. For the purpose of expressing a profound meaning;
六、欲以種種美妙言辭莊嚴法義，生淨信故。
 6. I want to solemnize the Dharma’s meaning with all kinds of beautiful words, so as to generate pure faith.
將造論時，要以四德先自安處，乃可造論。
 When you are about to formulate an argument, you must first settle down with the four virtues, and then you can formulate an argument.
一、於昔諸師應離憍慢；
 1. All the teachers in the past should get rid of arrogance;
二、於有情類當起大悲；
 2. Have great compassion for all sentient beings;
三、於同法者深生敬愛；
 3. Have deep respect and love for those who share the same Dharma;
四、不欲彰己有勝技能。
 4. Don’t show off your own winning skills.
云何於昔諸師應離憍慢？
 Why should all the teachers in the past give up being conceited?
謂造論時，無如是心：
 When formulating a theory, there is no such thought:
古昔諸師尚能造論，況我今者當不造耶。
 The teachers of the past were still able to formulate theories, but I should not be able to formulate them now.
要離如是憍慢染心，乃應造論。
 To stay away from such arrogance and conceit, one should formulate theories.
云何於有情類當起大悲？
 Why should sentient beings be so compassionate?
謂造論時，作如是觀：
 When talking about making a theory, think like this:
若不造論，無量有情於諸善法定當退失，又餘情類墮生老病，乃至廣說。
 If we do not formulate the theory, countless sentient beings will lose sight of all the good laws, and the remaining sentient beings will fall into old age and illness, and even spread their opinions.
是諸有情因我造論，若能解了乃至一句善說妙義，如是如是當奉行者，彼於長夜必獲大義利益安樂。
 If all the sentient beings who have created the theory because of me can understand or explain even one wonderful sentence and follow it in this way, they will surely gain great benefits, peace and happiness throughout the long night.
要發如是增上心已，乃應造論。
 If you want to increase your mind in this way, you should create a theory.
云何於同法者深生敬愛？
 Why do we deeply respect and love those who share the same teachings?
謂造論時，作如是觀：
 When talking about making a theory, think like this:
若不造論，為欲利他諸同法者，於利他事定當退失。
 If we do not formulate the theory, those who want to benefit others will definitely give up on benefiting others.
云何不欲彰己有勝技能？
 Why don't you want to show off your winning skills?
謂造論時，無如是心：
 When formulating a theory, there is no such thought:
當令世間咸謂於我聰叡明哲，能造論者、開闡義者，深生淨信，因此多獲利養恭敬。
 Let the world know that I am wise, wise, wise, capable of formulating theories and elucidating meanings, and that I will have deep and pure faith, so that I will gain much profit and respect.
但為自他善根增長，以無染心，乃可造論。
 However, in order to increase the good roots of oneself and others, and with an untainted mind, one can create a theory.
復次，此中如實開示如來所說經義，名莊嚴經。
 Again, here the meaning of the sutra spoken by the Tathagata is revealed truthfully, and it is called the Sutra of Adornment.
譬如紅蓮，其花未開，雖生歡喜，不如敷榮。
 For example, if the red lotus flower has not yet bloomed, although it brings joy, it is not as good as blooming.
又如真金，未為嚴具，雖生歡喜，不如成功。
 Another example is true gold, which is not a strict tool. Although it brings joy, it is not as successful as success.
又如美膳，未及得食，雖生歡喜，不如已食。
 It is also like a delicious meal, but it is not as good as eating before you have eaten it.
又如慶書，未暇開覽，雖生歡喜，不如披閱。
 It's another example of a celebration book, which you don't have time to read. Although you're happy, it's better to read it.
又如珍寶，未得現前，雖生歡喜，不如已得現前受用。
 It is also like a treasure that has not yet been revealed. Although it may bring joy, it is not as good as enjoying it now that it has been revealed.
如是如來所說經義若未顯發，雖生歡喜，不如開示。
 If the meaning of the sutras spoken by the Tathagata is not revealed, even though it will bring joy, it would be better to teach them.
故說造論名莊嚴經。
 Therefore, it is said that the created treatise is called Zhuangyan Sutra.
復次，略有七種通達。
 Again, there are seven kinds of understanding.
一、字通達，二、字義通達，三、能取通達，四、能取義通達，五、繫縛通達，六、解脫通達，七、法性通達。
 1. Access to the word, 2. Access to the meaning of the word, 3. Access to the ability to obtain, 4. Access to the meaning, 5. Access to the bondage, 6. Access to the liberation, 7. Access to the nature of the law.
字通達者，通達為常。
 Those who are proficient in words are always proficient.
字義通達者，達為無常。
 Those who understand the meaning of the word are impermanent.
能取通達者，謂根識等，達安立諦或非安立。
 Those who can achieve enlightenment are called root consciousness, etc., and have reached the truth of establishment or non-establishment.
如能取通達，能取義通達，當知亦爾。
 If you can obtain understanding and understanding, you should know it.
繫縛通達者，通達相縛、或麁重縛。
 Those who are proficient in tying and binding are those who are proficient in phase bondage or Qi-heavy bondage.
與此相違，當知說名解脫通達。
 Contrary to this, it should be known that it is called liberation and enlightenment.
法性通達者，謂能通達法性安住、法界安住，非從自在、自性、士夫中間等有。
 Those who have access to the nature of the Dharma are those who have access to the nature of the Dharma and the Dharma Realm.
復次，由十相故，具足多聞。
 Again, due to the ten characteristics, it has enough knowledge.
謂善說者說故，顯了文句說故，盡其所有、如其所有義說故，安樂方便加行說故，離眾苦說故。
 It is said that those who are good at explaining the reason explain the reason, express the reason in a clear way, use all their meanings to explain the reason, add peace and happiness to the explanation of the reason, and avoid all the suffering.
如是五種。
 Such are the five kinds.
復有五種。
 There are five kinds.
謂不求過失而聽法故，但求涅槃而聽法故，善聽法故，諦聽法故，於依名句文身義審諦觀察而聽法故。
 It is said that one listens to the Dharma without looking for faults, one listens to the Dharma seeking nirvana, one listens well to the Dharma, one listens to the Dharma truthfully, one listens to the Dharma by observing the truth based on the meaning of famous sentences.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
瑜伽師地論卷第六十四
 Volume 64 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十五彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 65 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中思所成慧地之一
 One of the places of wisdom formed by thinking in the decision-making process
如是已說聞所成慧地決擇。
 Thus it has been said that what you have heard makes you a wise decision.
思所成慧地決擇，我今當說。
 I will now tell you what your thinking has led to your wise decision.
謂若略說，有四種思議。
 To put it briefly, there are four thoughts.
一、事思議，二、有非有思議，三、因果思議，四、乘思議。
 1. Thinking about things, 2. Thinking about existence and non-existence, 3. Thinking about cause and effect, 4. Thinking about multiplication.
事思議者，略依六事。
 If you want to think about things, please refer to six things.
所謂蘊事乃至根事。
 The so-called Yu things and even root things.
有非有思議者，如本地分已說。
 If there is anything wrong with thinking, it has already been said.
因果思議者，如有尋有伺地已說。
 Those who think about cause and effect have already said it if they are looking for it.
乘思議者，如聲聞、獨覺、菩薩地已說。
 Those who think about it, such as the voice-hearers, pacifikabuddhas, and bodhisattvas have already said.
復次，略有二種思議。
 Again, there are two thoughts.
謂惡思思議及善思思議。
 It refers to evil thoughts and good thoughts.
惡思思議者，如本地分已說。
 Those who have evil thoughts are as follows.
若依黑品，謂如有一，不避無明、不應思等而起思議。
 If you rely on the black quality, saying that if there is one thing, you should not avoid ignorance, should not think about it, etc. and start thinking.
善思思議者，與此相違，應知其相。
 Those who are good at thinking and reasoning should know the opposite of this.
如惡思、善思，如是非法所引、法所引，非毘奈耶所引、毘奈耶所引，非聖、聖，不善、善，不應修、應修，不好、好，黑、白，引無義、引有義，下劣、微妙，有罪、無罪，應遠離、不應遠離等，當知亦爾。
 Such as bad thoughts and good thoughts, such as those caused by illegality, caused by Dharma, not caused by Vinaya, not caused by Vinaya, not holy, holy, not good, good, should not be practiced, should be practiced, bad, good, Black and white, leading to meaninglessness, leading to meaning, inferior, subtle, guilty, innocent, should be kept away, should not be kept away, etc., you should know this.
復次，如世尊言：
 Again, as the World Honored One said:
諸聖弟子有知為有，非有知為非有。
 All the disciples of the saints know that they are beings, and those who do not know are not beings.
此中云何為有？
 Why is there any cloud in this?
云何非有？
 Why does the cloud not exist?
略由二相，應知是有。
 Based on the two phases, we should know that it exists.
何等為二？
 How is it two?
一、若生、已生、現在故，應知是有；
 1. If it is born, has been born, and is present, you should know that it exists;
二、若實物故、事故、義故、圓成實故，應知是有。
 2. If it is a real thing, an accident, a meaning, or a perfect thing, you should know that it exists.
云何應知略說實有及假有相？
 Why should we briefly explain the real and false existence?
謂若諸法不待所餘、不依所餘施設自相，應知略說是實有相。
 It is said that if all dharmas do not wait for what is left, and do not establish themselves according to what is left, you should know that this is the reality of the situation.
若有諸法待於所餘、依於所餘施設自相，應知略說是假有相，非實物有。
 If there are various dharmas that are waiting for the rest and are dependent on the rest of the facilities, you should know that they are false and not real.
謂以色等諸蘊想事為待、為依，施設有我及有情等，乃至廣說。
 It is said that all aggregates such as form, thoughts, and things are used as treatment and support, and that the existence of self, sentient beings, etc. is given, and it is even said widely.
此中色等諸蘊想事，是實物有；
 The various aggregates such as form and thoughts in this are real objects;
我及有情、命者、生者、數取趣等，非實物有，唯是假有。
 I, sentient beings, beings, living beings, numbers and interests, etc., do not exist in reality, but only exist in a false sense.
如於色等諸蘊想事，假立我等，如是即於色等想事，假立色等。
 Just as thinking about form and other aggregates falsely establishes self, so also thinking about form and other aggregates falsely establishes form and so on.
又於色、香、味、觸想事，假立飲食、車乘、瓶衣、諸莊嚴具、舍、軍林等。
 In addition, regarding color, fragrance, taste, and tactile thoughts, they may establish food, drink, carriages, bottles, clothing, various stately furniture, homes, military forests, etc.
又於有為諸法想事，假立生、老、住、無常、種子、有表、無表、得、命根、眾同分、名身、句身、文身、異生性、和合、不和合、流轉、定異、相應、勢速、次第、時、方及數。
 Furthermore, regarding all conditioned thoughts and things, they falsely establish birth, old age, abiding, impermanence, seed, appearance, no appearance, attainment, life root, common parts, name body, sentence body, tattoo body, heterogeneous nature, harmony and disharmony. , circulation, differentiation, correspondence, potential speed, sequence, time, direction and number.
又復唯以諸色不轉為待、為依，假立虛空、虛空無為。
 And again, only relying on the non-transformation of various forms to wait and rely on, falsely establishes emptiness, emptiness and inaction.
又唯以名中間不轉為待、為依，假施設有無想等至、滅盡等至等。
 And only because the name does not change to wait and rely on, it is assumed that there is no thought of waiting, cessation, and so on.
問：
 ask:
於因成道理中，依何道理，能決定知我非實有？
 In the principle of cause-and-effect, on what basis can we determine that we know that I do not really exist?
答：
 answer:
不可得故、不可見故。
 Because it cannot be obtained, because it cannot be seen.
云何不可得？
 Why not get it?
謂若內、若外、若二中間、若離諸蘊都不可得。
 It is said that if it is inside, if it is outside, if it is between the two, if it is separated from all the aggregates, it cannot be obtained.
云何不可見？
 Why can't the clouds be seen?
謂如眼等實有諸處，各各別有業用可見；
 It is said that there are various places such as the eyes, and each has its own karma and use to be seen;
如是所計我別業用都不可見。
 As planned, my other karma will not be seen.
如是自相不可得故。
 This is why it is impossible to obtain the self-image.
又別業用不可見故，應知所計我非實有。
 Also, since the effects of other karma cannot be seen, you should know that what I have planned is not real.
問：
 ask:
若如是我於內外等都不可得，亦不可見，何故出家諸外道等亦得亦見，由此因緣，愛樂顯示建立實有？
 If I am neither available nor visible inside or outside, how come the monks and other heretics can also see me? How can love and happiness be manifested and established through this cause and condition?
答：
 answer:
不得、不見。
 Not to be seen.
但由身見及與我慢為依止故，起邪分別、起邪計度，不如正理愛樂顯示建立為有。
 However, due to the personal view and self-arrogance as the basis, wrong distinctions and wrong calculations arise, which are not as good as the manifestation and establishment of the right principles, love and joy.
云何知我非實有故，非現有故而不可得，亦不可見？
 How do you know that I am neither real nor existing, nor can I be obtained, nor can I be seen?
謂諸計我為實有者，遠極彼岸，不過四種。
 There are only four types of people who say that all schemes are real and far away from the other shore.
一者、計我即是諸蘊。
 First, thinking about myself is all the aggregates.
二者、計我異於諸蘊，住諸蘊中。
 Second, I am different from all the aggregates and live in them.
三者、計我非即諸蘊，而異諸蘊；
 Third, I am not the same as all the aggregates, but different from each other;
非住蘊中，而住異蘊離蘊法中。
 It does not dwell in the aggregate, but dwells in the alien aggregate and the dharma.
四者、計我非即諸蘊，而異諸蘊；
 Fourth, I am not the same as all the aggregates, but different from each other;
非住蘊中，亦不住於異於諸蘊離蘊法中；
 It does not abide in the aggregates, nor does it abide in the dharma that is different from all aggregates;
而無有蘊，一切蘊法都不相應。
 But there is no existence aggregate, and all aggregates and methods are not corresponding.
依我分別計為有者，皆攝在此四種計中。
 According to my different calculations, all those things are included in these four calculations.
除此更無若過若增。
 Apart from this, there is nothing more.
如是一切我實有性皆不應理。
 In this way, all my real nature is ignored.
何以故？
 Why?
若計有我即是諸蘊，非異蘊者，是則此我但於諸蘊而假建立，斯過自至。
 If the self is considered to be the aggregates and not a different aggregate, then the self is falsely established in the aggregates, which is a natural mistake.
所以者何？
 So what?
諸蘊無常，各與自相而共相應；
 All aggregates are impermanent, and each corresponds to itself;
我即彼故，非常、非一、非實有性。
 I am that, therefore, non-existent, non-one, non-substantial.
是故此計不應道理。
 Therefore, this plan does not make sense.
若計有我異諸蘊者，此所計我為是無常、為是常耶？
 If we consider that there are different aggregates of self and others, do we think that I am impermanent or permanent?
若無常者，則所計我剎那剎那異起異滅，此處異死餘處異生，異作異受，斯過自至。
 If it is impermanent, then I will have different origins and annihilations from moment to moment, different births here, different actions and different feelings, and such mistakes will come naturally.
又異諸蘊別有一我，若內、若外、若二中間有生有滅都不可得。
 Moreover, unlike all aggregates, there is only one self. If there is birth and death between the two, it cannot be obtained whether it is inside or outside.
是故此計不應道理。
 Therefore, this plan does not make sense.
若我常者，無有變異是其常相。
 If I am a permanent person, there will be no variation as a permanent feature.
此所計我若無變異，二因緣變皆不應理，非於當來，亦非現法。
 If there is no variation in what I have planned, the two changes of causes and conditions will not be ignored. It will not be in the future, nor will it be the present method.
若於當來我無變者，便應無生、無老、無病、無死、無損，亦復不應一時為天、一時為人，或為傍生，或為鬼趣，或時為彼那落迦等。
 If I do not change in the future, I should have no birth, no old age, no disease, no death, and no loss. I should not be a god at one time, a human at another, or be born next to me, or be in a ghost realm, or be that other time. Naluojia and others.
於現法中我若不變，便應於彼愛非愛等種種境界，無樂、無苦、無愛、無恚，亦無有癡。
 If I do not change in the present Dharma, then I should be in various states such as love and non-love. I will have no happiness, no suffering, no love, no hatred, and no delusion.
略說不應由苦樂等之所變異，不應隨一貪等煩惱及隨煩惱之所變異。
 Briefly speaking, it should not be changed by happiness, suffering, etc., nor should it be changed by worries such as greed and worries.
如是我於當來、現法無變異故，不應為樂之所饒益，亦不應為屬彼煩惱之所染污，不應因此行法非法；
 If there is no change in my future and present Dharma, I should not be benefited by happiness, nor should I be tainted by the troubles that belong to it, nor should I practice illegal Dharma because of it;
不應為苦之所損害，亦不應為屬彼煩惱之所染污，不應因此行法非法。
 It should not be harmed by suffering, nor should it be stained by the troubles belonging to it, nor should it be illegal to do so.
此我如是於現法中與法非法不相應故，於當來世愛非愛身無因緣故，應不得生。
 As this self in the present Dharma does not correspond to the Dharma and is illegal, in the next life I will not be able to be born because my love for the body is non-loving and has no cause.
由此道理，汝應不計此常住我，由別內身變異所作，於當來世生老死等種種變異。
 Based on this principle, you should not take into account the various changes caused by changes in the inner body caused by this permanent self, such as birth, old age, and death in the next life.
如是此我，便無各別內身生老病死等時、樂時、苦時及染污時，則應畢竟解脫清淨。
 As this self, there is no separate inner body of birth, old age, illness, and death, happiness, suffering, and defilement, and I should ultimately be liberated and pure.
是故此計不應道理。
 Therefore, this plan does not make sense.
復次，若計有我異於諸蘊，住異諸蘊離蘊法中者，彼所計法，遠離諸蘊有之自相尚不可得，何況為我之所安住。
 Again, if there is a self that is different from all the aggregates, and it abides in the Dharma that is different from all the aggregates, then the Dharma that is contemplated is far from the existence of the aggregates. It is still unobtainable, let alone the dwelling place of me.
譬如有言：
 For example, it is said:
我審了知石女兒頂繫空華鬘。
 I examined Zhi Shi's daughter's head and wore an empty flower garland on her head.
應知此計亦復如是。
 It should be known that this plan is also the same.
是故此計不應道理。
 Therefore, this plan does not make sense.
復次，若計有我一切蘊法不相應故，無有蘊者，此所計我若無有蘊，便無有色，非身相應，亦非苦樂等受相應，亦非眾多種種差別諸想相應，亦非善、不善、無記思等相應，亦非受用色等境界分別意相應。
 Again, if it is assumed that there is no aggregate of self because all the aggregates and dharma do not correspond to each other, then if there is no aggregate of existence in the self, there will be no form, neither the corresponding body, nor the corresponding corresponding feelings of pain and joy, nor the numerous and various differences. The correspondence of thoughts is not the correspondence of good, bad, unintentional thoughts, etc., nor is it the correspondence of different realms such as feeling, form, etc.
如是此我應無所依、無受、無想、無思慮等，亦無分別，是則此我不由功用，究竟解脫，無有染污。
 In this way, this self should have no attachment, no feelings, no thoughts, no thoughts, etc., and no distinction. Then this self is free from functions, ultimately liberated, and free from defilements.
是故此計不應道理。
 Therefore, this plan does not make sense.
復次，由彼一切依我分別妄所計我不成就故，當知我等於諸蘊中，但假建立，非實有物。
 Again, because I cannot achieve all the false calculations based on self-discrimination, you should know that I am equal to the aggregates, but it is a false establishment and not a real thing.
由我非有，唯有蘊故，一切雜染、清淨道理皆得成就。
 Since there is no self, only aggregates, all impurities and pure principles are achieved.
謂有內外諸處生故，於現法中起無明觸，由此於身便有饒益、損減受生。
 It is said that there are various places inside and outside that cause ignorance and contact in the present dharma. From this, there will be benefits, losses and losses in the body.
由此為緣，發起和合、乖離等愛，及有依此一切煩惱、隨煩惱轉。
 With this as the condition, love such as harmony, separation, etc. arises, and all the troubles are dependent on it and follow the troubles.
為此義故，淨不淨業生起可得。
 For this reason, pure and impure karma can be obtained when they arise.
如是煩惱、業生起故，當來後有生老死等一切苦法皆悉得生。
 If such afflictions and karma arise, then all the sufferings such as birth, old age, death, etc. will be born.
如是且於無常蘊中，無實我故，雜染道理皆得成就。
 In this way, in the aggregate of impermanence, there is no real self, and all the principles of defilement are achieved.
又由他音、內正作意為因緣故，遠離無明，發起於明。
 Also, due to other sounds and inner correct intention, it is far away from ignorance and originates from enlightenment.
由無癡故，了達諸受皆悉是苦；
 Due to non-delusion, one realizes that all feelings are suffering;
由此能斷於諸受中所有貪愛，及斷依此一切煩惱、若隨煩惱；
 In this way, one can cut off all craving in all kinds of feelings, and cut off all the troubles and worries associated with them;
由此因緣，能感後有淨不淨業不復生起。
 Due to this cause and condition, one can sense that any pure and impure karma will no longer arise.
如是由業、煩惱斷故，一切後有及生等苦永更不生。
 If karma and defilements are cut off, all subsequent sufferings and sufferings will never arise again.
如是無我唯有蘊故，一切雜染、清淨道理皆得成就。
 Since there is no self but only the aggregate, all impurities and pure principles can be achieved.
復次，此中假立一切有情，所謂無足、二足、四足、多足、有色、無色、有想、無想、非想非非想處有情。
 Again, this assumes all sentient beings, the so-called sentient beings with no legs, two legs, four legs, many legs, form, colorless, thinking, non-thinking, non-thinking and non-thinking.
當知如是九種有情，略由三種因緣建立，總攝一切有情之類。
 You should know that these nine kinds of sentient beings are basically established by three kinds of causes and conditions, and cover all sentient beings.
謂依往來身動差別，建立無足乃至多足有情；
 It means that depending on the difference in body movements, we can establish sentient beings with no or even many sufficiency;
依身差別，建立有色、無色有情；
 Depending on the differences in the body, establish colored and colorless sentient beings;
依心差別，建立有想、無想、非想非非想處有情。
 Depending on the differences in the mind, we can establish feelings in places with thoughts, without thoughts, and with neither thoughts nor non-thoughts.
復有離繫出家外道，作如是說：
 There is also a heretic who has left home and left home, and Zuo said this:
一切樹等皆悉有命，見彼與內有命數法同增長故。
 All trees have their own destiny, and they grow together with the destiny within them.
應告彼言：
 He should be told:
汝何所欲？
 What do you want?
樹等增長為命為因？
 The growth of trees is the cause of fate?
為更有餘增長因耶？
 Why is there more to grow?
若彼唯用命為因者，彼未捨命，而於一時無有增長，不應道理。
 If he only uses his life as the cause, he has not given up his life and there is no growth for a while, which is not reasonable.
若更有餘增長因者，彼雖無命，由自因緣亦得增長，故不應理。
 If there are more causes for growth, even though they have no destiny, they will increase due to their own causes and conditions, so they should not be ignored.
又應告彼：
 And you should tell him:
汝何所欲？
 What do you want?
諸無命物無有增長，為有說因？
 All lifeless things have no growth, how can there be a cause?
為無說因？
 Why is there no reason?
若有說因，此說因緣不可得故，不應道理。
 If there is a cause, it is unreasonable to say that cause and condition cannot be obtained.
若無說因，無因而說而必爾者，不應道理。
 If there is no explanation for the cause, and there is no explanation for the reason, it is not reasonable.
又應告彼：
 And you should tell him:
汝何所欲？
 What do you want?
諸樹等物與有命物，為一向相似？
 Are trees and other objects always similar to living things?
為不一向相似？
 Why aren't they always similar?
若言一向相似者，諸樹等物根下入地，上分增長，不能自然搖動其身，雖與語言而不報答，曾不見有善惡業轉，斷枝條已餘處更生，不應道理。
 If it is said that it has always been similar, the roots of trees and other things go down to the ground, and their upper parts grow, and they cannot naturally move their bodies. They do not reciprocate despite their words. They have never seen any good or evil deeds change, and the broken branches have been regenerated, and they do not follow the principles. .
若言不一向相似者，是則由相似故可有壽命，不相似故應無壽命，不應道理。
 If we talk about things that are not always similar, it means that they can have a lifespan because they are similar, but they should not have a lifespan because they are not similar, which is not true.
如是增長餘因有、無有故，無壽命物不增長說因有、無有故，相似一向、不一向故，此所計度不應道理。
 In this way, growth is due to existence and non-existence, and lifeless things do not increase because of existence and non-existence. Similarity is consistent and non-existence is the reason. This calculation does not make sense.
問：
 ask:
何緣故知色、香、味、觸如是如是別安立中，飲食、車乘、瓶瓫、衣服、莊嚴具等諸想事物皆是假有？
 Why do you know that color, aroma, taste, and touch are all in this separate and established state, and that all imaginary things such as food, drink, carriages, bottles, clothes, and ornaments are all false?
答：
 answer:
由彼想物，或於是處色等想物聚中而轉，或於是處色等想物聚中不轉。
 When thinking about things, one may think about objects such as place, form, etc., and turn around, or the thoughts about place, form, etc. gather together and not turn around.
若於是處色等想聚有食想轉，非於是處飲等想轉。
 If there are thoughts about sex, food, etc., it is not about drinking, etc.
若於是處車乘想轉，非於是處衣等想轉。
 If you want to turn around when you are riding in a car, you will not want to turn around when you are wearing clothes.
如是所餘，乃至廣說諸假有想若轉不轉，當知亦爾。
 For the rest of this, even if you can't change your false thoughts, you should know it.
一切色、香、味、觸想事，遍於一切飲食、車乘、瓶瓫、衣服、莊嚴具等諸想事中，無差別轉。
 All forms, smells, tastes, and tactile thoughts pervade all thoughts and things such as food, drink, vehicles, bottles, clothes, and ornaments, without distinction.
是故當知，飲食、車乘、瓶瓫、衣服、莊嚴具等皆是假有，色、香、味、觸是實物有。
 Therefore, you should know that food, drink, carriages, bottles, clothes, solemn utensils, etc. are all false, while color, aroma, taste, and touch are real things.
復次，依諸有法立假想物，非一眾多種種品類，當知略說總有二種。
 Again, there are not many types of imaginary things established according to various laws. It should be noted that there are always two types.
一、依止一聚，二、依止非一聚。
 1. Dependence on one gathering, 2. Dependence on non-one gathering.
各別飲食、車乘、衣服、莊嚴具等，名依止一聚。
 Separate food, drinks, vehicles, clothing, solemn utensils, etc., and name them as one gathering.
諸彩畫業、彫素等業，宅舍、宮殿、軍林等物，名依止非一聚。
 Various industries such as painting and carving, as well as houses, palaces, military forests and other objects, have different names.
復次，云何有色諸法？
 Again, why are there all kinds of dharmas?
謂若略說，有十色處，及法處所攝色。
 To put it briefly, there are ten color places and the Dharma place where colors are captured.
由彼諸色具色自相，即以此事還說此事，是故說名有色諸法。
 Since all forms have their own form, this is the same thing as this, so it is said that all dharmas are called forms.
此有色法，由五種相差別建立。
 This material dharma is established by the difference of five phases.
何等為五？
 What is five?
一、事故；
 1. Accident;
二、自相故；
 2. Self-respect;
三、共相故；
 3. Sharing the same relationship;
四、界故；
 4. Boundary reasons;
五、業故。
 5. Cause of karma.
此中諸所有色，彼一切若四大種、若四大種所造，應知是名略攝色事。
 All the colors in this are like the four major kinds, and if they are created by the four major kinds, you should know that this is called the matter of absorbing the color.
除此更無若過若增。
 Apart from this, there is nothing more.
諸色自相復有三種。
 There are three kinds of forms.
一、清淨色，二、清淨所取色，三、意所取色。
 1. Pure color, 2. Color taken by purity, 3. Color taken by mind.
謂四大種所造，五識所依五清淨色，眼等處攝，名清淨色。
 It is said that it is created by the four major species, the five pure colors are supported by the five consciousnesses, and the eyes and other places are called pure colors.
色等五境同分清淨色之境界，名清淨所取色。
 The five realms such as color are the same as the realm of pure color, which is called pure color.
若與識俱諸清淨色，與識同境，故名同分。
 If there are all pure colors with consciousness, they are in the same realm as consciousness, so it is called the same part.
若離於識諸清淨色，前後自類相續而轉，名彼同分色。
 If it is separated from the awareness of pure colors, and the front and back are continuous and continuous, it is called the same separate colors.
三摩地所行影像等色，名意所取色。
 Colors such as images are performed in samadhi, and colors are taken by names and thoughts.
諸色共相亦有三種。
 There are also three types of forms.
謂一切色，若據方處各別安立，若可宣說方處差別，名初共相。
 It is said that if all colors are established separately according to the square and place, and if the difference between the square and place can be declared, it is called the initial universal phase.
又一切色，若清淨、若清淨所取增減相，當知是名第二共相。
 Furthermore, if all colors are pure, and if they are pure in appearance of increasing or decreasing, you should know that this is called the second universal phase.
又即此一切色，若觸所觸，即便變壞。
 Also, all these colors will become bad if touched.
或以手足、塊刀杖等，或由寒熱、飢渴、蚊虻、風日、蛇蠍諸觸所觸，即便變壞，當知是名第三共相。
 It may be touched by hands and feet, knives and sticks, etc., or it may be touched by cold and heat, hunger and thirst, mosquitoes, flies, wind, sun, snakes and scorpions. Even if it becomes bad, you should know that this is the third universal phase.
若由定地色愛諸業之所生起，名色行色；
 If it arises from the karma of concentration, form, and love, name, form, conduct, and form;
若不定地色愛諸業之所生起，名欲行色。
 If all kinds of karma arising from the unfixed form and love arise, it is called desire, action and form.
如是諸色，由界差別，略有二種。
 Such colors are of two kinds depending on the realm.
無色界中，無如是色。
 In the formless realm, there is no such color.
又前所說諸色共相，謂觸所觸，即便變壞。
 Furthermore, as mentioned before, all forms have the same characteristics, which means that if they are touched, they will become bad.
如是共相非一切遍。
 Such universality is not universal.
除欲界天，遍餘一切。
 Except for the heaven of desire realm, it pervades everything else.
欲界天中所有諸色，但有手足、塊刀杖等所觸變壞，無有寒熱、飢渴等觸之所變壞。
 All the colors in the heaven of desire realm can be deteriorated by contact with hands, feet, knives, sticks, etc., but none can be deteriorated by contact with cold, heat, hunger, thirst, etc.
由彼天中諸飲食等眾資生具，隨欲所生則便成辦，是故於彼雖有飢渴，不為損害。
 From the various substances such as food and drink in that heaven, objects are created, and whatever arises according to desire is fulfilled. Therefore, even if there is hunger and thirst, it will not be harmed.
色界諸色，無有手足、塊刀杖等所觸損壞，亦無餘觸之所損壞。
 The colors in the form realm are not damaged by the touch of hands, feet, knives, sticks, etc., nor are they damaged by residual touches.
若善、不善、無記身業語業，是名業色。
 If there are good, bad, or unrecorded body and speech karma, it is called karma and form.
當知是名色業差別。
 You should know that it is the difference between name, form and karma.
無色諸法，亦由五相差別建立；
 Formless dharmas are also established by the difference of five phases;
與此相違，應知其相。
 If this is contrary to this, you should know the opposite.
復次，略由二種色聚建立諸聚。
 Again, the two kalapas are briefly built up.
一、不共大種聚，二、非不共大種聚。
 1. There is no common gathering of great species; 2. There is no common gathering of great species.
不共大種聚者，謂於此中，唯有一類大種可得。
 If there are no large species gathered together, it is said that among them, only one type of large species can be obtained.
非不共大種聚者，謂於此中，有二大種、或多大種種類可得。
 If there are no large species gathered together, it means that there are two major species, or there are many species available.
又於不共大種聚中，極微已上諸大種合，當知方有相雜不相離諸大種色，無有一處不相離諸大種色。
 Furthermore, in the gathering of different kinds of great kinds, even the smallest combination of all kinds of great kinds, you should know that there are all kinds of great kinds of colors that are mixed and not separated from each other, and there is no place where the big kinds of colors are not separated from each other.
於非不共大種聚中大種極微，如所造色與餘大種，當知亦有同一處所不相離者；
 If the great seed is very small in the non-individual great seed gathering, just like the created form and the remaining great seed, you should know that they are in the same place and are not separated from each other;
然彼大種非所造色，互不相依而得轉故，各有功能，據別處故。
 However, these major species are not created colors, and they are not dependent on each other, so they have their own functions and are based on other places.
又一處不相離者，謂諸大種及所造色同住一處，如置一篋青、黃、赤、白有光明珠，種種光明互不相離。
 Another thing that is not separated from each other is that all the great seeds and created colors live in the same place. It is like placing a basket with blue, yellow, red, and white bright pearls, and all kinds of light are not separated from each other.
相雜不相離者，所有譬喻如前應知。
 Those who are mixed but not separated, all the metaphors should be understood as before.
又若有聚，或麻豆等、或細沙等，為諸膠蜜及沙糖等之所攝持。
 Also, if there are aggregations, such as beans, fine sand, etc., they are held by gum, sugar, etc.
當知此非一處不相離，亦非相雜不相離，但是和合不相離，多聚聚集，非一聚相；
 You should know that they are neither in one place but not separated from each other, nor are they mixed but not separated from each other, but they are in harmony but not separated from each other, and they are not together in one place.
當知所餘是一聚相。
 Know that what is left is a gathering.
又相雜不相離，當知依止一處不相離。
 And they are mixed but not separated. You should know that they rely on one place and are not separated.
此若不爾，不應道理。
 If this is not true, it does not make sense.
復次，由五種相，建立有見諸法差別。
 Again, based on the five kinds of characteristics, the differences between the phenomena of seeing and seeing are established.
何等為五？
 What is five?
謂顯色故、形色故、表色故、眼境界故、眼識所緣故。
 It is said that it is due to the appearance of color, due to shape and form, due to appearance of color, due to the state of the eye, and due to the object of eye consciousness.
亦由五相，建立無見諸法差別；
 It also establishes the non-visible differences among all dharmas based on the five characteristics;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
復次，由五種相，建立有對諸法差別。
 Again, based on the five phases, there are differences in the various dharmas.
何等為五？
 What is five?
一、各據別處而安住故；
 1. Each one lives in another place;
二、於餘色聚容受、往來等業為障礙故；
 2. The accumulation of acceptance, communication and other karma in the residual color is a hindrance;
三、為手足、塊刀杖等所觸，便變壞故；
 3. If it is touched by hands, feet, knives, sticks, etc., it will become bad;
四、一切皆為諸清淨色之所取故；
 4. Everything is obtained by pure colors;
五、一切皆為依清淨色識所緣故。
 5. Everything is caused by pure color consciousness.
亦由五相，建立無對諸法差別；
 It also establishes the non-difference of all dharmas based on the five characteristics;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
復次，即由五相，應知建立無見無對諸法差別。
 Again, based on the five characteristics, it should be known that there is no difference between the dharmas without seeing and without corresponding.
何等為五？
 What is five?
一、因緣故；
 1. Cause;
二、據處所故；
 2. Based on the premises;
三、顯現故；
 3. Appearance;
四、無變異故；
 4. No variation;
五、所緣故。
 5. The reason.
謂具威德三摩地俱諸色勝解，當知是名無見無對色生因緣。
 It is said that the samadhi of majestic virtue is the ultimate solution to all forms. You should know that this is called the cause and condition of the unseen and unopposed forms.
彼既生已，處所可得，是故名色。
 Since it is born, it can be obtained everywhere, hence its name and form.
雖不與彼十有色處自相相應，然得似彼自性顯現。
 Although it does not correspond to the ten forms, it still appears like its own nature.
於餘色聚容受、往來等業非障礙住，又非一切清淨之色及依彼識所取境界，亦非所緣，是故說名無見無對。
 There is no obstacle to the collection, acceptance, coming and going of residual colors, and it is not the state of all pure colors and consciousness, nor is it the object. Therefore, it is called no view and no right.
手足等觸不能損壞，是故說名無有變異。
 The hands and feet cannot be damaged by touch, so there is no variation in the name.
又根本定，名具威德三摩地，此色是彼所緣，非餘。
 In addition, the fundamental concentration is called samadhi with majestic virtue. This color is the object of that, and it is not a remainder.
譬如非一切心皆能變化，若所有心具大威德方能成辦，非所餘心。
 For example, not all minds can change, but only if all minds have great power and virtue can it be done, and there are no remaining minds.
此亦如是，要具威德極靜定心，方能為緣生此無見無對諸色。
 This is also the case. Only by possessing majesty, virtue, and a very calm mind can the unseen and unobjectionable forms arise for the sake of conditions.
此如化色，亦非不具大威德心及不定心所緣境界，但是彼心所緣境界。
 This kind of transformation does not mean that it does not have the state of great majesty and virtue, but it is the state of the mind.
是名與上五相相違，當知建立無見無對諸法差別。
 This name is contrary to the above five characteristics. It should be understood that the distinction between all dharmas is established without seeing or responding.
復次，由五相故，建立有漏諸法差別。
 Again, based on the five phases, the differences between the dharmas with outflows are established.
何等為五？
 What is five?
謂由事故、隨眠故、相應故、所緣故、生起故。
 It is said to be due to accidents, due to sleep, due to correspondence, due to causes, and arising.
云何有漏法事？
 Why is there any omission of legal matters?
謂清淨內色，及彼相依不相依外色，若諸染污心心所，若善、無記心心所等。
 It refers to the pure inner color and its dependent and independent external color, such as those polluted mental states, such as good and unrecorded mental states, etc.
此有漏事，隨其所應，由餘四相說名有漏。
 This has an omission, as it should be, and it is said that there is an omission from the remaining four phases.
謂隨眠故、相應故、所緣故、生起故。
 It is said that it is due to sleep, due to correspondence, due to causes, and due to arising.
若於清淨諸色，及於如前所說一切心心所中，煩惱種子未害未斷，說名隨眠，亦名麁重。
 If in the pure forms and in all the mental states as mentioned above, the seeds of defilements are not harmed and have not been eliminated, it is called Suimian, also called Qizhong.
若彼乃至未無餘斷，當知一切由隨眠故，說名有漏。
 If there is no end to it, you should know that all the causes are due to sleep, and it is said that there are leaks in the name.
若諸染污心心所，由相應故，說名有漏。
 If there are defilements in the mind, due to their corresponding nature, it is said that there are leaks in the name.
若諸有事，若現量所行，若有漏所生增上所起，如是一切漏所緣故，名為有漏。
 If there are any things, if they are done in actuality, if there are leaks that arise and increase, then all the causes of leaks are called leaks.
此中現在，名為有事；
 This present moment is called something;
過去、未來，名非有事。
 The past and the future are nothing.
若依清淨色識所行，名現量所行；
 If it is done according to the pure form consciousness, it is called the actual action;
若餘所行，當知名非現量所行。
 If you do anything else, you should know that it is not done in real terms.
若內諸處增上生起一切外處，名有漏所生增上所起。
 If all the internal places arise on top of all the external places, it is called the arising of outflows on which all the external places arise.
唯彼所緣當知有漏。
 Only that object should be known to have omissions.
所以者何？
 So what?
若緣去來起諸煩惱，過去、未來非有事故，不由所緣說名有漏。
 If all troubles arise due to the passing of conditions, there will be no accidents in the past or the future, and there will be omissions in the name of the objects.
若現在事非現量所行，如清淨色，及一切染污、善、無記心心所，彼亦非煩惱所緣故，說名有漏。
 If the current things are not performed in reality, such as pure color, and all defilements, good deeds, and unrecorded mental states, they are not caused by defilements, and are said to have outflows.
但由自分別所起相，起諸煩惱，非彼諸法為此分明所行境故。
 However, all the troubles and troubles arising from the self-discrimination are not caused by the clear implementation of those dharmas.
由生起故成有漏者，謂諸隨眠未永斷故，順煩惱境現在前故，於彼現起不如理作意故。
 There are outflows due to their arising, which means that all the accompanying sleep has not been terminated forever, and the troublesome situations are present in the past, and the reason is that they are not irrational.
由此因緣，諸所有法正生、已生、或復當生，如是一切，由生起故，說名有漏。
 Due to this cause and condition, all dharmas are arising, have arisen, or are about to arise again. Therefore, everything like this arises from arising, which is said to have leakage.
又從一切不善煩惱諸異熟果，及異熟果增上所引外事生起，如是一切，亦生起故，說名有漏。
 Furthermore, all unwholesome afflictions, abnormally ripe fruits, and external events arising from the increase of abnormally ripe fruits arise. Therefore, all these things also arise, so it is said that there is an outflow.
又由無記色無色繫一切煩惱，於彼續生；
 And all the troubles arising from the immemorial formless form continue to arise there;
彼所續生，亦生起故，說名有漏。
 Because the continuation of that life also arises, it is said that there is an outflow.
如是名為由五相故，建立有漏諸法差別。
 Such a name is based on the five characteristics and establishes the differences between the dharmas with leakage.
謂由事故、隨眠故、相應故、所緣故、生起故。
 It is said to be due to accidents, due to sleep, due to correspondence, due to causes, and arising.
復次，由五相故，建立無漏諸法差別。
 Again, based on the five phases, the distinction between all dharmas without leakage is established.
何等為五？
 What is five?
一、有諸法離諸纏故，說名無漏。
 1. Since all dharmas are free from all entanglements, it is said to be without leakage.
謂一切善、無記心心所所依、所緣諸色，及善、無記諸心心所。
 It is said that all good and unrecorded mental states are dependent on and objects of the mind, as well as all good and unrecorded mental states.
二、有諸法隨眠斷故，說名無漏。
 2. Since all dharmas are broken up with sleep, it is said that there is no leakage.
謂已永斷見、修所斷一切煩惱，所有諸善，及一分無記造色，若諸無記、若世間善諸心心所。
 It is said that all the troubles, all the good things, and all the good things in the world have been permanently cut off by seeing and practicing.
三、有諸法由斷滅故，說名無漏。
 3. Since all dharmas are destroyed, they are said to be without leaks.
謂一切染污心心所，彼不轉故，說名無漏。
 It is said that all defiled mental states will not change, so it is said to be without leakage.
由彼不轉，顯了涅槃，即此涅槃說名無漏。
 From there, Nirvana is revealed, that is, this Nirvana is said to have no leakage.
四、有諸法是見所斷斷對治故，自性解脫故，說名無漏。
 4. There are various dharmas that are seen, cut off and corrected, and therefore the self-nature is liberated, so it is said to be without leakage.
謂一切見道。
 It means all views.
五、有諸法是修所斷斷對治故，自性相續解脫故，謂出世間一切修道及無學道。
 5. There are all kinds of dharma that are cut off and corrected by cultivation. Therefore, the self-nature is continuously liberated. It is said that all the cultivation paths in the world and the unlearned path are transcendent.
當知是名由五相故，建立無漏諸法差別。
 You should know that this name is based on the five characteristics and establishes the distinction between all dharmas without leakage.
復次，由五相故，建立有諍諸法差別。
 Again, based on the five phases, there are differences in various dharmas.
何等為五？
 What is five?
謂由事故、因緣故、自性故、助伴故、等起故。
 It is said to be caused by accidents, causes, self-nature, help and companions, etc.
此中五取蘊，名有諍法事。
 Among them, the five aggregates of grasping are called Dharma matters.
若愛味染著、愛味耽嗜，名諍因緣。
 If the taste of love is tainted, if the taste of love is addicted, it is called cause and effect.
若無常性、苦性、變壞法性，名有諍自性。
 If it is impermanent, bitter, or corrupted, it is called self-nature.
即於此諍無智愚癡，名諍助伴。
 That is to say, this person is ignorant and foolish, and he is called a helper.
由此因緣，五黑品轉，名為等起。
 Due to this cause and effect, the five black qualities are transformed, and the name is equal.
謂鬪訟違諍、耽著諸欲諸見所生，或餘種類，是初黑品。
 It is said that those who indulge in lawsuits, violate opinions, indulge in various desires and views, or other categories are the first black grades.
若隨所有諸煩惱纏，無有羞恥，多安住性，是第二黑品。
 If you are entangled with all the troubles, have no shame, and have a peaceful nature, this is the second black quality.
若有沙門、或婆羅門，違逆正道，所欲苦行及餘信解，自餓、投火、墜高巖等，是第三黑品。
 If there are any ascetics or brahmins who go against the right path, perform ascetic practices and remain unconvinced, starve themselves, throw themselves into fire, fall off high rocks, etc., this is the third black category.
若有現行身語及意一切惡行，是第四黑品。
 If there are any evil deeds of body, speech and mind, this is the fourth black category.
欣樂後有，是第五黑品。
 Xin Le Hou You is the fifth black product.
此中最初，由生怨恨發憤心故，不安隱住；
 At the beginning of this process, there is restlessness and insecurity due to resentment and anger;
第二、由諸煩惱內燒然故，不安隱住；
 Second, due to the internal burning of all worries, restlessness and hiding;
第三、由自誓願虛受劬勞無義苦故，不安隱住；
 Thirdly, because I vowed to suffer unjust toil in vain, I was restless and secluded;
第四、生惡趣故，不安隱住；
 Fourth, because of being born in an evil realm, restlessness and hiding place;
第五、生老死等眾苦合故，不安隱住。
 Fifth, due to the combination of sufferings such as birth, aging, and death, one is restless and hidden.
此中五取蘊有諍事，與諍自性，及彼因緣、助伴、等起，共相依故，名有諍法。
 Among the five clinging aggregates, there are things, the self-nature, causes, conditions, companions, and other occurrences. They are all dependent on each other, so they are called the Dharma.
又由五相，建立無諍諸法差別；
 And based on the five phases, the distinction between all dharmas is established;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
此中五無取蘊無諍事，由諍自性及彼因緣、助伴、等起，於彼法中不可得故，名無諍法。
 Among the five non-acquisition aggregates, there are no disputes. They originate from the nature of the dispute and the causes, conditions, aids, companions, etc., and cannot be found in that dharma, so they are called the dharma without disputes.
復次，由五相故，建立有染諸法差別。
 Again, based on the five characteristics, the differences between tainted dharmas are established.
何等為五？
 What is five?
謂事故、因緣故等。
 Refers to accidents, causes, etc.
如前廣說五相差別。
 As mentioned before, the five phases are different.
此中事者，謂即五有取蘊。
 What is happening here is called the five aggregates of clinging.
因緣者，謂即此中喜樂、愛味諸因緣法。
 Causes and conditions refer to all the causes and conditions of joy and love in this.
自性者，謂此為緣，生起喜樂，愛味所攝。
 By nature, it is said that this is the condition for giving rise to joy and being attracted by the taste of love.
助伴者，謂於愛味所有貪著。
 The helper refers to all attachments to love.
等起者，謂五黑品，如前應知。
 Those who wait and rise are called the five black products, as you should know before.
五取蘊事，由與有染及彼因緣，乃至等起，共相依故，說名有染。
 The five aggregates of clinging are called taints because they arise from taints and their causes and conditions, and they are all dependent on each other.
又由五相，建立無染諸法差別；
 Furthermore, from the five characteristics, the differences between the untainted dharmas are established;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
如前無諍，隨應當說。
 If there is no disagreement before, then it should be said.
復次，由五相故，應知建立依止耽嗜諸法差別。
 Again, based on the five characteristics, we should know the difference between establishing dependence, indulgence, and attachment.
何等為五？
 What is five?
謂事故、因緣故等，如前廣說。
 It refers to accidents, causes, etc., as mentioned before.
此中事者，謂欲界繫諸五取蘊。
 What is happening here is that the desire realm is connected with the five aggregates of clinging.
因緣者，謂順欲貪五種妙欲。
 Causes and conditions refer to the five wonderful desires of satisfying desires and greed.
自性者，謂貪嗜者，由彼為緣、由彼為境所有欲貪。
 The self-nature is called greed, from which it is the condition, and from which it is the object of all desire and greed.
助伴者，謂不如理作意相應邪願諸欲分別，由與此俱，名分別貪。
 To help others, it is said that unreasonable intentions correspond to wrong wishes and desires are divided. Because of this, it is called greed for discrimination.
等起者，謂五種黑品，如前廣說。
 Those who wait and rise are called five kinds of black products, as mentioned before.
彼欲界繫五取蘊事，由彼貪嗜因緣、助伴及與等起所攝受故，說名依止耽嗜諸法。
 The realm of desire is composed of the five clinging aggregates, which are taken in by the causes and conditions of greed, companionship, and association. It is called the dharmas of dependence, attachment, and attachment.
又由五相，當知建立依止出離諸法差別；
 Furthermore, based on the five characteristics, we can understand the differences between the various dharmas in establishing support and escaping from each other;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
復次，由五相故，建立世間諸法差別。
 Again, based on the five phases, the differences among all dharmas in the world are established.
何等為五？
 What is five?
一、一切清淨色，及清淨所取色世間；
 1. All pure colors, and the world of pure colors;
二、一切染污心心所世間；
 2. Everything in the world that pollutes the mind;
三、一切無記心心所世間；
 3. Everything in the world cannot be remembered;
四、一切善心心所，若當斷、若已斷世間；
 4. If all good intentions should be cut off, if they have already been cut off from the world;
五、一切世間三摩地所行無見無對色世間。
 5. In all worldly samadhis, there is no visible, unobjective world.
又由五相，建立出世諸法差別。
 And based on the five phases, the differences between transcendental dharmas are established.
何等為五？
 What is five?
一、見道所斷對治。
 1. See the path and treat it accordingly.
二、修道所斷對治。
 2. Treat what is broken by practicing Taoism.
三、由想解脫之所解脫。
 3. Liberation by wanting to be liberated.
謂諸聲聞、獨覺、菩薩已入無戲論理慧，及彼相應諸心心所。
 It is said that all voice-hearers, solitary awakenings, and bodhisattvas have entered into the wisdom of non-drama theory, and that they correspond to all the mental states.
四、彼所緣無見無對色。
 4. The object has no visible or opposite color.
五、一分所治解脫之所解脫，謂諸有學；
 5. The liberation that is cured by one point is called learning;
若一切所治解脫之所解脫，謂諸無學。
 If everything is liberated and liberated, it is said that there is no learning.
復次，依五種世間，即彼世間名墮諸法。
 Again, according to the five kinds of worlds, that is, the names of the worlds fall into various dharmas.
謂有情世間、器世間、欲世間、色世間、無色世間。
 It is called the world of sentient beings, the world of objects, the world of desires, the world of form, and the world of formless things.
當知是名五種世間。
 You should know that these are called the five worlds.
又出世法，不墮如是五種世間。
 Also, if you transcend the dharma of this world, you will not fall into these five kinds of worlds.
是故說名不墮諸法。
 This is why it is said that the name does not fall into all dharmas.
復次，由五相故，建立有為諸法差別。
 Again, based on the five phases, the differences between conditioned dharmas are established.
何等為五？
 What is five?
一、後際未生故；
 1. Death before death;
二、前際已滅故；
 2. The previous situation has been destroyed;
三、中際自相安住故。
 3. The reason why one lives in peace in the middle.
四、因緣相續故；
 4. Causes and conditions are continuous;
五、果相續故。
 5. The result is continuous.
又由五相，建立無為諸法差別。
 And based on the five phases, the differences between unconditioned dharmas are established.
何等為五？
 What is five?
謂與上相違，應知即是此中五相。
 It is said that it is contrary to the above, and it should be known that these are the five phases.
滅有為法，證得涅槃。
 Destroy conditioned dharmas and achieve nirvana.
若謂涅槃為有異者，當知此為不如理問、不如理答、不如理思。
 If Nirvana is said to be different, you should know that it is not reasonable to ask, answer or think rationally.
如是若謂為無異者、有無異者、非有非無異者，當知皆是不如理問、不如理答、不如理思。
 In this way, if it is said that there is no difference, there is no difference, and there is no difference, then you should know that it is not reasonable to ask, answer or think rationally.
何以故？
 Why?
由彼涅槃，唯有為滅之所顯故，與有為法其相異故。
 Because Nirvana is manifested only by cessation, it is different from the conditioned Dharma.
唯有為滅之所顯故，謂有異者，若問、若答、若思，便為戲論，非所戲論。
 Only because of the manifestation of destruction, it is said that there is something different. If you ask, answer, or think, it is a drama, not a drama.
與有為法其相異故，謂無異者，如前廣說，便為戲論，非所戲論。
 Because it is different from the Youwei method, it is said that there is no difference, as mentioned before, it is a drama theory, not a drama theory.
總如前說二種因故，亦異不異、不應道理。
 As mentioned above, the two types of causes are different and not the same.
由有為滅證涅槃故，若謂一切皆無所有故，說非有非無異者，不應道理。
 Since nirvana is realized through the cessation of conditionedness, it would not make sense to say that everything is nothing, and that there is neither existence nor nothingness.
涅槃義者，謂一切白法所顯發故。
 The meaning of Nirvana refers to the manifestation of all white dharma.
涅槃相者，謂寂滅相、無戲論相，當知唯是內所證相。
 The phase of Nirvana is called the phase of cessation and non-drama. You should know that this phase is only realized internally.
復次，由五相故，建立所緣諸法差別。
 Again, based on the five characteristics, the differences between objects are established.
何等為五？
 What is five?
一、有善作意所緣法，二、有不善作意所緣法，三、有無記作意所緣法，四、有墮界作意所緣法，五、有繫屬瑜伽作意所緣法。
 1. There are objects of good intention; 2. There are objects of unwholesome intention; 3. There are objects of unintentional intention; 4. There are objects of intention in the fallen world; 5. There are objects of intention related to yoga. Destiny method.
此中若善作意，緣善、不善、無記諸法。
 If the intention is good, the conditions are good and bad, and there are no dharmas.
如善作意，如是不善、無記作意，當知亦爾。
 If the intention is good, if the intention is unwholesome and unrecorded, you should know it.
欲界繫善、染污、無記作意，緣一切三界諸法。
 The desire realm is composed of goodness, defilement, unrecorded intention, and is dependent on all dharmas in the three realms.
色界繫善作意，亦緣一切三界諸法。
 The form realm is due to good intentions and is also dependent on all dharmas in the three realms.
無色界中，若定、若生外道異生，無色界繫善作意，唯緣自地一切法，非下地。
 In the formless realm, if there are samadhi and external phenomena, the formless realm is based on good intentions, and it is only due to all the laws of the earth, not to the earth.
若毘鉢舍那行菩薩未得自在，及有廣慧聲聞乘等若諸有學、若阿羅漢，彼無色界繫善作意，亦緣下地一切法。
 If the Bodhisattva Vipasana is not at ease, if there are people with the Sound Hearer Vehicle of Guanghui, if there are scholars, if there are Arhats, then the formless realm is composed of good intentions, and it is also dependent on all dharmas on the earth.
若諸菩薩已得自在，決定不於無色界生。
 If Bodhisattvas have achieved freedom, they will not be reborn in the formless realm.
由觀於彼不能現起利眾生事，因此成熟廣大佛法，及能成熟利益有情行故。
 Because he is unable to manifest anything to benefit sentient beings, he matures the vast Dharma and is able to mature and benefit sentient beings.
當知是名墮界作意所緣諸法。
 You should know that this is called the dharmas that are the objects of thought in the fallen world.
復次，因思所緣、如說：
 Again, because of the object of thought, it is as follows:
名映於一切，　　無有過名者；
 The name reflects everything, and there is no one who has the name;
由此名一法，　　皆隨自在行。
 This is called one method, and everything can be done freely.
此言有何義？
 What is the meaning of this statement?
謂若略說，觀察清淨因故、觀察自相故、觀察雜染因故。
 To put it briefly, observe the cause of purity, observe the cause of oneself, and observe the cause of defilements.
又為顯示補特伽羅無我，及法無我故。
 It is also to show that Putegara has no self, and that Dharma has no self.
此中顯示補特伽羅無我者，謂善了知四無色蘊，能斷一切自境界相，是故說名能映一切。
 This shows that Putegara is selfless, and he is good at understanding the four formless aggregates and can cut off all self-realm phenomena. Therefore, it is said that the name can reflect everything.
顯示法無我者，謂善了知遍計所執自性，善了知世俗言名，能除一切彼所依相，是故說名能映一切。
 Those who show that Dharma has no self are those who are good at understanding the self-nature of all things, and are good at understanding worldly words and names.
若過如是四無色蘊，諸我相事定不可得。
 If we exceed these four formless aggregates, we will definitely not be able to obtain all the things that appear to us.
若過世俗言名，遍計所執自性相事亦不可得。
 If you go beyond the worldly words and names, you will not be able to get it even if you think about your own nature and things.
若於此二不善了知，則便一切自境界相，及諸雜染生起隨轉。
 If these two unskillful things are understood, then all self-realm signs and defilements will arise and turn around.
一切境相及諸雜染，皆彼增上力所生故。
 All phenomena and defilements are caused by the increased power of the Supreme Being.
又佛世尊依此密意，說如是言：
 Furthermore, the Buddha, the World-Honored One, based on this secret meaning, said this:
執法自性故，　　執我性而轉；
 Because of the nature of law enforcement, it is based on self-centeredness;
覺此故覺彼，　　由覺故還滅。
 Aware of this, it is aware of that; because of awareness, it is destroyed.
繫屬瑜伽作意，略有四種所緣。
 It belongs to yoga and has four kinds of objects.
一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨煩惱所緣。
 1. A pervasive object, 2. A pure object of conduct, 3. A skillful object, 4. An object of pure defilements.
是諸所緣，如聲聞地廣辯。
 These objects are as widely discussed as the voice-hearers.
應知此中，淨煩惱所緣者，謂世尊說四聖諦及真如。
 You should know that the object of purification of afflictions is the Four Noble Truths and the True Suchness expounded by the Blessed One.
瑜伽師地論卷第六十五
 Volume 65 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第六十六彌勒菩薩說
 Volume 66 of the Yogi Earth Treatise: Said by Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中思所成慧地之二
 The second part of the ground of wisdom formed by thinking in the decision-making process
復次，如佛世尊說三苦性，此中云何為行苦性？
 Again, if the Buddha and the World-Honored One talk about the three natures of suffering, what is the nature of suffering among them?
謂後有業煩惱所生諸行，於彼彼自體中，能隨順生一切煩惱及與眾苦，所有安立一切遍行麁重所攝，亦名麁重。
 It is said that all the actions caused by karma and troubles in the future can produce all the troubles and sufferings of others in their own bodies, and they are all set up and taken by Qizhong, which is also called Qizhong.
是行苦性。
 It is the nature of suffering.
依此行苦，佛世尊說：
 If you practice suffering in this way, the Buddha and the World-Honored One said:
略五取蘊皆名為苦。
 The five aggregates of grasping are all called suffering.
又此行苦遍行一切若樂受中、若苦受中、若不苦不樂受中。
 Furthermore, this practice of suffering pervades all experiences, whether pleasant, painful, or neither painful nor pleasant.
然於不苦不樂受中，此麁重性分明顯現，是故但說不苦不樂受，由行苦故苦。
 However, in the neither-painful-nor-pleasant feeling, this important nature clearly appears. Therefore, it is said that the neither-painful-nor-pleasant feeling is suffering because of suffering.
於樂受、苦受中，愛、恚二法擾亂心故，此麁重苦非易可了。
 In pleasant and painful feelings, love and hatred disturb the mind, so this level of suffering is not easy.
譬如熱癰，若以冷觸封之，即生樂想。
 For example, if a hot carbuncle is sealed by a cold touch, pleasant thoughts will arise.
熱灰墮上，便生苦想；
 When the hot ashes fall on them, they will have painful thoughts;
若二俱離，於此熱癰，爾時唯有癰自性苦分明顯現。
 If the two are separated, and there is a hot carbuncle, then only the painful component of the carbuncle's own nature will be evident.
如是於業煩惱所生諸行，所有安立麁重所攝，猶如熱癰；
 In this way, all the behaviors arising from karma and defilements are like hot carbuncles;
行苦性中，所有樂受，如冷觸封；
 In the painful nature of walking, all pleasant feelings are like being blocked by cold;
所有苦受，如熱灰墮；
 All painful feelings are like hot ashes;
所有不苦不樂受，如離二觸癰自性苦。
 All feelings that are neither painful nor pleasant are intrinsically painful, such as being separated from two contacts.
又樂受中多生染著，是故說彼貪所隨增。
 In addition, there are many contaminations in pleasant feelings, so it is said that greed increases accordingly.
於苦受中多生憎恚，是故說彼瞋所隨增。
 A lot of hatred arises in painful feelings, so it is said that the hatred increases accordingly.
於非苦樂之所顯現，麁重所攝，所有安立行自體中，於無常性計常顛倒，於眾苦性計樂顛倒，於不淨性計淨顛倒，於無我性計我顛倒，是故說彼不苦不樂受無明所隨增。
 In the appearance of non-suffering and happiness, captured by Qizhong, everything is established in its own body, and the nature of impermanence is inverted, the nature of suffering is inverted, the nature of happiness is inverted, the nature of impurity is inverted, the nature of purity is inverted, and the nature of selflessness is inverted, This is why it is said that he has neither pain nor pleasure, and suffers from the increase of ignorance.
又諸愚夫，於樂受中多生染著，由是因緣，於現法中行身惡行、行語惡行、行意惡行，身壞命終廣說乃至生那落迦。
 Moreover, you foolish people are often infected in the joyful feelings. Due to these causes and conditions, you perform evil deeds of body, speech, and mind in the present dharma. The body will be destroyed and your life will eventually be said to be born in Naluka.
又由後有愛故，能感當來生等眾苦。
 And because of love in the future, one can feel the sufferings in the next life and so on.
如是樂受貪所依故，能生當來五趣等苦。
 Because such happiness is supported by greed, it can give rise to the sufferings of the five realms.
又於苦受多起瞋心。
 Also, anger arises due to excessive suffering.
不隨所欲，觸眾苦事，便生種種愁惱怨歎，乃至迷亂。
 If you don't follow your own desires and are exposed to the hardships of others, you will have all kinds of worries, complaints, and even confusion.
由此因緣，行三惡行，墮諸惡趣。
 Due to this cause and condition, one commits three evil deeds and falls into the evil realms.
如是苦受瞋所依故，能感現法、後法眾苦。
 Such suffering is the basis for anger, and one can experience the suffering of both present and future dharma.
又於不苦不樂受中，多生如上顛倒之心。
 And in the midst of neither painful nor pleasant feelings, the above-mentioned inverted mind is born many times.
於二種苦，謂依樂受貪所生苦，及依苦受瞋所生苦，生不捨思，起不捨行。
 The two kinds of suffering are the suffering caused by greed for pleasure, and the suffering caused by hatred due to suffering, arising from unremitting thoughts and actions.
是故雖有眾多煩惱及隨煩惱，然佛世尊但立三種根本煩惱，謂貪瞋癡。
 Therefore, although there are many afflictions and accompanying afflictions, the Buddha, the World-Honored One, established three fundamental afflictions, namely greed, anger, and delusion.
依此密意，佛世尊說：
 According to this secret meaning, the Buddha said:
應觀樂受是眾苦法，應觀苦受猶如毒箭，應觀不苦不樂受性是無常有壞滅法。
 We should observe that pleasant feelings are suffering, we should observe that painful feelings are like poisonous arrows, and we should observe that the nature of feelings that are neither painful nor pleasant is impermanent, subject to decay and destruction.
若能如實觀無常性，漸次能斷一切顛倒。
 If you can truly observe the nature of impermanence, you will gradually be able to cut off all confusion.
如是諸行，是第一義苦聖諦事。
 Such actions are the first noble truth of suffering.
一切聖賢聖智觀已，於第一有最極寂靜諸取蘊中，尚不願樂，何況弊下那落迦中。
 All the sages and saints who have observed the wisdom are not willing to be happy in the most peaceful and peaceful aggregates of existence, let alone in the Naluka.
復次，即此能生後有諸行業及煩惱，由相道理，是集聖諦。
 Again, this means that one can have various professions and troubles after birth. According to the principles, this is the collection of noble truths.
世尊經中，據勝道理唯顯示愛。
 In the Blessed One Sutra, according to the principle of victory, only love is shown.
復次，此煩惱品麁重永滅，是有餘依涅槃增上所立滅諦。
 Again, these troubles will be destroyed forever, and what remains will be based on the truth of cessation established by nirvana.
又因永斷，未來不生，及先世因受用盡已，現在諸行任運謝滅，是無餘依涅槃增上所立滅諦。
 Furthermore, due to the eternal cessation, the future will not be born, and the past experiences have been exhausted, all the current actions will be destroyed by fate. This is the truth of annihilation established by Nirvana without any residue.
復次，若能證解第一義諦所有正見，及正見為先一切聖道，是名道諦。
 Again, if one can realize and understand all the right views of the first truth, and the right views precede all the noble paths, this is called the truth of the path.
復次，欲令於苦遍知、於集永斷、於滅作證、於道修習，故略建立諸聖諦相。
 Again, in order to understand the omnipresence of suffering, to establish the eternal cessation of its collection, to witness its destruction, and to practice the path, I have briefly established the noble truths.
若廣建立，當知其相無量無邊。
 If it is widely established, you should know that its appearance is immeasurable and boundless.
又令了知苦諦麁相以為依止，漸能趣入諦微細相，故先施設生等眾苦，後方顯示五取蘊苦。
 He also made him understand the truth of suffering as a refuge, and gradually entered into the subtle aspects of the truth. Therefore, he first alleviated the suffering of all living beings, and then revealed the suffering of the five clinging aggregates.
復次，由五相故，建立任持諸法差別。
 Again, based on the five phases, the differences between the various dharmas are established.
何等為五？
 What is five?
一、段食，二、觸食，三、意思食，四、識食，五、命根。
 1. Segment eating, 2. Touching food, 3. Mind eating, 4. Recognizing food, 5. Life root.
若麁段食，於欲界五趣中皆現可得。
 If you eat it in the Qi section, it will appear in all the five pleasures of the desire realm.
此於一分各別那落迦，非大那落迦。
 This is a separate Naraka, not a great Naraka.
餘食及命，遍三界中皆現可得。
 The remaining food and life are available in all three realms.
由於諸行假立有情，是故世尊，說此諸法任持有情，令住不壞。
 Since all actions are presupposed to have sentient beings, the World Honored One said that these dharmas can be maintained with sentient beings so that they can remain indestructible.
問：
 ask:
有七因緣，任持諸行，令住不壞，何故世尊但說有情由食而住？
 There are seven causes and conditions, and if you uphold all the actions, your abiding will not deteriorate. Why does the World Honored One say that sentient beings live by food?
何等為七？
 What is seven?
一、生是諸行住因。
 1. Birth is the cause of all actions and dwellings.
由諸行生，方得有住，無有無生而有住者。
 Only through the birth of all actions can one have abode. There is no abode without being born.
二、命根。
 2. Life root.
三、食。
 3. Food.
四、心自在通。
 4. The mind is free and clear.
由彼勢力，增諸壽行，或住一劫、或住劫餘。
 Due to this power, all longevity will be increased, either for one calamity or for the rest of the calamity.
五、因緣和合是諸行住因。
 5. The combination of causes and conditions is the cause of all actions and dwellings.
謂善、不善、無記諸法，乃至因緣猶未散壞，於爾所時相續而住，無有斷絕。
 It refers to good, bad, and unrecorded dharmas, and even the causes and conditions have not been broken up, and they continue to exist at your time without interruption.
六、由善、不善、無記作意引發先業，能牽諸行令住不絕。
 6. The previous karma caused by good, bad, and unrecorded intentions can lead to all actions and actions.
所謂外分，共不共業之所生起。
 The so-called external factors arise from different karma.
七、無諸障礙是諸行住因。
 7. The absence of obstacles is the cause of all actions and dwellings.
由此能令諸行生時無障因緣。
 This will enable all actions to occur without any hindrance due to causes and conditions.
諸行生已相似相續而住，遠離相違敗壞因緣；
 All actions are similar and continue to exist, and they are far away from conflicting and corrupted causes and conditions;
若不爾者，便應滅壞。
 If not, it should be destroyed.
答：
 answer:
雖由如是七種因緣，諸行得住，然此四食是諸行住多分因緣，由種種門，能令諸行相續而住。
 Although all the formations can be sustained due to these seven kinds of causes and conditions, these four kinds of food are the multiple causes and conditions for all the formations and residences. Through various doors, all the formations and residences can be sustained continuously.
又此諸食，能令有情相續而住，易取易入，乃至愚夫嬰兒等類亦能隨覺，非所餘法。
 Moreover, these kinds of food can enable sentient beings to live continuously, are easy to take and enter, and even fools, babies, and the like can also wake up, which is not the only way.
又此諸食，能令羸損諸根大種皆得增益，又令疾病亦得除愈，非所餘法。
 Moreover, these foods can make all the weakened and damaged roots recover, and diseases can also be cured. This is not the only way.
又有長壽諸有情類，若不得食，非時中夭。
 There are also sentient beings who live long lives. If they cannot eat, they will die at the wrong time.
又此諸食，令易入道，能修身等四種念住。
 Moreover, these foods make it easy to enter the path and can cultivate the body and other four kinds of mindfulness.
謂一切有情食所住故。
 It means that all sentient beings eat and live wherever they live.
是故由此五種因緣，世尊但說一切有情由食而住。
 Therefore, based on these five causes and conditions, the World-Honored One said that all sentient beings live on food.
何緣復說依止命根諸行得住？
 Why do we say that all kinds of activities can be abided by relying on the life-faculty?
謂有是處，曾無飲食有所闕乏，非求飲食有所艱難，於彼處所，唯由命根勢力而住，如其所感壽量而住。
 It is said that there is such a place, where there is no food and drink, there is a lack of food, and there is no difficulty in seeking food and drink. In that place, you can only live by the power of your life root and live as long as you feel.
是故世尊依彼處所，說諸有情由命根故，諸行得住。
 Therefore, the World-Honored One, relying on that place, said that all sentient beings have their roots of life, and therefore all kinds of actions can abide.
復次，此中段食，當言香、味、觸處所攝。
 Again, when it comes to food in this middle section, you should talk about the aroma, taste, and touch points.
何以故？
 Why?
由香、味、觸若正消變，便能長養；
 If the aroma, taste, and touch are being transformed, they will be able to grow;
不正消變，乃為損減。
 If it is not correct, it is loss.
色等餘法無有長養、損減消變，是故說彼非段食性。
 There is no growth, loss, or change in the remaining phenomena such as color and form, so it is said that they are not of a food nature.
若諸段物，於吞咽時，令心歡喜，諸根悅豫，當於爾時不名段食，但名觸食。
 If each piece of food, when swallowed, makes the heart feel happy and the sense organs are happy, then it is not called segment food at that time, but it is called touch food.
若受用已，安隱消變，增長喜樂，於消變時乃名段食。
 If it has been used, it will calm down and fade away, and increase joy. When it disappears, it will be called Duanshi.
若有熟變，不能長養諸根安樂，彼雖熟變，不名段食。
 If there is ripeness and degeneration, it cannot nourish the roots of peace and happiness. Even though it is ripe and degenerated, it is not called Duanshi.
若諸段物，於吞咽時不生歡喜，亦不能令諸根悅豫，當於爾時都不名食。
 If the food does not produce joy when swallowed, nor does it make the sense organs happy, then it will not be eaten at that time.
即彼後時安隱熟變，增長安樂，彼於爾時乃名段食。
 That is to say, for a while, it will become peaceful and mature, and it will increase in peace and happiness. At that time, it will be called Duanshi.
若有熟變，不長安樂，彼雖熟變，亦不名食。
 If it is ripe and changed, it will not lead to peace and happiness. Even though it is ripe and changed, it is not called food.
問：
 ask:
若有段物，亦是食耶？
 If there is something, is it also food?
設是食者，亦段物耶？
 Suppose it is a person who eats, is it also a piece of food?
答：
 answer:
如其所應，當作四句。
 As it should be, it should be regarded as four sentences.
或有段物，而非是食。
 Maybe there is something, not food.
謂諸段物，不能長養諸根大種。
 It is said that all kinds of things cannot grow and support all kinds of roots.
或有是食，而非段物。
 Maybe it's food, not something.
謂若有觸、意思及識、能令諸根大種長養。
 It is said that if there is contact, thought and consciousness, all the roots can be nourished.
或有是食，亦是段物。
 It may be food, or it may be an object.
謂諸段物，能令諸根大種長養。
 It is said that various objects can make the roots grow and grow.
或非段物，亦非是食。
 It may not be an object, nor may it be food.
謂若有觸、意思及識，不能長養諸根大種。
 It is said that if there is contact, thought and consciousness, the big seeds of the roots cannot be cultivated.
如是所餘觸乃至識，隨其所應，皆作四句。
 In this way, the remaining contact and even consciousness can be made into four sentences according to their corresponding situations.
復次，若有異熟法、若異熟法、若異熟生法，皆應了知。
 Again, if there is a method of different ripeness, a different method of ripening, or a method of different ripeness, you should understand it.
略說有異熟法，謂漏及有漏，彼要有力、不被損害、受用未盡，當知是名有異熟法。
 Briefly speaking, there is a different and mature method, which is called leakage and leakage. It must be powerful, not damaged, and the benefits are not exhausted. You should know that this is called a different and mature method.
於諸漏中，若不善者，說名有力；
 Among all the outflows, if there is an unwholesome one, the name of it is powerful;
有覆無記，說名無力。
 There is no record of it, and it is impossible to name it.
於有漏中，若善不善，說名有力；
 In the presence of omissions, if it is good or not, the name is powerful;
餘名無力。
 I am powerless.
若漏有漏，為世出世二離欲道之所斷者，名被損害；
 If there is any leakage, and it is cut off by the two paths of separation from the world and beyond, the name will be damaged;
與此相違，名不損害。
 Contrary to this, the name is not harmed.
若過去世，其異熟果已成熟者，名受用已盡。
 If in the past life, its unripe fruit has matured, its benefit has been exhausted.
彼異熟果已過去故，更無所有。
 Since the ripe fruit has passed away, there is nothing left.
若未來世，當與異熟果者；
 If in the future life, you should be with those who have ripened fruit;
若現在世，其異熟果正現前者；
 If it were now in this world, its unripe fruits would appear in the former;
名受用未盡。
 The name has not been used up.
由此差別，漏及有漏如其所應，若善不善未被治斷，其異熟果非先已熟，如是乃名有異熟法。
 Based on this difference, leakage and leakage are as they should be. If good and bad deeds are not cured, the fruit of abnormal ripeness will not be ripe first. This is called the method of abnormal ripeness.
若諸無漏、無記有漏，若善不善有漏已斷，若異熟果先已成熟，如是皆名無異熟法。
 If there are no outflows, if there are no outflows, if there are outflows whether good or bad, if the outflows have been cut off, if the abnormally ripe fruit has matured before, then this is called the method of no abnormality ripening.
又臨終時最後念心，是異熟法。
 And the last thought you have when you are about to die is a strange and familiar method.
若結生相續無間之心，亦是異熟。
 If the mind of rebirth is continuous and continuous, it is also a strange maturity.
從此已後，所有一切自性住心，皆是異熟。
 From now on, everything that has its own nature and resides in the mind is alienated.
除善、染污，及除加行無記之心，所餘皆名自性住心。
 Eliminate good deeds, defilements, and the mind that has no memory of additional actions, and the rest is called the mind that dwells in its own nature.
若心離欲，猶故隨轉。
 If the mind is separated from desire, it will still be turned around.
除下地善及與加行無記之心，當知此心亦是異熟。
 Except for the mind that has no memory of good deeds and meritorious deeds, you should know that this mind is also unfamiliar.
又此異熟於一切處，當言唯是無覆無記。
 Moreover, this phenomenon is familiar everywhere, and it should be said that it cannot be overwritten or remembered.
若從一切種子異熟，除其已斷未得之法，餘自種子為因所生，若善、不善、或復無記，如是一切，當知皆名異熟生法。
 If from all the seeds, except for the dharmas that have been cut off and not yet obtained, the rest of the seeds are born from causes, whether they are good, bad, or have no memory, all of these are called dharmas arising from different ripeness.
復次，一切處最後沒心，及隨初第二相續心，於三界中，當知唯有非苦樂受。
 Again, in all places, there is no mind at the end, and there is the second continuous mind at the beginning. In the three realms, you should know that there are only non-painful and pleasant feelings.
除初相續心。
 Get rid of the initial phase and continue the mind.
應知此受，於一切處異熟所攝。
 You should know that this feeling is experienced in all places.
餘苦樂受，應知皆是異熟所生。
 You should know that the remaining pain and pleasure are all caused by abnormal ripening.
如其種子異熟所攝，即隨此因此緣為因緣故，從異熟生。
 If the seeds are caught by the strange ripeness, then they will be born from the strange ripeness due to this condition.
生那落迦諸有情類，異熟無間，有異熟生苦憂相續。
 The sentient beings who are born in Naluka have different ripenings without interruption, and different ripenings give birth to sufferings and sorrows continuously.
如生那落迦，如是若生一分餓鬼及傍生中，當知亦爾。
 If Naluka is born, if a hungry ghost is born, or if a hungry ghost is born nearby, you should know this.
若生人中及欲界天諸有情類，無有決定。
 If you are born among human beings or among the sentient beings in the realm of desire and heaven, there is no decision.
異熟無間，或時苦憂，或時樂喜，或時唯有不苦不樂受相續生。
 There is no intermittent maturity, sometimes there is pain and sorrow, sometimes there is joy and joy, sometimes there are only feelings that are neither painful nor pleasant.
若生初二靜慮，異熟無間，唯異熟生喜受相續。
 If you meditate on the first two days of life, there will be no interruption in the different and ripening, but only the different and ripening, joy and feeling will continue.
若生第三靜慮，唯異熟生樂受相續。
 If the third level of meditation arises, only the different and familiar joyful feelings will continue.
若生第四靜慮已上，唯有異熟不苦不樂受。
 If the fourth stage of meditation has been advanced, there will be only unusually mature feelings that are neither painful nor pleasant.
是故當知，即此受於彼名異熟生。
 Therefore, you should know that this feeling arises from the different familiarity of that name.
廣大喜樂所攝受故，彼諸善業不苦不樂正現前時，亦名可愛異熟。
 Because they are absorbed by vast joy, when those good deeds are neither painful nor happy, they are also called lovely and mature.
與此相違，當知名不可愛異熟。
 Contrary to this, being famous is not cute but familiar.
復次，白白異熟業所得無覆無記異熟果，一向可愛受種子所攝受故，當知一向可愛、一向可意。
 Again, the fruits of ripe fruits that are obtained in vain are not overwritten and are not remembered. Therefore, they are always lovely and are taken in by the seeds. You should know that they are always lovely and pleasing to the eye.
黑黑異熟業，當知與此相違。
 You should know that it is contrary to the dark and mature karma.
黑白俱異熟業，二種種子所隨逐故，所得異熟果，當知亦有二種異熟生受。
 Both black and white have different ripening karma. Therefore, the two kinds of seeds follow each other and the different ripening fruits are obtained. You should know that there are also two kinds of different ripening fruits.
又黑白業，由生類差別建立。
 In addition, black and white karma are created by the differences between living beings.
謂於是處黑白俱有，即此處業，總立黑白。
 It is said that there is both black and white everywhere, that is, the karma here always establishes black and white.
又由事差別建立。
 It is also established by differences in things.
謂如有一，隨於一事，於一時間起利益心而現在前；
 It is said that if there is one thing, following one thing, the intention of benefit arises and appears in front of you at one time;
即於此事，復於一時不利益心而現在前；
 That is to say, this matter is now present for a moment without any benefit;
或奪他物而行惠施。
 Or take something from others and give it to others.
如是當知，由事差別之所建立。
 It should be known that this is established by the difference of things.
又由自性，建立如是黑白俱業。
 And from the self-nature, such black and white karma is established.
謂如有一，隨於一所許作利益，即由餘事，復於其所作不利益。
 It is said that if there is one thing that benefits from doing something, then there will be no benefit from doing anything else.
譬如有一，於極暴虐作惡人所，發生瞋恚俱行之思，不喜彼惡。
 For example, there is a person who, in the presence of a very cruel and evil person, develops the desire to act with anger and hatred, and does not like that person's evil.
當知此思瞋俱行故，墮黑分中；
 You should know that because of this thought and anger, you will fall into the darkness;
不喜樂彼惡俱行故，墮白分中。
 If you don't like it, you will do all the evil, and you will fall into vain.
是故此業說名黑白。
 Therefore, this industry is called black and white.
如是所餘種類亦爾。
 This is true for the rest of the species.
復次，若善、不善、無記諸法所有種子，未被損害，彼一切法皆由能生生起因故，名有因法。
 Again, if all the seeds of wholesome, unwholesome, and unrecorded dharmas are not damaged, then all those dharmas are caused by their ability to arise, and they are called causal dharmas.
又先所作諸業煩惱，於三界中異熟果熟；
 Also, all the karma and troubles caused by the first things will ripen in the three realms;
此異熟果，由業煩惱引發因故，名有因法。
 This unusually ripe fruit is caused by karma and troubles, and is called the law of cause.
又由三處正現在前引發因故，生胎生中，當知此亦名有因法。
 Furthermore, due to the three places appearing in front of you, causes and effects are caused, and the womb is born. You should know that this is also called the cause-based method.
濕和合故，生濕生中；
 Because dampness harmonizes, dampness arises in the center;
卵㲉藏故，生卵㲉中，當知亦爾。
 The egg is hidden in the egg, so you should know that it is in the egg.
又六識身，以從眼色乃至意法，為增上緣同事因故，名有因法。
 In addition, the body of the six consciousnesses, from the eye color to the mental state, is used to increase the superior conditions and work together for the cause, which is called the cause method.
又有俱生諸心心所，互為展轉同事因故，名有因法。
 There are also co-generated mental states, which are mutually reinforcing and causing each other, which is called the dharma of causes.
又不善法，由近惡友、聞非正法、不正思惟引發因故，名有因法。
 In addition, unwholesome dharma is caused by being close to evil friends, hearing illegitimate dharma, or having righteous thoughts. It is called dharma with causes.
當知與此相違三種引發因故，一切善法，名有因法。
 You should know that contrary to this, there are three causes and causes, and all good dharma is called dharma with causes.
又染污住，生邪精進，無果劬勞，生憂苦住，彼由引發因故，名有因法。
 Also, when defilements persist, evil energy will be generated, fruitless toil will occur, and sorrow and suffering will arise. This causes causes and causes, which is called the law of causes.
又不染污住，生正精進，有果劬勞，生喜樂住，彼由引發因故，名有因法。
 And it does not live in defilement, produces right effort, has fruitful hard work, and lives in joy. This is called cause and effect.
又世間道趣於離欲，及能引發靜慮、無色，彼由引發因故，名有因法。
 Furthermore, the Tao of the world is based on dissociation from desire, and can lead to tranquility, concentration, and colorlessness. Because of the cause, it is called the cause-based method.
又現法中，靜慮、無色等至為依，如其所應，往生上地，彼由引發因故，名有因法。
 Also, in the present Dharma, meditation, colorlessness, etc. are the ultimate support, and as they should, they are reborn in the upper world. They are caused by causes, and they are called causal Dharmas.
又世間法引出世法，彼由引發因故，名有因法。
 In addition, the laws of the world lead to the laws of the world, and the laws that cause them are called causes.
又出世法聖道所攝，能證涅槃；
 Also captured by the holy path of transcendental Dharma, one can realize Nirvana;
彼證涅槃，由引發因故，名有因法。
 The realization of Nirvana is due to the cause, which is called the dharma of cause.
由如是等所說諸相，當知建立有因諸法。
 From the various phenomena mentioned in this way, you should know that there are causes for the establishment of various dharmas.
復次，此中能生生起因法，彼由各別等流果故，名有果法。
 Again, causes and effects can arise in this, and they are called fruit and effects because of their respective effects.
若諸後有業及煩惱，彼由各別異熟果故，名有果法。
 If there are karma and afflictions in the future, they are called fruits because they ripen differently.
若有三處正現在前，若濕和合正現在前，若卵㲉藏，若眼色等，若彼俱生諸心心所，若近惡友等、若近善友等二種三法，如是一切，皆由各別增上果故，名有果法。
 If there are three places that are right in front of you, if there is dampness and union right in front of you, if there are eggs and eggs, if there are eyes and colors, etc., if there are all the mental states, if you are close to evil friends, if you are close to good friends, etc., there are two kinds of three dharmas, and so on. They all have different fruits, so they are called fruitful methods.
若現法中，由染污住，生邪精進，無果劬勞、生憂苦住；
 If, in the present Dharma, defilements abide, evil energy will arise, fruitless labor will arise, and sorrow and suffering will abide;
若現法中，不染污住，生正精進，有果劬勞，生喜樂住；
 If you live in the Dharma without being defiled, you will develop right energy, have fruitful hard work, and live happily;
如是一切，皆由各別士用果故，名有果法。
 Everything in this way is used by different people, so it is called the method of fruition.
若趣世間離欲生道，彼由離繫增上果故，名有果法。
 If the world is separated from desire, it will lead to the path. Because the separation increases the fruit, it is called the law of fruit.
又能引出世間之道，及能證涅槃出世聖道，彼由離繫增上果故，名有果法。
 It can also lead to the way of the world, and can realize the holy way of nirvana and beyond the world. Because it increases the fruit from the separation, it is called the law of fruit.
謂由究竟離繫果故，名有果法。
 It is said that because of the ultimate separation of effects, it is called the fruiting method.
若世間道，非由究竟離繫果故，名有果法。
 If the worldly way is not caused by the ultimate separation of the relationship, it is called the fruiting method.
當知是名二道差別。
 You should know that there are two differences.
由如是等所說相故，當知建立有果諸法差別之相。
 Based on the signs mentioned above, you should know the signs that establish the differences between all dharmas with results.
謂隨所應立等流果、若異熟果、若增上果、若士用果、若離繫果。
 It is said that the fruits should be established according to the situation, such as fruits that are ripe, fruits that are increased, fruits that are used by people, and fruits that are separated from the relationship.
與此相違，應知建立非有因法、非有果法。
 Contrary to this, it should be known that the establishment of non-causal dharma and non-resultative dharma.
復次，緣生法者，謂無主宰、無作者法。
 Again, the dharma that arises from conditions is said to have no master or author.
如前意地決擇緣起善巧中，已廣分別。
 As expected, the choice of dependent origination is skillful and has been widely distinguished.
復次，略由五因，當知建立內法差別。
 Again, briefly referring to the five causes, we should know how to establish the internal Dharma distinction.
由此因故，說名為內。
 For this reason, it is said that it is called Nei.
何等為五？
 What is five?
謂假名故、妄執故、增上故、攝受種子故、事故。
 It is called false name, false attachment, increase, ingestion of seeds, and accident.
若於是處，假想建立如是種類，謂立為我、或立有情，彼如是名、如是生類，廣說乃至如是壽量。
 If this is the case, imagine establishing such a type, that is, establishing it as a self, or establishing a sentient being, with such a name, such a kind of life, and even such a life span.
如是名為由假名故，說名內法。
 Such a name is derived from a pseudonym, and it is said to be the inner law of the name.
若於是處，妄起如是種類執著，謂計為我，或起我慢。
 If this is the case, if such a kind of attachment occurs, it is said that it is self-centered, or it may cause self-arrogance.
如是名為由妄執故，說名內法。
 This is called internal law because of delusional attachment.
若由此法增上力故，外色聲等處差別生，為所受用。
 If this method increases the power, external colors, sounds, etc. will be differentiated and used.
如是名為由增上故，說名內法。
 This is why it is called the internal method.
若能攝受善、不善、無記諸法種子。
 If you can absorb the seeds of good, bad and unrecorded dharmas.
如是名為攝受種子故，說名內法。
 This is called taking in seeds, so it is called internal law.
若五種清淨色，若心、意、識。
 If there are five pure forms, such as heart, mind, and consciousness.
如是名為由事故，說名內法。
 This is called accident, and it is called internal law.
又有假名建立餘法為內可得。
 There is also a pseudonym that can be used to establish the rest of the method.
何以故？
 Why?
於內可得外處所攝，亦名內故。
 It can be photographed from outside, so it is also called internal.
復次，應知五蘊名色所攝。
 Again, you should know that the five aggregates are captured by name and form.
所以者何？
 So what?
由彼彼處增長可得，手塊等觸即便變壞，是故色蘊說名為色。
 It can be obtained by growing from that place, and even if it is touched by the hand, it will become bad. Therefore, the form aggregate is called form.
其餘四蘊，由種種名施設勢力，由種種名施設為依，多分於其彼彼所緣流轉趣向，是故如是四無色蘊說之為名。
 The remaining four aggregates are exerted by various names and are supported by various names. They are mostly divided into different objects and directions. Therefore, these four colorless aggregates are called names.
復次，略由五相，建立執受諸法差別。
 Again, briefly based on the five phases, the differences in grasping and receiving various dharmas are established.
何等為五？
 What is five?
謂初唯色說名執受。
 It is said that at the beginning, Wei-se talked about the name, clinging to and receiving.
當知此言遮心心所等，彼非執受故。
 You should know that these words cover up the inner thoughts and so on, because they are not grasping and receiving.
又於色中，所有內根根所依屬，說名執受。
 Furthermore, in form, all internal faculties depend on it, which is called clinging to feeling.
當知此言遮外不屬根色，彼非執受故。
 You should know that this statement does not belong to the faculties, and it is not due to attachment.
又心心所任持不捨，說名執受。
 Also, if you hold on to whatever your heart is doing, you won’t let it go, saying that it’s called clinging to acceptance.
當知此言遮依屬根髮毛爪等，及遮死後所有內身，彼非執受故。
 You should know that this statement covers the roots, hairs, claws, etc., and covers all the inner body after death, because it is not grasped and accepted.
又執受色，由四因緣之所變異，故名執受。
 In addition, the color of attachment and reception is modified by the four causes and conditions, so it is called attachment and reception.
何等為四？
 What is four?
一、由外色所逼觸故；
 1. Forced by external color;
二、由內界相違平等所引發故；
 2. Caused by the violation of equality within the internal realm;
三、由貪瞋等諸煩惱纏多現行故；
 3. Due to the many troubles such as greed and hatred;
四、由審慮所緣境故。
 4. Due to consideration of the circumstances.
謂由外色能損惱者，現前逼惱，有執受色即便生苦、生悲、生惱；
 It is said that the external form can damage and cause distress, and if it appears, it will cause distress, sorrow, and distress if there is attachment to the form;
若有外色能饒益者，現前觸對，有執受色、即便生樂、安隱、饒益。
 If there is any external form that can benefit, if it is present and touched correctly, if there is attachment and receiving the form, it will lead to happiness, peace and benefit.
若有內界更互相違，便生苦惱；
 If there are inner realms that contradict each other, suffering will arise;
彼若平等，安樂攝受。
 If they are equal, they will be happy and accepted.
又若貪等煩惱所惱，即便生苦、憤發、熾然。
 And if you are troubled by greed and other defilements, you will suffer, become angry, and become blazing.
又邪審慮所緣境故，或正審慮所緣境故，便起輕安喜樂攝受。
 Either because of wrong consideration of the situation, or because of correct consideration of the situation, there will be lightness, joy and acceptance.
又為損害，或為饒益，故名變異。
 It can also cause damage or benefit, so it is called mutation.
如是若色、若內、若心心所任持不捨、若如是緣，令成變異，是名執受諸法差別。
 If it is the form, if it is inner, if the mind is holding on to whatever it is, if it is the condition, it will cause variation, which is called clinging to and accepting the differences of all dharmas.
與此相違，當知是名非執受法。
 Contrary to this, you should know that this is called non-enforcement and acceptance of the law.
復次，若四大種及彼所造，當知唯此名有色法。
 Again, if the four major species are created by them, you should know that only this name has materiality.
問：
 ask:
如四大種，由自種子方得生起，造色亦爾，何故說言諸所造色大種所造？
 Just as the four major seeds arise from seeds, so do the created colors. How can we say that the created colors are created by the major seeds?
答：
 answer:
若諸色根及心中，有諸大種種子隨逐，即有造色種子隨逐；
 If the various roots of form are in the heart, and there are many seeds of great seeds accompanying them, that is, there are seeds of created matter accompanying them;
若諸大種所有種子能生果時，爾時必定能隨逐彼造色種子亦生自果；
 If all the seeds of the great seeds can produce fruits, then they will surely be able to follow the seeds of the created material and produce their own fruits;
故說造色，大種所造。
 Therefore, it is said that color is created by the great species.
隨逐色根大種種子，名有方所；
 Follow the large seeds of Zhusegen, which have their own names;
隨無色根大種種子，名無方所。
 Seeds are planted with large colorless roots and have no place to be named.
又諸大種略有二種。
 There are also two major types.
一、唯界所攝，二、能作自業。
 First, it is only captured by the world, and second, it can do its own work.
唯界所攝者，謂諸大種所有種子。
 Only what is captured by the world is called all the seeds of all major species.
能作自業者，謂從自種子所生大種。
 Being able to do one's own work is said to be a great seed born from one's own seeds.
又諸大種與所造色俱時而有，互不相離，由彼種類因所成故。
 Furthermore, all the major species exist at the same time as the created forms, and are not separated from each other, because they are formed by the causes of those species.
如一味團，更相涉入，遍一切處，非如麨稻、末尼等聚。
 It is like a group of people, but they are intertwined with each other and spread everywhere, not like the gathering of Tao, Mo Ni, etc.
又於一向堅色聚中，唯有地界能作業用。
 Moreover, in the always strong rupa, only the earth boundary can work.
若於欲界，亦有色、香、味界作業。
 If in the desire realm, there are also operations in the realm of color, smell, and taste.
於色界中，但有色界能作業用。
 In the form realm, but there is a form realm that can be used for work.
餘水、火、風及與聲界，唯有種子之所隨逐，更待異緣方能作業。
 The remaining realms of water, fire, wind, and sound can only be driven by the seeds, and they can only work if they have a different fate.
如是於水、火、風名想聚中，如其所應，次第亦爾。
 In this way, in the concentration of water, fire, and wind names, it is as it should be, and the order is also correct.
內色聚中，一切地等諸界作業皆具可得。
 In the internal form concentration, all the operations of the earth and other realms are available.
謂髮毛等種種差別，廣說如經。
 It refers to various differences such as hair, hair, etc., and is widely expounded as a sutra.
當知於外，得有各別地等諸聚，彼若值遇如是如是眾緣差別，即便能作如是如是果法生因。
 You should know that there are various gatherings in different places outside. If they encounter such differences in conditions, they can produce such effects and causes.
譬如善巧鑽彼乾木，即便生火；
 For example, if you drill into dry wood skillfully, you can make a fire;
又如白鑞、鉛錫、金銀等物，融消即流。
 Another example is pewter, lead, tin, gold and silver, etc., which melt and flow away.
復次，如五識身相應地說，觸處所攝澁、滑等性，當知皆是大種差別。
 Again, just like the five consciousness bodies, it should be understood that there are major differences in the nature of the contact location, such as vibrancy and slippage.
隨諸大種如是品類分位差別，如其所應，於四大種假名施設澁、滑等性，是故當知皆是假有。
 According to the differences in the categories and positions of the major categories, as they should, the four major categories are given names such as 澁, slippery, etc., so you should know that they are all false.
問：
 ask:
如世尊言：
 As the World Honored One said:
觸謂外處，若四大種，若四大種所造，有色無見有對。
 Touch refers to the external place, if it is the four major species, if it is created by the four major species, it will have color, no seeing, and no right.
何密意耶？
 What's the secret?
答：
 answer:
此諸大種，當知能生二種造色。
 It should be known that these major species can produce two kinds of created materiality.
一、自類差別，二、異類差別。
 One, self-kind difference, and two, heterogeneous difference.
自類差別造色者，謂諸大種造澁滑等。
 Those who differentiate themselves from each other in creating colors are said to create smoothness and so on in various major species.
由如是因、如是緣故，此諸大種各各差別變異而生，於彼假說澁、滑性等種種差別。
 Due to such causes, such causes, these various major types arise from various differences and variations, and various differences such as hypothetical nature and slippery nature are derived from them.
異類差別造色者，謂眼、耳等五內色處，四外色處，法處一分；
 Those who create different kinds of colors include five internal color parts such as eyes and ears, four external color parts, and one point of Dharma.
唯除觸處。
 Only touch points.
世尊依彼自類差別所造色故，說如是言：
 The World-Honored One said this because of the different forms he created based on his own species:
若四大種所造。
 If it is created by the four major species.
問：
 ask:
世尊說有無見無對色，當言何等大種所造？
 The World-Honored One said that there is no visible or opposite form, so what kind of great seed is created?
答：
 answer:
若彼定心，思惟欲界有色諸法，影像生起，當言欲界大種所造。
 If he calms his mind and thinks about the various dharmas in the desire realm, and images arise, he should say that they are created by the great seeds of the desire realm.
若彼定心，思惟色界有色諸法，影像生起，當言色界大種所造。
 If he calms his mind and thinks about all the dharmas in the form realm, and images arise, he should say that they are created by the great seeds of the form realm.
於此大種所造色法，餘決擇文，更不復現。
 The material method created by this large species, I decided to choose the text, let alone reappear.
復次，云何有法？
 Again, what's the law?
謂一切世間法，說名有法。
 It is said that all the laws in the world are called laws.
問：
 ask:
阿羅漢等世間善法，是世間故，則有所攝；
 The good laws of the world such as Arhats are taken into consideration because they are in the world;
以何因緣說名無漏？
 Why is it said that the name is flawless?
答：
 answer:
墮三有故，名有所攝。
 There are three reasons for falling, and the name is taken.
諸漏隨眠永解脫故，說名無漏。
 All outflows are permanently liberated along with sleep, so it is said to be free of outflows.
問：
 ask:
如世尊言：
 As the World Honored One said:
云何有漏法？
 Why is there any leakage?
謂意世間、法世間、意識世間。
 It means the world of meaning, the world of Dharma, and the world of consciousness.
此何密意？
 What's the secret of this?
答：
 answer:
世尊依彼不斷應斷世間意法，及與意識，說如是言。
 The World-Honored One said this in accordance with his constant response to the thoughts and laws of the world and his consciousness.
此中世尊說多種有。
 Here the Blessed One said that there are many kinds of existence.
謂欲有、色有、無色有。
 It is said that desire exists, form exists, and formless existence exists.
彼廣建立，如聞所成慧地佛教所應知處。
 He is widely established, as he has heard, and becomes the place where Buddhism in the Wisdom Land should be known.
復次，云何有上法？
 Again, what's the best way to do this?
謂除涅槃，餘一切法。
 It is said that except for Nirvana, all other dharmas remain.
由五因緣，當知涅槃是無上法。
 From the five causes and conditions, we should know that nirvana is the supreme dharma.
何等為五？
 What is five?
一、集諦寂滅故；
 1. Because of the cessation of truth;
二、苦諦寂滅故；
 2. Because the truth of suffering ceases;
三、離怖畏災橫疾疫，大安隱故；
 3. Get rid of fear of disasters, diseases and epidemics, and live in peace and tranquility;
四、無上現法樂住所緣故，謂無相住故；
 4. The reason for the abode of the supreme manifested Dharma happiness is that it abides without form;
五、常住究竟安義、樂義，不虛誑故。
 5. Always abide in ultimate peace and happiness, and do not lie in vain.
如是五因，非於餘處總集可得，唯於涅槃一切可得，是故涅槃名無上法。
 These five causes cannot be obtained from other places, but they can all be obtained from Nirvana. That is why Nirvana is called the Supreme Dharma.
復次，云何應修法？
 Again, why should we practice law?
謂一切善有為法。
 It is said that all good things are done.
此中應知略有四修。
 It should be noted that there are four modifications in this.
一、得修，二、習修，三、除去修，四、對治修。
 1. Gaining cultivation, 2. Practicing cultivation, 3. Eliminating cultivation, 4. Correcting cultivation.
此中未生善法為欲生故，作意修習，是名得修。
 No good dharma has arisen here because of the desire to arise, and if you practice it with intention, this is called cultivation.
已生善法令住不忘，乃至廣說，是名習修。
 Do not forget the good laws that have been born, and even preach them widely. This is called practice.
已生不善法為欲斷故，作意修習，名除去修。
 The unwholesome dharmas that have arisen are due to desire to be eradicated. Therefore, we should practice mindfully, which is called the practice of eliminating them.
未生不善法為不生故，於厭患等諸對治門作意修習，名對治修。
 Since unwholesome dharmas have not yet arisen, since they do not arise, we should practice mindfulness and practice in the antidote gates such as aversion to suffering, which is called antidote practice.
當知此中，從了相作意乃至勝解作意，名厭患對治修。
 You should know that in this process, the intention from the phase to the ultimate solution is called the cultivation of the antidote and cure of suffering.
從遠離作意乃至方便究竟作意，名斷對治修。
 From the far away intention to the ultimate convenience, it is called judgment and antithesis cultivation.
方便究竟果作意，名持對治修。
 The ultimate result of expedient means is called mindfulness, which is called upholding the antidote and cultivating it.
從此已上，即此一切七種作意，墮於勝地、上地所攝，當知一切名遠分對治修。
 From now on, all these seven kinds of thoughts are captured in the holy place and the upper ground. You should know that all the names are far away, and they should be cultivated accordingly.
此四種修，一切總說為二種修。
 These four kinds of cultivation can be summed up as two kinds of cultivation.
謂防護受持修，及作意思惟修。
 It is said to be protective, upholding and cultivating, as well as practicing mindfulness.
此中修身，名防護修。
 Among them, self-cultivation is called protection and self-cultivation.
修戒，名受持修。
 Cultivation of precepts is called acceptance and upholding.
若靜慮地作意修，若諦智地作意修，總名作意思惟修。
 If you practice mind cultivation calmly and thoughtfully, if you practice mind cultivation with deep wisdom, it is called mind-only cultivation.
此中初作意修，名為修心；
 The first step in this process is to cultivate the mind, which is called cultivating the mind;
第二作意修，名為修慧。
 The second step is to practice mindfulness, which is called cultivating wisdom.
復次，云何過去法？
 Again, how can this be done in the past?
謂因已受盡，自性已滅，無間為緣為生餘法，除阿羅漢最後心心所。
 It is said that the cause has been exhausted, the self-nature has been destroyed, and the uninterrupted conditions are the remaining dharmas, except the last mental state of the Arahant.
熏習相續雖復已滅，經百千劫，猶能令彼愛非愛果異熟當熟。
 Even though the continuation of the habit has disappeared, after hundreds of thousands of kalpas, it can still make the fruits of love and non-love ripen.
如所領受諸過去事，或一唯能生起憶念，或復有一不生憶念，唯滅所顯，無諸作用，是名過去諸法差別。
 For example, among the past events that have been received, either one can only generate memories, or there is one that does not generate memories, but only destroys the manifestations and has no effect. This is called the difference between the past dharmas.
此過去法略由五相，當知建立其事差別。
 This past method consists of five phases, and you should know how to establish the differences.
何等為五？
 What is five?
謂或有法剎那過去。
 It is said that there may be a law that passes in an instant.
謂於剎那一切行中，剎那已後所有諸行。
 It is said that among all actions in a moment, all actions after that moment are included.
又或有法死沒過去。
 Or there may be a way to die.
謂彼彼有情，從彼彼有情眾同分沒。
 It is said that he and he have feelings, and all the people who have feelings from him share them together.
廣說乃至死及作時。
 Speak widely and even to death and in time.
又或有法壞劫過去。
 Or maybe there is a law that destroys the tribulation and passes.
謂器世間所攝，由火等災之所敗壞。
 It is said that the utensils were captured in the world and were destroyed by fire and other disasters.
又或有法退失過去。
 Or there may be a way to get rid of the past.
謂如有一，於先所得諸善功德安樂住中，隨類退失。
 It is said that if there is one, all the good merits and virtues obtained in the past can be lived in peace and happiness, and then they will be lost according to their nature.
又或有法盡滅過去。
 Or maybe there is a way to completely destroy the past.
謂有餘依及無餘依涅槃界中所有盡滅。
 It is said that everything in the Nirvana realm with and without any remaining support will be completely destroyed.
復次，云何未來法？
 Again, what is the future?
謂因未受、自性未受，待緣當生，將起現前，或近當生、或遠當生。
 It is said that the cause has not been felt, the self-nature has not been felt, and the conditions should arise, and the future should arise, either near or far.
亦由五相建立差別。
 Differences are also established by the five phases.
謂剎那未來、一生未來、成劫未來、現行未來、應得未來。
 It refers to the future in an instant, the future in a lifetime, the future in eons, the current future, and the deserved future.
復次云何現在法？
 Fuciyun: Why is the Dharma now?
謂因已受用，自性受用未盡，剎那已後決定壞滅，一切雜染所顯，一分清淨所顯。
 It is said that the cause has been used, the use of the self-nature has not been exhausted, and the destruction has been determined after the moment. All the impurities appear, and one part of the purity appears.
亦由五相建立差別。
 Differences are also established by the five phases.
謂剎那現在、一生現在、成劫現在、現行現在、最後現在。
 It is called the moment now, the lifetime now, the kalpa now, the current present, and the final present.
謂阿羅漢最後心心所等。
 It is said that the Arahant’s final thoughts are waiting for him.
復次，云何欲界繫法？
 Again, why do you want to establish the Dharma in the realm?
謂於欲界若生、若長，未離欲界欲，心不在定，於此位中所有諸法，或生得故，或作意故，已行、正行、當行。
 It is said that if the desire realm arises or grows, the desires of the desire realm are not separated, the mind is not concentrated, and all the dharmas in this position are already done, done right, and should be done because of their birth or intention.
是名欲界繫法。
 This is called the Dharma of the Realm of Desire.
復次，云何色界繫法？
 Again, what is the color boundary system?
謂生欲界，能現證入隨一靜慮，已離欲界欲，未離色界欲，未發上加行，或從彼定起，所有世間意地諸法，由作意故，已行、正行、當行，是名色界繫法。
 It is said that one is born in the desire realm, can manifest and enter into a single moment of meditation, has left the desire in the desire realm, has not left the desire in the form realm, has not developed any preliminaries, or has not developed from that concentration, all the dharmas in the world's mind have been created due to the formation of mind. Action, right action, and proper action are the laws of the mind and body realm.
或生色界，未離彼欲，未發上加行，或生得故、或作意故，諸世間法已行、正行、當行，如是亦名色界繫法。
 Or it may be that the form realm has not left that desire, and it has not yet developed additional actions, or it may be because of birth, or it may be because of intention, all worldly dharmas have already been done, are rightly done, and should be done. This is also called the dharma of the form realm.
如色界繫法，如是無色界繫法，隨其所應，當知亦爾。
 Just like the method of the form realm, the method of the formless realm, it should be understood as it should be.
復次，云何善法？
 Again, what is the good law?
謂若略說，二因緣故，一切善法說名為善。
 To put it briefly, all good dharma is called good due to two reasons.
謂自性無倒，亦能對治顛倒法故；
 It is said that the self-nature has no inversion, because it can also counteract the inversion of the law;
及安隱故。
 And An Yin's reason.
所以者何？
 So what?
一切善法，自性無倒於所緣轉，又能對治於所緣轉顛倒染法；
 All good dharma have their own nature and are not inverted by the object, and they can counteract the inversion and defilement caused by the object;
能往善趣，證涅槃故，名為安隱。
 Being able to go to a good destination and realize Nirvana is called An Yin.
與此相違，二因緣故，當知不善。
 Contrary to this, due to the two causes, one should know that it is not good.
謂自性顛倒故，及不安隱。
 It is said that the self-nature is reversed and uneasy and hidden.
無記諸法性非顛倒，亦不能治顛倒諸法；
 It is unrecorded that the nature of all dharmas is not reversed, and it is impossible to cure the reversed dharmas;
性非安隱，非不安隱。
 Sex is neither peaceful nor restless.
又由五相，當知建立善法差別。
 And based on the five characteristics, we should know the difference in establishing good laws.
一、感當來可愛果故。
 1. Feelings of cuteness come true.
二、對治雜染故。
 2. Cure impurities.
謂不淨等能治貪等，乃至八聖支道對治一切雜染諸法。
 It is said that impurity can cure greed, etc., and even the Eightfold Noble Path can cure all defilements.
三、雜染寂滅所顯故。
 3. It is manifested by the cessation of defilements.
所謂涅槃。
 The so-called nirvana.
四、清淨住所顯故。
 4. A pure residence reveals its cause.
謂已離欲者，住聖等善現法樂住。
 It is said that those who are free from desire live happily in the holy and other good manifestations of Dharma.
五、饒益有情所顯故。
 5. It is beneficial to sentient beings.
謂已離欲，為哀愍他，聲聞、菩薩及與如來所有種種利他善行。
 It is said that one has given up desire, and in order to pity others, the Sravakas, Bodhisattvas and the Tathagata perform all kinds of altruistic and good deeds.
又由五相，建立不善諸法差別；
 Furthermore, the differences between unwholesome dharmas are established based on the five characteristics;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
謂感當來非愛果故，雜染對治之所治故，染不寂滅之所顯故，諸染惱住之所顯故，能損害他之所顯故。
 It is said that feelings are not the result of love, the defilements are not cured by the antidote, the defilements are manifested because they are not extinguished, and the defilements are manifested by the agglomerations and can damage others.
由五因緣，善法強盛。
 Due to the five causes and conditions, good dharma is strong.
何等為五？
 What is five?
一、加行故；
 1. Adding behavior;
二、宿習故；
 2. Due to old habits;
三、攝受勝功德故；
 3. Because of the merits of taking in and accepting;
四、田事處故；
 4. Handling field accidents;
五、自性故。
 5. Self-nature.
謂諸善法，無間加行、殷重加行之所造作，若無量品差別所作。
 It is said that all good Dharma are created by continuous and diligent practice, as if they were made with immeasurable quality differences.
謂或自作，或於是處勸他令作，以無量門慶慰讚美，見同法者深心歡喜。
 It is said that he may do it himself, or he may persuade others to do it, and he will celebrate and praise him with countless doors, and he will be deeply happy to see those who share the same teaching.
當知是名由加行故，善法強盛。
 You should know that this name is due to the addition of actions, and the good dharma is strong.
又諸善法，曾餘生中若修、若習、若多修習，由是因緣，彼今生中性於善法心能趣入，於諸不善違背而住。
 Moreover, if you practice, practice, or practice many good Dharma in the rest of your life, due to these causes and conditions, your mind will be able to enter the good Dharma in this life, and will live in violation of the unwholesome Dharma.
當知是名由宿習故，善法強盛。
 You should know that this name is due to long-term practice, and good dharma is strong.
又諸善法，下地所攝，由世間離欲者及見聖迹者，若於解脫、或於無上正等菩提深心迴向，離諸見趣。
 In addition, all the good Dharma are taken from the lower ground, from those who are separated from desires in the world and those who see holy miracles. If they are dedicated to liberation or to the supreme and perfect Bodhi, they will be separated from all views.
當知是名攝受勝功德故，善法強盛。
 You should know that this is the name of taking in the merits and virtues, so the good dharma is strong.
又諸善法，於大福田，以勝妙事施尊重處之所生起。
 Also, all kinds of good Dharma arise in the field of great blessings, where superior and wonderful deeds are given and respected.
當知是名田事處故，善法強盛。
 You should know that this is a land where things go wrong and good dharma is strong.
又諸善法，若施所成，於戒、於修自性是劣。
 Moreover, if all good methods are achieved by giving, they will be inferior to the precepts and the cultivation of one's own nature.
若戒所成，於施所成自性是勝，於修所成自性是劣。
 If it is achieved by virtue of the precepts, the intrinsic nature achieved by giving is superior, and the intrinsic nature achieved by cultivation is inferior.
若修所成所有善法，於施、於戒自性皆勝。
 If you practice all the good deeds, you will be victorious in giving and practicing discipline.
當知是名由自性故，善法強盛。
 You should know that this name comes from your own nature, and good dharma is strong.
與此相違，五因緣故，當知是名不善強盛。
 Contrary to this, the five causes should be understood to be unwholesome and powerful.
又由五相，建立無記諸法差別。
 And based on the five phases, the unrecorded differences in all dharmas are established.
何等為五？
 What is five?
一、異熟生無記，二、威儀路無記，三、工巧處無記，四、變化無記，五、自性無記。
 1. No memory of familiarity, 2. No memory of dignity, 3. No memory of craftsmanship, 4. No memory of change, 5. No memory of self-nature.
此中自性無記，謂諸色根是長養者，及外諸有色處等，非異熟等所攝者。
 There is no record of the self-nature in this, which means that the various color roots are those that have been nourished for a long time, and the external colored places, etc., are not captured by abnormal ripeness and so on.
除善、染污色處、聲處。
 Eliminate good defilements and stains of color and sound.
復次，云何學法？
 Again, why study the Dharma?
謂或預流、或一來、或不還有學補特伽羅，若出世有為法，若世間善法，是名學法。
 It is said that it may be a pre-flow, or it may come, or it may not be a learned dharma. If there is a dharma in the world, if it is a good dharma in the world, it is called a dharma.
何以故？
 Why?
依止此法，於時時中精進修學增上戒學、增上心學、增上慧學故。
 Rely on this method and practice diligently at all times to improve the study of morality, the study of heart, and the study of wisdom.
云何無學法？
 Why not study the Dharma?
謂阿羅漢諸漏已盡，若出世有為法，若世間善法，是名無學法。
 It is said that all the outflows of an Arhat have been eliminated. If there is a dharma in the world, if there is a good dharma in the world, this is called unlearned dharma.
云何非學非無學法？
 Why is it that it is neither learning nor learning the Dharma?
謂除先所說學無學法，所餘預流乃至阿羅漢。
 It is said that apart from the previous teachings, there is no learning method, and the rest will lead to Arahantship.
法。若墮一切異生相續，若彼增上所有諸法，當知是名非學非無學法。
 Law. If you fall into the continuum of all different births, and if you increase all the dharmas above, you should know that this is called non-learning and not unlearned dharma.
復次，云何見道所斷法？
 Again, how can I see the way that the Tao determines the law?
謂薩迦耶等五見，及依諸見起貪、瞋、慢，若相應無明，若於諸諦不共無明，於諦疑等，及往一切惡趣業等，是名見道所斷法。
 It is said that the five views such as Sakya, as well as greed, hatred, and pride arising from these views, if they correspond to ignorance, if there is ignorance regarding all truths, doubts about the truth, etc., and all the bad destinies, etc., this is called the way of seeing. The judged method.
云何修道所斷法？
 Why do you practice Taoism and break the law?
謂一切善有漏法，一切無覆無記法，除先所說諸染污法，餘染污法，是名修道所斷法。
 It is said that all good deeds have leakage, and all non-covered and unrecorded dharmas, except for the tainted dharmas mentioned earlier, the remaining tainted dharmas are called the dharmas cut off by cultivating the Tao.
云何非所斷法？
 Why is this not the way to judge?
謂一切有學出世間法、一切無學相續中所有諸法。
 It refers to all dharma beyond the world with learning and all dharma in the continuum without learning.
此中若出世法，於一切時自性淨故，名非所斷；
 Here, if there is a transcendental dharma, it is pure in nature at all times, so its name cannot be judged;
餘世間法，由已斷故，名非所斷。
 The remaining dharma in the world is called unbroken because it has been broken.
復次，云何甚深難見法？
 Again, why is it so deep that it is difficult to see the Dharma?
謂一切法，當知皆是甚深難見。
 As for all dharmas, you should know that they are all very deep and difficult to see.
何以故？
 Why?
第一甚深難見法者，所謂自性絕諸戲論、過語言道。
 The first is that the Dharma is so profound that it is difficult to see it. It is the so-called self-nature that transcends all dramas and theories and the way of language.
諸法自性皆絕戲論、過語言道，然由言說為依止故，方乃可取、可觀、可覺。
 The nature of all dharmas cannot be explained or explained by words. However, only by relying on words can they be obtained, observed, and perceived.
是故當知，一切諸法甚深難見。
 Therefore, you should know that all dharmas are very deep and difficult to see.
如是所說差別建立，有色、無色法，有見、無見法，有對、無對法，有漏、無漏法，有諍、無諍法，有染、無染法，依耽嗜、依出離法，世間、出世間法，墮非墮法，有為、無為法，所知、所識、所緣法，住持法，有異熟、無異熟法，有因、無因法，有果、無果法，緣生法，內法，名色所攝法，執受、非執受法，大種所造、非大種所造法，有非有法，應修法，有上、無上法，去來今法，欲界繫、色界繫、無色界繫法，善、不善、無記法，學、無學、非學非無學法，見道所斷、修道所斷、非所斷法，甚深難見法。
 Thus the distinctions are established: form and formless dharmas, seen and unseen dharmas, correct and uncorrected dharmas, tainted and undefiled dharmas, tainted and untainted dharmas, tainted and untainted dharmas, and dependence on craving. , According to the dharma of renunciation, the mundane and supermundane dharma, the fallen and non-fallen dharma, the conditioned and unconditioned dharma, the known, known, and conditioned dharma, the abiding dharma, the dharma with or without different familiarity, the dharma with or without cause Dharma, Dharma with and without fruit, Dharma arising from conditions, internal Dharma, Dharma captured by name and form, Dharma of attachment and non-perception, Dharma created by the big seed and Dharma not made by the big seed, there is Dharma and there is no Dharma, you should practice the Dharma, There are superior and unsurpassed Dharma, Dharma that has come and gone, Dharma related to the desire realm, form realm, and formless realm, wholesome, unwholesome, unrecorded Dharma, learned, unlearned, non-learned, and not unlearned Dharma, judged by seeing the Tao , The Dharma that is broken by cultivation is not the Dharma that is broken. It is so deep that it is difficult to see the Dharma.
若有善思所應思者，應當如理精勤方便，思惟簡擇如是諸法。
 If you are good at thinking about what you should think about, you should be diligent and diligent in thinking about such dharmas.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
瑜伽師地論卷第六十六
 Volume 66 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十七彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 67 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中修所成慧地
 Photography, decision-making, cultivation in the middle, and the place of wisdom
如是已說思所成慧地決擇。
 Thus it has been said that thinking leads to wise decision-making.
修所成慧地決擇，我今當說。
 I will tell you now about the decision to cultivate wisdom and become wise.
當知略有十六種修。
 You should know that there are sixteen kinds of cultivation.
謂聲聞乘相應作意修、大乘相應作意修、影像修、事邊際修、所作成辦修、得修、習修、除去修、對治修、少分修、遍行修、動轉修、有加行修、已成辦修、非修所成法修、修所成法修。
 It is said that the Shravakayana corresponds to the mind cultivation, the Mahayana corresponds to the mind cultivation, image cultivation, marginal practice, completion cultivation, attainment cultivation, practice cultivation, elimination cultivation, antidote cultivation, few division cultivation, universal practice, and dynamic rotation. Cultivation, there is additional practice to practice, completed practice, non-repair to practice, practice to become the method to practice.
云何聲聞乘相應作意修？
 Why should the Sravakayana carry out mind cultivation accordingly?
謂如有一，是聲聞，住聲聞法性；
 It is said that if there is one, it is the voice-hearer, and the nature of the voice-hearer dwells;
或未證入正性離生，或已證入正性離生；
 Either the right nature has not yet been realized, or the right nature has been separated;
不觀他利益事，唯觀自利益事；
 Don’t look at other people’s interests, only look at your own interests;
由安立諦作意門，內觀真如，緣有量有分別法為境；
 Starting from the truth of Anli as the door of mind, one can observe the truth within, and the conditions are measured and differentiated as the state;
為盡貪愛，由厭、離欲、解脫行相，修習作意。
 In order to eliminate craving, practice mindfulness from disgust, dispassion, and liberation.
是名聲聞乘相應作意修。
 This is the name-sounding vehicle and corresponding mind cultivation.
云何大乘相應作意修？
 Why does the Mahayana correspond to mind cultivation?
謂如有一，是菩薩，住菩薩法性；
 It is said that there is a Bodhisattva who lives in the Bodhisattva's dharma nature;
或未證入正性離生，或已證入正性離生；
 Either the right nature has not yet been realized, or the right nature has been separated;
觀自、觀他諸利益事；
 Observe self and other interests;
由安立、非安立諦作意門，內觀真如，緣無量無分別法為境；
 Based on the truth of establishment and non-establishment as the door of mind, one can observe the true nature within, and the boundless and undifferentiated dharmas are the realm;
大悲增上力故，為盡自他所有貪愛，由攝受有情諸利益事方便行相，及由趣向無上足跡因緣行相，修習作意。
 Therefore, great compassion increases the power, so that in order to eliminate all the craving for oneself and others, one should practice mindfulness by taking in all the beneficial things for sentient beings and performing convenient actions, and from the interests to the supreme traces of causes and conditions.
是名大乘相應作意修。
 This is called Mahayana corresponding mind cultivation.
云何影像修？
 How to repair images?
謂或於有分別毘鉢舍那品，三摩地所行影像，所知事同分，作意思惟故；
 It is said that there may be differences in the level of Vipasana, the image of the samadhi, the knowledge and things are the same, and the meaning is just that;
或於無分別奢摩他品，三摩地所行影像，所知事同分，作意思惟故；
 Or in the undifferentiated samatha level, the images performed in samadhi are the same, and the thoughts are the same;
諸所有修，名影像修。
 All cultivation is called image cultivation.
云何事邊際修？
 What's the matter with marginal cultivation?
謂於過去、未來、現在、內外、麁細、下劣、勝妙、近遠等法作意思惟，或於真如作意思惟。
 It means contemplating the past, future, present, internal and external, subtle, inferior, superior, wonderful, near and far, etc., or contemplating the truth.
如是或盡所有性故，或如所有性故，諸所有修，名事邊際修。
 In this way, either because of exhaustion of all nature, or because of all nature, all cultivation is done at the margins of fame and things.
云何所作成辦修？
 Where is the repair done?
謂已證入根本靜慮、或諸等至、或世間定、或出世定，諸所有修，名所作成辦修。
 It is said that one has achieved fundamental meditation, or all kinds of attainments, or worldly concentration, or transcendental concentration, and all the cultivations are called accomplished cultivations.
云何得修？
 How can it be repaired?
謂如有一，依初靜慮，或修無常想，乃至或修死想，彼所有餘不現前想；
 It is said that if there is one thing, depending on the initial meditation, or cultivating the thought of impermanence, or even cultivating the thought of death, all the rest will not appear before the thought;
或自地攝、或下地攝；
 Either taken from the ground or taken from the ground;
及彼所引諸餘功德，或是世間、或出世間；
 And the remaining merits and virtues it induces may be in the world or beyond the world;
皆能修彼令其增盛清淨當生，於彼獲得自在成就。
 Everyone can cultivate it so that it will be prosperous and pure, and they will achieve freedom and achievement.
是名得修。
 This is called Dexiu.
云何習修？
 Why practice?
謂如有一，即於彼彼無常等諸善想作意思惟，或於善法由習修故，皆現修習，是名習修。
 It is said that if there is one thing, that is, thinking about the good thoughts such as impermanence, or practicing the good Dharma through practice, it is called practice.
云何除去修？
 Why should we get rid of cultivation?
謂如有一，由三摩地所行影像諸相作意故，如楔出楔方便除遣，棄於自性諸相。
 It is said that there is a situation where the mind is made from the image and characteristics of the samadhi. It is like taking out a wedge and expediently removing it, abandoning the characteristics of the self-nature.
又如有一，用彼細楔遣於麁楔，如是行者，以輕安身除麁重身。
 Another example is that one uses the thin wedge to send it to the wedge. Those who do this will use the light to calm the body and eliminate the heavy body.
餘如前說。
 Yu said before.
是名除去修。
 This is called removing cultivation.
云何對治修？
 How to treat and repair it?
謂於厭患對治、或斷對治、或持對治、或遠分對治作意思惟，諸所有修，名對治修。
 It is said that the practice of repelling and treating diseases, or cutting off and treating them, or holding on to and treating them, or treating them at a distance, is called the practice of antidote and cure.
此中厭患對治者，謂一切世間善道，除諸無量及餘行者遊戲神通所引作意。
 Among them, the antidote to the misfortune is to eliminate all the good paths in the world and eliminate the thoughts caused by the play of magical powers by the immeasurable and remaining practitioners.
斷對治者，謂緣真如為境作意。
 The antidote is to say that Yuan Zhenru is the mind for the environment.
持對治者，謂此後得世出世道，若解脫道。
 Those who adhere to the antidote will then obtain the transcendental path, such as the path to liberation.
遠分對治者，謂煩惱斷已，於對治道更多修習，或多修習上地之道。
 Those who treat the disease far away mean that the afflictions have been eradicated, and they should practice more on the path of antidote, or practice more on the path to the higher ground.
復有差別，謂聞思修道，名厭患對治；
 There is another difference, it is called listening, thinking and cultivating the Tao, which is called being tired of suffering and treating it;
出世間道，名斷對治；
 The transcendental path is called judgment and antidote;
此果轉依，名持對治；
 This fruit of taking refuge is called the antidote;
世間修道，名遠分對治。
 In the world of Taoism, fame spreads far and wide.
云何少分修？
 Yun He Shao cultivates separately?
謂於無常想等隨一善法作意思惟，諸所有修，名少分修。
 It is said that the thought of impermanence, etc., is followed by a good law, and all the cultivation is called a small number of cultivation.
云何遍行修？
 Why do you practice cultivation all over the world?
謂於諸法一味真如作意思惟，諸所有修，名遍行修。
 It is said that all dharmas are as true as one's own, and all cultivation is called universal practice.
云何動轉修？
 Why should I change my studies?
謂於無相修方便修時，時時有相間隔而修，名動轉修。
 It is said that when cultivating convenience without phase, practice it at intervals with phases, it is called dynamic cultivation.
云何有加行修？
 Why do you need to practice more?
謂即於彼方便修時，由有加行相間隔而修，名有加行修。
 It is said that when the convenience is practiced, it is practiced at intervals with additional practices, which is called practice with additional practices.
云何成辦修？
 How can I repair it?
謂或聲聞乘、或獨覺乘、或復大乘，已得一切所有轉依。
 It is said that whether it is the Shravakayana, the Pacceka Vehicle, or the Mahayana, all the refuges have been obtained.
及得一切諸法自在，此所有修名成辦修。
 When all dharmas are at ease, all these practices will be completed.
云何非修所成法修？
 Why should it be done by cultivating the Dharma?
謂不定地諸施、戒等所有善法修，名非修所成法修。
 It refers to the practice of all good deeds such as charity and precepts in an indefinite place, and it is called the practice of non-cultivation.
云何修所成法修？
 How can I practice the Dharma?
謂定地諸善法修，名修所成法修。
 It is called the cultivation of all the good Dharma in the fixed ground, and it is called the Dharma cultivation achieved by the cultivation.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
攝決擇分中聲聞地之一
 One of the shravaka places in the photoshoot
如是已說修所成慧地決擇。
 Thus it has been said that cultivation leads to the decision of wisdom.
聲聞地決擇，我今當說。
 The sravakas decide the choice, I will tell you now.
如本地分說：
 As the local saying goes:
住無種性補特伽羅，是名畢竟無般涅槃法。
 To abide in the non-caste-natured Potegara is called the ultimate nirvana.
此中或有心生疑惑，云何而有畢竟無般涅槃法耶？
 Some people may have doubts here, why is there the ultimate non-parinirvana Dharma?
應誨彼言：
 He should be told:
汝何所欲？
 What do you want?
諸有情類種種界性、無量界性、下劣界性、勝妙界性，為有耶？
 Do all sentient beings have the nature of various realms, the nature of the immeasurable realm, the nature of the inferior realm, and the nature of the superior realm?
為無耶？
 Why not?
若言有者，無有畢竟無般涅槃法補特伽羅，不應道理。
 If it is said that there is, there is no such thing as nirvana. It is unreasonable.
若言無者，經言：
 If it is said that there is none, the sutra says:
諸有情類有種種界性，乃至勝妙界性。
 All sentient beings have various realms, even superior realms.
不應道理。
 It shouldn't make sense.
如是誨已，復有難言：
 If you have taught me this, it will be hard to say:
如有情類，雖有種種界性，乃至勝妙界性，而無有無根有情，如是無般涅槃法何故不爾？
 Just like sentient beings, although they have various realms, even the nature of the sublime realm, there are no sentient beings without roots. Why is there no such thing as nirvana?
或應許有無根有情。
 Or promises have feelings without roots.
應詰彼言：
 He should be questioned and said:
汝何所欲？
 What do you want?
諸無根者為是有情，為非有情？
 Are those without roots sentient or non-sentient?
若是有情，外無根物應是有情，然不應道理。
 If there are emotions, then things without external roots should have emotions, but they should not be rational.
若非有情，而言何不許有無根有情者，不應道理。
 If there are no sentient beings, then why shouldn't there be sentient beings without roots? It doesn't make sense.
如是詰已，復有難言：
 If this is the case, it will be hard to say:
如作剎帝利已，或時復作婆羅門、吠舍、戍陀羅；
 If you are a Kshatriya, you may also be a Brahmin, Vaisya, or Shudra;
如是乃至作戍陀羅已，或時乃至作剎帝利。
 In this way, one may even become a Shudra, or sometimes one may even become a Kshatriya.
又作那落迦已，或時乃至作天；
 It can also be called Naluojia, and sometimes it can even be called Heaven;
乃至作天已，或時乃至復作那落迦。
 He may even become Heaven, or he may even become Naraka again.
如是何故不作無般涅槃法已，或時復作有般涅槃法耶？
 So why don't we practice the Dharma of non-parinirvana, or do we practice the Dharma of pristine Nirvana again?
應詰彼言：
 He should be questioned and said:
汝何所欲？
 What do you want?
諸剎帝利乃至戍陀羅，及那落迦乃至諸天，為有一切界耶？
 Do the Kshatriyas, even the Shudras, and Narakas and even the heavens have all realms?
為獨有一界耶？
 Is it a unique world?
若有一切界者，喻不相似，不應道理。
 If there are those in all realms, they are not similar and do not make sense.
若獨有一界者，先是剎帝利，或於一時乃至作戍陀羅；
 If there is only one realm, it will first be a Kshatriya, or for a while even a Shudra;
先是那落迦，或於一時乃至為天；
 First it is Naluojia, and for a while it may even become heaven;
不應道理。
 It shouldn't make sense.
如是詰已，復有難言：
 If this is the case, it will be hard to say:
如剎帝利等具一切界，如是無般涅槃法，何故不有般涅槃法界耶？
 If Kshatriyas and others possess all realms, and there is no Dharma of Parinirvana, why is there no Dharma realm of Parinirvana?
應詰彼言：
 He should be questioned and said:
汝何所欲？
 What do you want?
諸無般涅槃法界、諸有般涅槃法界，此二界為互相違耶？
 The Dharma Realm of non-parinirvana and the Dharma Realm of parinirvana of existence, are these two realms contradictory to each other?
為不相違耶？
 Why is it not contrary to that?
若互相違，而言無般涅槃法，何故不有般涅槃法界者，不應道理。
 If they contradict each other, then there is no Dharma of Parinirvana. Why is there no Dharma Realm of Parinirvana? This is not reasonable.
若不相違，即此補特伽羅是無般涅槃法，亦是有般涅槃法者，不應道理。
 If there is no contradiction, then this Putegara is the Dharma of non-parinirvana, and it is also the Dharma of parinirvana, which does not make sense.
如是詰已，復有難言：
 If this is the case, it will be hard to say:
如現見有一地方所，於一時間無金種性，或於一時有金種性；
 For example, if there is a place that does not have the nature of gold at a certain time, or has the nature of gold at a certain time;
於一時間無有末尼、真珠、瑠璃等種性，或於一時有彼種性；
 At one time, there is no such nature as Mouni, Zhenzhu, or Ruri, or at one time there is such nature;
於一時間無鹽種性，或於一時有彼種性；
 At one time it does not have the nature of salt, or at one time it has that nature;
於一時間無種種相界種性，或於一時有彼種性。
 At one time there is no such kind of nature, or at one time there is that kind of nature.
如是先是無般涅槃法種性，何故不於一時成有般涅槃法種性耶？
 If there is no dharma-nature of parinirvana in the first place, why don't we suddenly realize the dharma-nature of parinirvana?
應詰彼言：
 He should be questioned and said:
汝何所欲？
 What do you want?
如彼地方所，先無此種性，後有此種性；
 As in that place, there was no such nature first, and then there was such nature;
或先有此種性，後無此種性。
 Perhaps there is this kind of nature first, and then there is no such nature.
如是先有聲聞定種性，後無是種性，乃至先有大乘定種性，後無是種性；
 In this way, there is the sravaka's fixed caste nature first, and then there is no such caste nature; even more so, there is the Mahayana fixed caste nature first, and then there is no such caste nature;
或先無定種性，後有定種性耶？
 Or is it that there is no definite caste at first, and then there is a definite caste?
若言爾者，順解脫分善根，應空無果。
 If you say so, following the good roots of liberation should be empty and fruitless.
又若爾者，立定種性，不應道理。
 Also, if you establish a certain caste, you should not follow the principles.
若不爾者，汝言無般涅槃法者，先住無種性已，後住有種性，如有地方所；
 If not, you say that there is no Dharma of parinirvana, first it abides in the nature of being without caste, and then it abides in the nature of caste, just like there is a place;
有般涅槃法者，先住有種性已，後住無種性，如地方所者，不應道理。
 Those who have the Dharma of Parinirvana first live in the nature of seed, and then live in the nature of non-caste. It is not the same as the place.
又應責彼：
 He should also be blamed:
汝何所欲？
 What do you want?
無般涅槃法下劣界者，安住如是下劣界中，為即於此生轉成般涅槃法，為於後生耶？
 Those who do not have the Dharma of Parinibbana and live in such a lower realm, how can they transform into the Dharma of Parinibbana in this life and in subsequent lives?
若言即於此生者，汝意云何？
 If you say that this is the life, what do you mean?
彼遇佛法僧已，於現法中為能起順解脫分善根耶？
 Having met the Buddha, Dharma, and Sangha, how can he develop good roots for liberation in the present Dharma?
為不能耶？
 Why can't you?
若言能者，彼遇佛法僧已，於現法中能起順解脫分善根，而言無般涅槃法者，不應道理。
 If it is said that one is capable, he who has met the Buddha, Dharma, and Sangha, can develop the good roots of liberation in the present Dharma, and speaks of the Dharma of immanent Nirvana, is not the right person.
若言不能者，彼遇佛法僧已，於現法中不能起順解脫分善根，而言轉成般涅槃法者，不應道理。
 If it is impossible, it means that he has met the Buddha, Dharma, and Sangha, and cannot develop the good roots of liberation in the present Dharma, so that he can transform into the Dharma of parinirvana, which is not the truth.
若言後生方成般涅槃法者，汝意云何？
 If it is said that the Dharma of parinirvana can only be achieved in a later life, what do you mean?
彼為先積集善根故，於後生中遇佛法僧，能起順解脫分善根耶？
 Because he has accumulated good roots first, if he meets the Buddha, Dharma, and Sangha in his later life, will he be able to develop the good roots for liberation?
為先不積集善根耶？
 Why not accumulate good roots first?
若言先積集善根者，彼即於此生中遇佛法僧能起善根，而言於後生中方成般涅槃法者，不應道理。
 It is not reasonable to say that those who first accumulate good roots can develop good roots when they meet the Buddha, Dharma, and Sangha in this life, and that they can achieve parinirvana in later lives.
又如彼因，應空無果。
 And just like that cause, it should be empty and fruitless.
若言先不積集善根者，是則前後相似俱未積集善根，而言於後生中方成般涅槃法，非即此生中者，不應道理。
 If one does not accumulate good roots first, then it is similar to the previous one and does not accumulate good roots. It is not reasonable to say that parinirvana can only be achieved in a later life, not in this life.
復次，略有十種聲聞。
 Again, there are ten kinds of sravakas.
何等為十？
 What is ten?
謂清淨界聲聞、已遇緣聲聞、雜染界生聲聞、清淨界生聲聞、末法時生聲聞、賢善時生聲聞、未得眼聲聞、已得眼聲聞、清淨眼聲聞、極清淨眼聲聞。
 It is said that the voice-hearers are born in the pure realm, the voice-hearrs are born in the conditioned realm, the voice-hearrs are born in the mixed world, the voice-hearers are born in the pure realm, the voice-hearers are born in the time of the end of Dharma, the voice-hearers are born in the virtuous and good time, the voice-hearers have not yet obtained the eyes, and the voice-hearrs have been born in the eyes. Pure eye sound-hearing, extremely pure eye sound-hearing.
若有安住聲聞種性，是初聲聞。
 If there is an abiding voice-hearer nature, this is the first voice-hearer.
已入法者，是名第二。
 Those who have entered the Dharma are ranked second.
若有聲聞所生世界，其中多有眾苦可得，容有五濁，所謂壽濁乃至有情濁，是名雜染界生聲聞。
 If there is a world where voice-hearers are born, there are many sufferings in it, and there are five kinds of turbidity, so-called longevity turbidity and even sentient turbidity.
與此相違，當知即是清淨界生聲聞。
 Contrary to this, you should know that the voice-hearers are born in the pure realm.
末法時生諸聲聞相，云何可知？
 How can we know that all the sound-hearing signs will arise at the end of the Dharma?
謂諸聲聞，於當來世法末時生，多分愛重利養恭敬，違背妙法，諸貪恚癡及不正法並皆增盛。
 It is said that all voice-hearers who will be born at the end of the Dharma in the next life will be excessively devoted to love, value, profit, and respect, and will violate the wonderful Dharma, and all kinds of greed, hatred, ignorance, and unrighteous Dharma will all increase.
為慳嫉等諸隨煩惱纏擾其心；
 His mind is plagued by worries such as jealousy and jealousy;
處慳、家慳、利慳、敬慳、譽慳、法慳，無不具足；
 Saving at home, saving at home, saving in profit, saving in respect, saving in reputation, and saving in law are all sufficient;
諂、誑、矯、詐恒現在前；
 Flattery, deceit, hypocrisy, and deceit are always present;
廣說乃至為活命故而求出家，非為涅槃。
 It is widely said that one seeks to become a monk just to survive, not for nirvana.
多諸掉動，高舉輕躁，強口傲誕，懈怠失念，心不靜定，多諸迷亂，根性闇劣，多諸煩惱，煩惱現行無有間斷。
 There are many erratic movements, exaltation and impatience, strong talk and arrogance, laziness and loss of thoughts, a restless mind, many confusions, dark and bad roots, many troubles, and the troubles are present without interruption.
憂苦雖多，不生厭患，樂多眾會，棄阿練若邊際臥具來入眾中，習近村側所有臥具便生喜樂。
 Although there are many sorrows, there will be no weariness of suffering, and there will be many joys and gatherings. If you abandon the bedding on the side of the village and join the crowd, you will be happy if you learn to be close to all the bedding on the side of the village.
如是乃至喜樂談謔、喜樂諠眾、喜樂猥雜，自舉縱逸，不能善修身、戒、心、慧。
 This leads to joy and banter, joy to noisy people, joy to be mixed, self-indulgence and indulgence, and inability to cultivate one's body, morality, mind, and wisdom.
於佛世尊所說甚深與空相應，隨順緣性、緣起、緣生所有經典，並皆棄捨；
 In accordance with what the Buddha and the World-Honored One said about the deep and empty correspondences, all sutras follow the condition, origin, and condition, and abandon them all;
於世聰慧所造諷誦綺飾言辭，絢藻文章，隨順世典恭敬受持，深生歡喜。
 The wisdom of the world creates satire, reciting rhetoric, colorful articles, following the world's scriptures, respectfully upholding them, and giving rise to deep joy.
於似正法非正法中妄生法想，於正法中起非法想。
 Wrong thoughts arise in what seems to be the true dharma but not the true dharma, and illegitimate thoughts arise in the true dharma.
又即於彼愛樂顯現、宣說、開示，誹謗正法及毘奈耶。
 Also, he appeared, preached, and taught in that love music, and slandered the Dharma and Vinaya.
於說正法及毘奈耶補特伽羅生怨家想。
 I thought about the enmity caused by preaching the Dharma and Vinaya Putegara.
多犯尸羅，習諸惡法，內實腐敗，外現賢善；
 They often commit sins against Sheela, practice evil ways, are actually corrupt internally, but appear virtuous and good externally;
廣說乃至實非梵行，自稱梵行。
 It is widely said that it is not a holy life, but it is not a holy life, but it is called a holy life.
無餘、有餘二篇重罪，尚起故思現行毀犯，何況中輕。
 The two articles of Wuyu and Youyu are serious crimes, and they are still destructive by thinking about the past, let alone the minor ones.
既毀犯已，多不如法發露對治。
 Since it has been destroyed and committed, it is better to expose the method and cure it.
或為他知而行發露，非實意樂。
 Or doing it for others to know is not a real pleasure.
故欲結好諸親友家及施食家，於諸在家所為所作能引無義多事業中，好善營造。
 Therefore, I want to make good friends with relatives, friends, and alms-givers, and I want to create good things in all the things I do at home that can lead to many unjust things.
於諸在家白衣者所，多起親愛尊重恭敬愍念之心；
 Among those who are dressed in white at home, there are many hearts of love, respect, reverence and consideration;
非於同法修梵行所多喜安住。
 There is no joy in living peacefully in the holy life of practicing the same Dharma.
詐現相等起邪命法，展轉互起謀略之心，好為種種鬪訟違諍，多樂蓄積家產資具，假存法式以之為勝。
 The appearance of fraud is equivalent to the evil destiny and law, and the exchange of ideas is aroused, so as to prepare for various lawsuits and conflicts. They are more happy to accumulate family property and possessions, and to fake the rules to win.
凡所度人出家受戒，一切皆以有染污心為充供事；
 Whenever a person is saved to become a monk and take the precepts, everything will be done on the basis that he has a defiled mind;
然作是言：
 Then it is said:
我今但為憐愍因緣，度其出家受具足戒。
 Now, out of pity and sympathy, I help him become a monk and receive full precepts.
所畜共住、近住弟子，恒常供侍隨心轉者，彼雖慢緩，而深愛念悅意攝受；
 The disciples who live with him and live close by are always there to serve him and follow his heart. Although he is slow and gentle, he loves him deeply and accepts him with pleasure.
餘不爾者，雖不慢緩，亦不愛念悅意攝受。
 Those who are not careful, although they are not slow, they do not like to think and accept them with pleasure.
若見苾芻多諸親屬，廣招利養衣服等物，則便尊重恭敬供養。
 If you see that there are many relatives in Bichu, and they are collecting and raising clothes and other things for profit, you will respect them and provide them with respect.
若見苾芻闕乏親屬。
 If you see that there are no relatives in Bicuque.
雖少欲等功德具足，仍生輕蔑而不採錄。
 Although he has little desire to wait for his merits and virtues, he is still contemptuous and refuses to record them.
食用僧祇及別人物都無悔愧。
 There is no regret in eating monks and other characters.
好攝犯戒，樂結朋黨，悔情微劣，或復太過。
 He likes to violate precepts, likes to make friends, has little regrets, or goes too far.
凡所聽受，皆為聲譽讚誦因緣，或復多為利養恭敬，都不自為調伏身心。
 Everything you hear and receive is for the sake of reputation, praise, or reverence, and most of it is for profit and respect. It does not regulate the body and mind by itself.
如是等類諸雜染法皆悉成就。
 Such and other kinds of defilements are all accomplished.
法末時者，所謂大師般涅槃後，聖教沒時。
 At the end of the Dharma, after the so-called master's parinirvana, the holy teaching will cease.
爾時如是聲聞弟子，身壞命終多墮惡趣，生那落迦。
 At that time, the disciples of such sravakas will have their bodies destroyed and their lives will eventually fall into the lower realms, and they will be reborn in Naluka.
若有成就與此相違不染污法，當知是名賢善時生聲聞。
 If there is any achievement that is contrary to this and does not defile the Dharma, then you should know that this is a virtuous and good person who will be born as a voice-hearer.
彼於如來初出世時、瘜肉未生時、大師現前時，或有一類般涅槃後。
 When the Tathagata first came into the world, when the polyps were not born, when the master appeared before him, or after a kind of parinirvana.
如是多分身壞命終，還得善趣。
 In this way, if many of the incarnations die, they will still have a good destiny.
往生天上樂世界中。
 Reborn in the heavenly world of happiness.
若諸異生聲聞，名未得眼。
 If all the different voices are heard, their names have not been seen.
預流、一來及不還等，名已得眼。
 Pre-flow, once it comes and without waiting, the name has been gained.
慧解脫阿羅漢，名清淨眼。
 The Arahant who is liberated by wisdom is called the pure eye.
若具三明俱分解脫，名極清淨眼。
 If you have the liberation of all three vistas, it is called the extremely pure eye.
復次，或有聲聞，雖如所應勇猛精進，於現法中而不能證勝過人法。
 Again, there may be sound-hearers who, although they are as vigorous and diligent as they should be, are unable to achieve victory over human dharma in the present dharma.
或有聲聞，於現法中有力能得勝過人法，沙門果證，由放逸故而不能證。
 There may be sound-hearers who have the power to overcome the human dharma in the present dharma, but cannot attain the fruition of ascetics because of their looseness.
復次，當釋月喻經中具戒、具德、柔和、善法諸句差別。
 Again, we should explain the differences between the sentences in the Yue Yu Sutra about virtue, virtue, gentleness, and good Dharma.
謂聲聞中略有四種淨妙之法，令諸有情若得見者，由身語意生無量福。
 It is said that there are four pure and wonderful methods in the voice-hearers, so that if all sentient beings can see them, they will be blessed by body, speech and mind.
何等為四？
 What is four?
謂住具足尸羅，守別解脫律儀，廣說如經。
 It is said that he lives in Shiluo, observes the laws and rituals of liberation, and expounds the Sutra widely.
是名初法。
 It is called the initial method.
復有少欲喜足，廣說乃至諸漏永盡作證讚美，是第二法。
 Again, there is little desire to rejoice and be satisfied, preach widely and testify and praise until all the outflows are gone forever. This is the second method.
復有柔和易可共住，不惱有智同梵行者，令諸苾芻喜樂同處，又具成就四種證淨，是第三法。
 There are gentle and easy people who can live together, and there are people who are not annoyed and have wisdom to live together with the Brahma, so that they can live happily together, and they have achieved the four kinds of realization, which is the third method.
又有不耽利養，不著恭敬，憐愍於他，覆藏己善，發露己惡，雖復實有種種功德，而不欲求令他知有，謂欲令他知我成就如是功德，是第四法。
 Also, there are those who do not delay profit, show no respect, show pity to others, hide their good deeds, and expose their bad deeds. Although they have all kinds of merits and virtues, they do not want to let others know about them, saying that they want to let them know that I have achieved such merits. It is the fourth method.
復次，若有聲聞欲往他家。
 Again, if a sravaka wants to go to his house.
應先斷除三隨煩惱，然後當往。
 You should first get rid of the three accompanying defilements and then move on.
何等為三？
 What is three?
一、結親友家隨煩惱，二、家慳隨煩惱，三、以有染心而行法施隨煩惱。
 1. Making friends and making friends at home will lead to worries; 2. Saving money at home will lead to worries; 3. Performing Dharma and giving aids with an attached mind will lead to worries.
此中聲聞，由六種相，應斷結親友家隨煩惱已，乃往他家。
 Among the voice-hearers, according to the six characteristics, they should stop making friends and relatives, follow the troubles, and go to their homes.
謂時時往，不應數往。
 It is said that time passes, and it should not be counted.
於可愛事若不如理執取其相，暫生貪愛，即便羞恥。
 If you do not stick to the appearance of lovely things unreasonably, you will be greedy for a while, even if you are ashamed.
不以兇暴強口傲誕邪行，追求衣服等物。
 Do not use violence and violence to indulge in evil behavior and pursue clothes and other things.
善自守護，善覆其身，不以身觸所不應觸，亦不坐於所不應坐，終不食於所不應食，亦終不飲所不應飲。
 He is good at guarding himself, he is good at covering his body, he does not touch with his body what he should not touch, he does not sit where he should not sit, he never eats what he should not eat, and he never drinks what he should not drink.
又不應受所不應受。
 And you shouldn’t suffer what you don’t deserve.
又以隨順遠離心、趣向遠離心、隣亞遠離心，尋思諸善。
 Also, by being obedient and far away from your mind, your interest is far away from your mind, and your neighbor is far away from your mind, you will think about all the good things.
猶如山岳難往趣處，非淨信家能令淨信。
 Just like the mountains are difficult to reach, those who are not pure believers can make them pure.
如舊所履清淨泉池，諸淨信家倍令增長。
 The pure spring ponds are as old as before, and the orders of all the pure believers will increase exponentially.
又由六相，應斷家慳隨煩惱已，乃往他家。
 Based on the six aspects, he should leave his home and save his troubles, so he should go to another home.
謂往他家，於有情事不染不著。
 It is said that if you go to his house, you will not get involved in love affairs.
如有情事，於利養事、於恭敬事，當知亦爾。
 If you have a love affair, you should know about it in terms of benefit and respect.
又於無利不生憂苦。
 And there will be no sorrow or suffering if there is no benefit.
如於無利，於不恭敬，當知亦爾。
 If it is not beneficial or disrespectful, you should know it.
又於自他諸利養中其心平等，於己所得利養恭敬不自讚美，於他所得利養恭敬終不毀呰。
 Furthermore, his mind is equal in all the benefits he receives from others, he respects himself and does not praise himself for the benefits he receives, and he respects and never destroys the benefits he receives from others.
又由六相，應斷有染心而行法施隨煩惱已，乃往他家。
 Furthermore, based on the six characteristics, one should cut off the tainted mind and perform the Dharma to follow the troubles, and then go to his home.
謂不悕望他於己淨信。
 It is said that I do not hope that he will have pure trust in me.
又於出離法如實了知。
 And he understands the Dharma of renunciation as it really is.
又於他所應起三種純善意樂。
 And he should have three kinds of pure and kind happiness.
何等為三？
 What is three?
謂引發樂故，除遣苦故，恭敬聽受法隨法行得勝利故。
 It is said to induce happiness, to eliminate suffering, to listen respectfully, accept the Dharma, and follow the Dharma to achieve victory.
為生等苦所苦惱者，令脫苦故。
 Those who are troubled by the sufferings of life and so on can be freed from suffering.
若已解脫者，即於諸法妙善法性為緣素呾纜、毘奈耶、摩呾理迦所攝俗正法中，為令受持讀誦正法久住，是故宣說。
 If you have been liberated, you should preach the Dharma for a long time in the ordinary Dharma captured by Suyulan, Vinaya, and Mahalika for the wonderful and good nature of all Dharmas.
當知初隨煩惱斷故，無猥雜住以為究竟。
 When you know that the initial defilements have been eliminated, you will abide without obscenities and regard them as final.
第二隨煩惱斷故，正受用財以為究竟。
 Secondly, with the elimination of worries, you should take advantage of money and think it is the end.
第三隨煩惱斷故，正受用法以為究竟。
 The third is to cut off the troubles, and take the method as the ultimate conclusion.
復次，當釋伐他迦經。
 Again, you should recite the Vataka Sutra.
若有聲聞欲於染淨方便善巧，略於三處應遍了知。
 If there is a voice-hearer who wishes to be skillful in the method of purification of stains, he should understand it thoroughly in the three places.
謂於雜染、清淨所依中，由雜染、清淨所依故；
 It is said that in the base of impurities and purity, it is because of the base of impurity and purity;
於雜染中，由雜染故；
 In the defilements, due to the defilements;
於清淨中，由清淨故。
 In purity, because of purity.
云何雜染、清淨所依？
 How can impurity and purity depend on it?
謂即此身有色麁重，廣說如經。
 It is said that this body has color and weight, and it is widely expounded as a sutra.
此是愚夫無有智慧趣無明者雜染所依，亦是聰明有大智慧趣於明者清淨所依。
 This is the basis for the defilements of those who are ignorant and have no wisdom, and the basis for purity for those who are wise and have great wisdom.
云何雜染？
 Why is it so impure?
謂諸愚夫，為欲造作淨不淨業，先尋思已，後以身語造作所有淨不淨業；
 It is said that foolish people, in order to create pure and impure karma, first think about it, and then use their body and speech to create all pure and impure karma;
由此因緣，於五趣生死中，感愛非愛有惱無惱自體令生。
 Due to this cause and condition, in the five realms of life and death, feeling, love, non-love, having troubles, and having no troubles will lead to the birth of one's own body.
云何清淨？
 How pure is the cloud?
謂二種學清淨品中最為殊勝。
 It is said that the pure quality of the two kinds of learning is the most extraordinary.
第一學者，謂真如智以為依止能有所作；
 The first scholar said that true wisdom can make a difference by relying on it;
第二學者，謂為煩惱皆得離繫。
 The second scholar says that all worries can be separated.
復次，即此清淨，略由五因之所顯示。
 Again, this purity is slightly manifested by the five causes.
何等為五？
 What is five?
一、正說者，二、正行者，三、正行，四、增上心學所治隨煩惱斷，五、增上慧學所治隨煩惱斷。
 1. Those who speak rightly, 2. Those who practice rightly, 3. Right conduct, 4. Those who are cured by the study of the mind, and the troubles that follow them are eliminated, and 5. Those who are cured by the study of wisdom, the troubles are eliminated.
此中如來是正說者。
 Among them, Tathagata is the right speaker.
根熟聲聞是正行者，亦名聰慧者。
 A sound-hearer with ripe faculties is a person of upright conduct, also known as a wise person.
諦智所攝名為正行。
 The photograph taken by Di Zhi is called Zhengxing.
據能斷煩惱義，是無上對治故。
 According to the meaning of being able to cut off troubles, it is the supreme antidote.
略有五法，名增上心學所治隨煩惱。
 There are five methods, named Zengshangxinxue, which can cure all kinds of troubles.
一、居遠離者，所有諸蓋；
 1. Those who live far away, all the hindrances;
二、於教授教誡不堪忍者，所有忿、惱；
 2. All the anger and annoyance due to the unacceptable teachings of Professor;
三、於利養恭敬深貪著者，所有慳、嫉；
 3. Those who are deeply greedy for profit, respect, and are all stingy and jealous;
四、於先所用、所受境界發起邪念；
 4. Having evil thoughts in the realm of previous use and experience;
五、順捨所學分別貪愛。
 5. Follow what you have learned to distinguish between craving and craving.
略有三法，名增上慧所治隨煩惱。
 There are three methods named Zengshangshanghui that can cure all kinds of troubles.
初，於世俗理門不了法義者，所有無明；
 In the beginning, those who do not understand the dharma and righteousness of the worldly principles are ignorant;
次，已了法義諸異生者，於諸諦中所有猶豫疑惑未斷；
 Secondly, those who have understood the meaning of Dharma and all the alien beings have not resolved all the hesitations and doubts in the truths;
後，已見諦迹諸有學者，修道所攝慧所對治所有我慢。
 Later, many scholars have seen traces of truth, and the wisdom gained from cultivating the Tao can cure all egotism.
由於如是諸隨煩惱永斷滅故，當知證得最善清淨增上心學、增上慧學阿羅漢果，此阿羅漢當知是名最極清淨。
 Since all accompanying afflictions are forever eliminated, you should know that you will achieve the most perfect, pure, and advanced mental knowledge and wisdom, and you will be an Arahant. You should know that this Arahant is called the most pure.
復次，於此雜染、清淨所依諸聲聞眾，略由三相應遍了知。
 Again, this mixture of defilements and purification depends on the sound-hearers, and they can be understood briefly through the three corresponding phenomena.
一、由自性故；
 1. Due to self-nature;
二、由因緣故；
 2. Causes and reasons;
三、由過患故。
 3. Due to fault.
由自性者，謂此人身所有自性，由三種相之所顯示。
 From the self-nature, it is said that the self-nature of this human body is displayed by the three phases.
由有色故，顯餘一切身之共相；
 Because of its color, it shows the common features of all bodies;
由麁重故，顯其各別身之自相；
 Because of the heavy weight, it shows the self-image of each individual body;
由不清淨故，顯與天身不同分相。
 Because it is not pure, it appears to be different from the heavenly body.
由因緣者，略有三種。
 There are three types of causes and conditions.
謂一切身共相因緣，即四大種各別自相。
 It is said that all bodies have common causes and conditions, that is, the four major types have their own characteristics.
人身因緣，復有二種。
 There are two types of human karma.
一者、未生令生因緣，所謂父母不淨和合。
 First, the cause and condition of birth is the so-called impure harmony of parents.
二者、已生令住因緣，謂糜飯等之所長養。
 Second, the causes and conditions have been established, which is called the nourishment of rice, rice, etc.
由過患者，復有二種。
 Depending on the patient, there are two types.
謂無常性及與苦性。
 It is called impermanence and suffering.
若於寒時，為治寒苦，追求覆障以為對治；
 If in cold weather, in order to cure cold pain, one should seek to cover obstacles as a remedy;
若於熱時，為治熱苦，追求沐浴以為對治；
 If you are suffering from heat and suffering from heat, seek bathing as a remedy;
涉路、作業有劬勞者，為治勞苦，求按摩等以為對治；
 Those who are involved in roadwork or doing work may seek massage or other treatments to cure their fatigue;
當知此類，名為苦性。
 You should know that this kind of nature is called suffering.
手塊杖等之所觸對，破壞法故；
 If the hand, stick, etc. touches the right place, it will destroy the Dharma;
刀所觸對，斷壞法故；
 If the sword touches the right place, it will break the law;
若終沒已，埋於地故，或火燒故，或為種種傍生諸蟲所食噉故，或即於彼為諸風日所暴燥故，皆是散壞磨滅法性；
 If it is gone forever, buried in the ground, burned by fire, eaten by various insects that live nearby, or blown up by the wind and the sun, it will all be scattered and destroyed, and the nature of the Dharma will be destroyed.
當知此類，是無常性。
 You should know that this kind of thing is impermanent.
昔會今乖，名為離散；
 The past meeting and now good behavior are called separation;
散已變壞，最後都盡，名為磨滅。
 The scattered things have become bad, and finally they are all gone, which is called obliteration.
復次，因思所緣，如說：
 Again, because of the object of thought, it is as follows:
名映於一切，無有過名者，由此名一法，皆隨自在行。
 The name is reflected in everything, and there is no one who has the name. From this name, a method can follow its own path.
此言有何義？
 What is the meaning of this statement?
謂若略說，觀清淨因故、觀自相故、觀雜染因故，及為顯示補特伽羅無我，及法無我故。
 To briefly explain, it is to observe the pure cause, to observe the self-image, to observe the impure cause, and to show that Putegara has no self, and that the Dharma has no self.
若遍了知補特伽羅無我四無色蘊，能斷一切自境界相，名映一切。
 If you fully understand the four colorless aggregates of Putegara's selflessness, you can cut off all self-realm phenomena, and your name reflects everything.
若遍了知法無我遍計所執自性世俗言名，能除一切彼所依相，名映一切。
 If you fully know that the Dharma is selfless and comprehensively consider the worldly words and names of your own nature, you can eliminate all other dependencies, and the name reflects everything.
若過四無色蘊，諸我相事定不可得。
 If you exceed the four formless aggregates, all things related to yourself will definitely be unavailable.
若過世俗言名，遍計所執自性相事亦不可得。
 If you go beyond the worldly words and names, you will not be able to get it even if you think about your own nature and things.
若於二種俱不了知，則便發起一切境相雜染隨轉。
 If you don't know both of them, then all kinds of defilements will arise.
一切境相所有雜染，無不因此增上力故。
 All phenomena and defilements are all due to this increase in power.
依此密意，薄伽梵說：
 According to this secret meaning, Bhagavan said:
執法自性故，　　執我性而轉；
 Because of the nature of law enforcement, it is based on self-centeredness;
覺此故覺彼，　　由覺故還滅。
 Aware of this, it is aware of that; because of awareness, it is destroyed.
復次，有四聖諦，世尊為諸聲聞說是淨煩惱所緣境界，謂苦諦等，如前已說。
 Again, there are four noble truths. The World-Honored One has spoken to all the voice-hearers about the state of purification of afflictions and the truth about suffering, etc., as mentioned before.
問：
 ask:
若真實無顛倒相是諦相者，諸外道見、諸邪勝解、諸邪論等非真非實，並是顛倒，云何諦攝？
 If the truth has no inversion and is the truth, then all the heretical views, all the wrong solutions, all the wrong theories, etc. are neither true nor real, and are inversion, how can it be the truth?
若不攝者，彼應不感當來後有，應非苦因。
 If he does not take it, he should not feel that it will happen later, and it should not be the cause of suffering.
答：
 answer:
雖非真實，亦是顛倒，然說苦、集二諦所攝。
 Although it is not true, it is also an inversion, but it is captured by the two truths of suffering and collection.
所以者何？
 So what?
彼雖皆是邪性所攝，然即此邪性相是真是實，皆不顛倒，是苦性故、是苦因故。
 Although they are all captured by the evil nature, the evil nature is true and real, and they are not inverted. It is the nature of suffering and the cause of suffering.
復次，由二相故顯無常義。
 Again, the meaning of impermanence is evident from the two aspects.
一、依大乘道理相，二、依聲聞乘道理相。
 One, based on Mahayana principles, and two, based on Shravakayana principles.
謂非有義及其相滅壞義。
 It means that there is no meaning and its mutual destruction means bad meaning.
由二種相顯示苦義。
 The meaning of bitterness is shown by two aspects.
謂非有執習氣麁重義，及三受所隨生等八種苦相轉義。
 It means that there are no attachments, habits, and the eight kinds of suffering that arise with the three feelings.
由二種相顯示空義。
 The meaning of emptiness is shown by two aspects.
謂補特伽羅自性遠離相義，及諸法自性遠離相義。
 It is said that the self-nature of Putegara is far away from the mutual meaning, and the self-nature of all dharmas is far away from the mutual meaning.
由二種相顯無我義。
 The meaning of selflessness is revealed by two aspects.
謂大乘道理及聲聞乘道理，補特伽羅自性無我相義、諸法自性無我相義。
 It is said that the Mahayana principles and the Sravakayana principles complement the self-less nature of Tegara and the self-less nature of all dharmas.
復有二教。
 There are two religions again.
謂無常教、無始教。
 It is called the teaching of impermanence and the teaching of no beginning.
又有二種通達。
 There are two more kinds of access.
謂有為界通達、無為界通達。
 It is said that the conditioned realm is accessible and the unconditioned realm is accessible.
復次，由五因緣，若無常即苦。
 Again, due to the five causes and conditions, if it is impermanent, it will be suffering.
一、由攝受，謂無常諸行皆為麁重所攝受故。
 1. By taking in, it means that all impermanent behaviors are taken in by Ji Zhong.
二、由法性，謂是生等苦法性故。
 2. Due to the nature of the Dharma, it is said that this is the nature of the suffering of life.
三、由隨逐，謂彼三苦常隨逐故。
 3. You Sui Chu means that the three sufferings always follow you.
四、由因，謂是增長行因故。
 4. Due to causes, it is said that growth occurs because of causes.
五、由執著，謂是顛倒所緣事故。
 5. Due to attachment, it is said to be an accident that reverses the object.
復次，由五因緣，若苦即無我。
 Again, due to the five causes and conditions, suffering means no self.
一、離苦諸行我不可得故；
 1. I cannot achieve freedom from suffering;
二、彼苦諸行依眾緣故；
 2. His sufferings are due to various reasons;
三、無作用故；
 3. It has no effect;
四、有剎那生常隨轉故；
 4. There are always changes in life;
五、展轉相依故。
 5. Development and transformation depend on each other.
問：
 ask:
若苦諦攝，皆不可愛、不可樂，是苦、是損惱、是違害耶？
 If the truth of suffering is captured, it is neither lovely nor pleasant. Is it suffering, harm or harm?
設不可愛、不可樂，是苦、是損惱、是違害，皆苦諦攝耶？
 Suppose that it is unlovable, unpleasurable, suffering, harmful and harmful, are they all captured by the truth of suffering?
答：
 answer:
若不可愛、不可樂，是苦、是損惱、是違害，當知皆是苦諦所攝。
 If it is not lovely or pleasant, it is suffering, it is harmful, it is harmful, you should know that it is all caused by the truth of suffering.
或有是苦諦攝，非不可愛，乃至廣說。
 Perhaps there is a picture of the truth of suffering, which is not unlovable, or even widely expounded.
謂除苦苦所攝諸行，所餘壞苦、行苦所攝諸行。
 It is said to eliminate the suffering caused by suffering, and eliminate the remaining suffering and the activities caused by suffering.
問：
 ask:
如佛世尊以八種相分別苦諦，所謂生苦、老苦，廣說乃至總略五取蘊苦。
 Just like the Buddha, the World-Honored One distinguishes the truth of suffering with eight types of characteristics, the so-called suffering of rebirth and the suffering of old age, and the suffering of the five clinging aggregates has been widely expounded and even summarized.
此中幾相顯苦苦性？
 How many of these features show the nature of suffering?
幾相顯壞苦性？
 How many aspects show the bad and bitter nature?
幾相顯行苦性？
 How many aspects show the suffering nature?
答：
 answer:
前五顯苦苦性。
 The first five show the bitter nature.
中二顯壞苦性。
 The second phase shows bad and bitter nature.
愛別離苦，已得所愛變壞故；
 Parting from love is painful because what you have loved turns bad;
求不得苦，未得所愛變壞故。
 It’s the pain of not getting what you want, because it turns bad when you don’t get what you love.
後一總略五取蘊苦，顯行苦性。
 The latter one summarizes the suffering of the five clinging aggregates and shows the nature of suffering.
問：
 ask:
若無常是苦耶？
 If impermanence is suffering?
設苦是無常耶？
 Suppose suffering is impermanent?
答：
 answer:
諸苦皆無常。
 All suffering is impermanent.
有無常非苦，謂道諦。
 There is impermanence and no suffering, which is called the truth of Tao.
所以者何？
 So what?
道非苦受等所攝，故非苦苦。
 The Tao is not captured by painful feelings, etc., so it is not suffering.
道非變壞，何有變時當生壞苦。
 If the Tao does not change for the worse, why should the suffering of badness arise when it changes?
道能解脫一切雜染品麁重故，能違一切生相續故，是故亦非行苦所攝。
 Because the Tao can liberate all defilements, it can violate the continuation of all life, so it is not caused by suffering.
問：
 ask:
若無常、苦，皆空、無我耶？
 If impermanence and suffering are all empty, there is no self?
設空、無我，皆無常、苦耶？
 Assuming emptiness and no self, are they all impermanent and suffering?
答：
 answer:
諸無常、苦，皆空、無我；
 All impermanence and suffering are empty and selfless;
有空、無我，非無常、苦。
 There is emptiness, selflessness, non-impermanence, and suffering.
謂於此中，苦、集諦具四種；
 It is said that among these, there are four kinds of suffering and the truth of origin;
道諦有三；
 There are three truths;
滅諦有二，非無常、非苦。
 There are two truths of cessation, neither impermanence nor suffering.
問：
 ask:
若無常、苦者，皆無常故是苦耶？
 If there is impermanence and suffering, then it is suffering because it is impermanent?
答：
 answer:
或無常故，或自性故。
 Either because of impermanence or because of nature.
謂所有行壞苦故苦，彼無常故是苦。
 It is said that all deeds and deeds are suffering, so they are suffering, and they are impermanent, so they are suffering.
若苦苦故苦、行苦故苦，彼自性故是苦。
 If suffering is suffering because it is suffering, and action is suffering because it is suffering, then it is suffering because of its own nature.
損惱性故，苦所揉故。
 It damages the nature of anger and rubs it due to pain.
問：
 ask:
若是苦諦，亦集諦耶？
 If it is the truth of suffering, is it also the truth of suffering?
設是集諦，亦苦諦耶？
 Suppose this is the truth of truth, is it also the truth of suffering?
答：
 answer:
諸是集諦者，皆是苦諦；
 All these truths are the truth of suffering;
或是苦諦，而非集諦。
 Or the truth of suffering, not the truth of suffering.
謂一切阿羅漢清淨相續中，所有若善、若無記一切世間法，一切異生身中所有果異熟攝無記諸法，一切現在士用所生若苦、若樂、若不苦不樂俱行無記諸行，當知唯是苦諦所攝。
 It is said that in the pure continuum of all Arhats, all the worldly laws are good or unrecorded, all the fruits and ripeness in all different bodies are unrecorded, and all the things that are currently born are painful, happy, and neither painful nor happy. All the actions are carried out without any memory, and you should know that they are only captured by the truth of suffering.
問：
 ask:
若厭患後有，能背後有，引出世道世間諸法，彼何因緣集諦所攝？
 If there is something behind the suffering, it can exist behind it, leading to all the dharmas in the world. How can they be captured by the truth of causes and conditions?
答：
 answer:
雖彼自性厭背後有，然能隨順後有身語意妙行，是故亦是集諦所攝。
 Although there is self-dislike behind him, he can follow it and have wonderful actions of body, speech, and mind. Therefore, it is also captured by the truth of the universe.
問：
 ask:
若一切後有業、煩惱，由相故皆是集諦攝，何緣世尊唯施設愛？
 If there are karma and troubles after all, because of their appearance, they are all absorbed by the truth. Why is it that the World Honored One only gives love?
答：
 answer:
此愛能起取故，能發業故、遍諸事故，此愛生時，普能發起十五種無義利故。
 Because this love can arouse, it can generate karma, and it can pervade all kinds of accidents. When this love arises, it can universally generate fifteen kinds of unrighteous benefits.
遍諸事者，謂如此愛名順後有愛，若喜貪俱行愛、若彼彼喜樂愛名遍諸事，當知亦爾。
 It is said that such a name of love is followed by love, which pervades all things. If you are happy and greedy and practice love at the same time, if that person is happy and the name of love pervades everything, you should know this.
順後有愛復有二種。
 There are two kinds of love after Shun.
一、緣後有境，二、是後有因。
 First, there is a situation behind the fate, and second, there is a cause behind it.
喜貪俱行愛者，謂於已得可意境界，或於正受用中所有不相離久住愛。
 Those who practice love with both joy and greed are said to have achieved a desirable state, or have a long-lasting love that is not separated from each other in the right application.
彼彼喜樂愛者，謂於未得所求境界，或為和合、或為不離、或為增益諸所有愛。
 Those who are happy and loving refer to the state of not having achieved what they seek, either for harmony, for inseparability, or for the enhancement of all the loves.
問：
 ask:
若是愛者，亦是順後有、喜貪俱行、彼彼喜樂耶？
 If you are a lover, you will also follow suit, do both joy and greed, and enjoy each other?
答：
 answer:
應作四句。
 There should be four sentences.
或有是愛，非順後有、非喜貪俱行、非彼彼喜樂。
 Perhaps there is such love, but it does not follow the order of things, it does not follow joy and greed, and it does not lead to joy in this and that.
謂於上解脫悕求欲證。
 It is said that the desire to achieve liberation is achieved.
或有順後有、喜貪俱行、彼彼喜樂，而非是愛。
 There may be things that follow one another, joy and greed, and joy in one another, rather than love.
謂與順後有、喜貪俱行、彼彼喜樂愛、及餘煩惱相應所有受、想、思、無明等。
 It is said that there are followings, joy and greed are carried out together, and there are joys and loves, and the rest of the troubles correspond to all the feelings, thoughts, thoughts, ignorance, etc.
即此三愛，是第三句。
 This is the third sentence of these three loves.
除上爾所相，是第四句。
 In addition to what you said above, this is the fourth sentence.
問：
 ask:
若順後有愛，是喜貪俱行愛耶？
 If there is love after everything goes smoothly, is love followed by joy and greed?
設喜貪俱行愛，亦順後有愛耶？
 Suppose we are both happy and greedy, and love is also followed by love?
答：
 answer:
諸喜貪俱行愛，亦是順後有愛；
 All joy and greed are accompanied by love, and there is love in the end;
或有順後有愛，非喜貪俱行愛。
 Or there may be love followed by obedience, and love may be practiced without joy or greed.
謂染污憂俱行愛，或別離愛，或不和合愛。
 It means practicing love despite being defiled and worried, or loving through separation, or loving through disharmony.
問：
 ask:
若順後有愛，亦是彼彼喜樂愛耶？
 If there is love in the end, is it also the joy and love of the other?
設彼彼喜樂愛，亦順後有愛耶？
 Suppose he is happy and loves, how can he also love others?
答：
 answer:
若彼彼喜樂愛，亦是順後有愛；
 If that person is happy and loves, it is also love that follows;
或有順後有愛，非彼彼喜樂愛。
 There may be love after obedience, but there is no joy and love for that.
謂緣後有境愛，及喜貪俱行愛。
 It is said that there is love in the situation after the fate, and love is carried out with joy and greed.
問：
 ask:
若喜貪俱行愛，是彼彼喜樂愛耶？
 If one rejoices, is greedy, and practices love, is he rejoicing and loving?
設彼彼喜樂愛，亦喜貪俱行愛耶？
 Suppose he enjoys love, and he also enjoys greed and practices love?
答：
 answer:
應作四句。
 There should be four sentences.
謂於已得可愛境界，或於正受用中所有愛，是初句。
 It is the first sentence to talk about all the love that has been achieved in the lovely state, or in the right application.
即於可愛未來當得未決定中所有愛，是第二句。
 That is, in the lovely future, I deserve all the love in the undecided world, is the second sentence.
即於此當得決定中所有愛，是第三句。
 This is the third sentence that deserves all the love in the decision.
除上爾所相，是第四句。
 In addition to what you said above, this is the fourth sentence.
問：
 ask:
若成就欲界繫受，亦成就色界繫受耶？
 If the feeling of the desire realm is accomplished, then the feeling of the form realm is also accomplished?
設成就色界繫受，亦成就欲界繫受耶？
 Suppose the realization of the form realm is related to feeling, and the realization of the desire realm is related to feeling?
答：
 answer:
應作四句。
 There should be four sentences.
或成就欲界繫，非色界繫。
 Or achieve the realm of desire, not the realm of color.
謂生欲界，未得色界彼對治。
 It is said that one is born in the realm of desires and has not yet reached the realm of color.
或成就色界繫，非欲界繫。
 Or achieve the realm of form, not the realm of desire.
謂生色界。
 It is called the realm of birth and form.
或成就欲界繫，亦色界繫。
 Or achieve the realm of desire, or the realm of color.
謂生欲界，已得色界彼對治。
 It is said that when one is born in the realm of desire, he has obtained the antidote to the realm of color.
或俱不成就。
 Or neither will succeed.
謂生無色界。
 It is said to be born in the formless realm.
又生欲界、色界、無色界中，所作已辦，住出世道及滅盡定。
 He is also reborn in the realm of desire, the realm of form, and the realm of formless things. He has already done what he has done, and lives in the transcendental path and the samadhi of cessation.
如欲界繫望色界繫作四句，如是欲界繫望無色界繫、欲界繫望不繫、色界繫望無色界繫、色界繫望不繫、無色界繫望不繫，如其所應，皆作四句。
 If the desire realm is tied to the color realm, make four sentences: If the desire realm is tied to the colorless realm, the desire realm is tied to the colorless realm, the color realm is tied to the colorless realm, the color realm is tied to the colorless realm, and the colorless realm is tied to the colorless realm Regardless, just as it should be, make four sentences.
問：
 ask:
諸妙欲，亦是過患過失相應欲耶？
 Are all the wonderful desires also corresponding to the wrong desires?
設是過患過失相應欲，是妙欲耶？
 Suppose it is a fault and corresponding desire, is it a wonderful desire?
答：
 answer:
應作四句。
 There should be four sentences.
或有妙欲，非過患過失相應欲。
 Or you may have wonderful desires, but it is not a fault of corresponding desires.
謂若色聲香味觸，能不染污現行，若於彼不作功力，無罪安樂住，能攝受梵行。
 It is said that if the physical appearance, sound, smell, taste, and touch can be uncontaminated, and if one does not exert power on them, he can live peacefully and happily without sin, and can accept the holy life.
或有過患過失相應欲，非妙欲。
 Or there are faults and corresponding desires, which are not wonderful desires.
謂若色聲香味觸，一向不可愛、不可樂、不可欣、不能悅意，及煩惱欲。
 It means that if colors, sounds, smells, tastes and touches are always unlovable, unpleasurable, unpleasing, unpleasing, and disturbing desires.
或有妙欲，亦是過患過失相應欲。
 Maybe you have wonderful desires, which are also faults and corresponding desires.
謂若色聲香味觸，不能不染污現行，一向可愛乃至悅意。
 It is said that if colors, sounds, fragrances, and touches cannot but contaminate the current state, they are always lovely and even pleasant.
或有非妙欲，亦非過患過失相應欲。
 There may be desires that are not wonderful, nor desires that are faulty or corresponding.
謂一切色無色界繫煩惱及事。
 It is said that all forms and colorless realms are related to troubles and matters.
世尊依此妙欲及過患過失相應欲故，說如是言：
 The World-Honored One, based on these wonderful desires and the corresponding desires that are faulty and faulty, said this:
妄分別貪是士夫欲。
 It is the desire of a scholar to be greedy for distinction.
復次，此愛略有二種。
 Again, there are two types of love.
初是有愛，後是受用愛。
 First there is love, then there is love.
此復二種。
 There are two types of this.
謂於已得、未得所受用處差別故。
 It is said that there is a difference in use between what has been obtained and what has not been obtained.
又即此愛界差別故，復有三種。
 And because of the differences in this realm of love, there are three more.
謂欲愛、色愛、無色愛。
 It is called desire love, color love, and colorless love.
若生欲界，悕求欲界後有者，喜於已得所受用事、欣於未得所受用事，諸所有愛，是名欲愛。
 If you are born in the realm of desire and long for the realm of desire, then you will rejoice in the things you have received and enjoy the things you have not received. All these loves are called desire loves.
若生欲界、或生色界，已離欲界欲，悕求色界後有者，喜於已得色界等至、欣於未得勝上等至，諸所有愛，是名色愛。
 If you are born in the desire realm or the form realm, you have left the desires in the desire realm, and you long for the form realm, you will be happy that you have obtained the form realm, and you will be happy that you have not yet conquered the superior realm. All these loves are called form-love.
如色愛，如是無色愛，隨其所應，當知亦爾。
 Such as colorless love, such as colorless love, it should be understood as it should be.
即此後有愛，常見、斷見為依止故，建立有愛及無有愛。
 That is to say, since there is love, it is common and discontinuous to rely on it, so it establishes the existence of love and the absence of love.
是故此愛名遍諸事。
 This is why the name of love pervades everything.
云何此愛生時，普能發起十五無義？
 Why is it that when this lover is born, he can initiate fifteen kinds of nonsense?
一、令隨眠堅固；
 1. Make Sui Mian solid;
二、由纏故，染惱一切心心所法；
 2. Due to entanglement, all mental states are stained and annoyed;
三、令心相續於所緣境顛倒而轉；
 3. Make the mind continue to turn upside down in the object;
四、發起取所攝所餘煩惱；
 4. Initiate the remaining troubles that have been captured;
五、能安立自類相續；
 5. Be able to establish continuity with one’s own kind;
六、能隨順生起未生惡不善法；
 6. Be able to follow the arising of evil and unwholesome dharmas that have not yet arisen;
七、能隨順已生惡不善法，令其增廣；
 7. Be able to follow the evil and unwholesome laws that have arisen and make them expand;
八、能障礙未生善法，令不得生；
 8. It can hinder the birth of good dharma and prevent it from arising;
九、能障礙已生善法，令不得住、不忘、倍增長、益廣大；
 9. It can hinder the good dharma that has arisen, so that it cannot be retained, forgotten, multiplied, and beneficial;
十、令行惡行故，結集一切諸惡趣苦；
 10. If you commit evil deeds, you will accumulate all the suffering in the evil realms;
十一、悕求後有故，結集生老病死等苦；
 11. Praying for a reason in the future, gathering the sufferings of birth, old age, illness, and death;
十二、能令有情怖畏涅槃；
 12. It can make sentient beings fear Nirvana;
十三、能令有情愛樂生死，邪執所有功德勝利；
 13. It can make sentient beings enjoy life and death, and all merits and virtues of evil attachment can be defeated;
十四、如於生死，於境界亦爾；
 14. Just like in life and death, so also in realm;
十五、能令有情思為自害，思為害他，廣說如經，乃至受愛所生心諸憂苦。
 15. It can make sentient beings think about harming themselves and others, and it can be widely expounded as Sutras, and even cause all kinds of sorrows in the heart caused by love.
瑜伽師地論卷第六十七
 Volume 67 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第六十八彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 68 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中聲聞地之二
 The Second Place of Sound and Hearing in Photography and Choosing Parts
問：
 ask:
諸行寂滅，是滅諦耶？
 The cessation of all formations, is this the truth of annihilation?
設是滅諦，諸行寂滅耶？
 Suppose this is the truth of annihilation, is it the cessation of all formations?
答：
 answer:
若是滅諦，亦諸行寂滅。
 If this is the truth of cessation, all formations will also cease.
或諸行寂滅，然非滅諦。
 Perhaps the cessation of all formations is not the truth of cessation.
謂由無常滅故、非擇滅故，諸行寂滅。
 It is said that due to the cessation of impermanence and the cessation of non-choice, all activities will cease.
問：
 ask:
何等法滅故名滅諦耶？
 Why is the cessation of Dharma called the truth of cessation?
答：
 answer:
略有二種。
 There are slightly two types.
一、煩惱滅故；
 1. The cessation of worries;
二、依滅故。
 2. Because of destruction.
煩惱滅故，得有餘依滅諦；
 When troubles are eliminated, there is still more to rely on, the truth of their annihilation;
依滅故，得無餘依滅諦。
 Therefore, the truth of annihilation without any remaining dependence can be obtained.
問：
 ask:
若此滅諦先無後有，云何是常？
 If this truth of cessation does not exist before and then exists, how can it be permanent?
若常時有，何不一切有情於一切時般涅槃耶？
 If it always exists, why not all sentient beings attain Parinirvana at all times?
答：
 answer:
不流轉相、不現行相是滅諦相，此諦云何先無後有？
 The phase of non-transformation and non-appearance is the phase of the truth of annihilation. Why does this truth come before and after?
又無生相、無滅相是常相，滅諦亦爾，是故名常。
 Moreover, there is no sign of birth and no sign of cessation, which is the permanent sign, and the truth of cessation is also the same, so it is called permanent.
若有證得一切麁重永息滅者，彼般涅槃；
 If there is one who realizes the eternal cessation of all the weight, that is parinirvana;
若未證得者，彼不般涅槃。
 If he has not attained it, he will not have attained parinirvana.
有滅諦故，諸有情類有證得者，是故涅槃是證所顯，非生所顯。
 Because there is the truth of cessation, all sentient beings have to attain it. Therefore, Nirvana is manifested by attainment and not by birth.
復次，若有遠離四種過失說滅諦者，是名正說。
 Again, if there is one who avoids the four faults and teaches the truth of annihilation, this is called the correct doctrine.
何等名為四種過失？
 What are the four faults called?
一、增益過失，二、自相邪分別過失，三、相雜亂過失，四、損減過失。
 1. The fault of gain, 2. The fault of distinguishing oneself from the other, the third one, the fault of confusion, and the fourth one, the fault of loss.
若言諸行、盡滅有異者，是增益過失；
 If there is any difference between saying that all actions are completed and destroyed, it is a fault of gain;
言無異者，是自相邪分別過失；
 Those who say the same thing are making mistakes and distinguishing themselves from each other;
言亦有異亦無異者，是相雜亂過失；
 To say that there are differences but also no differences is a mistake of confusing the appearance;
言非有異非無異者，是損減過失。
 It is a derogation to say that there is no difference and that there is no difference.
問：
 ask:
若唯一切出世間五非取蘊皆道諦攝，何因緣故，唯說正見為先八聖支道而為道諦？
 If the five non-clinging aggregates that transcend the world are all captured by the truth of the path, why should we only say that right view is the first eight noble branches and the truth of the path?
答：
 answer:
依三學故作如是說。
 According to the three studies, I pretend to say this.
由有學者，於時時間依增上戒學而起修學，於時時間依增上心學而起修學，於時時間依增上慧學而起修學。
 There are scholars who, from time to time, start to practice based on the study of morality, from time to time, they start to study based on the study of mind, and from time to time, they start to study based on the study of wisdom.
又此八聖支道三蘊所攝，是故唯此說名道諦。
 Furthermore, these are captured by the three aggregates of the Eightfold Noble Path, so this is the only way to describe the truth of the Path.
問：
 ask:
何因緣故，正語、正業、正命說為戒蘊？
 Why are Right Speech, Right Action, and Right Livelihood considered to be the aggregates of morality?
答：
 answer:
二因緣故。
 Two reasons.
一、依正受用法故；
 1. Follow the correct usage;
二、依正受用財故。
 2. Use the money according to the rules.
謂正語、正業，戒為根本、戒為所依，方能受用一切正法，是故說名依受用法。
 It is called right speech, right action, and the precepts are the foundation and the precepts are the basis, so that all the right dharma can be accepted and used. Therefore, it is said that the name depends on the way of acceptance and use.
由正命故，不依矯詐等起邪命法求衣服等，此為根本、此為依處，正受用財，是故說名依受用財。
 Because of the correct livelihood, one should not rely on deceit and other evil methods to seek clothes, etc. This is the foundation, this is the basis, and the right way of receiving and using money is why it is called relying on receiving and using money.
又於是處，世尊說為增上清淨意現行性。
 And at this place, the World-Honored One said it is to increase the current nature of the pure mind.
此中依止貪等，起犯戒思；
 Here, relying on greed, etc., arises the thought of violating the precepts;
依止矯詐等，起邪追求衣服等思。
 Adhere to falsehood, etc., and pursue evil thoughts such as clothes.
若離此事，應知是名增上清淨意現行性。
 If you depart from this matter, you should know that this is called increasing the current nature of pure mind.
問：
 ask:
何因緣故，正見、正思惟、正精進說為慧蘊？
 Why are right views, right thoughts, and right efforts called wisdom aggregates?
答：
 answer:
由此慧蘊略有三種作業，因此三法方得究竟。
 Therefore, there are three kinds of operations in the wisdom aggregate, so the three methods can lead to the ultimate result.
謂通達諸法真義，是初業。
 It is said that understanding the true meaning of all dharma is the first step.
通達諸法真義已，即於真義為他宣說、施設、建立、分別、開示，令其易了，是第二業。
 Having understood the true meaning of all dharmas, it is the second activity to declare, provide, establish, distinguish, and teach the true meaning to others and make it easy to understand.
為斷餘結，法隨法行，是第三業。
 In order to cut off the remaining knots and follow the Dharma, this is the third karma.
如是三業，由正見、正思惟、正精進故，如其次第而得究竟。
 These three actions are ultimately achieved through right understanding, right thinking, and right effort.
問：
 ask:
何因緣故，正念、正定說為定蘊？
 Why are mindfulness and concentration considered to be concentration aggregates?
答：
 answer:
二因緣故。
 Two reasons.
一、由自性故；
 1. Due to self-nature;
二、由所依故。
 2. Because of the reason.
由自性者，謂三摩地。
 What comes from one's own nature is called samadhi.
由所依者，四因緣故，念於此定能作所依。
 Due to the four causes and conditions, thinking about this will definitely make you rely on it.
一、繫所緣故。
 1. Because of the cause.
謂於四念住繫攝其心。
 It is said that the four thoughts are bound to capture his mind.
二、隨順定故。
 2. Follow the rules and determine the reason.
謂由此念，於守護根門、正知而住，順歡喜處隨念作意中，能隨順定。
 It means that with this thought, you can abide in the guardianship of the root door and clear understanding, and follow the thoughts and thoughts in the place of joy, and you can follow the calmness.
三、能斷蓋故。
 3. It can break the cover.
謂於各別不淨觀等諸蓋對治作意中，能斷諸蓋。
 It is said that by treating various hindrances such as various impure contemplations, all hindrances can be cut off.
四、極多修習相作意故。
 4. A lot of practice of making intentions.
謂遠離者，於止、舉、捨相，無間、殷重加行中，能多修習。
 It is said that those who are far away can practice more in the aspects of stopping, moving, and giving up, and practicing them continuously and diligently.
是故此念為定所依。
 Therefore, this thought is the basis for concentration.
復次，正見差別略有十一。
 Again, there is a slight difference in right view.
謂如病見、如癰見、乃至無我見、結見、離繫見、能離結見。
 It is called the view of illness, the view of carbuncle, the view of no-self, the view of knots, the view of separation, and the view of being able to break away from knots.
於四種行，如其次第，有四種見。
 In the four kinds of conduct, as follows, there are four kinds of views.
謂於諸煩惱纏俱行行中，於煩惱隨眠俱行行中，於愛味俱行行中，於過患俱行行中，次第觀為如病、如癰、如箭、如障。
 It is said that when all the troubles are entangled, when troubles are going along with sleep, when love and taste are going together, when faults and troubles are going together, they should be viewed sequentially like a disease, like a carbuncle, like an arrow, and like an obstacle.
若於諸行觀為生滅，名無常見。
 If one observes the birth and death of all actions, it is called non-common.
觀為三苦之所隨逐，名為苦見。
 The view of the three sufferings is called the view of suffering.
觀彼遠離餘我我所，名為空見。
 Seeing him far away from me and me is called empty seeing.
觀彼諸行體性非我及我所相，名無我見。
 Observing that the nature of all his actions is not mine and that I do not see it, it is called not seeing myself.
如是八種，是緣苦諦正見。
 Such eight kinds are the right view of the truth of suffering.
若於集諦觀為因、集、生、緣，名為結見。
 If the view on the truth of set is cause, set, birth, and condition, it is called the view of formation.
由彼集諦，於苦諦中起雜染結故。
 Because of the truth of gathering, the knot of defilements arises in the truth of suffering.
若於滅諦觀滅、靜、妙、離，名離繫見。
 If one contemplates cessation, tranquility, wonderfulness, and separation in the truth of cessation, it is called the view of separation.
由彼滅諦，一切煩惱及依離繫所顯故。
 From this truth of cessation, all troubles and dependences are revealed.
若於道諦觀道、如、行、出，名能離結見。
 If one observes the Tao, suchness, conduct, and emergence in the truth of the Tao, it is said that one can see the separation of knots.
由彼道諦，究竟能離結縛所顯故。
 It is because of the truth of the path that one can finally escape from fetters.
問：
 ask:
若先起無常、苦、空、無我見，後方起如病、如癰、如箭、如障見，何緣此中先說如病等見？
 If the views of impermanence, suffering, emptiness, and no-self arise first, and then the views of illness, carbuncle, arrow, and obstruction arise, why are the views of illness, etc. mentioned first?
答：
 answer:
此中依已得道補特伽羅，說彼為先。
 This Zhongyi has already attained the Tao and added Te Jialuo, saying that he is the first.
何以故？
 Why?
已得聖道諸有學者，由增上意樂，於諸取蘊觀為如病，乃至如障；
 Scholars who have attained the holy path, by increasing the happiness of their mind, view the aggregates of grasping as being like diseases or even like obstacles;
如是觀已，為斷餘結，復起上位清淨無常見，乃至無我見。
 After observing it in this way, the remaining knots are cut off, and the upper level is restored, pure and unconventional, and even without the view of self.
當知此中，略有二種無常等見。
 You should know that there are two kinds of impermanence and so on.
一、是如病等見所依不清淨見；
 1. Such views as diseases are based on impure views;
以此為先，此為引導，為欲獲得所未得故。
 This is the first step, this is the guide, and it is the reason why you want to get what you have not yet achieved.
二、是如病等見能依清淨見；
 2. Views such as illness can rely on pure views;
已得如病等見，復令增長，及為得心善解脫故。
 It has been seen that it is like a disease, and it is increasing again, and it is because of the liberation of the heart.
如是十一正見中，空行、無我行見名為空行，餘行見名無願行，一行見名無相行。
 Among the eleven correct views, the empty conduct and the selfless conduct are called empty conduct, the rest of the conduct is called the unwilling conduct, and the single conduct is called the non-signature conduct.
謂於滅諦離繫行見。
 It is said that the truth of annihilation is separated from the view of conduct.
復次，於修道中，一切出世間道緣四諦為境，當知皆能對治三界一切煩惱。
 Furthermore, in cultivating the Tao, all transcendental paths are dependent on the Four Noble Truths, and you should know that they can cure all the troubles in the three realms.
何以故？
 Why?
由諸有學已見迹者，先由法智、類智，於現不現一切行中起現觀已，後於修道攝一切行，總為一團、一分、一聚，以無常等行次第觀察，而不分別此是欲行、此是色行、此無色行、此是現見、此非現見。
 Those who have learned and have seen traces first start with the wisdom of Dharma and the wisdom of analogy, and then start to observe the present and non-manifest actions, and then follow the path of cultivation to capture all actions, which are always one group, one division, one gathering, impermanence, etc. Observe the formations one by one without distinguishing between these formations of desire, these formations, these formless formations, this one's present view, and this one's non-present view.
是故當知，於修道中，諸出世道所攝聖道，能總對治下地、上地一切煩惱。
 Therefore, you should know that in cultivating the Tao, the holy Tao captured by the supermundane Tao can always cure all troubles in the lower and upper realms.
復次，彼諸聖者，於修道中，由出世道而昇進時，多分以無相行，數數作意思惟無相。
 Again, when those saints ascended from the transcendental path in their cultivation, most of them acted without form, and their thoughts were counted but without form.
何以故？
 Why?
由此作意，最能引發現法樂住，斷煩惱故。
 Concentrating on this can best lead to the discovery of the Dharma and the joyful abiding, thus eliminating worries.
復次，五神通、無諍、願智、無礙解等，及諸如來力、無畏等所有一切不共佛法，皆是道後所得，其性清淨，道所建立。
 Again, the five supernatural powers, non-contradiction, wisdom of aspiration, unobstructed understanding, etc., as well as all the different Dharma such as Tathagata's power, fearlessness, etc., are all obtained by those who follow the path. Their nature is pure and established by the path.
由此因緣，皆道諦攝。
 These causes and conditions are all captured by the truth of the Tao.
問：
 ask:
一切四諦皆應遍知，何緣但說苦諦是應遍知？
 All the four truths should be known universally, why is it that the truth of suffering is said to be universally known?
答：
 answer:
由於苦諦以二種相應遍知故。
 Because the truth of suffering is universally known in two ways.
所謂自相及與共相。
 The so-called self-phase and universal phase.
於所餘諦但知自相。
 As for the remaining truth, you only know your own nature.
謂以因等行知集諦自相，以滅等行知滅諦自相，以道等行知道諦自相。
 It is said that the self-phase of the truth is known by the actions such as cause, the self-phase of the truth is known by the actions such as cessation, and the self-phase of the truth is known by the actions such as the path.
是故唯說苦諦是應遍知。
 Therefore, it can only be said that the truth of suffering should be known universally.
問：
 ask:
苦諦亦應永斷，何緣唯說集諦是應永斷？
 The truth of suffering should also be eradicated forever. Why do we only say that the truth of suffering should be eradicated forever?
答：
 answer:
由集諦永斷能顯苦諦永斷，是故唯說集諦是應永斷。
 It can be seen that the truth of suffering is eternally broken by the truth of the origin. Therefore, it can only be said that the truth of the truth should be broken forever.
復次，於諸諦中，略有二種現觀。
 Again, among the truths, there are two kinds of manifestations.
一、智現觀，二、斷現觀。
 One, the view of wisdom and appearance, and two, the view of breaking appearance.
智現觀者，謂隨次第，於諸諦中別相智生。
 The person who observes the appearance of wisdom means that he follows the steps and develops wisdom in different aspects among all truths.
斷現觀者，謂隨次第，無倒智生為依止故，證得所有煩惱斷滅。
 Those who observe the emergence of cessation, that is, following the steps, the wisdom of infinity arises as a refuge, and they realize the cessation of all troubles.
復次，略有五種發起正精進因緣。
 Again, there are five causes and conditions for initiating right effort.
一、宣說正法；
 1. Proclaim the Dharma;
二、修行共住；
 2. Practice and live together;
三、察懈怠過失，見精進功德；
 3. Observe the faults of laziness and see the merits of diligence;
四、由思擇力相續成熟；
 4. Continuous maturity due to the power of thinking and selection;
五、知所證得前後差別。
 5. Know the difference between before and after attainment.
復次，略有二種於斷作證。
 Again, there are slightly two types of judgments.
一、於種子伏斷作證，二、於種子永斷作證。
 1. Testify by breaking the seed, and 2. testify by breaking the seed forever.
當知離繫亦有二種。
 You should know that there are two types of separation.
一、於諸煩惱品別離繫，二、於煩惱事相屬離繫。
 1. To separate and separate the troubles. 2. To separate and separate the troubles.
問：
 ask:
如世尊言：
 As the World Honored One said:
汝等苾芻勿行諂誑。
 You guys, don't flatter me or lie to me.
此中如來觀見諂曲幾種過患，誡諸苾芻不令行諂？
 In this way, the Tathagata observes several disadvantages of flattery, and warns all the bad guys not to do flattery?
答：
 answer:
觀諂曲者有十二過患故。
 Those who observe flattery have twelve faults.
一、諂曲因緣，不能證得真實智慧；
 1. You cannot achieve true wisdom by flattering and distorting causes and conditions;
二、退失名譽；
 2. Loss of reputation;
三、退失他信；
 3. Retreat from Thaksin;
四、退失功德增長；
 4. The merits of retreating and losing will increase;
五、退失於智者邊聽聞正法教誡教授；
 5. Retreat from wisdom while listening to the teachings and teachings of the Dharma;
六、諸惡增長；
 6. All evils increase;
七、令心相續遠離諸善；
 7. Keep the mind away from all good things;
八、由諂不平損害其心，常懷苦惱不安隱住；
 8. His heart is damaged by flattery and unfairness, and he often hides in pain and uneasiness;
九、慮後苦法；
 9. The painful method after worrying about it;
十、非聖法器；
 10. Non-sacred instruments;
十一、臨終追悔；
 11. Regret on deathbed;
十二、身壞已後墮諸惡趣，生那落迦。
 12. After the body has been destroyed, he falls into various evil destinations and is born in Naluka.
復次，欲界中諂有八種行及七種事。
 Again, there are eight kinds of conduct and seven kinds of things in the realm of desire.
云何八行？
 What are the eight elements?
一、迷惑諂行，二、覆藏諂行，三、顯示諂行，四、結搆諂行，五、恭順諂行，六、謀計諂行，七、推注諂行，八、現悲諂行。
 1. Confuse and flatter behavior, 2. Cover and hide flattery behavior, 3. Show flattery behavior, 4. Structure flattery behavior, 5. Submissive and flattery behavior, 6. Plan and flattery behavior, 7. Push and inject flattery behavior, 8. Show compassion and flattery behavior OK.
云何七事？
 What are the seven things?
一、言說事，二、詰問事，三、違諍事，四、現親友事，五、現委信事，六、所作假託事，七、艱辛事。
 1. Talking about things, 2. Questioning things, 3. Disobeying things, 4. Making things happen with relatives and friends, 5. Making things trustworthy, 6. Making false promises, 7. Hard things.
由初事故，其諂曲者與諸世間隨起言說。
 From the initial incident, the flatterers started talking to the world.
於非義中示現為義，以相迷惑；
 It appears as righteousness in non-righteousness to confuse others;
或於義中示現非義。
 Or show unrighteousness in the meaning.
如於義非義，於有非有，當知亦爾。
 Just as righteousness is not righteousness, existence is not existence, you should know this.
又於現行諂曲所起諸惡行中，若他詰問，諂者則便覆藏實罪，顯不實德。
 Also, if he asks questions about the evil deeds caused by flattery, the flatterer will cover up the real crime and show no real virtue.
又諍論者，將欲推其功德、過失，爾時諂者則便結搆諸惡朋黨。
 Those who criticize will try to deduce his merits and faults, while those who flatter will organize evil cliques.
又諂曲者，見諍論人有力暴惡，心生怖懼，即以卑下身語二業，隨順恭敬，現親友相。
 Also, those who are flattering will feel fear in their hearts when they see that the criticizing person has the power to do violence and evil, and they will behave humbly, behave in a humble manner, be submissive and respectful, and appear as relatives and friends.
又諂曲者，若見耎直可規其利，內與不可委信者等，而外現已極可委信。
 And for those who are flattering, if they see that they are honest and honest, they will benefit from it. Those who are not trustworthy internally will be extremely trustworthy externally.
謂行住中，虛詐積集清善之相。
 It is said that while walking and staying, falsehood and deceit accumulate the appearance of pure goodness.
又諂曲者，於諸親善得意友朋未來廣大所作事中，先詐為伴，後所作事現在前時，矯現種種方便推注。
 Those who are also flattering will first deceive as a companion in the future affairs of all close and favored friends, and then do things in the previous tense, pretending to be all kinds of expedients.
謂為遮防自劬勞故。
 It is said to be a cover for self-inflicted labor.
又諂曲者，隨遭一種苦惱事已，於彼怨對所遭苦事，實無如是重憂重苦，然自顯示有重憂苦。
 Also, those who are flattering often encounter a kind of distress, and they complain about the distress they have suffered. It is not like such a heavy sorrow and suffering, but it naturally shows that they have a lot of sorrow and suffering.
謂深歎恨愁憂苦惱，乃至悶絕。
 It means deep sighing, hatred, sorrow, distress, and even depression.
復次，麁語聲聞，尚不應得於諸諦中教誡教授，況當能得真諦現觀，或復清淨。
 Again, the sage-hearers should not yet receive instructions and teachings on the various truths, but should be able to gain insight into the true truth, or regain its purity.
又有九種麁語聲聞麁語之相。
 There are also nine types of sounds and the appearance of hearing the sounds.
若有成就如是相者，當知此名不可與語麁語聲聞。
 If there are those who have achieved such a sign, you should know that this name cannot be compared with the voice heard by Yu Qi.
何等為九？
 What is nine?
謂能舉罪補特伽羅正詰問時，以不美言假合而答，或不相應、或不圓滿、或託餘事方便而答。
 When he was cross-examined by Tegara, who said he could make up for his crimes, he answered with unflattering words and false answers, which were either inconsistent, incomplete, or made convenient for others.
是名初相。
 It's called the first phase.
又以謬言假設餘論，方便推遣所詰問事。
 He also used fallacies to make assumptions and comments, so as to facilitate the questioning.
是第二相。
 It’s the second phase.
又瞋恚纏，擾亂、懵憒、渾濁自心。
 Anger and anger are also entangled, disturbing, confusing, and muddying one's mind.
是第三相。
 It is the third phase.
又瞋恚纏，發起憤怨、詈言、鄙語。
 He is also entangled in anger and anger, initiating resentment, gossip, and contemptuous remarks.
是第四相。
 It is the fourth phase.
又起高心，彼既說我，我當何故而不說彼。
 I also have high aspirations, since he is talking about me, why should I not talk to him.
是第五相。
 It is the fifth phase.
又堅覆藏自所作罪。
 He also firmly hides his own sins.
是第六相。
 It is the sixth phase.
又結怨心相續不捨。
 And the resentment persists.
是第七相。
 It is the seventh phase.
又多發起報怨之心。
 He started to feel more resentful.
是第八相。
 It is the eighth phase.
又他顯說能舉罪者若實不實諸功德時，不生信解，非撥毀罵。
 Furthermore, when he reveals that those who can accuse people of sins are not real in their merits and virtues, he will not believe or understand them, nor will he criticize or criticize them.
是第九相。
 It is the ninth phase.
此中略有二種舉罪補特伽羅。
 There are only two kinds of crimes to be punished.
一、共所尊重，二、非共尊重。
 1. Respect by all, 2. Respect by non-communists.
當知此中，初二種相，依初能舉補特伽羅；
 You should know that among these, the first two phases are based on the initial ability to boost Tegara;
餘七種相，依第二能舉補特伽羅。
 The remaining seven phases are based on the second ability to boost Tegara.
復次，本地分中，依戒律儀諸毘奈耶相應之相，今當決擇。
 Again, among the local divisions, the decision should be made now according to the corresponding appearance of the Vinaya according to the precepts and rituals.
嗢拕南曰：
 Fu Gaonan said:
攝、制立、尸羅、　　無逸、障、學、觀、
 Photography, Zhili, Shiluo, Wuyi, hindrance, learning, observation,
依、攝受、受用、　　甚深、說、喻事。
 Rely on, take in, use, profound, say, metaphor.
略有七處，攝毘奈耶及別解脫。
 There are slightly seven places, including Vinaya and other liberations.
何等為七？
 What is seven?
一、教勅，二、開聽，三、制止，四、犯處，五、有犯，六、無犯，七、出罪。
 1. Instruction, 2. Listen, 3. Stop, 4. Offense, 5. Offense, 6. No offense, 7. Offense.
云何教勅？
 What is the instruction?
謂佛世尊毘奈耶中，勅諸苾芻捨不善法，增長善法，當知是名略說一切教勅之相。
 It is said that the Buddha, World Honored One, Vinaya, ordered all the people to give up the unwholesome Dharma and increase the good Dharma. You should know that this name briefly describes the nature of all teachings and edicts.
若廣分別，無量無邊。
 If it is widely differentiated, it is immeasurable and boundless.
云何開聽？
 Why should I listen?
謂佛世尊毘奈耶中，開許一切能無染污現所受用資生因緣。
 It is said that the Buddha, World Honored One, Vinaya, allows all things that can appear without defilement to be received and used to create causes and conditions.
云何制止？
 Why stop it?
謂佛世尊毘奈耶中，制止一切自性罪法、違無罪法。
 It is said that the Buddha, World Honored One, Vinaya, stops all sinful laws and transgressions of sinful laws of his own nature.
云何犯處？
 What's wrong with Yun?
略有十八。
 Slightly eighteen.
一、不善，二、違善，三、身業，四、語業，五、意業，六、戒壞，七、見壞，八、軌則壞，九、正命壞，十、隨護他心，十一、護他損惱，十二、護非處疑慮，十三、婬，十四、鉢，十五、衣，十六、食，十七、臥具，十八、病緣醫藥及餘資具。
 1. Unwholesome, 2. Violation of good deeds, 3. Physical karma, 4. Speech karma, 5. Mental karma, 6. Bad precepts, 7. Bad views, 8. Bad conduct, 9. Bad livelihood, 10. Follow-up protection. Other minds, 11. Protect others from harm, 12. Protect misgivings, 13. Sexual intercourse, 14. Bowl, 15. Clothing, 16. Food, 17. Bedding, 18. Disease-related medicine and remaining supplies.
不善者，謂所有性罪。
 Those who are not good are called all sexual sins.
違善者，謂所有遮罪。
 Those who violate good deeds are said to make up for their sins.
身語意業處，隨其所應，於一切五犯聚中，當知其相。
 The actions of the body, speech, and mind are at their proper place, and you should be aware of their appearance in all the gatherings of the five offenses.
如是所餘犯處，亦於五犯聚中，如其所應，當知其相。
 In this way, the remaining places of offense are also in the gathering of five offenses, and they should be known as they should be.
云何有犯？
 Why is this a crime?
謂若略說有五犯聚。
 It is said that there are five criminals gathered together.
何故於此五犯聚中起諸違犯？
 Why are there so many violations in this gathering of five offenders?
謂五因故：
 It is said that there are five causes:
一、因緣故；
 1. Cause;
二、發起故；
 2. Initiate the incident;
三、事故；
 3. Accident;
四、方便故；
 4. For convenience;
五、究竟故。
 5. The ultimate reason.
此分別義，於攝事分毘奈耶摩呾理迦中，我當廣說。
 I will expound this distinction widely in the explanations of Vinayama and Lika.
復有九種犯。
 There are nine kinds of crimes again.
一、近事男犯，二、近事女犯，三、勤策男犯，四、勤策女犯，五、正學犯，六、苾芻尼犯，七、苾芻犯，八、異生犯，九、有學犯。
 1. Male offender for immediate affairs, 2. Female offender for immediate affairs, 3. Male offender for diligent policy, 4. Female offender for diligent policy, 5. Offense for upright learning, 6. Offender for Bi Cu Ni, 7. Offender for Bi Cu Ni, 8. Offense for aliens. , 9. There are learning offenders.
無有無學犯。
 There is no such thing as learning a crime.
何以故？
 Why?
由彼更無所應作故，法爾獲得小及隨小一切學處悉皆止息，又定不能犯染污罪。
 As a result, he has nothing to do and makes mistakes. All the learning methods of the minor and the minor will cease, and he will definitely not be able to commit the sin of pollution.
云何無犯？
 Why is there no crime?
略有四種。
 There are slightly four kinds.
一、初業，二、顛狂，三、心亂，四、苦受所逼。
 1. First karma, 2. Insanity, 3. Mental confusion, 4. Forced by suffering.
云何出罪？
 How could he be guilty?
略由五相。
 Briefly by five phases.
一、由自故；
 1. Due to one’s own fault;
二、由他故；
 2. Because of others;
三、由自他故；
 3. For reasons other than self;
四、依轉故；
 4. According to the circumstances;
五、依捨故。
 5. Rely on the home.
由自故者，謂應自靜息故。
 The reason for self-restraint is that it should be self-relaxing.
由他故者，謂見諦者有所違犯不染污罪。
 According to him, it is said that those who have seen the truth will not be defiled by any transgression.
由自他者，謂諸異生染不染罪。
 From the self and others, it is said that all living beings are not stained with sin.
依轉故者，謂轉捨苾芻依，轉得苾芻尼依；
 The person who relies on Zhuan means that she has given up her life and gained her husband's support;
或轉捨苾芻尼依，轉得苾芻依，爾時苾芻、苾芻尼各所犯罪，或轉餘形、或轉無形。
 Either they give up Bicusu Niyi, or they get Bicusu Niyi. At that time, Bicusu Ni, Bicusu Ni, each commits a crime, or it turns into something else, or it turns out to be invisible.
依捨故者，謂命終已。
 To leave one's dead behind is to say that one's life has ended.
復次，略有十種制立學處清淨。
 Again, there are ten kinds of systems to establish the purity of learning.
一、道理清淨，二、果清淨，三、攝受清淨，四、外清淨，五、內清淨，六、具分清淨，七、愛敬清淨，八、伏對治修清淨，九、隨眠斷對治修清淨，十、相續不斷清淨。
 1. Purity of principles, 2. Purity of fruits, 3. Purity of absorption, 4. Purity of external appearance, 5. Purity of interior, 6. Purity of specificity, 7. Purity of love and respect, 8. Purity of lying down, countermeasures and cultivation, 9. Succeeding sleep. The antidote to break is to cultivate purity, and the tenth is to continue to be pure.
復有差別。
 There is a difference.
謂有因緣制立學處清淨、遠離受用欲樂邊清淨、遠離受用自苦邊清淨、勝行清淨、勝命清淨、同法共住清淨、無違諍清淨、制伏煩惱清淨、煩惱離繫清淨、任持正法清淨。
 It is said that there is purity in establishing a place of learning under the control of causes and conditions, purity in staying away from the sensual pleasures of enjoyment, purity in staying away from the suffering side of enjoyment, purity in winning actions, purity in winning lives, purity in living together with the same Dharma, purity in being free from disobedience, purity in subduing worries, and purity in separation of worries. , uphold the righteous Dharma and be pure.
復次，略有十種尸羅過失。
 Again, there are ten kinds of Shelob faults.
一、毀壞所學過失，二、不喜樂過失，三、伴相違過失，四、期願過失，五、放逸過失，六、增上慢過失，七、隨眠不清淨過失，八、意樂不清淨過失，九、不出離過失，十、邪禁過失。
 1. The fault of destroying what has been learned, 2. The fault of not being happy, 3. The fault of accompanying and contradicting each other, 4. The fault of wishing, 5. The fault of letting loose, 6. The fault of increasing conceit, 7. The fault of impurity of sleep, 8. The fault of keeping one's mind in mind It is the fault of not being pure and happy, ninth, it is the fault of not escaping, tenth, it is the fault of abstaining from evil.
復有十種尸羅功德。
 There are ten kinds of merits of Sheila.
一、和合尸羅，二、無間尸羅，三、無怨對尸羅，四、無損害尸羅，五、堅固尸羅，六、出離尸羅，七、勝所治尸羅，八、不退轉尸羅，九、不共尸羅，十、無上尸羅。
 1. Harmony with Sheila, 2. Uninterrupted Sheila, 3. No grudges against Sheila, 4. No harm to Sheila, 5. Strengthened Sheila, 6. Release from Sheila, 7. Victory over the Sheila that is governed, 8. The non-retrograde Sheila, the ninth, the non-communist Shelu, the tenth, the supreme Shelu.
復次，於毘奈耶勤學苾芻，依於十時，應不放逸。
 Again, in Vinaya, you should diligently learn to grow bicuo and follow the ten o'clock, and you should not let it go.
何等為十？
 What is ten?
一、依犯時，二、依定時，三、依生時，四、依乞食時，五、依所作時，六、依受用利養恭敬時，七、依求多聞時，八、依思正法時，九、依遠離時，十、依通達究竟時。
 1. According to the time of violation, 2. According to the time of concentration, 3. According to the time of birth, 4. According to the time of begging, 5. According to the time of doing, 6. According to the time of receiving, utilizing, nourishing and respecting, 7. According to the time of seeking and hearing, 8. According to thinking During the Dharma rectification, nine, rely on the time of staying away, ten, rely on the time of reaching the ultimate.
云何於毘奈耶勤學苾芻，依犯初時，應不放逸？
 Why is it that when Vinaya diligently learned how to grow bicuo, he should not let it go when he first committed the crime?
謂有苾芻，成就五支所攝不放逸，即前際俱行等，如前廣說。
 It is said that there is Bicu, and the five branches are taken into consideration without letting go.
如是名為於毘奈耶勤學苾芻，於初時中修不放逸。
 Such is the name of diligently studying Bi Cuo in Vinaya, and not letting go of the practice in the early days.
云何於毘奈耶勤學苾芻，依定第二時，應不放逸？
 Why is it that Vinaya diligently learned how to grow bicuo and decided on the second season and not let it go?
謂有苾芻，或住空閑、或居樹下，生貪欲蓋乃至疑蓋，終不安忍，則便棄捨、除遣、變吐。
 It is said that there are beetles, either living in an empty space or under a tree, and they are overshadowed by greed and even doubts. Finally, they cannot tolerate it, and then they give up, throw away, or vomit.
彼由五蓋能染污心，乃至能令不得涅槃。
 The five hindrances can contaminate the mind and even prevent Nirvana.
為欲斷故，於時時間應修止相，於時時間應修舉相，於時時間應修捨相。
 In order to eliminate desire, one should cultivate the stillness phase from time to time, the lifting phase from time to time, and the equanimity phase from time to time.
彼於如是止、舉、捨相得善巧已，由下劣心，慮恐下劣，便正修舉；
 He has achieved such skill in stopping, moving, and giving up, and since he has a bad mind, he is worried that he will be bad, so he practices correctly;
由掉舉心，慮恐掉舉，便修內止；
 Due to the restless mind, if you are worried about being restless, you will practice inner stillness;
心得平等，便修上捨。
 When you feel equal, you can practice equanimity.
又於已得三摩地中，不生愛味，不起顧戀，無有貪染，無著而住。
 Furthermore, in the samadhi that has been achieved, there is no taste for love, no care for attachment, no greed, and no attachment.
如是名為於毘奈耶勤學苾芻，第二時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and not letting up during the second period of practice.
云何於毘奈耶勤學苾芻，依生第三時中，應不放逸？
 Why should I not let off any slack during the third period of my life when I was diligently learning how to grow biscuo in Vinaya?
謂有苾芻臨命終時，其心猛利，發起如是正加行心：
 It is said that when Bichu was about to die, his mind was sharp and he initiated the following positive actions:
謂我今者應以緣佛、緣法、緣僧正命而死，應以緣善善心而死。
 It is said that I should die with the Buddha, the Dharma, and the Sangha in mind, and I should die with a good heart.
彼遂發起如是如是善守護心，正念現前，以緣於佛法僧正念及緣諸善善心而死。
 He then aroused such a kind and protective mind, manifested his mindfulness, and died with the mindfulness of the Buddha, Dharma, and Sangha and all the good thoughts.
彼由緣佛、緣法、緣僧所有正念，及由緣善所有善心而命終故，名賢善死、賢善夭沒，亦名賢善趣於後世。
 Because of the righteous thoughts he had due to the Buddha, the Dharma, and the Sangha, and the good intentions he had due to goodness, he died. He is called the death of a good person, the death of a good person, and the death of a good person. He is also called a good person in the future.
如是名為於毘奈耶勤學苾芻，第三時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and not letting up during the third period of practice.
云何於毘奈耶勤學苾芻，依於乞食第四時中，應不放逸？
 Why should I, who diligently learned how to grow biscuo in Vinaya, not let go during the fourth season of begging?
謂有苾芻，依於村邑、聚落而住，彼即於此村邑、聚落，廣說如乞食清淨經。
 It is said that there is Bicu, who lives in villages and settlements. He is in this village, settlement and widely preaches the Purification Sutra such as begging for food.
如是名為於毘奈耶勤學苾芻，第四時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the fourth period.
云何於毘奈耶勤學苾芻，依於所作第五時中，應不放逸？
 Why is it that when Vinaya diligently learns how to grow bicuo, he should not slack off in the fifth period of what he has done?
謂有苾芻，於鉢作業，於衣作業、於諸智者同梵行所看侍作業，或復於餘所有作業，皆無縱逸。
 It is said that there is no indulgence in working on the alms bowl, working on the clothes, working on the servitude seen by the wise men in the holy life, or doing any other work.
無縱逸故，不燋、不爛、不失、不壞，亦不零落，不過所作、不鄙所作、不惡所作、不急所作、不緩所作、不掉所作、不染所作，隨順世間，順毘奈耶所有軌則。
 There is no indulgence, no burning, no decay, no loss, no deterioration, no falling off, no sloppiness in what you do, no contempt for what you do, no hesitation in what you do, no haste in what you do, no slowness in what you do, no loss of what you do, and no staining of what you do, and follow the world. , follow all the rules of Vinaya.
如是名為於毘奈耶勤學苾芻，第五時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the fifth period.
云何於毘奈耶勤學苾芻，依受用利養恭敬第六時中，應不放逸？
 Why is it that in the sixth period of Vinaya's diligent study of growing bicud and cultivating one's crops, he should not let his guard down during the sixth period?
謂有苾芻，隨所獲得利養恭敬，於所獲得不染、不著、不耽、不湎、不悶、不執，亦不保玩而受用之；
 It is said that if you have 苾荍, you should cultivate it respectfully according to the benefits you get, and you should use it without getting stained, attached to it, lingering on it, not being bored, not being bored, and not clinging to it, and not playing with it;
深見過患，善知出離而受用之。
 He has seen his troubles deeply and is good at understanding and escaping from them.
隨其所得利養恭敬，能自制伏；
 Cultivate respect and respect according to the benefits gained, and be able to control yourself;
不因所得利養恭敬，心住憍傲。
 If you don't show respect because of the benefits you get, your heart will be filled with pride.
如是名為於毘奈耶勤學苾芻，第六時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the sixth period.
云何於毘奈耶勤學苾芻，依求多聞第七時中，應不放逸？
 Why should I not let go during the seventh period when I was diligently studying Bi Cuo in Vinaya and relying on the knowledge of many things?
謂有苾芻，棄捨世間所有諷誦綺飾詞論、絢藻文章，隨順世間相應多聞，於佛所說所有甚深、相似甚深空性相應緣性緣起，若順、若逆一切經典，恭敬受持，令得究竟。
 It is said that you have to give up all the satirical commentaries, commentaries, and colorful articles in the world, and follow the world's many corresponding hearings. Everything that is very deep and similar to what the Buddha said about emptiness corresponds to the dependent origin. If you follow or go against all the scriptures, , respectfully accept and uphold it, so that you can get to the end.
非觀諸法存有所得所獲勝利，名得究竟；
 It is not about observing the existence of all dharmas and gaining the benefits, which is called the ultimate;
非觀諸法免脫論難所獲勝利，名得究竟。
 The victory achieved by observing all dharmas and avoiding the difficulties of discussion is called ultimate.
非為利養、非為恭敬，乃至但為自得調伏、自得寂靜、自得涅槃、自得沙門若婆羅門最上義利，故於此法善聽、善受，讀誦通利，純熟究竟。
 It is neither for profit nor for respect, but for the purpose of self-control, self-control, self-control, self-control, nirvana, self-reliance and the highest righteousness and benefit of a recluse and brahman. Therefore, this method is good for listening to and receiving, reading and reciting it is beneficial, and it is proficient in it to the end.
如是名為於毘奈耶勤學苾芻，第七時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya and practicing without hesitation during the seventh period.
云何於毘奈耶勤學苾芻，依思正法第八時中，應不放逸？
 Why should I study hard at Vinaya and not let go during the eighth period of the Dharma?
謂有苾芻，獨處空閑，如其所聞、如其所受、如其所得所有諸法，思惟其義，稱量、觀察。
 It is said that there is a lotus, and when you are alone and free, you can think about all the dharmas as you hear, feel, and obtain, think about their meaning, weigh and observe.
思所應思，離不應思。
 Think about what you should think about, and avoid thinking about what you should not think about.
於其少分，但生信解；
 I only have a few points for it, but it will give rise to trust and understanding;
於其少分，以慧觀察。
 For its few points, observe with wisdom.
凡所思惟，但依於義，不依於文。
 Whatever you think about, depend on the meaning, not on the text.
如實了知黑說、大說。
 Understand the black theory and the big theory truthfully.
堅固思惟。
 Solid thinking.
審諦思惟。
 Think carefully.
相續思惟。
 Continuous thinking.
隨所思惟要當究竟，於其中間終無退屈。
 Whatever you think about should be taken to the end, and there will be no retreat in the middle.
如是名為於毘奈耶勤學苾芻，第八時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the eighth period.
云何於毘奈耶勤學苾芻，依於遠離第九時中，應不放逸？
 Why is it that when Vinaya diligently learns the art of cultivating rice and cud, he stays away from the ninth hour and does not let it go?
謂有苾芻，不與在家及出家眾共相雜住，不同其喜、不同其憂，廣說乃至於所生起世事業中，終不許其究竟隨轉。
 It is said that there are people who do not live together with lay people and monks. They are different from their joys and worries. It is widely said that even in the worldly affairs that arise, they are not allowed to change in the end.
處空閑林邊際臥具，遠離一切有情方邑、散亂、懈怠，及障止觀諸隨煩惱。
 Place your bedding on the edge of an empty forest, away from all sentient beings, distractions, laziness, and obstacles that prevent you from contemplating all accompanying troubles.
如是名為於毘奈耶勤學苾芻，第九時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the ninth period.
云何於毘奈耶勤學苾芻，依通達究竟第十時中，應不放逸？
 Why should I not let go in the tenth period of understanding the ultimate tenth stage when I was diligently learning how to do it in Vinaya?
謂有苾芻，於有如實知有，於非有如實知非有，於有上如實知有上，於無上如實知無上。
 It is said that there is existence, and we know existence as it really is, we know non-existence as it really is, we know existence as it really is, and we know supremeness as it really is.
由彼於有、非有、有上、無上如實知故，於所未得不生得想，於所未證不生證想，離增上慢，非增上慢所攝持故，自記所解。
 Because he truly knows existence, non-existence, existence, and supremeness, he does not have thoughts about what he has not attained, and he does not have thoughts about what he has not realized. He is away from increasing conceit, and is not held by increasing conceit. He remembers himself. solution.
如是名為於毘奈耶勤學苾芻，第十時中修不放逸。
 Such is the name of diligently studying Bi-Cud in Vinaya, and practicing without hesitation during the tenth hour.
復次，有四種障能障出家。
 Again, there are four kinds of obstacles that prevent one from becoming a monk.
謂意樂障、所依障、業障、不自在障。
 It means obstacles to happiness, obstacles to dependence, obstacles to karma, and obstacles to uneasiness.
意樂障者，謂或為王威所逼迫而求出家，如是等。
 Those whose will and happiness are hindered may be forced by the king's power to become a monk, and so on.
所依障者，謂或盲聾、或扇擇迦、或半擇迦、或為疥癩禿攣躄等種種惡疾逼切其身，如是等。
 Those with disabilities are those who are blind or deaf, have fangs, half-deaf, or suffer from scabies, leprosy, baldness, contractures, and other evil diseases that attack their bodies, and so on.
業障者，謂害母等諸重惡業。
 Those with karmic obstacles are those with serious bad karma such as harming their mother.
不自在障者，謂父母等所不聽許，若諸僮僕，若王大臣，他所劫掠，若蘭所得，若有辯答，如是等。
 Those who are not at ease are those who say that parents and others do not listen to their permission, such as children and servants, kings and ministers, what they plunder, what they get, what they get, what they have to say, and so on.
復次，略有五處，諸出家者於毘奈耶決定應學。
 Again, there are a few five points that the monks decided to learn in Vinaya.
何等為五？
 What is five?
謂應學知有犯、無犯、若重、若輕，及略所說別解脫經。
 It is said that one should learn to know whether there are offenses or not, whether they are serious or minor, and what the brief explanation of the different liberation sutras is.
有犯、無犯，如前已說。
 There is a crime or there is no crime, as mentioned before.
由六種差別，所犯成重。
 The six kinds of differences lead to serious offenses.
一、制立差別。
 1. Establish differences.
謂於學處而制立故。
 It is said that it is established in the place of learning.
二、事差別。
 2. Things are different.
謂雖同是波逸底迦，然殺生等所有性罪，於餘遮罪有差別故。
 It is said that although they are both Boitikas, all sexual sins such as killing are different in terms of other sins.
三、穿穴差別。
 3. Differences in acupuncture.
謂如有一，數數犯故。
 It is said that if there is one, count the number of mistakes.
四、煩惱差別。
 4. Differences in worries.
謂如有一，用其猛利貪瞋癡纏而毀犯故。
 It is said that if there is a person, he will use his sharp power to be entangled by greed, anger, and ignorance and destroy it.
五、智差別。
 5. Intellectual differences.
謂如有一，善品微少，智慧狹劣，雖等建立、等事、等穿、等煩惱起，然其所犯成極重障，非此相違有所犯者。
 It is said that there is a person who has few good qualities and narrow wisdom. Although he has been established, experienced things, broken through, and suffered from troubles, his faults have caused extremely serious obstacles. This is not the case.
如小水流，少草能偃，於彼細草不能漂沒；
 Just like a small stream of water, a few grasses can gnaw, but the thin grasses cannot float away;
如大水流，聚積草木亦不能偃。
 Like a large stream of water, the accumulated vegetation cannot be destroyed.
此中道理，當知亦爾。
 You should know the truth behind this.
六、時差別。
 6. Time difference.
謂如有一，於其所犯不能速疾如法悔除，長時習已，然後對治。
 It is said that if there is one thing, the offense cannot be eliminated quickly and repentantly, and it must be practiced for a long time, and then treated.
與此相違，應知所犯名為輕罪。
 Contrary to this, it should be known that the crime committed is a misdemeanor.
復次，諸持律者，應以五相觀察所犯，然後斷罪。
 Again, those who uphold the law should use the five characteristics to observe the offense and then judge the offense.
何等為五？
 What is five?
謂一向雜染故，一向不行故，制立依處故，現彼過失生不生故，非一向現行故。
 It is said that it is because of the defilements that have always been committed, because it has not always been performed, and because of the establishment of the base, and because the faults have arisen and not arisen, it is because they have not always been present.
此中一向雜染所犯，謂諸性罪，應當一向教令不犯。
 Among them, the sins committed by the defilements are called sexual sins, and one should always be instructed not to commit them.
若毀犯者，如其所應，當為顯示，令速悔除。
 If you destroy an offender, as you should, you should show it and make him regret and get rid of it quickly.
又佛世尊依此補特伽羅、此方、此時，制立如是遮罪學處。
 Furthermore, the Buddha, the World-Honored One, established such a place for learning how to absolve sins based on this Bu Te Jia Luo, in this direction, and at this time.
若有所餘補特伽羅，餘方、餘時犯此過失；
 If there is something left over to make up for the Tegala, Yu Fang and Yu Shi will commit this mistake;
由觀此失而制立故，如其所犯，應為顯示對治之法。
 By observing this mistake and establishing a system, if it is committed, the antidote should be shown.
若有不犯如是過失，不應於此斷其有犯，亦不應顯對治之法。
 If someone does not commit such a fault, we should not conclude that he has committed it, nor should we reveal the remedy.
如是名為總略宣說觀察所犯。
 This is called the general strategy of announcing and observing.
復次，於毘奈耶勤學苾芻，依止七處，於六處中應修加行。
 Again, in Vinaya, you should diligently learn to practice Bi Cuo, rely on the seven bases, and practice additional practices in the six bases.
云何依止七處，於六處中應修加行？
 Why should we rely on the seven bases and practice advanced practices among the six?
謂依止大師、依止親教、依止軌範、依止衣服、依止乞食、依止臥具、依止病緣醫藥什物，於法、於學、教授教誡、等持、供養、不放逸中，應修加行。
 It means relying on masters, relying on personal teachings, relying on rules, relying on clothing, relying on begging for food, relying on bedding, relying on medical conditions and medical supplies, relying on the Dharma, studying, teaching and precepts, etc., supporting, offering, and not letting go. When you are free, you should practice and practice more.
此中法者，謂別解脫經及廣分別。
 The Dharma in this is called the Sutra of Differential Liberation and the Great Differentiation.
學者，謂增上戒學、增上心學、增上慧學。
 Scholars refer to the study of moral discipline, the study of heart, and the study of wisdom.
教授教誡者，謂依增上戒學教授教誡、依增上心學教授教誡、依增上慧學教授教誡。
 Those who teach admonitions are called those who teach admonitions based on the study of precepts, those who teach admonitions based on the study of mind, and those who teach admonitions based on the study of wisdom.
等持者，謂九次第定。
 Those who hold on to it are called the ninth level of concentration.
供養者，謂財供養及法供養。
 Those who make offerings refer to financial offerings and Dharma offerings.
財供養者，謂由一種可愛樂法。
 Those who are supported by wealth are said to have a lovely and happy method.
法供養者，謂由所餘。
 Those who are supported by the Dharma are called leftovers.
不放逸者，謂於五種善巧，相續無間勤修加行。
 Those who do not let go are those who practice the five kinds of skills continuously and diligently.
謂蘊善巧乃至處非處善巧。
 It means that everything is skillful and even everything is skillful.
復次，毘奈耶中，有五種攝受。
 Again, in Vinaya, there are five kinds of absorption.
一、屬己受，二、承受受，三、委寄受，四、捨施受，五、為他受。
 1. Receiving belongs to oneself, 2. Receiving by acceptance, 3. Receiving on behalf of others, 4. Receiving by giving, and 5. Receiving for others.
由二因緣，令屬己受不得清淨。
 Due to two causes and conditions, the feelings that belong to oneself cannot be pure.
一、生染著故；
 1. Because of birth and dye;
二、擬蓄積故。
 2. For the purpose of accumulation.
與此相違，乃得清淨。
 Contrary to this, purity is achieved.
由二因緣，令承受受不得清淨。
 Due to two causes and conditions, the acceptance cannot be pure.
一、非處受故；
 1. It is caused by something other than the place;
二、非量非法受故。
 2. Unlawful death.
與此相違，乃得清淨。
 Contrary to this, purity is achieved.
由二因緣，令委寄受不得清淨。
 Due to two causes and conditions, the entrustment cannot be pure.
一、不觀察人而委寄故，二、於不淨物心繫著故。
 1. It is because of not observing people but entrusting them. 2) It is because of being attached to unclean things.
與此相違，乃得清淨。
 Contrary to this, purity is achieved.
由二因緣，令捨施受不得清淨。
 Due to two causes and conditions, giving and receiving cannot be pure.
一、於鄙惡田而捨施故；
 1. Giving alms in a despicable land;
二、非無悕望而捨施故。
 2. It is not because you give charity out of despair.
除三種田，當知所餘名鄙惡田。
 In addition to the three types of fields, you should know that the remaining ones are called despicable fields.
謂功德田、悲田、恩田。
 It is called the field of merit, the field of sorrow, and the field of kindness.
與此相違，乃得清淨。
 Contrary to this, purity is achieved.
由二因緣，令為他受不得清淨。
 Due to two causes and conditions, the suffering for him cannot be pure.
一、非宿交，又不告白，及性不識故；
 1. It’s not a long-standing relationship, and you don’t confess your love, or you don’t know your sex;
二、有染心故。
 2. Because of adultery.
與此相違，乃得清淨。
 Contrary to this, purity is achieved.
復次，毘奈耶中，由五因緣，所受用事不得清淨。
 Again, in Vinaya, due to the five causes and conditions, the things you receive cannot be pure.
一、性有罪故；
 1. Sex is sinful;
二、不端嚴故；
 2. Due to lack of discipline;
三、不任用故；
 3. Not appointed;
四、非攝屬故；
 4. Not for reasons of photography;
五、不作淨故。
 5. Not doing clean things.
性有罪者，謂依偽斗、偽秤、偽函、繫縛、撾打、若斫、若殺，及摣撮等所獲財物而受用之，名不清淨。
 Those who have a sinful nature are those who use the property obtained by false fighting, false scales, false letters, binding, beating, cutting, killing, etc., and the name is unclean.
不端嚴者，謂受田宅及諸賄貨、象、馬、牛、羊、雞、猪狗、犬、大男、大女、小男、小女、奴婢、作使、金銀、珍寶及生穀等而受用之，名不清淨。
 Those who are not strict are those who accept property, property, bribes, elephants, horses, cattle, sheep, chickens, pigs, dogs, older men, older women, younger men, younger women, slaves, servants, envoys, gold, silver, treasures, and lives. The name of the grain is not pure.
不任用者，謂大小便利、洟唾所污，膿血、肪膏此等塗染，復有所餘如是等類，若受用者，名不清淨。
 If it is not used, it is said that it is contaminated by urine, saliva, pus, blood, fat, ointment, etc., and there is more than this, etc. If it is used, it will be called unclean.
如世尊言：
 As the World Honored One said:
便利等器皆不清淨，不應受用。
 Convenience and other utensils are not clean and should not be used.
非攝屬者，謂或僧祇物，若不被差，不墮鉢中，亦不屬鉢；
 If it is not sent, it does not fall into the alms bowl, and it does not belong to the alms bowl.
或別人物，不與、不捨、亦不捐棄，非處委信，亦復非量而受用之，名不清淨。
 If you don't give to others, don't give up, don't give away, don't give it away, don't trust it, and don't use it without measuring it, your name is unclean.
不作淨者，謂五種淨。
 Those who do not perform purification are called five kinds of purification.
何等為五？
 What is five?
一、受得淨，二、損壞淨，三、委寄淨，四、時法淨，五、捨分別淨。
 1. Purification of feelings, 2. Purity of destruction, 3. Purity of commitment, 4. Purity of time and place, and 5. Purification of equanimity.
與此相違，所有受用名為清淨。
 Contrary to this, all enjoyment is called pure.
瑜伽師地論卷第六十八
 Volume 68 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第六十九彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 69 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中聲聞地之三
 The third place of sound-hearing in the photo-choosing division
復次，應知毘奈耶，由五種制立為最甚深。
 Again, you should know that Vinaya is the most profound among the five systems.
云何名為五種制立？
 What are the five types of institutions?
一、學制立，二、犯制立，三、出離制立，四、止息制立，五、羯磨制立。
 1. The establishment of the system of learning, 2. The establishment of the system of transgression, 3. The establishment of the system of renunciation, 4. The establishment of the system of cessation, and 5. The establishment of the system of karma.
復次，略由五處，應知學制立為最甚深。
 Again, briefly referring to five points, you should know that the academic system is the most profound.
一、自在故；
 1. Self-consciousness;
二、不自在故；
 2. Because of discomfort;
三、顯現尸羅壞過失故；
 3. Due to faults caused by the destruction of Sheila;
四、顯現憙樂鄙業過失故；
 4. Showing bad deeds and faults;
五、彼二過失行不行故。
 5. The two faults are due to failure to do so.
言自在者，若時所化不隨煩惱勢力而行，非諸煩惱令不自在，爾時即依如是所化自在學行，隨意自在。
 Speaking of freedom, if what you transform does not follow the influence of troubles, and if the worries make you uneasy, then you can learn to act freely and freely according to the transformation.
不自在者，若時所化隨諸煩惱自在而行，由諸煩惱令不自在，爾時即依如是所化不自在學行，制立不自在學處。
 If the uneasiness is transformed and moves freely along with the troubles, and the uneasiness is caused by the troubles, then one should learn to act according to the uneasiness transformed in this way, and establish the place where the uneasiness is learned.
顯現尸羅壞過失者，觀諸性罪定不應行，制立隨護尸羅學處。
 Those who show bad faults in Sheila will judge that they should not commit sexual sins and set up a school to protect Sheila.
顯現憙樂鄙業過失者，謂觀能障勤修善品，是故制立遮罪學處。
 Those who show faults in their despicable karma are said to be hindered by their ability to diligently cultivate good deeds. This is why a school for redressing sins has been instituted.
彼二過失行不行者，謂佛觀彼自在所化過失不行，故無制立；
 Those two faults cannot be carried out, it is said that the faults transformed by the Buddha's observation cannot be carried out, so there is no control;
觀不自在過失現行，制立學處。
 Observe the current state of discomfort and mistakes, and establish a learning center.
復次，略由五處，應知犯制立為最甚深。
 Again, briefly referring to five places, you should know that the criminal system is the most profound.
云何為犯？
 Why is it a crime?
謂能障礙所有善法，令不得生。
 It is said that it can hinder all good dharma and prevent birth.
當知此障略有五種。
 You should know that there are five types of obstacles.
一、慢緩障，二、有罪障，三、輕慢障，四、惡作障，五、所知障。
 1. Obstacle of slowness, 2. Obstacle of sin, 3. Obstacle of contempt, 4. Obstacle of evil deeds, 5. Obstacle of knowledge.
慢緩障者，謂懈怠故，於諸善法不勤方便。
 Slowness and hindrance are caused by laziness and lack of diligence in all good dharma.
有罪障者，謂如有一，或由貪纏、或由瞋纏、或由癡纏、或由所餘隨一心法諸隨煩惱之所染污，彼既生起如是煩惱、隨煩惱纏，堅著不捨。
 Those who have sinful obstacles are those who are defiled by greed, hatred, delusion, or the remaining mental dharmas and defilements that accompany the defilements. Once such defilements arise and are entangled with defilements, they persist. Reluctant to give up.
輕慢障者，謂如有一，不尊所學，於諸學中不甚恭敬，於其所犯不見怖畏而有所犯，犯已不能速疾發露，於大師所及諸學中性不尊敬。
 Those who are arrogant and arrogant are those who do not respect what they have learned, are not very respectful in all studies, are not afraid of the mistakes they make and commit crimes, cannot quickly reveal their mistakes, and have no character in all the studies that the master has taught. Respect.
惡作障者，謂如有一，相續染污惡作所觸，於此惡作不能善巧究竟除遣，有悵、有怏、有諸惡作。
 Obstacles caused by evil deeds refer to the situation where one is continuously contaminated by evil deeds and cannot be eliminated skillfully and ultimately.
所知障者，謂如有一，心懷變悔，依因淨戒不生歡喜；
 Obstacles are as follows: one's heart becomes regretful, and one's pure precepts do not lead to joy;
不歡喜故，不生適悅；
 If you are not happy, there will be no joy;
如是乃至心不得定；
 If this is the case, the mind will not be calm;
心不定故，無如實知、無如實觀。
 Because the mind is unstable, there is no way to know and see things as they really are.
由此因緣，名所知障。
 Due to this cause and condition, the name knows obstacles.
由慢緩障之所觸故，於諸煩惱及隨煩惱，為性執著；
 Due to being touched by slow obstacles, one becomes attached to various afflictions and accompanying afflictions;
性執著故，復為有罪障之所觸；
 Because of sexual attachment, one is again touched by sinful obstacles;
為有罪障之所觸故，於諸學中不深恭敬，憙樂所犯；
 Because of the sinful obstacles, he is not deeply respectful in all studies, and he is guilty of being unhappy;
憙樂犯故，便為輕慢障之所觸；
 If Xi Le makes a mistake, he will be touched by the obstacle of contempt;
為輕慢障之所觸故，生染污悔；
 Being touched by the obstacles of arrogance, defilement and regret arise;
不能除遣所生悔故，便為惡作障之所觸；
 If you cannot get rid of the regrets that arise, you will be touched by evil obstacles;
為惡作障之所觸故，變悔轉增；
 Being touched by evil deeds, his regrets turn to increase;
由此因緣，廣說乃至心不得定；
 Due to this cause and condition, it can be said widely that the mind cannot be calm;
心不定故，便為所知障之所觸。
 Because the mind is unstable, it is touched by the obstacles of perception.
如是名為障生次第。
 This is called the stage of obstacles.
與此相違，當知即是五種無障。
 Contrary to this, you should know that there are five kinds of freedom.
謂無慢緩障、無有罪障、無輕慢障、無惡作障、無所知障。
 It means that there is no obstacle of slowness, no obstacle of guilt, no obstacle of contempt, no obstacle of evil deeds, and no obstacle of knowledge.
復次，意樂毀壞者，於其所犯尚不能出，況能無犯。
 Again, if one's will and happiness are destroyed, he cannot escape from the offense he committed, how much more could he not commit the offense.
云何名為意樂毀壞？
 Why is it called the destruction of pleasure?
謂略有五種。
 It is said that there are slightly five kinds.
一、於精進無發起欲，二、於煩惱有染著欲，三、於所犯有起犯欲，四、於惡作無除遣欲，五、於等持無引發欲。
 1. There is no desire to make progress, 2. There is no desire to be attached to troubles, 3. There is no desire to commit crimes, 4. There is no desire to eliminate evil deeds, and 5. There is no desire to hold on to others.
復次，意樂具足者，尚無有犯，況出所犯。
 Again, if one has sufficient will and happiness, he has not yet committed any offense.
云何名為意樂具足？
 What does it mean to have enough joy?
當知此亦略有五種。
 You should know that there are also five types of this.
一、於精進有發起欲，二、於煩惱無染著欲，三、於所犯起無犯欲，四、於惡作有除遣欲，五、於等持有引發欲。
 1. There is a desire to make progress, 2. There is no desire to be attached to troubles, 3. There is no desire to commit crimes, 4. There is a desire to eliminate evil deeds, and 5. There is a desire to hold on to others.
如世尊言：
 As the World Honored One said:
於所犯罪，由意樂故我說能出，非治罰故。
 Regarding the crime I committed, I can say it because I am happy, not because of punishment.
復次，應由十處思求所犯。
 Again, it should be committed by thinking about the ten places.
謂由別解脫法故。
 It is called the method of liberation.
由廣分別毘奈耶故，五犯聚中由犯自相故。
 Because of the wide separation of Vinaya, the reason why the five offenders gather together is because they offend each other.
由六種差別成重相故，謂制立差別、事差別、煩惱差別、穿穴差別、補特伽羅差別、時差別。
 The six kinds of differences form a heavy phase, which is called the difference in establishment, the difference in things, the difference in troubles, the difference in acupoints, the difference in filling Tegara, and the difference in time.
由無羞恥者，除波羅闍已迦，所餘有殘相故。
 For those who have no shame, except for the waves and chakras that have been added, all that remains is residual appearance.
由初業者，非初業者現所行故，由逼惱出離故，由障難出離故。
 It is due to the behavior of beginners and non-beginners, it is the result of escape from pressure and trouble, and it is the result of escape from obstacles and difficulties.
由有犯者，時諸苾芻白大師故；
 Because there is an offender, it is because of Master Bichubai at that time;
由彼白已，大師為欲止當所犯，集僧眾故；
 Since then, the master has gathered the monks together in order to put an end to his crimes.
由僧眾集已，制立所犯故。
 The monks gathered together to establish the cause of the crime.
制立所犯已，復於後時隨事開聽，令得究竟無惱害故。
 After you have done something wrong, you can listen to it again and again, so that you will have no trouble or harm in the end.
復次，略由五處，應知出離制立為最甚深。
 Again, briefly referring to the five points, it should be understood that the establishment of renunciation is the most profound.
謂無染出離故、逼惱出離故、障難出離故、無計出離故、說悔出離故。
 It is said to be the reason for renunciation without defilement, the reason for renunciation due to forced annoyance, the reason for renunciation due to obstacles and difficulty, the reason for renunciation without planning, and the reason for renunciation due to regret.
無染出離者，謂如有一，於小隨小所犯法中隨有所行，若善法增、不善法減。
 The person who has renounced without stains means that if there is one, in the small and small violations of the law, there will be an increase in the number of good things and a decrease in the number of unwholesome things.
由此因緣，便不染污。
 Due to this cause and condition, there will be no defilement.
由此無染即是出離，是故說為無染出離。
 Therefore, non-defiled means renunciation, so it is called non-defiled renunciation.
逼惱出離者，謂若有遭困苦重病之所逼切，除其性罪，於餘犯法隨有所行。
 For those who are forced to renounce, it is said that if someone is forced to leave by hardship and serious illness, their sexual sins will be eliminated, and the rest of the violations will be followed.
由此逼惱即是出離，是故說為逼惱出離。
 Therefore, forcing annoyance is renunciation, so it is said to be renunciation by forcing annoyance.
障難出離者，謂若見有命難現前，或梵行難，於小隨小所犯法中隨有所行。
 Obstacles and difficulties are to be liberated, that is, if you see that there is difficulty in your destiny, or difficulty in your holy life, you will do whatever you want in the way that you have violated.
由此障難即是出離，是故說為障難出離。
 Therefore, obstacles are renunciation, so it is said that obstacles and difficulties are renunciation.
無計出離者，謂若有一，遊於異方，經行曠野匱乏之處，隨有一種障難之法而現在前，隨其所有應受用事求受用法而不能得，遂生敬畏受用此事，於小隨小所犯法中隨有所犯。
 Those who have no plan to escape, that is, if there is one person who is wandering in a different place, passing through the wilderness and a scarce place, and then a difficult method appears in front of him. This matter was committed by Xiao Sui Xiao.
由此無計即是出離，是故說為無計出離。
 Therefore, having no plan is renunciation, so it is said to be renunciation without plan.
說悔出離者，謂如有一，於五犯聚有餘犯中隨有所犯，遂於有智同梵行所，以毘奈耶祕密之法，發露陳說，如法悔除。
 Those who say they regret and renounce are like one person who commits one of the five transgressions among the remaining transgressions. Then he goes to the place where the wise and holy monks are practicing, and uses the secret method of Vinaya to express his regrets and eliminate them according to the method.
言小隨小所犯法者，謂除性罪。
 Those who break the law by saying that they follow a small person are called sexual sins.
復次，略由五處，應知止息制立為最甚深。
 Again, briefly referring to the five points, you should know that the establishment of cessation is the most profound.
一、清淨故；
 1. Purity;
二、防破壞故；
 2. Prevent damage;
三、為引接廣大義利補特伽羅令入法故；
 3. In order to introduce the vast righteousness and benefits of the Bu Te Jia Luo Order into the Dharma;
四、為令聖教轉增盛故；
 4. In order to increase the prosperity of the Holy Religion;
五、為遮防難存活故。
 5. It is difficult to survive for the sake of protection.
清淨故者，謂有清淨所作已辦諸阿羅漢，由彼已得極清淨故，僧便於彼小及隨小所有學處皆為止息。
 Because of purity, it is said that all Arahants who have done pure things have done so. Since they have achieved extreme purity, all the monks and nuns who have studied in the small and sui small areas have ceased.
防破壞故者，謂於僧中一分苾芻，於有犯中生無犯想，於無犯中生有犯想；
 To prevent destruction, it is said that if you share a piece of rice and cud among the monks, there will be thoughts of no offense in the presence of offense, and there will be thoughts of offense in the absence of offense;
一分苾芻，於有犯中生有犯想，於無犯中生無犯想。
 For a moment, the thought of committing a crime arises in the midst of committing a crime, and the thought of not committing a crime arises in the midst of not committing a crime.
由此因緣，發起種種鬪訟違諍，由此令僧不得安樂。
 Due to this reason, various lawsuits and conflicts were initiated, which made the monks unhappy.
為欲靜息此諍事故，僧眾和合，白四羯磨，於小隨小所有學處皆共止息。
 In order to put an end to this dispute, the monks gathered together, white four karma, and all the schools in the small Sui Xiao stopped together.
為欲引接廣大義利補特伽羅令入法者，謂如有一族姓高貴補特伽羅，於聖教中多有所作，僧遇彼人，無別方便可令入法。
 In order to bring about great righteousness and benefit, Putegara is allowed to enter the Dharma. If there is a noble family named Putegara who has done a lot in the holy religion, and if a monk meets that person, there is no other convenient way for him to enter the Dharma.
為欲引接令得入故，僧眾和合，白四羯磨，於小隨小所有學處皆為止息。
 In order to lead the disciples to enter, the monks gathered together, white four karma, and stopped at all the learning places in Xiaosuixiao.
為令聖教轉增盛者，謂於末劫、諍劫、穢劫正現前時，無量有情於小隨小眾多學處不樂修學，未入法者不欲趣入，已入法者復欲離散，由此聖教漸漸衰退，不得增盛。
 In order to make the holy teachings more prosperous, it is said that during the final kalpa, the tribulation of disobedience, and the kalpa of impurity, countless sentient beings will not be willing to study in the numerous schools of small schools, those who have not entered the Dharma will not want to enter, and those who have already entered the Dharma He wanted to be separated again, so the holy religion gradually declined and could not grow.
由此因緣，僧眾和合，為令聖教得增盛故，白四羯磨，於小隨小所有學處皆悉止息。
 Due to this cause and effect, the monks united and united, and in order to increase the prosperity of the holy religion, the White Four Karma ceased in all the places of study in Xiaosuixiao.
為欲遮防難存活者，謂於末劫、諍劫、穢劫現在前時，由小隨小諸學處故，令諸苾芻難可存活。
 In order to protect those who have difficulty in surviving, it is said that in the last tribulation, the tribulation of disobedience, and the catastrophe of filth are now before us, because of the small and small schools of learning, it will be difficult for all the people to survive.
為欲息此難存活事，僧眾和合，白四羯磨，止息學處。
 In order to put an end to this difficult thing, the monks gathered together, whitened the four karma, and stopped studying.
復次，略由五種補特伽羅，於十羯磨，應知羯磨制立為最甚深。
 Again, from the five types of karma, it should be understood that the karma system is the most profound.
何等名為十種羯磨？
 What are the ten types of karma?
一、受具羯磨，二、結界羯磨，三、長養羯磨，四、同意羯磨，五、趣向羯磨，六、恣舉羯磨，七、治罰羯磨，八、攝受羯磨，九、白二羯磨，十、白四羯磨。
 1. Suffering from karma, 2. Forming karma, 3. Growing karma, 4. Agreeing with karma, 5. Interesting karma, 6. Unwillingly promoting karma, 7. Treating and punishing karma, 8. Accepting karma, 9. White 2 Karma, ten, white and four karma.
云何五種補特伽羅？
 What are the five kinds of bu Te Jia Luo?
一、良慧喻補特伽羅，二、鸚鵡喻補特伽羅，三、炬燭喻補特伽羅，四、電光喻補特伽羅，五、書畫喻補特伽羅。
 1. Good wisdom is a metaphor for complementing Tejia Luo; 2. A parrot is a metaphor for complementing Te Jia Luo; 3. A torch is a metaphor for complementing Te Jia Luo; 4. Electric light is a metaphor for complementing Te Jia Luo; 5. Calligraphy and painting are a metaphor for complementing Te Jia Luo.
云何良慧喻補特伽羅？
 Why is the good and wise Yu Bu Te Jia Luo?
謂如有一，於上所說十羯磨中，唯依於義，不依於文；
 It is said that if there is one thing, among the ten karma mentioned above, it only depends on the meaning and not on the text;
唯隨義轉，不隨音聲；
 Only follow the meaning, not the sound;
雖於此中未作如是羯磨言詞，然能依義發起語言，行於此義。
 Although there are no such karma words in this, the words can be initiated according to the meaning and the meaning can be carried out.
云何鸚鵡喻補特伽羅？
 How can a parrot be used as a metaphor for Putegala?
謂如有一，唯依於文，不依於義；
 It is said that if there is one thing, it depends only on the text and not on the meaning;
唯隨文轉，不隨於義；
 Only follow the text, not the meaning;
不能依義發異言詞。
 You cannot make idiosyncrasies based on meaning.
云何炬燭喻補特伽羅？
 How can a candle be used as a metaphor for Tejia Luo?
謂如有一，依少羯磨便多增益，現行種種隨意言詞，譬如炬燭。
 It is said that if there is one, with less karma, there will be more benefits, and all kinds of random words, such as candles, will be gained.
云何電光喻補特伽羅？
 Why is the electric light a metaphor for Te Jialuo?
謂如有一，或一時間於諸羯磨及諸學中現可得見，於一時間都不現見，譬如電光。
 It is said that if there is something, it may appear and be seen in various karma and various schools for a while, but it will not appear for a while, such as lightning.
云何書畫喻補特伽羅？
 How can calligraphy and painting be compared to Tejia Luo?
謂如有一，如其所制羯磨言詞，即如是轉，不增不減，如書畫者。
 It is said that if there is one thing, the karma words that it controls will turn like this, neither increasing nor decreasing, just like calligraphy and painting.
復有五種偽毘奈耶。
 There are five kinds of false Vinaya.
一、偽制立學處，二、偽制立所犯，三、偽制立出離，四、偽制立止息，五、偽制立羯磨。
 1. False restraint establishes the place of learning, 2. False restraint establishes the offense, 3. False restraint establishes renunciation, 4. False restraint establishes cessation, and 5. False restraint establishes karma.
云何偽制立學處？
 Why did you fake the establishment of a school?
謂如有一，制立學處，不入契經，不現於律，違背法性。
 It is said that if there is one thing, the institution of learning is not included in the scriptures, does not appear in the law, and violates the nature of the law.
違背法性者，謂能增長諸不善法，及能損減所有善法。
 Those who violate the nature of law are said to be able to increase all unwholesome dharma and to detract from all virtuous dharma.
云何偽制立所犯？
 Why is the false system committed?
謂如有一，於有犯中立為無犯，於無犯中立為有犯。
 It is said that if there is one thing, if there is an offense, then neutral means that there is no offense, and if there is no offense, then it will be neutral.
云何偽制立出離？
 Why pretend to establish renunciation?
謂如有一，於不出離立為出離，於出離中立不出離。
 It is said that if there is one thing, renunciation is established in non-renunciation, and non-renunciation is established in renunciation.
云何偽制立止息？
 Why do you pretend to stop it?
謂如有一，於不應止息制立止息，應止息中立不止息。
 It is said that if there is one thing, it is necessary to stop when it is not necessary to stop, and when it is necessary to stop, it is neutral and does not stop.
云何偽制立羯磨？
 Why pretend to establish karma?
謂如有一，於非法羯磨立法羯磨，法羯磨中立非法羯磨。
 It is said that if there is one thing, there is legislative karma in illegal karma, and legal karma is neutral in illegal karma.
復次，除十種事，若有苾芻，於異人前宣說顯示諸餘苾芻壞戒、壞見、壞諸軌則，及壞正命，當知此言非清淨說。
 Again, apart from the ten kinds of things, if someone preaches in front of strangers to show that he has broken the precepts, bad views, bad principles, and bad livelihood, you should know that this statement is not a pure doctrine.
云何十事？
 What are these ten things?
一、於佛寶欲為損害，或欲劫奪。
 1. The desire to harm the Buddha's treasure, or the desire to rob it.
如於佛寶，二、於法寶，三、於僧寶，當知亦爾。
 Just like the Buddha treasure, secondly, the Dharma treasure, and thirdly, the Sangha treasure, you should know this.
四、見由彼故，壞戒、壞見、若壞軌則、若壞正命品類漸漸增長廣大；
 4. Seeing that because of this, the categories of bad precepts, bad views, bad conduct, and bad livelihood gradually increase in scope;
或聞、或疑。
 Either heard or suspected.
五、見彼顯示壞戒、壞見、壞軌、壞命等不正法；
 5. Seeing him showing bad precepts, bad views, bad deeds, bad destiny and other unhealthy behaviors;
或聞、或疑。
 Either heard or suspected.
六、欲令彼出壞戒、壞見、壞軌、壞命不善法處，及欲安置諸善法處。
 6. I want to get him out of bad moral precepts, bad views, bad deeds, bad destiny and unwholesome dharma, and I want to place him in the place of virtuous dharma.
七、為護他心，勿使他人作如是解：
 7. To protect other people’s hearts, do not let others interpret it like this:
是諸苾芻皆悉壞戒、壞見、壞軌、壞命，然相覆藏。
 All these people know that they have bad precepts, bad views, bad deeds, and bad lives, but they are all hidden.
八、或有施主、或鄔波索迦、或造寺主啟白僧眾，作如是言：
 8. Some benefactor, or Upasokya, or the temple builder may enlighten the monks and say this:
我不忍許諸有壞戒乃至壞命在此中住，諸苾芻輩若見壞戒乃至壞命者，當告我知。
 I cannot bear to allow people with bad precepts or even bad lives to live here. If you see people who have broken precepts or even bad lives, you should let me know.
若諸僧眾同聞此言。
 If all the monks hear this.
九、若有見他由此因緣，內懷嫌恨，欲起無義；
 9. If anyone sees him because of this, he harbors resentment in his heart and wants to be unjust;
或聞、或疑。
 Either heard or suspected.
十、僧眾於此壞戒、壞見、壞軌、壞命、污染他家行惡法者，無有力能治罰驅擯，唯有一因、唯有一緣，所謂向他說彼不清淨事。
 10. The Sangha has no power to punish or expel those who have bad precepts, bad views, bad deeds, bad lives, pollute other people’s homes, and practice evil dharma. There is only one reason and one condition, which is to tell them about the unclean things. .
若因嫉妬、或因憎恚、或因財利，欲毀、欲惱、欲令損害，由此緣故向他說者，當知是名不清淨說。
 If you say it to someone out of jealousy, hatred, or financial gain, or want to destroy, want to be annoyed, or want to cause harm, you should know that this is called impure speech.
復次，毘奈耶中，略有五種能顯法義諸譬喻事。
 Again, in Vinaya, there are five types of metaphors that can express the meaning of the Dharma.
一、本生事，二、本事事，三、影像事，四、假合事，五、譬喻事。
 1. Original things, 2. Original things, 3. Image things, 4. False combined things, 5. Metaphorical things.
本生事者，謂說前生菩薩行事。
 Those who do things in this life refer to the Bodhisattva's actions in previous lives.
本事事者，謂說前世諸相應事。
 Those who are able to do things refer to the corresponding things in previous lives.
影像事者，謂說乳酪、生酥、熟酥、醍醐等喻，影顯最勝補特伽羅。
 Those who image things are said to use metaphors such as cheese, raw cakes, cooked cakes, glutinous rice, etc. The shadows are the best in Putegara.
又以世間七種河中補特伽羅喻，影顯正法中七種補特伽羅。
 He also uses the metaphor of the seven kinds of rivers in the world to make up the Tegara, and the seven kinds of the correct Dharma in the shadow to make up the Tegara.
如是所餘影像種類，皆應了知。
 In this way, all the remaining types of images should be understood.
假合事者，謂大王喻或良醫喻，如是等類餘無量喻，隨順染污及清淨品。
 Those who pretend to be in harmony are called the metaphors of the great king or the metaphors of the good doctor. There are countless other metaphors of this kind, which follow the tainted and pure products.
復有現見世間譬喻，或依雜染品、或依清淨品，由彼少分共相應故，假合而說。
 Again, there are metaphors in the world, which may be based on the impurities or the pure ones, and they are said to be based on false combinations because the few parts correspond to each other.
譬喻事者，謂說廣長眾多譬喻。
 Those who use metaphors to describe things are said to have many metaphors.
如長譬喻，及餘無量如是等類。
 Such as long metaphors, and countless others such as this and so on.
復次，由五種相，建立所知諸法差別。
 Again, the differences between the known dharmas are established based on the five types of characteristics.
何等為五。
 What a five.
一、由事故；
 1. Due to accidents;
二、由品業差別故；
 2. Due to differences in character and industry;
三、由智依處差別故；
 3. Due to the difference between wisdom and place;
四、由智差別故；
 4. Due to differences in intelligence;
五、由攝餘智差別故。
 5. Due to the difference in wisdom after photography.
云何由事故？
 What caused the accident?
謂略說一切有為、無為，名所知事。
 It is a brief explanation of all actions and inactions, and the name knows things.
云何由品業差別故？
 Why is it because of differences in character and industry?
謂即此事，復有五品所知差別，及此五品所知作業。
 It is said that in this matter, there are differences between the five levels of knowledge and the work of these five levels of knowledge.
何等為五？
 What is five?
謂此所知，或有假立，故名所知；
 The term "knowledge" may be false, so it is called "knowledge";
或有勝義，故名所知；
 It may have a profound meaning, so it is known by its name;
或有所作究竟，故名所知；
 Or there is something to be done, so the name is known;
或有他心淨不淨行，故名所知；
 There may be others whose minds are pure and impure, so they are known by their name;
或有一切種別，故名所知。
 Or there are all kinds of them, so they are known by their names.
若世俗智，能知假立所知；
 If you have worldly wisdom, you can know what is false and establish what you know;
知假立故，如實了知世俗道理善不善法、有罪無罪，廣說乃至緣生法等，一分應遠離、一分應修習；
 Knowing falsehoods, knowing truthfully about the good and unwholesome dharma, guilt and innocence of worldly principles, expounding extensively and even the laws of conditioned origin, etc., one part should be stayed away from and the other part should be practiced;
又能了知世俗言說，遊行世間，隨因隨緣而起眾行。
 He can also understand the world's words, travel in the world, and perform various actions according to causes and conditions.
法智、類智、苦智、集智、滅智、道智，能知勝義所知；
 Dharma wisdom, analogy wisdom, suffering wisdom, collective wisdom, cessation wisdom, and path wisdom can know the ultimate meaning;
知勝義故，能證見、修所斷法斷。
 Because you know the ultimate meaning, you can realize your vision and practice the judgment of the Dharma.
盡智、無生智，能知所作究竟所知；
 Complete wisdom, unborn wisdom, can know the ultimate knowledge of what is done;
知所作究竟故，心得決定無有疑惑，於自斷中離增上慢。
 Knowing the ultimate result of what you are doing, you will have no doubts about your decision-making, and you will be free from self-judgment and increase your conceit.
他心智，能知他心淨不淨行所知；
 His mind is capable of knowing whether his mind is pure or impure and his conduct is known;
由知此故，如實知他所有意樂界及隨眠。
 By knowing this, one can truly know all his realms of pleasure and sleep.
十力智，能知一切種別所知。
 The ten powers of wisdom can know all kinds of knowledge.
由知此故，能正於他起一切種教誡、教授；
 Knowing this, one can give him all kinds of teachings and teachings;
能斷一切有情疑惑；
 Can cut off all sentient beings’ doubts;
能善安置一切有情，於善趣果及解脫中；
 Ability to well place all sentient beings in the fruition of good destination and liberation;
有大勢力，能作一切有情利益及安樂事。
 He has great power and can do things for the benefit and happiness of all sentient beings.
如是名為五品所知及五種業。
 This is called the five qualities of knowledge and the five kinds of karma.
云何由智依處差別故？
 Why is it because wisdom depends on the place to be different?
謂有二種。
 It is said that there are two kinds.
一、自利行，二、利他行。
 One, act for self-interest, and two, act for altruism.
若隨順斷世俗智、若正能斷勝義智、若於斷所作究竟智，如是諸智，應知依自利行依處。
 If you follow the conventional wisdom, if you can correctly cut off the ultimate wisdom, if you are able to cut off the ultimate wisdom, with all these wisdoms, you should know where to rely on self-interest.
若於他意樂界及隨眠所有他心智，若於一切種別所知中所有十力智，如是二智，應知依利他行依處。
 If there is other mind in the world of his will and happiness, if there is wisdom of the ten powers in all kinds of knowledge, such two wisdoms, one should know the basis for altruistic behavior.
如是名為智依處差別。
 This is called wisdom depending on the differences.
云何由智差別故？
 Why is it because of the difference in intelligence?
謂世俗智，或善、或不善、或無記，或有漏、或無漏，唯是世間。
 It is said that conventional wisdom may be good or bad, or it may have no memory, or it may have omissions, or it may not have omissions. It is only in the world.
無漏者，謂於已斷一切無學身中可得。
 Those who have no leakage can be found in the body that has cut off all unlearned things.
此及所餘總名俗智，亦唯世間。
 This and the rest are collectively called common wisdom, and they are only in the world.
當知所餘法、類智等，是出世間，亦唯無漏。
 You should know that the remaining Dharma, similar wisdom, etc. are beyond the world and have no leakage.
盡、無生智，當知唯於漏盡中生。
 There is no wisdom of cessation and birth. You should know that it can only arise from the cessation of effluents.
若不分別盡及無生，謂我已得諸漏永盡，我未來苦不復當生者，唯是無漏，唯出世間。
 If I do not distinguish between the cessation and non-birth, it is said that I have achieved the eternal cessation of all outflows, and I will not suffer in the future and should not be reborn. The only one who has no outflows is the transcendent world.
若作如是分別者，唯是無漏，世出世間世俗智攝，是未曾得，是阿羅漢相續中生。
 If one makes such a distinction, there will be no leakage. The transcendent worldly worldly wisdom has never been obtained, and the Arahant is born in the continuum.
他心智，唯是世間。
 His mind is only worldly.
若在異生及有學相續中者，是有漏；
 If it is in the continuum of different births and learning, there is leakage;
若無學相續中者，是無漏。
 If there is no continuous learning, there is no leakage.
問：
 ask:
何因緣故，清淨身中諸世俗智說名無漏？
 Why is it that the purification of all worldly knowledge in the body is called without leakage?
答：
 answer:
由彼身中諸漏隨眠已永斷故。
 This is because all the leaks in his body have been permanently stopped.
又此諸智是他心智現所行境，此他心智非染污性，非餘染污現所行境。
 Furthermore, these wisdoms are the manifestations of other minds, and this other minds are not polluted, nor are they the manifestations of remaining defilements.
又彼自性不與一切煩惱相應。
 Moreover, his nature does not correspond to all afflictions.
是故此智由隨眠故、由所緣故、由相應故，皆成無漏。
 Therefore, this wisdom is due to sleep, due to causes, and due to correspondences, and it is all without leakage.
十力智在如來相續中，是未曾得，唯是無漏世間智攝。
 The wisdom of the ten powers has never been obtained in the continuum of Tathagata, but it is the wisdom of the world without leakage.
何以故？
 Why?
由此一切種智皆帶戲論而現行故。
 This is why all kinds of wisdom come into existence with drama and theory.
云何由攝餘智差別故？
 Why is there a difference in Yu Zhi?
謂神通智、解脫門智、無礙解智、無諍智、願智、力、無畏、念住、一切種不共佛法等智，隨其所應，當知皆為如前所說諸智所攝。
 It refers to the wisdom of supernatural powers, the wisdom of the door to liberation, the wisdom of unobstructed understanding, the wisdom of non-ambiguity, the wisdom of aspiration, power, fearlessness, mindfulness, and all kinds of wisdom that are not the same as the Buddha Dharma, etc., as appropriate, and you should know that they are all the wisdoms mentioned above. Photographed.
謂五神通，皆世俗智攝。
 The five supernatural powers are all captured by worldly wisdom.
若諸異生及諸有學相續中者，皆是有漏；
 If all the different births and all the learning are in the continuum, they are all leaks;
若在無學相續中者，皆是無漏。
 Those who are in the continuum of no learning are all without leakage.
第六神通，盡及無生二智所攝。
 The sixth supernatural power is all captured by the two wisdoms of inanimation.
盡、無生智如前應知。
 Exhaust and unborn wisdom should be known as before.
空解脫門智，八智所攝。
 The wisdom of the door to liberation is captured by the eight wisdoms.
謂法智、類智、苦智、集智、滅智、道智，及出世間盡、無生智。
 It is called dharma wisdom, analogy wisdom, suffering wisdom, collective wisdom, cessation wisdom, path wisdom, and transcendental wisdom and unborn wisdom.
無願解脫門智，六智所攝。
 The wisdom of the door to liberation without wish is captured by the six wisdoms.
謂法智、類智、苦智、集智、盡智、無生智。
 It is called dharma wisdom, analogy wisdom, suffering wisdom, collective wisdom, exhaustive wisdom, and unborn wisdom.
無相解脫門智，五智所攝。
 The formless liberation door wisdom is captured by the five wisdoms.
謂法智、類智、滅智、盡智、無生智。
 It is called dharma wisdom, analogy wisdom, cessation wisdom, utter wisdom, and unborn wisdom.
無礙解智、無諍智、願智、十力等一切不共佛法智，皆世俗智攝，皆是無漏。
 The wisdom of unobstructed interpretation, the wisdom of non-contradiction, the wisdom of aspiration, the ten powers, and all other wisdoms that are not common to Buddha Dharma are all worldly wisdom, and they are all without leakage.
在阿羅漢及如來相續中，如其所應盡當知。
 In the continuum of Arahant and Tathagata, one should know everything as it should be.
諸解脫門建立相，如本地分已說。
 The various doors of liberation establish signs, as has been said in the local division.
不共佛法及無礙解等，如菩薩地已說。
 There are different Buddha Dharma and unobstructed explanations, etc., as Bodhisattva has said.
復次，云何神境？
 Again, where is the divine realm?
云何神境智？
 What is the wisdom of the divine realm?
云何神境智作證？
 Why does the divine realm and wisdom testify?
謂從一種變作多種，如是廣說乃至梵世身自在轉，是名神境。
 It is said that the transformation from one kind to many kinds, and it is widely said that the body can turn around freely in the Brahma world, which is the state of the gods.
由神境智，於此神境領受示現，是故說此名為神境。
 From the wisdom of the divine realm, one can receive manifestations in this divine realm, so this is called the divine realm.
若智具大威德，修所成，是修果，名神境智。
 If wisdom possesses great majesty and virtue, the result of its cultivation is called the wisdom of the divine realm.
由此智，於彼境能領受、能示現，是故說此名神境智。
 This wisdom can be received and manifested in that realm, so it is called the wisdom of the divine realm.
即此智種子，由生緣所攝受故，勢力增長，相續隨轉，名神境智作證。
 That is to say, this seed of wisdom is taken in by the conditions of birth, and its power grows and continues to turn around, and it is called the wisdom of the divine realm.
如是一切總攝為一，名神境智作證。
 In this way, everything is integrated into one, and the divine realm and wisdom bear witness.
云何天耳？
 Yunhe Tianer?
云何天耳智？
 Why is it so wise?
云何天耳智作證？
 Why does Tianerzhi testify?
謂若修果耳所攝清淨色，是名天耳。
 It is said that if you cultivate the pure color captured by the fruit ear, it is called the heavenly ear.
與依耳識相應智，名天耳智。
 The wisdom that corresponds to ear consciousness is called heavenly ear wisdom.
此智作證，如前應知。
 This wisdom bears witness, as you should know before.
如是一切總攝為一，等如前說。
 In this way, everything is integrated into one, as mentioned before.
復次，由此道理，餘一切通所作問詞，如前應知。
 Again, based on this principle, it should be known that everything else should be answered as before.
所有釋詞隨其所應，我今當說。
 All the explanations are as they should be, so I will explain them now.
謂諸他心，由有貪等差別而轉，名心差別。
 It is said that all other minds turn from differences such as greed, and are called mind differences.
若具大威德，修所成，是修果，緣彼為境智，名心差別智。
 If you have great majesty and virtue, what you achieve through practice is the result of practice, and it is called the wisdom of the state of mind, which is called the wisdom of mind differentiation.
此智作證，如前應知。
 This wisdom bears witness, as you should know before.
如是一切總攝為一，等如前說。
 In this way, everything is integrated into one, as mentioned before.
若於過去生自體差別明了記憶，名宿住隨念。
 If there is a clear memory of the past life, the name will stay and be remembered.
若智具大威德，修所成，是修果，依止於念、與念相應，此方得轉，是故說名宿住隨念智。
 If wisdom possesses great majesty and virtue, and the result of cultivation is that it relies on thoughts and corresponds to thoughts, then it can be transformed. This is why it is called the wisdom of staying and following thoughts.
餘如前說。
 Yu said before.
若諸有情好惡色等種種差別，從彼別別有情眾沒，於此別別有情眾生，說名死生。
 If sentient beings have various differences in likes, dislikes, colors, etc., there are no sentient beings from there, and there are no sentient beings here, which is called death and life.
若修果眼所攝清淨色以為依止，緣死生境識相應智，名死生智。
 If you cultivate the pure color captured by the fruit eye as a refuge, the knowledge of the realm of death and life will correspond to it, which is called the wisdom of death and life.
餘如前說。
 Yu said before.
若一切結無餘永斷，名為漏盡。
 If there is no remaining knot and it will be broken forever, it is called outflow.
即於此中，世間盡智及無生智，名漏盡智。
 That is, in this, the wisdom of the world and the wisdom of the unborn are called the wisdom of the fullness of leakage.
所餘一切，如前應知。
 Everything else is as you should know before.
復次，諸具神通修觀行者，若遇其時便能示現，或復安住，或行他利，或於是中能善問記，是故名為具神通者。
 Furthermore, those who practice contemplation and practice with supernatural powers will be able to manifest themselves at the right time, or stay peaceful again, or perform other benefits, or be able to ask questions and remember them well, so they are called those with supernatural powers.
復次，前三通是通，非明；
 Again, the first three links are Tong, not Ming;
後三通亦通、亦明，以能對治三世愚故。
 The latter three links are also open and clear, so as to be able to cure the stupidity of the three generations.
又初神通，能迴異類，令他於己發生尊敬。
 He also had magical powers, which allowed him to return to other people and make them respect him.
第二神通，知他所行染淨語業，能善訶責，令其歡喜。
 The second supernatural power is to know the stained and pure speech karma he has done, and to be able to rebuke him well and make him happy.
第三神通，善能知他若淨不淨心行差別，能正教授及與教誡。
 The third magical power is that a good person can know the difference between his pure and impure thoughts and can give correct teachings and instructions.
後三神通，能令遠離常邊、斷邊，能無顛倒離增上慢，依於漏盡宣說中道，即於此中能善教授。
 The last three supernatural powers can make people stay away from the ordinary and broken edges, avoid confusion and increase contemplation, and preach the middle way according to the absence of leakage, that is, they can teach well in this.
復次，觀察三種義勢力故，俱分解脫利根阿羅漢苾芻住無諍定。
 Again, observing the three forces of righteousness, all of them are separated from each other, and the root of liberation, Arahant, holds the cud, and abides in the uncontested concentration.
謂或有一，昔曾於彼無諍等持，聞有無量差別勝利，心生喜樂，發起勝願。
 It is said that there may be one person who, in the past, held no quarrels with others. When he heard that there was an immeasurable difference in victory, he felt happy and aspired to win.
由此因緣，緣彼為境，猛利意樂數數熏修。
 Due to this cause and condition, the condition is the state, and the intense intention and joy are cultivated numerous times.
彼既證得阿羅漢已，由彼為因、由彼為緣，即於是中心樂趣入，是故今者住無諍定。
 Since he has attained Arahantship, and with that as the cause, and with that as the condition, he has entered into the central pleasure, and therefore he now abides in unambiguous concentration.
又復有一，昔異生時，令諸有情起無量諍，於彼發起種種惱害瞋恨等事，今既證得阿羅漢果，於昔所行愚夫之行，生大悔愧，是故今者住無諍定。
 Another time, in the past, when I was born in another world, I caused countless quarrels among sentient beings and initiated all kinds of annoyance, hatred and other things towards them. Now that I have attained the fruit of Arahant, I feel great regret for the foolish deeds I committed in the past. This is why Now I live in peace and stability.
又復有一，自既證得阿羅漢果，欲令無量眾生造作順現法受可愛果業，又欲令彼於現法中受可愛果，是故方便住無諍定。
 Another thing is, since I have attained the fruit of Arahantship, I want to make countless sentient beings perform deeds that obey the present Dharma and receive the lovely fruits, and I also want to make them receive the lovely fruits in the present Dharma.
由此因緣，熏修邊際第四靜慮以為依止，發生無諍想三摩地防護他心。
 Due to this reason, the fourth meditation on the edge of Xunxiu is used as a source of support, and the samadhi of uncontested thoughts is generated to protect other minds.
於自所起一切威儀，終不令他起煩惱諍，是故說此名為無諍。
 All the majestic gestures he performs will never cause him troubles or disputes, so this is called "No Debate".
如是為欲護他心故，隨所依止村邑、聚落所住之處，周遍於此村邑、聚落諸眾生心次第觀察，如是遍觀一切衢路、一切家屬、一一眾生未來世心。
 In this way, in order to protect the mind of others, wherever you stay in the village or settlement, you can observe the order of the minds of all living beings in this village, village or settlement. In this way, you can observe all the roads, all family members, and the minds of all living beings in the future life. .
如是觀已，彼若了知如是村邑、如是聚落、如是衢路、如是家屬、如是眾生，當於我所暫得見時，必定生起諸煩惱諍，即便隱避，令彼眾生皆不得見。
 Having observed it in this way, if he knows such a village, such a settlement, such a road, such a family, and such a living being, when I see him for a while, he will definitely have all kinds of troubles and quarrels, even if he hides, so that no sentient being can see him.
彼若了知不由見故，由不見故，生煩惱諍，則作方便令彼得見。
 If he understands that he cannot help but see it, and that he has troubles and quarrels because of not seeing it, then he can use expedient means to let him see it.
彼若了知由隨順故，令不起諍，即便觀察所隨順事為淨不淨。
 If he understands that it is due to obedience, he will not have any objections, even if he observes that the obedience is pure or unclean.
若清淨者，即與相見，隨順彼事。
 If he is pure, he will meet you and go along with it.
若不清淨，或復觀彼所隨順事，令他相續起煩惱諍，既觀察已，不與相見。
 If he is not pure, or if he continues to observe the things that go well with him, he will continue to have troubles and quarrels. After observing, he will not see him.
又審觀察，若因如是語言、如是威儀、如是攝受、如是受用衣服等物、如是說法、如是勸導，令他相續起煩惱諍，即便遠離，如是語言，廣說乃至如是勸導。
 Also examine and observe, if such words, such majesty, such acceptance, such use of clothes and other objects, such teachings, and such persuasion cause him to continue to have troubles and quarrels, even if he stays away, he will use such words, speak widely, and even give such persuasion.
彼由多分住如是住，行如是行，是故說名住無諍者。
 He abides like this in many divisions and behaves in this way. Therefore, it is said that he is called the one who lives without contradictions.
云何願智？
 Why do you want to be wise?
謂俱分解脫利根阿羅漢苾芻，熏修邊際第四靜慮為依止故，若聲聞乘隨聲聞智所行境界，若獨覺乘隨獨覺智所行境界，起如是願：
 It is said that the root of liberation is divided into Arahant's cud, and the fourth meditation on the periphery is cultivated as a refuge. Therefore, if the Sravaka Vehicle follows the state of the Sravaka wisdom, and if the Practicing vehicle follows the state of the Practical Wisdom, the following vows arise:
願我當知如是如是所知境界。
 I wish I could know the state of knowing this way.
從此趣入熟修邊際第四靜慮，既入定已，隨先所願一切了知。
 From then on, you will enter the fourth level of meditation at the edge of familiar cultivation. Once you have entered concentration, you will understand everything you wish for.
若諸如來，遍於一切所知境界，智無障礙。
 If the Tathagata comes, it pervades all realms of knowledge, and there is no obstacle to wisdom.
復次，諸佛如來於無諍定而不數入。
 Again, all Buddhas and Tathagatas enter without any doubt in their concentration.
所以者何？
 So what?
有諸眾生勝利益事，由起煩惱俱時成辦，如來於此勝利益事不能棄捨。
 There are supreme beneficial things for sentient beings, and they are all accomplished from time to time when troubles arise. The Tathagata cannot give up these supreme beneficial things.
復次，如熏修邊際第四靜慮以為依止，引發無諍及與願智，當知如來所有一切不共佛法妙智亦爾。
 Again, just as Xun cultivates the fourth level of meditation as a source of support, which leads to the wisdom of non-objection and aspiration, you should know that everything Tathagata has is not the same as the wonderful wisdom of the Buddha's Dharma.
餘神通等，一切靜慮以為依止皆能引發。
 I have magical powers, etc., all meditation and reliance can be triggered.
復次，唯依諸靜慮，及初靜慮近分未至定，能入聖諦現觀，非無色定。
 Again, only by relying on various meditations and contemplations, and if the initial concentration and contemplation has not yet reached concentration, can one enter into the manifestation of the noble truth, which is not formless concentration.
所以者何？
 So what?
無色定中奢摩他道勝，毘鉢舍那道劣，非毘鉢舍那劣道能入聖諦現觀。
 In formless concentration, the path of samatha is the best, and the path of vipassana is inferior. Only by the inferior path of vipassana can one enter the manifestation of the noble truth.
非生上地或色界、或無色界能初入聖諦現觀。
 It is not possible to enter into the manifestation of the noble truth for the first time without being born in the upper earth, the form realm, or the formless realm.
何以故？
 Why?
彼處難生厭故。
 It's hard to get bored there.
若厭少者，尚不能入聖諦現觀，況於彼處一切厭心少分亦無。
 If you are disgusted with a little, you will not be able to enter into the manifestation of the Noble Truth, and there will be no trace of any disgust at that place.
復次，當說世俗智及出世無漏智，初中後際生起差別。
 Again, it should be said that there is a difference between worldly wisdom and transcendent wisdom, between junior high school and later.
謂世俗智，初異生位起如先說五染污見，及與貪等相應邪智，是染污等諸世俗智應斷應知。
 It is called worldly wisdom, and the initial stage of different births is as follows: the five defilements and the corresponding wrong wisdom, such as greed, etc., are the worldly wisdom that should be eradicated and understood.
為欲生起彼對治故，復起世間信所攝受無顛倒見，是善有漏世俗智攝。
 Because of the desire to give rise to the antidote, it is necessary to revive the worldly faith and accept the non-perverted view, which is the good and tainted worldly wisdom.
以此正見為依止故，次起聞思所成妙慧，於諸念住勤修觀行，亦善有漏世俗智攝。
 Based on this right view, I will first listen to and reflect on the wonderful wisdom I have gained, diligently practice contemplation and conduct in all kinds of mindfulness, and also be good at catching up with the worldly wisdom.
以此為依，次於順決擇分方便道中，由修所成慧，於諸念住勤修觀行，亦善有漏世俗智攝。
 Based on this, following the path of obedience and decision-making, you will gain wisdom through practice. You will diligently practice contemplation and practice in all kinds of mindfulness and abiding, and you will also be good at catching up with the worldly wisdom that has outflows.
以此為依，次起見道方便順決擇分俱行修所成慧，於諸念住勤修觀行，亦善有漏世俗智攝。
 Based on this, we will first see the path, expedients, obedience, decision-making, practice and practice to achieve wisdom, diligently practice contemplation and practice in all kinds of mindfulness and abiding, and also be good at catching up with worldly knowledge without leakage.
以此為依，次起世第一法見道無間道所攝正見，亦善有漏世俗智攝。
 Based on this, the right view captured by the Infernal Way, the first way to see the Dharma in the next world, is also captured by the wisdom of the worldly world.
如是名為初異生地諸世俗智生起次第。
 This is called the stage in which all worldly wisdom arises in the first different rebirths.
又即以彼世第一法所攝俗智為依止故，能入見道。
 Also, by relying on the worldly wisdom captured by the first dharma of that world, one can enter the path of seeing.
昇見道時，即先所修善世俗智所有種子，由彼熏修皆得清淨，亦名為修，此則名為諦現觀邊諸世俗智。
 When you ascend to the path, all the seeds of conventional wisdom that you have cultivated first will be purified through this practice. This is also called cultivation. This is called the truth manifesting and contemplating all conventional wisdom.
出見道已，生起此智，證見所斷諸法解脫，昔來於彼曾未解脫。
 After seeing the path, this wisdom arises, and you realize the liberation of all the dharmas that have been broken by the vision. In the past, there was no liberation in that way.
由此生故，是諸聖者於見所斷煩惱斷中能正分別，謂那落迦我已永盡，乃至不復墮諸惡趣。
 As a result of this birth, all the saints are able to make a correct distinction in seeing and eliminating the afflictions, saying that the Naluka self has been eliminated forever, and will no longer fall into the evil realms.
又能了知：
 And can understand:
我今已證得預流果。
 I have now attained the fruit of pre-streaming.
又能了知：
 And can understand:
我今已斷如是如是所有煩惱。
 Now I have cut off all the worries like this.
又隨所欲，應可為他所記別者，當為建立。
 And whatever you want, you should be able to record others for him, and it should be established.
又審觀察而記別之。
 Also review and observe and note the differences.
又能於諸聖諦現觀，以無倒慧而正建立。
 He can also observe the manifestations of all holy truths and establish them correctly with the wisdom of no inversion.
復於此上隨其所應未離欲處，以世間道漸次修習能離彼欲，乃至能於無所有處離欲作證。
 Furthermore, according to the corresponding place where desire is not separated, one can gradually practice the worldly way to be free from desire, and even be able to prove the freedom from desire in the place where there is nothing.
此諸聖者以出世間智後所得諸世俗智離諸欲時，當知同彼非聖道者所作離欲，但能損伏煩惱種子，非謂永斷。
 When these saints liberate themselves from desires through the worldly wisdom they have acquired after transcending the worldly wisdom, they should know that the renunciation done by those who are not on the holy path can only damage the seeds of afflictions, but it does not mean that they will be permanently eradicated.
此世俗智是出世間智後所得，應言此智亦是世間，亦出世間，不應一向名為世間。
 This worldly wisdom is obtained after transcendental wisdom. It should be said that this wisdom is also worldly and transcendental. It should not always be called worldly.
又修此智略有四道。
 Also cultivate this wisdom in four ways.
一、方便道，二、無間道，三、解脫道，四、勝進道。
 1. The convenient path, 2. The Infernal Path, 3. The path to liberation, and 4. The path to victory.
於一切地修道所斷耎中上等九品煩惱，隨其品數各各差別，能隨順斷，是名初道。
 The upper nine grades of troubles that can be eliminated by cultivating the Tao in all places vary according to their grade. Being able to eliminate them smoothly is called the initial path.
能無間斷，是第二道。
 Being able to do so without interruption is the second path.
無間斷已，是第三道。
 Uninterrupted is the third way.
次後於斷，是第四道。
 The second is the end, which is the fourth path.
此勝進道復有二種。
 There are two ways to achieve victory.
或有無間為斷餘品修方便道，此於前品名勝進道，於後所斷名方便道。
 There may be times when people are cultivating expedient paths for the remainder of the journey. This path leads to the famous places in the past, and is called the expedient path for those who are left behind.
或有無間不修方便，但於前品生知足想，不求勝進，或住放逸，或於已斷以觀察智而更觀察，或有但以伺察作意而伺察之，當知此道唯名勝進。
 There may be people who have not cultivated expedients for a long time, but are content with their previous qualities and do not strive for advancement, or they may live in relaxation, or they may have stopped using the wisdom of observation and observe more, or they may only use the intention of observing and observing to observe. Knowing this way is the only way to advance.
除未至定，所餘一切近分地中，唯有俗智，無出世智。
 Except for those who have not yet reached samadhi, there is only worldly wisdom and no transcendental wisdom in all the remaining near parts.
何以故？
 Why?
由未至地是初定心，初靜慮上所有定心皆先有定故。
 It is the initial concentration of mind that comes from the beginning, and all the concentration of mind in the initial meditation are pre-concentrated.
聖弟子從此以上，但依根本修出世智，不依近分。
 From now on, the noble disciples should cultivate transcendental wisdom based on the fundamentals and not on the near factors.
第一有中所有諸智，皆俗智攝。
 All the wisdom in the first existence is captured by ordinary wisdom.
何以故？
 Why?
彼處作意與出世間聖智作意不同分故，但作非想非非想行。
 The intention there is different from the intention of the supramundane sage wisdom, but the intention is neither thought nor action.
出世作意，有想諸定所攝受故。
 The reason for thinking outside the world is to think about the things that are settled.
始從學地乃至於此諸世俗智，當知皆名中際俗智。
 From the beginning of learning to this worldly knowledge, you should know that they are all called middle-level worldly wisdom.
於阿羅漢身中，所有一切清淨無漏解脫，一切結縛煩惱盡智、無生智，及餘一切神通等功德所攝諸世俗智，皆是後際世俗智攝。
 In the body of an Arhat, all the pure and leak-free liberation, the wisdom of the end of all knots and troubles, the wisdom of the unborn, and all the remaining worldly wisdom captured by the merits such as supernatural powers are all captured by the later worldly wisdom.
復次，諸菩薩初中後際世俗智者，謂從勝解行地乃至到究竟地所有一切世俗智。
 Again, the worldly wisdom of all bodhisattvas in the junior, middle and later stages refers to all worldly wisdom from the stage of supreme understanding to the ultimate stage.
初際者，謂勝解行地。
 The first level is called the place of victory.
中際者，謂從增上意樂清淨地乃至決定行地。
 The middle level refers to the place from which one's thoughts and pleasures are pure to the point where one's conduct is determined.
後際者，謂到究竟地。
 The latter is said to be the ultimate state.
又諸菩薩，於諸地中起二種行，謂有戲論想差別行，及離戲論想現行行。
 Furthermore, Bodhisattvas have two kinds of behavior in various places, namely, the behavior of distinguishing between thinking and thinking about drama, and the behavior of living without thinking and thinking about drama.
似出世間，善修此故，得後所得世俗智攝無障礙智。
 It is like transcending the world. If you practice well, you will gain worldly wisdom and unimpeded wisdom.
又諸菩薩，有與如來願智相似諸世俗智，勝諸聲聞、獨覺所得一切願智。
 Furthermore, all Bodhisattvas have conventional wisdom similar to the Tathagata's wisdom of wishes, which is superior to all the wisdom of wishes obtained by the voice-hearers and the Solitary Awakenings.
諸神通等及空智等，應知亦爾。
 You should know all the supernatural powers and emptiness wisdom.
由諸菩薩所有功德，皆依十力種性而轉，聲聞、獨覺則不如是。
 All the merits and virtues of Bodhisattvas are transferred according to the nature of the ten powers. This is not the case for Sravakas and Solitary Enlightenments.
復次，如是已說初中後際諸世俗智。
 Again, this has been said about worldly wisdom after junior high school.
初中後際諸出世智，次我當說。
 I will talk about all the transcendental wisdom after junior high school.
謂見道、修道、無學道。
 It means seeing the Tao, cultivating the Tao, and not learning the Tao.
若法智品見道，對治欲界見所斷惑。
 If one sees the way with Dharma and wisdom, he will be able to overcome the confusion caused by seeing in the world of desire.
若類智品見道，對治色無色界見所斷惑。
 If you can see the way with similar wisdom, you can eliminate the confusion caused by seeing the formless realm.
問：
 ask:
一切類智現在前時，皆能了別色界、無色界耶？
 All kinds of wisdom can differentiate between the form realm and the formless realm when they are present?
答：
 answer:
若有曾於色無色界所有諸法善聞、善思、善取相者，即能了別。
 If there is anyone who is good at hearing, thinking about, and appreciating all the dharmas in the formless realm, he will be able to distinguish them.
若不爾者，不能了別。
 If not, we can't say goodbye.
所餘諸智，或在毘鉢舍那品，或在奢摩他品，法智、類智二品所攝。
 The rest of the wisdom is either in the Vipasana category or in the Samatha category, and is captured in the two categories of Dharma wisdom and analogy wisdom.
又於見道初智生時，諸餘智因由能生緣所攝受故，皆得增長，一切見道即此剎那皆名為得。
 Furthermore, when the wisdom of seeing the way first arises, all the other causes of wisdom will increase due to the conditions for their emergence. All seeing the way is called attainment at this moment.
於此得已，後時漸漸次第現前，當知見道是勝進道。
 Once you have achieved this, gradually the steps will appear, and you will know that the path of seeing is the path of victory.
於修道中，若有修習出世間道而離欲者，應知如前方便道等，皆是出世。
 In the practice of Taoism, if there are those who practice the transcendental path and are free from desire, they should know that the previous convenient path, etc., are all transcendental.
若於苦等諸聖諦中，有戲論想而現行者，是世俗智。
 If among the noble truths such as suffering, there is a dramatization thought and action, this is conventional wisdom.
離戲論想而現行者，是出世智。
 Those who leave the drama to discuss thoughts and practice them are transcendental wisdom.
為於諸諦以有相想善取相故，為如先時所見、所知修習種種微妙智故，為以世間諸善厭行令心厭故，為受種種妙法樂故，是諸聖者亦修世間離欲之道而離諸欲。
 Because of the various truths, it is because of the existence of images and to think about the good and good things, because of the practice of various subtle wisdoms as seen and understood before, because of the good and disgusting actions in the world that disgust the mind, and because of the joy of receiving all kinds of wonderful Dharma. The sage also cultivates the path of freedom from desire in the world and is free from all desires.
無學地中，即如所說出世間智，解脫修道所斷惑故，極善清淨。
 In the land of no learning, that is, as mentioned above, transcendental wisdom, liberation and cultivation, and the elimination of confusion, it is extremely good and pure.
又出世智，能為一切世間功德所依持處，能令一切上地、下地所有功德皆自在轉。
 In addition, transcendental wisdom can be the place where all merits in the world rely and hold, and can make all merits in the upper and lower worlds rotate freely.
如是名為初中後際出世間智次第生起。
 This is called the emergence of the stage of supramundane wisdom after junior high school.
復次，諸神境智，或加行得、或生得。
 Again, the wisdom of the gods can be obtained by adding practice or by birth.
加行得者，如生此間異生、有學，及與無學、諸菩薩等所有修果。
 Those who have obtained the additional practice are like those born here in different lives, those who have learned, those who have not learned, and all the fruits of Bodhisattva's practice.
生得者，謂生色界。
 Those who are born are said to be born in the form realm.
由先修習為因緣故，後於此中生便即得。
 It is achieved by practicing it first, and then by being born in it.
又有欲界諸天，及人一分，福果所致，如曼馱多王等。
 There are also gods in the realm of desire, and a portion of them reach humans, resulting in blessings and fruits, such as many kings carrying many horses.
又傍生趣如飛禽等，攝受如是眾同分故，如得神通。
 Also, if you are close to the living beings like birds and so on, and take in the common sharing of such people, it is as if you have gained supernatural powers.
鬼趣一分亦復如是。
 The same goes for ghostly fun.
又有呪術、藥草威德，亦如神通。
 There are also magical powers and the power of medicinal herbs, which are also like magical powers.
如作幻惑厭禱起屍、半起屍等。
 Such as having hallucinations, being tired of praying to raise the corpse, half-raising the corpse, etc.
即由如是差別道理，餘四神通所有差別，隨其所應，當知亦爾。
 That is to say, due to such differences, all the differences among the remaining four supernatural powers should be understood as they should be.
復次，云何所識法？
 Again, where do you know the Dharma?
謂一切法皆是所識，諸識能識。
 It is said that all dharmas are known and can be recognized by all consciousnesses.
由五種相諸識差別，如其所應，建立所識。
 Based on the differences between the five types of consciousness, as they should be, the knowledge is established.
何等為五？
 What is five?
一、依緣差別故；
 1. Due to differences in conditions;
二、欣慼差別故；
 2. The difference between joy and sorrow;
三、勝劣差別故；
 3. The difference between victory and defeat;
四、心所差別故；
 4. Differences in mental states;
五、障治生差別故。
 5. Obstacle treatment makes a difference.
云何依緣差別？
 Why is there such a difference?
謂由所依、所緣差別，建立眼等六識差別。
 It is said that the difference between the six senses such as eyes is established based on the differences in objects and objects.
眼識了別諸色境界；
 The eye discerns the realms of form;
餘識各各了自境界；
 Each remaining consciousness has reached its own realm;
意識了別一切眼、色，乃至意、法以為境界。
 Consciousness distinguishes all eyes, forms, and even thoughts and dharmas as the state.
云何欣慼差別？
 How can I be happy about the difference?
謂苦受相應識名慼，此能了別隨順憂苦不可意法。
 It is said that knowing the names of relatives corresponding to painful feelings can distinguish the incomprehensible method of following the sorrows and sufferings.
樂受相應識名欣，此能了別隨順喜樂可意諸法。
 The corresponding recognition of pleasant feelings is called joy. This can distinguish all the dharmas that follow the joy and can be understood.
不苦不樂受相應識名非欣非慼，此能了別隨順捨受非二諸法。
 Feelings that are neither painful nor pleasant are correspondingly recognized as neither happy nor sad. This can differentiate between the two kinds of dharmas, which are neither painful nor pleasant.
云何勝劣差別？
 What's the difference between victory and defeat?
謂不善法及有覆無記法相應識名劣，此能了別諸染污識所行諸法。
 It is said that unwholesome dharmas and existing and unrecorded dharmas correspond to the name of inferior consciousness. This can distinguish the dharmas performed by the polluted consciousness.
善法相應識名勝，此能了別一切善識所行諸法。
 Good Dharma Correspondence Consciousness Names and Places, this can distinguish all Dharma performed by good consciousness.
無記法相應識名非勝非劣，此能了別自所行法。
 The name of the unrecorded method is neither superior nor inferior. This is the ability to distinguish one's own method.
云何心法差別？
 Why is there such a difference in mentality?
謂有心法遍諸心起，復有心法遍善心起，所餘心法，應知如前有漏法中已說其相。
 It is said that there are mental dharmas that arise in all minds, and there are mental dharmas that arise in all virtuous minds. The remaining mental dharmas should be understood as having their characteristics described in the Dharma of Outflows.
遍諸心起復有五種。
 There are five kinds of thoughts that arise throughout the mind.
謂作意、觸、受、想、思。
 It refers to intention, contact, feeling, thinking, and thinking.
如前意地已說其相。
 As expected, its appearance has been described.
遍善心起復有十種。
 There are ten kinds of universally wholesome thoughts.
謂慚、愧、無貪、無瞋、無癡、信、精進、不放逸、不害、捨。
 It means shame, guilt, no greed, no anger, no delusion, faith, diligence, no hesitation, no harm, and equanimity.
如是十法，若定地、若不定地，善心皆有。
 Such ten methods, whether in a settled place or not, have good intentions.
定地心中更增輕安，不放逸等唯是假法。
 The calmness of the mind becomes more peaceful, and the lack of relaxation is only a false method.
此相應識皆能了知一切境法。
 This corresponding consciousness can understand all dharmas.
云何障治生差別？
 How can there be any difference between treatment and treatment?
謂所治障有十五心。
 It is said that there are fifteen minds to cure obstacles.
何等十五？
 How fifteen?
謂欲界繫總有五心，見苦、見集、見滅、見道，及修所斷。
 It is said that there are always five minds in the desire realm: seeing suffering, seeing accumulation, seeing cessation, seeing the way, and seeing the end of cultivation.
如欲界繫總有五心，色無色界，當知亦爾。
 If there are always five minds in the realm of desire, and there is no form in the realm of form, you should know this.
能對治心是第十六，謂諸無漏學無學心。
 Being able to deal with the mind is the sixteenth, and it means that there is no learning mind without any leakage.
如是所治及能治識，隨其所應，各能了別自所行法。
 Consciousness that is governed and able to be governed in this way follows its own course, and each one is able to understand his own way of doing things.
復次，生差別者，略有五種。
 Again, there are only five types of differences.
一、欲界生行，二、色界生行，三、無色界生行，四、往上地生，五、還下地生。
 1. Actions arise in the desire realm, 2. Actions occur in the form realm, 3. Actions occur in the formless realm, 4. Actions occur in the upward realm, and 5. Actions occur in the lower realm.
欲界生行者，從欲界繫若善、若染污、若無覆無記心無間，遍欲界繫一切心生，是名欲界識生差別。
 Those who are born in the desire realm are from the desire realm, which is connected with the good, the contaminated, and the unintentional mind. The desire realm is connected with all the minds. This is called the difference in the consciousness of the desire realm.
如欲界繫，如是色無色界繫。
 Such is the system of the desire realm, such is the system of the formless realm.
自地三心無間，皆生自地三心。
 The three minds of the earth are uninterrupted and all arise from the three minds of the earth.
若先未起靜慮、無色，初欲生時，要從欲界善心無間，初靜慮地善心得生；
 If meditation has not arisen before and there is no color, when desire arises for the first time, the wholesome mind of the desire realm should be endless, and the good mind of meditation should arise;
初靜慮地善心無間，第二靜慮善心得生；
 The first time you meditate on it, your kind heart will be endless; the second time you will meditate on it, your kind heart will be born;
如是乃至無所有處善心無間，第一有地善心得生。
 In this way, even if there is no place for good intentions, there will be no end to them. The first place where good intentions are born is.
必從色界善心無間，初學心生。
 You must have a kind heart from the world of color and a beginner's heart.
學心無間，無學心生。
 There is no time to learn, and there is no intention to learn.
若先已起靜慮、無色，即於彼地不退失者，彼從欲界善心無間，隨其所樂，上地諸心及學無學心欲起現前。
 If there has been calmness and concentration before, and there is no form, that is, if there is no retreat or loss in that place, then the wholesome mind from the desire realm will be endless, and according to its pleasure, all the minds in the upper world and the unlearned mind will arise and appear.
先已善取彼行相故，於彼諸心如意能起。
 If you have already taken good care of those actions, then all your thoughts will arise in that way.
如是所餘上地諸心無間所起，如其所應，當知亦爾。
 In this way, all the minds in the rest of the world arise from time to time, and they should be understood as they should be.
又從欲界無記心無間，色界善心生，如色界果。
 And from the desire realm's uncaring mind, the good mind of the form realm arises, just like the fruit of the form realm.
欲界變化心，即從色界善心無間，此欲界無記心生。
 The desire realm changes the mind, that is, the wholesome mind from the form realm is endless, and this desire realm has no memory of the mind.
又說此心為欲界者，當知是彼影像類故，非自性故。
 It is also said that this mind is the desire realm. You should know that it is an image and type, and it is not its own nature.
又欲界沒生上地時，欲界善心、無記心無間，上地染污心生。
 Also, when the desire realm has not arisen in the upper earth, the virtuous and uncaring mind in the desire realm arises, and the defiled mind in the upper earth arises.
謂生初靜慮乃至有頂。
 It is said that at the beginning of life, one is meditative and even reaches the top.
以一切處結生相續，皆染污心方得成故。
 This is because all places are connected and reborn, and the mind is polluted in order to achieve success.
如是應知，往上地生諸識，決定於自所行生起差別。
 It should be understood that the generation of consciousness in the upper realm depends on the differences arising from what one does.
又諸異生退先所得世間靜慮、無色定時，由染污心現前故退。
 In addition, all the other things that arise before the retreat of the world are the tranquility and colorless concentration, which are caused by the appearance of the defiled mind and therefore retreat.
此下地染污心，從上地善心、染污心無間生。
 The defiled mind below arises from the virtuous and defiled mind above.
又從上地沒生下地時，從一切上地善心、染污心、無記心無間，唯有下地染污心生。
 Also, when the upper ground does not give birth to the lower ground, from all the upper ground's good thoughts, defiled thoughts, and unmindful thoughts, only the lower ground's defiled thoughts arise.
如是應知，還下地生諸識，決定於自所行生起差別。
 It should be understood that the various consciousnesses arising from the ground are determined by the differences arising from what one does.
如是障治生差別故，諸識決定於自所行了別所識諸法差別。
 Such obstacles create differences, and all consciousnesses are determined by the differences between what one does and what one recognizes.
瑜伽師地論卷第六十九
 Volume 69 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
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 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 70 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中聲聞地之四
 The fourth of the shravaka places in the photo-choosing division
復次，諸智光明有五勝利。
 Again, the light of wisdom has five victories.
一、能於所知滅一切闇；
 1. Ability to destroy all darkness within one’s knowledge;
二、能以世間、出世間功德，適悅攝受所依止身；
 2. Ability to use worldly and transcendental merits and virtues to accept and rest upon the body;
三、能正觀見所未見義；
 3. Be able to see the meaning of what is not seen correctly;
四、能於現法與第一樂；
 4. Able to realize the Dharma and the first happiness;
五、能身壞後與第一趣。
 5. Able to regain the first interest after the body is broken.
復次，由十五種德差別故，諸智光明勝外光明。
 Again, due to the differences between the fifteen virtues, the light of wisdom is better than the light of external light.
何等十五？
 How fifteen?
謂外光明以色為性，諸智光明以慧為性。
 It is said that the external light has color as its nature, and the wisdom light has wisdom as its nature.
又外光明能害外翳，諸智光明能害內翳。
 Moreover, the outer light can harm the outer shadow, and the light of wisdom can harm the inner shadow.
如是非常所愛、常所愛，不可分布與諸有情、可分布與諸有情，出已還沒、出已不沒，有色、無色，麁、細，有闇相違、無闇相違，動、不動，不能作一切有情義利、能作一切有情義利，引諸眾生趣曾所趣、引諸眾生趣未曾趣，不能開發一切所覆、能開發一切所覆，不能隱覆已所開顯、能隱覆已所開顯，不能發起無量照明、能發起無量照明，違害於見、不違害見，當知亦爾。
 Such a very loved one, a constant loved one, cannot be distributed among all sentient beings, but can be distributed among all sentient beings. It has not come out yet, it has not gone out yet, it has color or colorless, it is smooth or thin, there is dark conflict, there is no dark conflict. Moving or immobile, it cannot do all sentient beings' righteousness and benefits. It cannot do all sentient beings' righteousness and benefits. It can lead all sentient beings to its interests and has never been interested in it. It cannot develop all the things that are covered. It cannot develop all the things that are covered. It cannot hide everything. What is revealed can conceal what has been revealed. It cannot generate immeasurable illumination. It can generate immeasurable illumination. It is harmful to the view. It is not harmful to the view. You should know this.
復次，有三種調善。
 Again, there are three types of attunement.
一、除遣故；
 1. Get rid of the bad news;
二、制伏故；
 2. To subdue;
三、害隨眠故。
 3. It is harmful to sleep.
復有三種寂靜。
 There are three kinds of silence again.
一、諸惡尋思不能擾故；
 1. All evil thoughts cannot disturb you;
二、不為諸相所動亂故；
 2. Because it is not disturbed by various aspects;
三、任運於內常喜樂故。
 3. Let your luck flow within you and you will always be happy.
復有三種寂止。
 There are three kinds of stillness.
一、身寂止，二、語寂止，三、意寂止。
 1. The body is still, 2. The speech is still, and 3. The mind is still.
復有三種梵志。
 There are three kinds of Brahma.
一、趣向梵志，二、住果梵志，三、到究竟梵志。
 1. The aspiration to be interested in Brahma, 2. the aspiration to live in the fruit of Brahma, and 3. the aspiration to reach the ultimate Brahma.
如是沙門亦有三種。
 Likewise, there are three types of ascetics.
復有三種婆羅門。
 There are three kinds of Brahmins.
一、假名婆羅門，二、種姓婆羅門，三、正行婆羅門。
 One, false name Brahmin, two, caste Brahmin, three, upright Brahmin.
復次，由四因緣，令尸羅壞；
 Again, due to four causes and conditions, the body was destroyed;
尸羅壞故，依止尸羅所應生善皆不得生。
 Because of the destruction of Sheila, none of the good things that should arise from relying on Shelu will be produced.
謂於無餘罪起毀犯故；
 It is said that if there is no remaining crime, it will lead to destruction;
於有餘罪不悔除故，於諸所犯不憶念故；
 Because he does not regret and eliminate the remaining sins, because he does not remember all the sins he has committed;
於無犯中執有犯故；
 In the absence of a crime, there is a crime;
於有犯中執無犯故。
 There is no crime in committing a crime.
由四因緣，名戒具足；
 Due to the four causes and conditions, the name precepts are sufficient;
與上相違，應知其相。
 If it is contrary to the above, you should know the opposite.
復次，由二因緣，令所受戒清淨具足。
 Again, due to two causes and conditions, the precepts received are pure and complete.
一、助伴清淨故；
 1. To help companions become pure;
二、自性清淨故。
 2. Because one’s own nature is pure.
云何名為助伴清淨？
 Why is it called helping companions to be pure?
謂見清淨、軌清淨、命清淨。
 It means that the vision is pure, the path is pure, and the life is pure.
云何自性清淨？
 How can one's own nature be pure?
謂恭敬隨學、具分隨學。
 It means learning with respect and learning with distinction.
復有差別。
 There is a difference.
謂三因緣，令所受戒清淨具足。
 It is said that the three causes and conditions make the precepts received pure and complete.
一、意樂清淨故；
 1. Because the mind is pure;
二、命清淨故；
 2. Because of the purity of life;
三、行清淨故。
 3. Because of pure conduct.
云何意樂清淨？
 Why do you mean happiness and purity?
謂為解脫修行梵行，不為生天。
 It is said that practicing the holy life is for liberation, not for rebirth in heaven.
云何命清淨？
 Why is Yunming pure?
謂如法乞求以自活命。
 It is said that one can survive by begging according to the law.
云何名為如法乞求？
 Why is it called begging according to the Dharma?
謂如所應求、如所從求而乞求故。
 It means asking for what you ask for, asking for what you ask for.
云何名為如所應求？
 What does it mean to be as requested?
謂不矯詐而有所求，亦不綺說而有所求，亦不現相而有所求，亦不抑逼而有所求，亦不以利而悕於利。
 It means not to be pretentious but to ask for something, not to talk nonsense but to ask for something, not to show appearance but to ask for something, not to be restrained but to ask for something, and not to be interested in benefit but to be afraid of benefit.
云何名為如所從求？
 What is the name of Ru Congqiu?
謂除五種不應行處而有所求？
 It means that in addition to the five kinds of things that should not be done, there is something to seek?
云何行清淨？
 How can the cloud be pure?
謂深信所犯有不愛果，若行、若住繫念思惟，終不故犯；
 It means that if you deeply believe that the consequences of committing a crime are unlovable, if you do it and if you dwell on it and think about it, you will never commit the crime intentionally;
設有所犯，即便從他如法悔除，誓於當來堅牢防護。
 If someone has committed a crime, even if he repented and punished him according to the law, he vowed to protect him firmly in the future.
復次，若有苾芻欲勤加行密護根門，應以四相了知妄念過失，及以四相了知不如理作意。
 Again, if someone wants to diligently practice the secrets to protect the root gate, he should use the four characteristics to understand the wrong thoughts and mistakes, and the four characteristics to understand the unreasonable thoughts.
云何四相了知妄念過失？
 Why is it that the four-phase understanding is delusional and wrong?
一、闕念，二、劣念，三、失念，四、亂念。
 1. Missing thoughts, 2. Bad thoughts, 3. Missing thoughts, 4. Random thoughts.
闕念者，謂於密護諸根門法，不聽、不受、不善了知。
 Those who have no thoughts mean that they do not listen to, accept or understand the secret methods of protecting all faculties.
劣念者，謂於彼法雖聽、雖受、雖善了知，而不常作，非委悉作，若修、若習、若多修習。
 Those who have bad thoughts mean that although they have heard, accepted, and understood the Dharma well, they do not do it often, do not do it with all their heart, if they practice it, if they practice it, if they practice it a lot.
失念者，謂雖修習亦多修習，然或有時不正了知而有所行。
 Those who lose their mind mean that although they practice a lot, they may sometimes act without correct understanding.
亂念者，謂即於彼非雜染中生雜染想，雜染中生非雜染想。
 Those who have random thoughts mean that they have thoughts of kilesa in the non-kilesa, and thoughts of non-kilesa arise in the kilesa.
云何以四相了知不如理作意？
 Why is it that the understanding of the four phases is not as good as rational thinking?
一、是煩惱生因；
 1. It is the cause of troubles;
二、與雜染生相應；
 2. Correspondence with defilements;
三、毀壞羞恥；
 3. Destroy shame;
四、起錯亂犯。
 4. Make mistakes.
煩惱生因者，謂如有一，執取於相、執取隨好，由此因緣，於是處所惡不善法隨心流逸。
 The cause of troubles is that if there is one, clinging to appearance, clinging to good things, due to this cause and condition, evil and unwholesome dharmas will flow freely from everywhere.
與雜染生相應者，謂即與彼惡不善法俱現前行。
 Those who are associated with the defilements are said to be moving forward with the appearance of those evil and unwholesome dharmas.
毀壞羞恥者，謂如有一，於應羞恥而不羞恥，又即於彼惡不善法現在前時而無羞恥。
 To destroy shame is to say that there is one who is not ashamed when he should be ashamed, and he is not ashamed when evil and unwholesome dharmas are present.
起錯亂犯者，謂即因彼無羞恥故，或犯所犯罪，或思捨所學。
 Those who make mistakes and commit crimes are said to have committed the crime or neglected what they have learned because they have no shame.
復次，於食知量勤修行者，斷除八處，乃名具足於食知量。
 Furthermore, those who diligently practice the knowledge of food and drink, and eliminate the eight points are said to have sufficient knowledge of food.
何等為八？
 What is eight?
一、耽著飲食，二、耽著自身，三、命根壞滅，四、飢劣，五、身重，六、非無病，七、命不清淨，八、多營事業。
 1. Obsessed with food and drink, 2. Obsessed with oneself, 3. Destruction of the life root, 4. Hunger and poor health, 5. Body weight, 6. Not disease-free, 7. Unclear life, 8. Too many businesses.
復次，常勤修習覺悟瑜伽者，斷除八處，乃得名為常勤修習覺悟瑜伽正行具足。
 Furthermore, those who practice the Yoga of Enlightenment frequently and eliminate the eight points will be called those who practice the Yoga of Enlightenment diligently and possess the right conduct.
何等為八？
 What is eight?
一、由威儀其身疲弊；
 1. His body is exhausted due to his majestic appearance;
二、愛味偃臥，睡眠為樂；
 2. Love the taste of lying down, sleep is a pleasure;
三、隨雜染相；
 3. Follow the defilements;
四、不勤修習雜染對治；
 4. Failure to diligently practice the treatment of defilements;
五、非時而覺；
 5. Awakening unexpectedly;
六、虛棄而覺；
 6. Awareness of abandonment;
七、非時而眠；
 7. Sleeping at odd times;
八、虛棄而眠。
 8. Sleep in vain.
復次，依六出離，應知建立諸出離地。
 Again, according to the six renunciations, one should know how to establish various renunciation places.
何等為六？
 What is six?
一、不隨順出離，二、闕出離，三、家出離，四、不圓滿出離，五、下地出離，六、薩迦耶出離。
 1. Renunciation without conformity, 2. Renunciation at Que, 3. Renunciation at home, 4. Renunciation without perfection, 5. Renunciation at the lower level, and 6. Renunciation at Sakya.
不隨順者，謂五種依止。
 Those who are not obedient are called five types of reliance.
一、趣不隨順，二、生不隨順，三、精進不隨順，四、障不隨順，五、愛樂不隨順。
 1. Interest does not follow the rules; 2. Life does not follow the rules; 3. Effort does not follow the rules; 4. Obstacles do not follow the rules; 5. Love and pleasure do not follow the rules.
闕者，謂闕四種緣。
 Que refers to the four conditions of Que.
一、親友闕；
 1. The palace of relatives and friends;
二、聽聞闕；
 2. Tingwenque;
三、隱沒闕，若教、若證皆隱沒故；
 3. Hidden Que, because both Ruojiao and Ruozhen are hidden;
四、施主臥具闕。
 4. Donor's Bedding Que.
復次，由四種力生善法欲。
 Again, the desire for good Dharma arises from the four forces.
一、由緣力，二、由因力，三、由智力，四、由行力。
 1. By the power of conditions, 2. by the power of causes, 3. by intelligence, and 4. by the power of action.
復次，由四圓滿故，於善說法毘奈耶中出家圓滿。
 Again, because of the four perfections, he became a monk and became perfect in the good Dharma Vinaya.
一、形相圓滿，謂能隨順無所雜染，不染污故。
 1. The form is perfect, which means that it can follow suit without any contamination or contamination.
二、業圓滿，謂如佛說法，善隨順故。
 2. The karma is perfect, that is, just like the Buddha preaching the Dharma, he is good and obedient.
三、意樂圓滿。
 3. Complete happiness.
四、住處圓滿。
 4. The residence is perfect.
復次，由五因緣，應知尸羅律儀圓滿。
 Again, based on the five causes and conditions, it should be known that the rituals of Shira are perfect.
一、不墜墮故；
 1. Don’t fall;
二、能出離故；
 2. Ability to escape from the dead;
三、不可訶故；
 3. It cannot be ignored;
四、無穿缺故；
 4. No wear or tear;
五、不知足故。
 5. Not satisfied.
復次，依二種對治，應知四種根律儀。
 Again, according to the two remedies, one should know the four root rhythms.
二種對治者，一、思擇力，二、修習力。
 The two antidotes are: first, the power of thinking and choice, and second, the power of practice.
四種根律儀者，一、境界護，二、煩惱護，三、纏護，四、隨眠護。
 The four root rhythms are: first, realm protection, second, trouble protection, third, entanglement protection, and fourth, sleep protection.
境界護者，謂住寂靜勤修行時，以念自守，於諸境界心不流散故。
 The protector of realms means that when practicing diligently in silence, you should guard yourself with mindfulness, so that your mind will not wander around in various realms.
煩惱護者，謂等位行而遊行時，於諸境界遠離貪憂故；
 The protector of afflictions means that when you are walking around in waiting positions, you stay away from greed and worry in all realms;
即分別此不取其相，乃至心不流逸者。
 That is to say, one who distinguishes this and does not take its appearance, so that the mind does not wander.
若於爾時執取彼相，復起隨覺執取隨好，則便於彼修防護行，以修習力守護眼根，是名纏護。
 If you grasp that sign at that moment, and if you grasp it again and feel good about it, it will be easier for him to practice protective conduct and protect the eyes with the power of practice. This is called entanglement and protection.
證眼根護，是隨眠護。
 The eye root protection is the sleep protection.
復次，由五因緣，當知於食知量圓滿。
 Again, based on the five causes and conditions, you should know that eating is perfect.
一、依止對治故；
 1. Reliance and antidote;
二、遠離所治故；
 2. Stay away from the target;
三、作自作業故；
 3. Doing your own homework;
四、依處故；
 4. According to the situation;
五、分別故。
 5. Separation.
此中舊受者，飢所起。
 Among them, the old ones are caused by hunger.
苦受者，食所起。
 Suffering is due to food.
撫育者，增梵行故。
 Those who nurture them increase their holy conduct.
力者，能害所治故。
 Those who are powerful can harm what they cure.
樂者，現法樂住故。
 Those who are happy, live happily because of the present Dharma.
無罪者，淨福田故。
 Those who are innocent will be blessed.
安隱住者，煩惱苦斷能作證故。
 Those who live in peace and tranquility can testify by eliminating worries and suffering.
減省睡眠，無間、殷重二加行故，精進圓滿。
 Reduce sleep, practice without interruption, and practice diligently and diligently to achieve perfection.
殷重加行者，謂行坐時而成辦故。
 Those who practice Yin Zhongjia, it means that walking and sitting will make things happen.
於第一、第二、第四蓋中宜坐時，第三蓋中宜行時，第五蓋中宜俱時。
 In the first, second, and fourth hindrances it is appropriate to sit, in the third hindrance it is appropriate to walk, and in the fifth hindrance it is appropriate to sit together.
無間加行者，謂於晝日、夜初後分應常覺悟，於夜中分正習睡眠。
 The practice of intermittent practice means that you should always be awake during the day and at the beginning and end of the night, and sleep properly in the middle of the night.
為離師子相似長時極重失念無間睡故，重累其足，乃至思惟起想正習睡眠。
 Because Master Li has been sleeping for a long time with severe loss of thoughts, his feet have been severely tired, and he has even thought about it and wants to sleep properly.
復次，應於五處知量正知而住。
 Again, one should abide with correct understanding in the five places.
一、於行處，二、於觀處，三、於攝受利養恭敬處，四、於受用資具處，五、於善品加行處。
 1. In the place of action, 2. In the place of contemplation, 3. In the place of taking in benefits and nourishing oneself with respect, 4. In the place of receiving and utilizing the tools, 5. In the place of practicing good deeds.
由初處故，終不遊行非所行處，亦不曛暮而出遊行。
 Because of the beginning, he will never go out to a place where he is not, nor will he go out in the evening.
由第二故，先不作意而觀視者，速攝其根；
 For the second reason, if you look at it without paying attention, you will quickly grasp its root;
若先作意而觀視者，善住其念。
 If you first make up your mind and observe, you will be good at keeping your thoughts.
由第三故，若有所受及他禮時，手不拳縮，足不躁動。
 For the third reason, if you receive someone's courtesy, your hands should not shrink and your feet should not move.
由第四故，受用衣鉢及與飲食皆知其量。
 From the fourth reason, the amount of food and clothing is known.
由第五故，若居寂靜，於晝日分經行、宴坐、若行、若住、若坐、若覺善知其量。
 From the fifth reason, if you live in silence, you can meditate, walk, and sit during the day. If you are walking, if you are staying, if you are sitting, you will be aware of the amount.
於其夜分所習睡眠亦善知量。
 He is also good at understanding the amount of sleep he has learned during the night.
若有修習論義決擇，若語、若默亦善知量；
 If you have the ability to practice the theory of meaning and make decisions, if you speak or remain silent, you will be able to understand it well;
為令二種所依調適，除遣睡眠及諸勞倦亦善知量。
 In order to adjust the two kinds of dependence, it is also good to know how to eliminate sleep and all kinds of fatigue.
復次，若有苾芻勤修神足，略由四支攝諸斷行。
 Again, if there is a person who diligently cultivates the spiritual feet, he will use the four limbs to capture all the broken elements.
一、修習支，二、證勝進支，三、護隨煩惱通達支，四、引發能淨隨煩惱支。
 1. Practice branch, 2. Realize victory branch, 3. Protect and gain access to troubles, and 4. Cause and purify troubles.
修習支者，謂欲、精進。
 The practice branch is called desire and effort.
何以故？
 Why?
依欲、精進修神足故。
 Rely on desire and cultivate spiritually with diligence.
證勝進支者，謂信、輕安。
 Those who have achieved victory are called trust and peace of mind.
何以故？
 Why?
由證勝進故，以淨信心，信上解脫；
 Proceeding from the realization of victory, with pure faith, faith leads to liberation;
以其輕安，止息所有身心麁重。
 With its tranquility, all physical and mental heaviness ceases.
護隨煩惱通達支者，謂念、正知。
 The branch that protects the access to troubles is called mindfulness and clear understanding.
何以故？
 Why?
由正念故，防護未生止觀隨惑；
 Due to righteous thoughts, we can protect ourselves from confusion and contemplation before it arises;
由正知故，通達已生止觀隨惑。
 Due to correct understanding, understanding has given rise to cessation, insight and confusion.
引發能淨隨煩惱支者，謂思及捨。
 The factors that lead to the purification of troubles are thought and equanimity.
何以故？
 Why?
由思故，策沈下心；
 Because of thinking, we must calm down;
由捨故，若心掉舉，攝持於內。
 Due to equanimity, if the mind is restless, hold it within.
復次，有四種法，於所得定為增上緣。
 Again, there are four methods, which are determined to increase the upper boundary.
一、審諦聽聞，二、得正教授，三、宿世串習，四、具足多聞。
 1. Listening carefully, 2. Obtaining a true professor, 3. Practicing in previous lives, 4. Having sufficient knowledge.
審諦聽聞者，謂發起樂欲，生淨信心聽聞正法；
 He who listens carefully means that he has aroused joyful desires and developed pure faith to listen to the true Dharma;
由此因此緣，得心一境性。
 From this, one can obtain the one-pointed nature of the mind.
得正教授者，謂因次第教授、無倒教授故，發起勇猛精進而住，無間常委，於菩提分精勤方便修習而住；
 Those who have received the correct teaching are those who, due to successive teachings and non-inverted teachings, have developed courageous energy and lived in it.
由此因此緣，得心一境性。
 From this, one can obtain the one-pointed nature of the mind.
宿世串習者，謂於宿世隣近生中，於諸靜慮及諸等至數已證入；
 Those who have practiced it in previous lives mean that they have attained to the attainment of various meditations and attainments in the past lives and adjacent lives;
由此因此緣，得心一境性。
 From this, one can obtain the one-pointed nature of the mind.
具足多聞者，謂多聞、聞持、其聞積集，即於彼法獨處空閑，思惟、籌量、審諦觀察；
 To have a lot of hearing means to have heard a lot, to hold on to the hearing, and to accumulate the hearing, that is, to be alone and idle in that Dharma, to think, consider, and observe carefully;
由此因此緣，得心一境性。
 From this, one can obtain the one-pointed nature of the mind.
復次，有七種法，為欲證得三摩地者，應正了知。
 Again, there are seven dharmas that should be properly understood by those who wish to attain samadhi.
一、內定退因，二、外定退因，三、內定退，四、外定退，五、內定退及因對治，六、外定退及因對治，七、彼二對治依持。
 1. Internally fixed retreat causes, 2. External fixed retreat causes, 3. Internal fixed retreats, 4. External fixed retreats, 5. Internal fixed retreats and causes and remedies, 6. External fixed retreats and causes and remedies, 7. The two other countermeasures. hold.
內定退因者，謂懈怠。
 Those who internally determine the cause of retreat are called laziness.
外定退因者，謂掉舉。
 Those who externally determine the cause of retreat are called restlessness.
內定退者，謂惛沈睡眠。
 Those who have retreated from inner concentration are said to be in a deep sleep.
外定退者，謂於五妙欲散亂。
 When external concentration retreats, it is said that the five wonderful desires are scattered.
內定退及因對治者，謂善取相而正觀察。
 Retreating from inner concentration and treating the causes is said to be good at taking the physical appearance and observing it correctly.
外定退及因對治者，謂即於身觀察不淨。
 If external concentration retreats and causes are treated, it is said that the observation of the body is impure.
彼二對治依持者，謂光明想。
 Those who support these two antitheses are called bright thoughts.
云何於身觀集法住？
 Why is it that the Dharma abides in the body while contemplating it?
謂觀此身，從過去世及諸飲食現在而生。
 It means observing this body, it is born from the past life and the present of food and drink.
云何於身觀滅法住？
 Why do you contemplate the cessation of Dharma in your body?
謂觀此身，於當來世是死滅法。
 It is said that if you look at this body, it will be the law of death and destruction in the next life.
云何於身觀集滅法住？
 Why is it that the Dharma abides in the body while contemplating it?
謂觀此身，於現在世由飲食緣增長久住，必當破壞。
 It is said that if you look at this body, it will surely be destroyed if it has been growing for a long time due to eating and drinking in the present world.
於有身者，謂於此身善住其念於真如身。
 For those who have a body, it is said that they abide well in this body and their thoughts are in the true body.
或唯出世間智者，謂由於內奢摩他道。
 Or only those who are transcendentally wise say that it is due to the inner Samatha Path.
或唯出世間見者，謂由毘鉢舍那道。
 Or the only thing that can be seen in the supramundane world is that it is called Vipasana Path.
或唯憶念者，謂由此後所得出世間道。
 Or just remembering, that is, the way of the world can be derived from this.
云何於身無所依住？
 Why is there nothing to live on?
謂依諸定修習念住，即於彼定無有愛味，乃至無有住著。
 It is said that practicing mindfulness and abiding in accordance with various concentration means that there is no taste of love in that concentration, and there is no abiding in it.
云何於世間無所取執？
 Why do you have nothing to cling to in the world?
謂於四顛倒已永斷滅；
 It is said that the four perversions have been destroyed forever;
永斷滅故，於彼身等終不執取淨、樂、我、常。
 Because of the eternal annihilation, in that body, we will never cling to purity, happiness, self, and eternity.
復次，依上施設建立五種補特伽羅。
 Again, five kinds of Butegara are established according to the above facilities.
云何為五？
 Why is the cloud five?
一、欣樂喜樂諸異生者，二、欣樂障斷見迹行者，三、欣樂解脫見趣行者，四、到究竟見趣行者，五、到究竟見迹行者。
 1. Those who are happy and joyful, 2. Those who are happy and happy, those who see the traces of happiness and joy, 3. Those who are happy and liberated, 4. Those who are able to see the ultimate destination, 5. Those who are able to see the ultimate destination.
云何欣樂喜樂異生補特伽羅？
 How can you rejoice and be joyful and reborn?
應知此有三種。
 You should know that there are three types of this.
謂欣樂欲生喜樂、欣樂有尋有伺定生喜樂、欣樂無尋有伺定生喜樂、欣樂無尋無伺定生喜樂差別故。
 It is said that there is a difference between joy arising from desire and joy, joy arising from seeking and concentration of concentration, joy without seeking and concentration, and joy without seeking and concentration.
云何欣樂障斷見迹行補特伽羅？
 Why is it that happiness and joy are blocked and no trace can be seen?
應知此有二種。
 You should know that there are two types of this.
謂欣樂煩惱障斷、欣樂定障斷差別故。
 It is said that happiness and joy are separated by worries and obstacles, and joy and concentration are separated by obstacles.
欣樂煩惱障斷補特伽羅，於現法樂住未得已得，於一切種有想等至未得已得，謂於依止及於觀察所知有差別故。
 Joy, happiness, troubles, obstacles, and obstructions are eliminated and compensated for. The present Dharma and happiness have not been obtained, and all kinds of thoughts and thoughts have not been obtained. This is because there is a difference between what we rely on and what we observe and know.
欣樂定障斷補特伽羅，於一切勝處未得已得，及於一切遍處未得已得。
 Joy, concentration, obstacles, and repairs to Tegara are achieved in all places of excellence that are not yet obtained, and in all places that are not yet obtained.
云何欣樂解脫見趣行補特伽羅？
 How can one be happy, liberated, see pleasure, and practice Ptegara?
謂諸外道起如是見：
 It is said that the outsiders have this view:
我為非有、我所為非有，我當無有、我所當無有。
 What I am does not exist, what I do does not exist, what I should do does not exist, and what I should do does not exist.
彼於此見未得已得。
 He sees here that he has gained what he has not yet achieved.
云何到究竟見趣行補特伽羅？
 How can I get to the point where I can see the interesting thing and practice Bu Te Jia Luo?
謂於非想非非想處未得已得。
 It is said that where there is neither what you want nor what you want, there is nothing you can achieve.
云何到究竟見迹行補特伽羅？
 Where can I find the traces of Bu Te Jia Luo?
謂於六觸處無餘永斷究竟證受。
 It is said that there is no remaining in the six contact points and the ultimate realization will be permanently terminated.
如是名為依止施設建立五種補特伽羅。
 This is called the establishment of five kinds of bu Te Jia Luo facilities.
復次，鄔波索迦有三種德。
 Again, Upasokya has three virtues.
一、清淨，二、能造作，三、能引發。
 One, it is pure, two, it can create, and three, it can induce.
清淨者，謂意樂清淨、戒行清淨、證清淨。
 Purity means that the mind is pure, the moral conduct is pure, and the attainment is pure.
意樂清淨者，謂於佛寶等遠離疑惑，不悕世事謂作吉祥。
 A person whose mind is pure and happy means that he is far away from doubts about Buddha, treasures, etc., and does not care about worldly things, which is said to be auspicious.
戒行清淨者，謂能圓滿所有學處。
 Those who practice pure moral conduct are said to be able to perfect all areas of study.
證清淨者，謂能證得世出世清淨故。
 Those who realize purity are those who can realize the purity of the world and beyond.
能作三寶所作事故，名能造作。
 Being able to cause accidents caused by the Three Jewels means that one can create accidents.
能引發同法、不同法者智故，名能引發。
 Those who can cause the same dharma and different dharma are wise, so the name can cause it.
復次，有三種法。
 Again, there are three methods.
一、聞法，二、行法，三、究竟證法。
 1. Hearing the Dharma, 2. Practicing the Dharma, and 3. The ultimate realization of the Dharma.
又外道法是顛倒說。
 Also, the teachings of heretics are upside down.
所有禁戒非可現見，依止邪願修梵行故。
 All the prohibitions are not visible, because they practice the holy life in accordance with the evil vows.
所有等至有熱惱，非究竟，不能趣究竟、不能出離故，共諸外道故、共諸異生故。
 All of them have hot annoyances, because they are not the ultimate, they cannot understand the ultimate, they cannot escape from it, they are the same as those of outsiders, and they are the same as those of different births.
諸佛正法與彼相違，是真善說、是可現見，乃至智者自內所證。
 The true teachings of the Buddhas are contrary to them. These are true and good teachings, which can be seen and even realized by the wise themselves.
復次，諸欲得捨次第，謂當宣說先所應作。
 Again, the order of giving up all desires is to say what should be done first.
由此故得，謂由布施、持戒。
 From this, it is said that it comes from giving and observing the precepts.
於此可得，謂在天上。
 If you can get it here, it is said to be in heaven.
由此受用，謂由愛味。
 Taking advantage of it is called the taste of love.
由此故捨，謂由過患。
 It is said that giving up due to this is caused by faults.
如此差別，捨於事欲及煩惱欲，謂由出離遠離功德。
 Such a difference, giving up the desires of things and worries, is called renunciation and staying away from merit.
又若顯示清淨品法，謂應稱讚四沙門果，從彼決定無退墮故，或出世間故。
 Also, if the pure Dharma is shown, it is said that the four ascetic fruits should be praised, and it is determined from that that there is no regression, or that it is beyond the world.
復次，由三因緣，同梵行者應當和合驅擯犯戒。
 Again, due to the three causes and conditions, those who share the holy life should work together to avoid violating the precepts.
一、為護他故；
 1. To protect others;
二、彼不堪為上法器故；
 2. That is why he is not worthy of being a sacred instrument;
三、彼能令僧無威德故。
 3. This is why the monks have no power or virtue.
復次，由四因緣，令於尸羅深生愛樂。
 Again, due to the four causes and conditions, deep love and happiness arise in Sheila.
一、由師教。
 1. Teach by a teacher.
遠離二邊，制立所學故。
 Stay away from both sides and establish what you have learned.
二、由自內。
 2. From within.
非極猛利貪等類故。
 It's not due to extreme greed, greed, etc.
三、由助伴。
 3. Assistance and companionship.
彼極柔和，易共住故。
 He is very gentle and easy to live with.
四、由加行。
 4. By adding lines.
不住懈怠故。
 Don't stop slacking off.
復次，有四種觀察尸羅。
 Again, there are four kinds of observation of Shelob.
一、由共住，信知是有；
 1. By living together, we believe and know that there is;
二、於厄難，信知堅牢；
 2. In times of adversity, faith and knowledge remain firm;
三、由世務，信知無缺；
 3. From the affairs of the world, faith and knowledge are perfect;
四、由言論決擇，信知無戀，見不壞故。
 4. Make your choice by words, trust and know without love, see that it is not bad.
云何心趣遠離？
 Why do you want to stay away?
謂於住時處憒鬧者。
 It is said that people are noisy when they live there.
云何心趣出離？
 Why are you so interested in renunciation?
謂於聚落而遊行者。
 It is called those who gather and march.
云何心趣涅槃？
 Why do you want to achieve Nirvana?
謂居寂靜處奢摩他等相者。
 It is said that he lives in a quiet place and has the appearance of samadhi.
復有差別。
 There is a difference.
謂依遠煩惱說趣遠離，依出生死說趣出離，依入涅槃宮說趣涅槃。
 It is said that it means staying away from troubles, it means escaping from life and death, and it means Nirvana means entering the palace of nirvana.
一切受并相續滅故，名為無影、名為寂滅；
 Because all feelings and continuities are destroyed, it is called shadowlessness and cessation;
三苦永離故，名為寂靜；
 Since the three sufferings are forever gone, it is called silence;
煩惱熾然熱惱永息故，名為清涼；
 Because troubles are burning and hot and will never cease, they are called coolness;
得無上迹故，名為真梵。
 Because he has obtained the supreme trace, he is called True Brahman.
復次，由三過故，不能無倒聽聞正法。
 Again, because of the three faults, one cannot listen to the true Dharma without fail.
一、散亂故；
 1. Dispersion;
二、愚癡故；
 2. Because of ignorance;
三、不恭敬故。
 3. Because of disrespect.
復次，有五種相為聞修器。
 Again, there are five forms that serve as tools for hearing and cultivating.
一、謙下心，二、奉行心，三、攝受義心，四、善攝受義心，五、恭敬心。
 1. A humble heart, 2. A heart of devotion, 3. A heart of accepting righteousness, 4. A heart of kindness and accepting righteousness, and 5. A heart of respect.
復次，於善說法毘奈耶中，略有五種大師功德。
 Again, in the good Dharma Vinaya, there are a few merits of the master.
若有大師具成就者，便能映蔽外道沙門、婆羅門師。
 If there is a great master with great attainments, he will be able to overshadow the heretic ascetics and brahmin masters.
何等為五？
 What is five?
一、於諸戒行終無誤失；
 1. Make no mistakes in all precepts;
二、善建立法；
 2. Good establishment of laws;
三、善制立所學；
 3. Make good use of what you learn;
四、於善建立法、善制立所學中，隨所疑惑皆能善斷；
 4. In the process of establishing the Dharma and establishing the rules well, you will be able to judge any doubts well;
五、教授出離。
 5. Teaching renunciation.
復次，由三因緣，唯有此道能得出離，謂無我見。
 Again, due to the three causes and conditions, only this path can lead to renunciation, which is called no-self view.
一、未曾得故；
 1. Never got the reason;
二、現能對治諸煩惱故；
 2. It can cure all troubles;
三、現於解脫無怖畏故。
 3. Because there is no fear in liberation.
復次，有四種歡喜。
 Again, there are four kinds of joy.
一、儉素歡喜，二、積習梵行歡喜，三、無悔歡喜，四、樂斷樂修歡喜。
 1. Joy of being frugal, 2. Joy of accumulating a holy life, 3. Joy of having no regrets, 4. Joy of discontinuing and cultivating happiness.
第一歡喜，能引少欲樂，第二歡喜，能引遠離樂；
 The first joy can lead to less pleasure; the second joy can lead to less pleasure;
第三歡喜，能引三摩地樂；
 The third joy can lead to samadhi bliss;
第四歡喜，能引三菩提樂。
 The fourth joy is the joy of the three bodhisattvas.
復次，由二因緣，佛世尊法名為善說：
 Again, due to two causes and conditions, the Buddha and the Dharma Name are good in saying:
一、言詞文句皆清美故；
 1. The words and sentences are all pure and beautiful;
二、易可通達故。
 2. It is easy to access.
由二因緣，易可通達。
 It can be easily accessed due to two causes and conditions.
一、若文若義易覺了故；
 1. If the text is simple and meaningful, it is easy to understand;
二、出離等覺故。
 2. Because of the awakening of renunciation.
由二因緣，名為出離。
 Due to two causes and conditions, it is called renunciation.
一、往善趣出離故；
 1. To renounce to a good destination;
二、趣三菩提出離故。
 2. The third bodhisattva of interest is the reason for separation.
由二因緣，趣三菩提。
 Due to the two causes and conditions, the three bodhisattvas are achieved.
一、無疑惑故；
 1. Because there is no doubt;
二、不可壞故。
 2. It is indestructible.
由二因緣，不可破壞。
 Due to two causes and conditions, it cannot be destroyed.
一、見不可壞故；
 1. Seeing is indestructible;
二、有窣堵波故。
 2. There are bumps and waves.
由二因緣，有窣堵波：
 Due to two causes and conditions, there are waves:
一、證堅住故；
 1. The proof of solid abiding;
二、有可依故。
 2. There is something to rely on.
由二因緣，名有可依。
 Due to two causes and conditions, the name has something to rely on.
一、依智不依識故；
 1. Relying on wisdom rather than knowledge;
二、大師是如來應正等覺故。
 2. The Master is the Tathagata who should be fully awakened.
由二因緣，大師是如來應正等覺。
 Due to the two causes and conditions, the master is the Tathagata who should be fully enlightened.
一、斷一切疑故；
 1. Get rid of all doubts;
二、邪行不可得故。
 2. Evil behavior cannot be achieved.
復次，有四種能障斷法。
 Again, there are four ways to break energy obstacles.
一、無厭離，二、智未熟，三、散亂，四、沈下。
 1. Insatiable separation; 2. Immature wisdom; 3. Dispersion; 4. Sinking.
應知慧眼，於作惡者說名為盲，於作福者說名有垢，於諸外道說名有翳。
 You should know that the wise eye calls those who do evil things "blindness", those who do good deeds "defiled", and those who practice evil deeds "yin".
復次，修法念住者，應正了知十一種雜染法。
 Again, those who practice Dharma mindfulness should clearly understand the eleven kinds of defilements.
一、貪，二、瞋，三、癡，四、聚，五、散，六、沈，七、掉，八、隨煩惱相，九、不樂遠離，十、愛味，十一、增上慢。
 1. Greed, 2. Hate, 3. Insanity, 4. Gathering, 5. Dispersion, 6. Sinking, 7. Losing, 8. Follow the appearance of troubles, 9. Stay away from unhappiness, 10. Taste of love, 11. Increase. slow.
復次，由四因緣，出世間道用世間道以為助伴。
 Again, due to the four causes and conditions, the transcendental path uses the mundane path as a companion.
一、隱障諸蓋故；
 1. Hidden obstacles and obstacles;
二、遠分制伏故；
 2. To control from a distance;
三、厭患朽壞故；
 3. Because we hate decay;
四、法力滋潤故。
 4. It is nourished by magic power.
復次，由四種相，當知如來所得天眼，遍行一切有情義境。
 Again, based on the four characteristics, it should be known that the Tathagata's heavenly eyes can travel throughout all sentient beings.
一、現見住造能感一切趣業有情故；
 1. Seeing that one can experience all interesting karma and have sentient beings;
二、現見住種種無量生處有情故；
 2. It is because of the existence of sentient beings living in various countless places of birth;
三、現見有中有死生有情故；
 3. There is life, death, and emotions within what we see now;
四、現見無中有死生有情故。
 4. Seeing that there is death, life and emotion in nothingness.
復次，為證諸法、為達諸法勤修行者，有七漸次能證諸法、能達諸法。
 Furthermore, those who practice diligently in order to realize all Dharmas and achieve all Dharmas can gradually realize all Dharmas and achieve all Dharmas in seven stages.
謂於說法者恭敬承事；
 Those who teach the Dharma should be respectful and respectful;
既承事已，審諦聽法；
 Having accepted the matter, examine and listen to the Dharma;
審聞法已，法隨法行；
 After hearing the law, the law will be followed;
法隨法行故，為住其心，攝正方便；
 The Dharma follows the Dharma, so that it can abide in one's mind and take advantage of it;
攝正方便故，發勤精進；
 Take advantage of the correctness and convenience, work diligently and diligently;
發勤精進故，遠離內外不平等心起處方便，法財二種障得清淨；
 By working diligently and diligently, one can stay away from internal and external inequalities arising from convenience, and the two obstacles of Dharma and Wealth can be purified;
障清淨故，於三摩地不生愛味，離增上慢。
 Because the obstacles are pure, love will not arise in samadhi, and there will be no increase in conceit.
復次，為對治九種所治故，應修四種念住。
 Again, in order to cure the nine kinds of diseases, one should practice four kinds of mindfulness.
一、不厭離；
 1. Never get tired of separation;
二、不作意；
 2. Not deliberately;
三、止觀隨煩惱；
 3. Stop and watch along with worries;
四、沈下；
 4. sink;
五、不堪擊難；
 5. Invulnerable;
六、於劣喜足；
 6. Be satisfied with the inferior;
七、忘失教授；
 7. Forgot the professor;
八、毀犯禁戒；
 8. Breaking the prohibitions;
九、棄捨善軛。
 9. Give up the good yoke.
復次，諸出家者有五過失。
 Again, there are five faults among monks.
一、不喜樂過失，二、貪著利養恭敬過失，三、追求親屬過失，四、輕蔑過失，五、增上慢過失。
 1. The fault of not being happy, 2. The fault of being greedy for profit and respecting, 3. The fault of pursuing relatives, 4. The fault of contempt, and 5. The fault of increasing arrogance.
諸在家者，當知亦有五種過失。
 Those who are at home should know that there are also five kinds of faults.
一、貪著過失；
 1. Greedy for mistakes;
二、習近能障諸欲過失；
 2. Xi Jinping can hinder all desires and mistakes;
三、攝受過失；
 3. Intake error;
四、造作惡行過失；
 4. Committing evil deeds and making mistakes;
五、不作善行過失。
 5. Failure to do good deeds.
復次，愚夫有四種相。
 Again, there are four characteristics of a foolish man.
一、不作善作；
 1. Not doing good deeds;
二、作於惡作；
 2. Committing evil deeds;
三、二種雜作；
 Three or two types of hybrids;
四、雖復一向作於善作，而於善作不如實知。
 4. Although he always does good deeds, he does not know the truth about good deeds.
又有四種愚夫之相。
 There are four more signs of a foolish man.
一、不決定慧，二、邪決定慧，三、不起加行，四、所作奸詐。
 1. Failure to determine wisdom, 2. Wrong determination of wisdom, 3. Failure to do advanced deeds, 4. Acting treacherously.
又有四種愚夫之相。
 There are four more signs of a foolish man.
一、非處歡喜，二、非處愁憂，三、決定艱辛，四、先不觀察。
 1. Not happy, 2. Sad, not sad, 3. Decisive hardship, 4. Don’t observe first.
又有四種愚夫之相。
 There are four more signs of a foolish man.
一、邪思構；
 1. Evil thoughts;
二、邪發起；
 2. The initiation of evil;
三、設施功勞，多分無果；
 3. Credit for facilities, too much credit will lead to no results;
四、由此因緣，多生愁嘆。
 4. Due to this reason, many sorrows and sighs arise.
又諸愚夫多分少福，運業薄劣。
 Also, all foolish people share too much blessing and have poor luck.
復次，五法相似，生死大海得大海名。
 Again, the five dharmas are similar, and the ocean of life and death is named the ocean.
一、處所無邊相似故；
 1. The places are infinitely similar;
二、甚深相似故；
 2. Very similar;
三、難渡相似故；
 3. Difficulties are similar;
四、不可飲相似故；
 4. Do not drink the same food;
五、大寶所依相似故。
 5. The great treasures rely on similarities.
復次，由五因緣，於諸財施，法施為勝。
 Again, based on the five causes and conditions, among all the financial donations, Dharma donations are the winner.
一者、財施，於他身中發起惡行；
 First, the charity of wealth initiates evil deeds in him;
法施，決定起諸善行。
 The application of Dharma determines all good deeds.
二者、財施，於他身中發起煩惱；
 Second, giving of money causes troubles in him;
法施，能令對治煩惱。
 Dharma can cure troubles.
三者、財施，於他身中無間引發有罪安樂；
 Third, giving of money will constantly cause sin and happiness in him;
法施，能令無間引發無罪安樂。
 The use of Dharma can bring about guilt-free peace and happiness without interruption.
四者、財施，若佛現世、若不現世，易可獲得；
 Fourth, financial gifts are easy to obtain if the Buddha appears in this world or if he does not appear in this world;
法施，若無諸佛現世，難可獲得。
 If there are no Buddhas appearing in this world, it will be difficult to obtain the Dharma.
五者、財施施而有盡，法施施而無盡。
 Fifth, if you give away wealth, it will be exhausted; if you give away Dharma, it will be endless.
復次，應令五心隨己自在而轉，不應令己隨彼諸心自在而轉。
 Again, you should let your five minds turn according to your own freedom, and you should not let yourself turn according to the freedom of other minds.
何等為五？
 What is five?
一、惡行方便心。
 1. Evil deeds facilitate the mind.
於惡行中猛利趣入。
 In the evil deeds, there is fierce interest.
二、善行方便心。
 2. Good deeds facilitate the mind.
於善行中不猛趣入。
 Don't be too interested in doing good deeds.
三、追求諸欲方便心。
 3. Pursue all desires and facilitate the mind.
於非法兇暴追求欲中猛利趣入。
 Entering into the illegal and violent pursuit of desire.
四、受用諸欲方便心。
 4. Use the convenience of all desires.
深生貪染，乃至不見過患、不知出離趣入受用。
 He is so deeply affected by greed that he does not see dangers and does not know how to escape and enjoy.
五、出離遠離方便心，於出離遠離中速疾退轉，於諸欲中，或於靜慮諸愛味中速疾趣入。
 5. The mind of being renounced and far away from convenience will quickly turn away in the renunciation and distance, and it will quickly enter in the midst of desires, or in the quiet contemplation of all the tastes of love.
復次，由五種相，諸煩惱魅甚於鬼魅。
 Again, due to the five kinds of appearance, the evil spirits are more attractive than ghosts.
一者、若為一鬼所魅，唯即為此一鬼所魅；
 First, if you are possessed by a ghost, you are possessed by this ghost;
若為一煩惱所魅，必為無量煩惱所魅。
 If you are possessed by one trouble, you will be possessed by countless troubles.
二者、若為鬼魅所魅，或以呪術、或以縛害、或以資具、或以眾藥易可治療；
 Second, if one is possessed by ghosts and ghosts, it can be easily cured by magic, binding, equipment, or various medicines;
若為煩惱魅之所魅，不可治療。
 If you are possessed by the evil spirit, it cannot be cured.
三者、若為鬼魅所魅，當於魅時易可識別，下至嬰兒亦能覺了；
 Third, if you are possessed by ghosts and ghosts, you can easily identify them when they are possessed, and even babies can feel them;
若為煩惱魅之所魅，當於魅時難可識別，世聰慧者尚不能了。
 If you are charmed by the charm of afflictions, it will be difficult to recognize it when it is charmed, and even the wisest people in this world cannot do so.
四者、若為鬼魅所魅，此魅是客，易可摧伏，非是俱生，不即由彼成其自性；
 Fourth, if you are possessed by ghosts and ghosts, this ghost is a guest and can be easily defeated. It is not coexisting, nor does it form its own nature from that;
若為煩惱魅之所魅，此魅非客，難可摧伏，而是俱生，即由彼故成其自性。
 If you are possessed by the charm of troubles, this charm is not a guest and is difficult to defeat, but is coexisting, that is, it becomes its own nature from that.
五者、若為鬼魅所魅，不與一切餘有情共；
 Fifth, if you are possessed by ghosts and ghosts, you will not share the same feelings with all other beings;
若為煩惱魅之所魅，必與一切餘有情共。
 If you are possessed by the charm of defilements, you will be the same as all other beings.
復次，或有苾芻不如理思，虛妄計度諦故、實故，建立有我。
 Again, there may be things that are not as good as ideals, and false calculations of truth. Therefore, it is true that there is a self.
當知此計，略有五種虛誑過失：
 You should know that there are five falsehoods in this plan:
一者、隨順外道教轉；
 One is to follow other Taoist teachings;
二者、攝受外道妄見；
 The second is to adopt heretical and false views;
三者、設不順彼而轉，然與外道共為同法；
 Third, if you don't follow the other way and turn around, you will still follow the same method as heretics;
四者、若隨外道教轉，便為修行不出離道；
 Fourth, if you follow the teachings of outsiders, you will not be able to deviate from the Taoism;
五者、雖不隨順彼轉，然與同法翻成異法。
 Fifth, although they do not follow the other's turn, they translate the same method into a different method.
又二因緣故。
 Another two reasons.
一、於諦現觀因緣起邪行故；
 1. Wrong behavior arises from observing the causes and conditions of the truth;
二、於諦現觀起邪行故。
 2. Wrong behavior arises from observing the truth.
復次，依止欲行、福行、展轉同居行，有六種愛恚雜染、四種依處、五種對治。
 Again, there are six kinds of defilements of love and hatred, four kinds of bases, and five kinds of remedies, depending on the qualities of desire, virtue, and cohabitation.
云何六種愛恚雜染？
 What are the six kinds of defilements of love and hatred?
一、境界貪。
 1. Realm greed.
由此習近能障諸欲。
 This practice can hinder all desires.
二、怨憎瞋。
 2. Resentment, hatred and anger.
由此於怨諸有情所，發起憎恚。
 From this, resentment arises from the resentment of sentient beings.
三、順教貪。
 3. Follow the teachings and be greedy.
由此於他承受其教不得自在苦有情所，廣行種種惱害逼迫。
 As a result, he was unable to feel at ease with his teachings and suffered from emotional distress, and he was subjected to all kinds of troubles and persecutions.
四、增上瞋。
 4. Increase anger.
由此於彼增上安樂、增上歡喜諸有情所，不欲令其得此興盛；
 This will increase the happiness and joy of all sentient beings, and do not want them to prosper;
唯欲自得，雜起種種嫉妬、不忍、變異、不樂。
 The desire for self-sufficiency is mixed with all kinds of jealousy, intolerance, variation, and unhappiness.
第五、第六、有功德貪，有過失瞋。
 Fifth and sixth, there is merit, greed, and fault and hatred.
由此因緣，心不平等，於僧眾中雖行惠施，修諸福業，而常伺求種種差別，若作不作、若惡所作，內懷憂苦，不安隱住。
 Due to this cause and condition, the mind is unequal. Although one performs charity and performs various meritorious deeds among the Sangha, he is always looking for various differences. If he does not do something, if he does evil things, he will be filled with sorrow and pain, restless and hidden.
云何四種依處？
 What are the four kinds of reliance?
謂初境界為依處，餘有情為依處。
 It is said that the initial state is the place of support, and the remaining emotions are the place of support.
又初二依處，各起一分雜染；
 In addition, in the first and second bases, each defilement arises;
所餘依處，各起俱分雜染。
 The rest of the bases are all covered with defilements.
云何五種對治？
 What are the five remedies?
一、不淨，二、慈，三、悲，四、喜，五、捨。
 1. Impurity, 2. Kindness, 3. Compassion, 4. Joy, 5. Equanimity.
復有異門六種愛恚雜染、五種對治。
 There are also six kinds of defilements of love and hatred and five kinds of remedies.
何等為六？
 What is six?
一、事貪，二、事瞋，三、貪瞋癡雜染貪，四、不貪不瞋不癡不雜染瞋，五、不貪不瞋不癡不雜染貪，六、貪瞋癡雜染瞋。
 1. Greed, 2. Hate, 3. Greed, hatred, and ignorance are mixed with greed, 4. No greed, no hatred, no ignorance, no mingling with hatred, 5. No greed, no hatred, no ignorance, no mingling with greed, 6. Greed, hatred, and ignorance Miscellaneous taints of anger.
云何五種對治？
 What are the five remedies?
謂不淨與慈及三種作意。
 It refers to impurity, kindness and three kinds of intention.
一、雜染無顛倒作意；
 1. There is no distorted intention in defilements;
二、不雜染無顛倒作意；
 2. No defilements and no distorted intentions;
三、雜染、不雜染無顛倒心，棄捨貪、瞋作意。
 3. Be free from impure defilements, have no distorted mind, and give up thoughts of greed and hatred.
復次，有四種補特伽羅，應知出家得五種功德。
 Again, there are four kinds of Putegara, and you should know that there are five kinds of merit gained by becoming a monk.
云何四種補特伽羅？
 What are the four kinds of bu Te Jia Luo?
一、自依者，二、依他者，三、已熟者，四、未熟者。
 1. Those who rely on themselves, 2. Those who rely on others, 3. Those who are mature, and 4. Those who are not yet mature.
云何應知出家得五種功德？
 Why should we know that there are five kinds of merits gained by becoming a monk?
謂自依補特伽羅由出家故，棄捨王等所共財寶，依止不共清淨尸羅，是名獲得最初功德。
 It is said that since he became a monk, he gave up the treasures shared by the kings and others and relied on the different pure sila. This is called gaining the first merit.
依他補特伽羅由出家故，棄捨屬他、隨他而轉不自在事，獲得自依、不隨於他自在轉事，是名獲得第二功德。
 As a result of becoming a monk, Yitapotegara abandoned others and followed others to do things that were not comfortable for him. He gained self-reliance and did not follow others to do things that were not comfortable for him. This is called obtaining the second merit.
已熟補特伽羅由出家故，若無餘結，即便獲得一切苦邊，是名獲得第三功德。
 Since you have become a monk, if you have matured and made up for the Tejara, if there is nothing left, even if you get all the suffering, this is called gaining the third merit.
若有餘結，即便獲得惡趣苦邊，是名獲得第四功德。
 If there is any leftover, even if you are on the edge of suffering in the lower realms, this is called obtaining the fourth merit.
未熟補特伽羅由出家故，於現法中，解脫無量居家迫迮所有憂苦，積集無量順解脫分廣大善根，能令當來相續成熟，是名獲得第五功德。
 Since the unripe Putegara has become a monk, in the present Dharma, he is freed from all the sorrows and sorrows of home and family, and accumulates countless good roots of compliance and liberation, which can continue to mature in the future. This is called obtaining the fifth merit.
復次，有三種苦及九種相，應知隨逐諸有漏行。
 Again, there are three types of suffering and nine types of symptoms, and you should know that they are followed by all kinds of taints.
云何三種苦？
 Why are there three kinds of suffering?
謂苦苦乃至壞苦。
 It is called suffering and even bad suffering.
云何九種相？
 Why are there nine kinds of signs?
謂一一苦各有三相，隨逐一切有漏行法，故有九相。
 It is said that each kind of suffering has three characteristics, and follows all the phenomena of outflow, so it has nine characteristics.
一、死所隨縛故；
 1. Because death is bound to it;
二、起惡趣因所隨縛故；
 2. The occurrence of bad destinies is due to the accompanying fetters;
三、諸惡趣生所隨縛故；
 3. All the evil destinies are bound by birth;
四、無常法故；
 4. Due to the impermanence of law;
五、於無常中苦法故；
 5. Due to the suffering caused by impermanence;
六、於苦中無我法故；
 6. There is no self-dharma in suffering;
七、順愛味行生住樂故；
 7. Follow the taste of love to live and live in happiness;
八、變壞苦故；
 8. Suffering due to deterioration;
九、即由如是變壞苦性，諸有智者取為非出離法故。
 9. Because the suffering nature has been changed in this way, all wise people have adopted the Dharma as non-renunciation.
復次，若有苾芻成就四支為眾主者，乃能無倒教誡攝御所有徒眾，修行自利利他正行。
 Furthermore, if there is a person who has achieved the four limbs and is the master of all, he will be able to teach and guide all his disciples without any incomprehension, and practice the right behavior of benefiting himself and others.
云何四支？
 What are the four branches of cloud?
一、解脫隨煩惱；
 1. Liberation comes from worries;
二、不離正智；
 2. Stay true to wisdom;
三、為令一切已生善法堅住、不忘、修習圓滿、倍增廣故，攝受任持；
 3. In order to make all the good dharma that has arisen persist, not be forgotten, practiced perfectly, and multiplied, accept and uphold it;
四、為令一切未生善法得生起故，攝受任持。
 4. In order to make all unborn good dharma arise, take it in and hold it.
云何苾芻解脫隨煩惱？
 How can Bicuo be freed from troubles?
謂解脫五種隨煩惱故。
 It is said to be free from the five kinds of troubles.
何等為五？
 What is five?
一、思慕居家；
 1. Longing for home;
二、毀犯禁戒；
 2. Violating the prohibitions;
三、憶先所受分別俱行不正作意；
 3. If you remember the differences you experienced before, you will act incorrectly;
四、耽著未來所有境界，發起貪憂；
 4. Hold on to all future realms and initiate greed and worry;
五、於法慳悋。
 5. Being frugal with the law.
若諸愚夫，於四大種造色自相不如實知，謂之為己父母、妻子，乃至朋友、宰官、親屬及兄弟等，於唯形色謂戲笑等，於唯身語所有動作起有情想俱行作意。
 If you are a fool, you do not know the four major forms and they are not what they really are. You call them your parents, your wife, your friends, your boss, your relatives, your brothers, etc. You only call them joking, laughing, etc., and you only have body and speech. Actions are accompanied by feelings and thoughts.
由此因緣，起邪分別，妄計為我父母、妻子，乃至朋友、宰官、親屬及兄弟等。
 Due to this cause and condition, evil distinctions arise, and they mistakenly think of me as my parents, my wife, my friends, my boss, my relatives, my brothers, etc.
由此分別妄計因緣，發生種種居家思慕。
 From this, we can make random calculations about causes and conditions, and all kinds of homesickness can occur.
諸有智者了知唯有諸色自相，無有情想，故能解脫初隨煩惱。
 All wise people understand that only the various forms have their own characteristics and have no emotional thoughts, so they can be liberated from the initial troubles.
所以者何？
 So what?
從久遠來，由見種種各別色形建立安布，或時與他而共集會，如是見已，便謂為我父母、妻子，廣說乃至是我朋友、宰官、親屬，或謂為他。
 From a long time ago, I saw various forms of Anbu, and sometimes I would gather with him. If I saw him, I would call him my parents, wife, and even my friend, governor, relative, or "my wife". he.
非生無色諸有情類有如是事。
 This is what happens to all non-born, formless sentient beings.
又諸愚夫，不如實知愚夫之相及智者相，由不如實知故，惡思所思、惡說所說、惡作所作；
 Also, all the foolish people do not know the characteristics of a fool and the characteristics of a wise person. Because they do not know the truth, they think evil, say evil things, and do evil things.
凡所現行身語意業皆不清淨，亦無清淨尸羅正命。
 All actions of body, speech, and mind are not pure, and there is no pure scorpion and right livelihood.
諸有智者如實知故，當知一切與彼相違。
 All wise people know it as it is, and should know that everything is contrary to that.
故能解脫第二隨煩惱。
 Therefore, one can be liberated from the secondary worries.
又諸愚夫，於非如理不能如實知非如理，於其如理不能如實知是如理。
 Also, you fools, you cannot truly know what is not rational about what is not rational, and you cannot truly know what is rational about what is rational.
於先所受隨順欲貪可意諸法，不正作意，起欲尋思，堅著、不捨、不棄、不吐；
 Having followed the dharmas that were previously received and followed by desire, greed, and contemplation, without correct intention, arousing desires and thoughts, holding on firmly, not giving up, not abandoning, and not vomiting;
於隨順恚不可意法，起恚尋思；
 In Sui Shun, you can't understand the law, and you get angry and think about it;
於隨順害不可意法；
 Sui Shun harms the law;
起害尋思，餘如前說。
 Thinking about causing harm, as I said before.
諸有智者，於其如理能如實知此是如理，於非如理能如實知此非如理。
 Those who are wise can truly know that what is rational is what is rational, and what is not rational can know what is not rational.
於先所受如前所說差別諸法，或不追憶，或正思惟，或不失念，於彼所緣不起欲尋乃至害尋；
 The different dharmas previously experienced as mentioned above may not be recalled, or the thoughts may be correct, or the thoughts may not be lost, and the object may not be sought or even harmed.
設復生起，而不堅著，廣說如前；
 Suppose the resurrection arises but does not persist, and it can be said as before;
故能解脫第三隨煩惱。
 Therefore, one can be liberated from the third trouble.
又諸愚夫，於根護功德不如實知。
 Also, you are fools who do not know the truth about the merits of protecting your roots.
不護過患不如實知。
 Not knowing the truth is not knowing the fault.
於現在世現前別境發生愛恚雜染其心，於諸可意色等境界悕慕欲見，於不可愛色等境界心生厭逆。
 Love and hatred contaminate the mind in other realms that appear in the present world. In the realms of palatable colors and other realms, there is yearning and desire to see them. In the realms of unlovable colors and other realms, the heart becomes disgusted and rebellious.
於可意境心生悕慕，是名為貪。
 Feeling admiration for Ke's artistic conception is called greed.
懷此貪者，若彼境界變壞之時，心便下慼，是名為憂。
 Those who harbor this kind of greed will feel sad when their state of mind deteriorates. This is called worry.
諸有智者，一切道理，當知皆悉與此相違，故能解脫第四隨煩惱。
 All wise people should know that all principles are contrary to this, so they can be liberated from the fourth trouble.
又諸愚夫，於諸貪欲不正法中，不能如實知其過患，常為餘四慳所漂溺，復起法慳。
 In addition, you foolish people, who are greedy and unhealthy in the Dharma, cannot truly understand their shortcomings and dangers, and are often drowned in the remaining four stinginess, and return to Dharma stinginess.
諸有智者，於彼過患能如實知，於餘四慳尚不生起；
 Those who are wise will know the faults and sufferings as they really are, and the remaining four stinginess will not arise;
設起尋捨，終不堅著，況起法慳。
 If you set up a house and look for it, it will not stick to it in the end, and you will be frugal with the law.
彼既如是遠離法慳，若遇樂法補特伽羅，即為宣說大師所說素呾纜、毘奈耶、摩呾理迦相應聖教，令其受持，廣為無間分別開示，終不隱祕，故能解脫第五隨煩惱。
 Since he is thus far away from the Dharma, if he encounters the Dharma Putegara, he will proclaim the holy teachings corresponding to Suyulan, Vinaya, and Mahalika taught by the Master, and ask him to uphold them, and teach them widely and without interruption. , it is not secret in the end, so it can be freed from the fifth trouble.
是名苾芻成就第一解脫隨煩惱支。
 This is called Bi-Chu, the first branch of liberation from afflictions.
云何苾芻不離正智？
 Why can't you eat cud without departing from righteous wisdom?
謂有四智，何等為四？
 It is said that there are four wisdoms, what are they?
謂依最初離染相續通達八聖支道，立第一智；
 It means that by relying on the initial freedom from defilement, one can continuously access the Eightfold Noble Path and establish the first wisdom;
依證成辦八聖支道，立餘三智。
 Follow the path of the Eightfold Noble Path and establish the remaining three wisdoms.
謂有苾芻住異生位，作是思惟：
 It is said that there is a man who lives in a different place, and he thinks this way:
唯於諸佛世尊聖法毘奈耶中有八聖支道，非諸外道異論法中有如是道。
 Only in Vinaya, the holy Dharma of the Buddhas and World Honored Ones, is there the Eightfold Noble Path, not in the different teachings of heretics.
若於是處有八聖支道，即於是處有沙門果，有諸沙門及沙門義，所謂涅槃。
 If there is the Eightfold Noble Path, then there will be the fruit of the ascetics, the ascetics and the meaning of the ascetics, which is called nirvana.
我今為證沙門果沙門沙門義故，應當發起八聖支道，修令清淨。
 Now, in order to realize the righteousness of the ascetics and recluses, I should initiate the Eightfold Noble Path and cultivate purity.
由如是行於八聖支道中所有智，是名依通達八聖支道立第一智。
 All the wisdom that follows the Eightfold Noble Path in this way is called the first wisdom based on the understanding of the Eightfold Path.
即以此智為依止、為建立，為欲證得成辦如所通達八聖支道故，勇猛精進修餘三智，謂聞所成智、思所成智、修所成智。
 That is to say, using this wisdom as a basis and foundation, in order to realize and achieve the Eightfold Noble Path, we must bravely and diligently cultivate the remaining three wisdoms, which are called the wisdom gained by hearing, the wisdom gained by thinking, and the wisdom gained by practice.
彼為勤修聞所成智，亦令此智得清淨故，求聞正法。
 He sought to hear the true Dharma because he had acquired wisdom through diligent practice and listening, and he also wanted to purify this wisdom.
若有宣說如來所證法毘奈耶，即便往詣恭敬聽受，證得歡喜廣大妙善出離所攝。
 If someone proclaims the Dharma Vinaya realized by the Tathagata, even if he goes to the Dharma Vinaya and listens respectfully and accepts it, he will realize joy, vastness, wonderful goodness, and escape from what he has grasped.
自相高勝，故名廣大；
 It is superior to itself, hence its name: Guangda;
自性無罪，故名妙善；
 It is sinless in nature, so it is called wonderful and good;
涅槃相應，故名出離所攝。
 Nirvana corresponds to it, so it is called renunciation.
又為勤修思所成智，亦令此智得清淨故，若知是處有諸苾芻持經律論而共集會，銓量決擇經律論中深隱要義，則便往趣請問諸諦。
 Also, because of the wisdom acquired through diligent meditation and contemplation, this wisdom has also been purified. Therefore, if you know that there are people gathering in this place who adhere to the sutras and laws and treatises, and consider the profound meaning of the sutras and laws, you will go and ask them. meaning.
彼則為其建立諸諦所有自相證得方便，先未覺悟令其覺悟，若已覺悟開曉令知。
 He then provides the convenience for him to establish all the truths and realize them by themselves. If he has not yet awakened, let him awaken. If he has already awakened, he will know.
即於一義文字差別，方便勸導，令不忘失。
 That is to say, the difference between words in one meaning is convenient for persuasion, so that you will not forget it.
又於無我相應諸諦證得所依甚深義句，以慧通達，廣為開示空性相應如來所說微妙法句。
 Furthermore, with the understanding of the profound meanings of the truths of the correspondence of selflessness, which are the basis for the realization of all truths, he widely revealed the subtle Dharma sentences spoken by the Tathagata of the correspondence of emptiness.
由此因緣，彼既證得聞思所成智清淨故，復更勤修修所成智，亦令此智得清淨故，便於內身住循身觀，乃至廣說修四念住皆應了知。
 Due to this cause and condition, he has realized that the wisdom he has gained through hearing and thinking is pure, and he has diligently cultivated and cultivated the wisdom he has gained. He has also made this wisdom pure, so that he can stay in the inner body and observe the body, and even practice the four kinds of mindfulness to understand it. .
如是名為依證成辦八聖支道建立三智。
 This is called completing the Eightfold Noble Path and establishing the three wisdoms according to the realization.
是名苾芻成就第二不離正智支。
 This is called Bicu, the second branch of inseparable wisdom.
云何苾芻為令已生所有善法堅住、不忘，廣說乃至攝受任持？
 How can Bicuu do this to make all the good dharma that has arisen become firm and unforgettable, to preach widely and even to accept and uphold it?
謂諸苾芻依財食事，從清淨信諸施主邊，如量受取衣服等物，名曰任持。
 It is said that all the people eat and drink according to their wealth, and they receive clothes and other things from the pure and trustful donors according to the amount, which is called Renzhi.
何以故？
 Why?
以諸苾芻由此因緣，身不羸頓，心有堪能，心無染惱，已生善法不退增長。
 Due to these causes and conditions, the body will not be weakened, the mind will be capable, the mind will be free of defilements, and the good dharma that has been generated will not fade and grow.
云何苾芻為令未生一切善法得生起故，攝受任持？
 How can Bicuu accept and uphold all the good dharma that has not yet arisen?
謂諸苾芻年齒耆宿，戒行清高，了知涅槃所有喜樂於諸喜樂為最第一，善修聖道，離增上慢。
 It is said that all those who have lived in the old age should be pure and noble, understand that all the joys of Nirvana are the first among all joys, be good at cultivating the holy path, and avoid increasing conceit.
若有苾芻能於彼所禮敬承事，善言隨喜，離諸諂曲，無求過心，此能生彼，名曰任持。
 If there is a person who can pay respect to others, be good at speaking and rejoicing, stay away from flattery, and have no desire for anything, then this will give rise to him, and he is called Renzhi.
何以故？
 Why?
彼由如是正隨轉時，於時時間，從彼獲得能發勝喜教誡教授，能令未生一切妙善菩提分法速得生起。
 As he is turning around in this way, from time to time, he will receive from him teachings and teachings that can generate victory and joy, and can quickly cause all the wonderful and good bodhidharma to arise before it arises.
如是四支別分十一，十一與四，平等平等。
 In this way, the four branches are respectively eleven, eleven and four, which are equal and equal.
瑜伽師地論卷第七十
 Volume 70 of Yogi's Earth Treatise
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第七十一彌勒菩薩說
 Volume 71 of Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中聲聞地之五
 The fifth of the sravaka places in the photo-choosing division
復次，有七種義。
 Again, there are seven meanings.
一、應推義，二、應攝義，三、應避義，四、應引義，五、應遮義，六、應持義，七、應發義。
 1. The meaning should be inferred, 2. the meaning should be captured, 3. the meaning should be avoided, 4. the meaning should be introduced, 5. the meaning should be covered, 6. the meaning should be maintained, and 7. the meaning should be expressed.
復次，有七種喜。
 Again, there are seven kinds of happiness.
一、聞所引喜，二、思所引喜，三、修所引喜，四、離蓋所引喜，五、議論所引喜，六、念自功德所引喜，七、於諸下劣不生知足所引喜。
 1. The joy caused by hearing, 2. The joy caused by thinking, 3. The joy caused by practicing, 4. The joy caused by leaving the cover, 5. The joy caused by discussing, 6. The joy caused by thinking about one's own merits, 7. The joy caused by all kinds of inferiority. There is no joy caused by contentment.
復次，有五種法。
 Again, there are five methods.
一、教法，二、行法，三、攝受法，四、受用法，五、證法。
 1. Teaching method, 2. Acting method, 3. Accepting method, 4. Accepting method, and 5. Demonstrating method.
復次，具三種德，方能善射。
 Again, only by possessing the three virtues can one be good at shooting.
一、由弓德，二、由箭德，三、由中的德。
 One, the virtue of the bow, the second, the virtue of the arrow, and the third, the virtue of the middle.
弓有二德。
 The bow has two virtues.
一、其性堅牢，二、善作究竟。
 First, his nature is firm, and second, he is good at doing things to the end.
箭有一德。
 There is virtue in arrows.
善作究竟。
 Do good to the end.
中的有三德。
 There are three virtues in it.
一、究竟工巧，二、串習工巧，三、師學工巧。
 First, the ultimate skill of craftsmanship, second, the skill of practicing craftsmanship, and third, the skill of learning craftsmanship from a teacher.
復次，如來教有三種。
 Again, there are three types of Tathagata teachings.
一、長時教，二、無間教，三、不重說教。
 First, long-term teaching, second, continuous teaching, and third, no emphasis on preaching.
復次，如來無量法教，皆由三種理趣。
 Again, the Tathagata’s immeasurable teachings are all based on three kinds of principles.
一、由義差別理趣，二、由文差別理趣，三、由難釋差別理趣。
 First, the difference of theoretical interest is based on the meaning; second, the theoretical interest is different based on the text; third, the theoretical interest is different based on the difficulty of interpretation.
復次，夫涉道者，須五對治。
 Again, those who are involved in the Tao must have five remedies.
一、焰光對治，二、艱險對治，三、江河對治，四、枯竭對治，五、身勞對治。
 1. The remedy of flames, 2. The remedy of hardship, 3. The remedy of rivers, 4. The remedy of depletion, 5. The remedy of physical fatigue.
復次，尸羅有二種相，能往善趣。
 Again, there are two forms of Shiluo, which can lead to a good destination.
一、攝受尸羅，二、不缺尸羅。
 1. Accepting Sheila; 2. Not lacking Sheila.
復次，諸受欲者，於現法中有三種義。
 Again, there are three meanings in the present Dharma for those who experience desire.
一、追尋財寶，二、守護財寶，三、耽著受用。
 1. Pursue treasure, 2. Protect treasure, 3. Enjoy it.
復次，壽命變壞有二種。
 Again, there are two types of lifespan deterioration.
一、麁變壞，二、細變壞。
 One, the Qi becomes bad, the other is the thinness becomes bad.
變壞分位亦有二種。
 There are also two types of bad points.
一、麁，二、細。
 One, 麁, two, fine.
復次，智有二德。
 Again, wisdom has two virtues.
一、正行義德，二、自性德。
 1. Righteous conduct and righteousness; 2. Self-natured virtue.
正行義德者，謂速疾正行、決定正行、微細正行。
 Those who practice righteousness and virtue rightly refer to the right conduct with speed, the right conduct with determination, and the right conduct with subtlety.
自性德者，謂是定地，不可退轉，是出世間，已善修習，於自所行無有罣礙，勝餘一切自類善根，勝於一切他類善根。
 Self-natured virtue is said to be a settled place that cannot be reversed. It is beyond the world and has been practiced well. It has no trace of its own actions. It is better than all the good roots of its own kind and is better than all the good roots of other kinds.
復次，有三顧戀，修四念住能為對治。
 Again, there are three kinds of love, which can be cured by cultivating the four kinds of mindfulness.
一、顧戀助伴，二、顧戀利養，三、顧戀後有。
 1. Care for love and help companions, 2. Care for love and benefit, 3. Care for the future of love.
復次，加行故、現觀故、相續故。
 Again, it is due to the addition of actions, the reason of present observation, and the reason of continuation.
欲貪、無明對治，是加行；
 The antidote to greed and ignorance is the preliminaries;
現見安立、非安立諦，是現觀；
 The truth of existing and non-establishing is the present insight;
已離欲、未離欲，是相續。
 Having been freed from desires and not being freed from desires are a continuum.
又依故、地故、品故、未修定故、已修未得得故、所依清淨障故、作意清淨障故、彼障對治故。
 Also, it depends on the reason, the ground, the quality, the concentration has not been cultivated, the practice has not been achieved, the reliance is pure, the intention is pure, and the obstacle is corrected.
復次，如說六種現觀，謂思現觀乃至究竟現觀。
 Again, if we talk about the six kinds of present-viewing, we mean thinking-present-viewing and even ultimate present-viewing.
問：
 ask:
思現觀有何相？
 What is the appearance of thinking now?
答：
 answer:
若有成就思現觀者，能決定了諸行無常、一切行苦、諸法無我、涅槃寂靜。
 If there is a person who has accomplished the observation of the appearance of thoughts, he can determine the impermanence of all actions, the suffering of all actions, the selflessness of all dharmas, and the tranquility of Nirvana.
住異生位，已能證得如是決定，非諸沙門、若婆羅門、若天魔梵及餘所能如法引奪。
 Those who live in different rebirths have been able to realize such a decision, and no recluses, Brahmins, gods, demons, Brahmas, and others can lead them away like this.
問：
 ask:
信現觀有何相？
 What is the appearance of faith in the present view?
答：
 answer:
若有成就信現觀者，或是異生、或非異生，或於現法或於現法及後法中，終不妄稱餘是大師、餘法善說、餘僧正行。
 If there are those who have achieved faith in the present view, whether they are born in a different way or not, or in the present Dharma, or in the present Dharma and the later Dharma, they will never falsely claim that I am a master, I am a good preacher of the Dharma, and I am a monk who is upright.
問：
 ask:
戒現觀有何相？
 What is the appearance of the present view of precepts?
答：
 answer:
若有成就戒現觀者，終不復能乃至故心斷傍生命、不與而取、習欲邪行、知而妄語、飲米等酒諸放逸處。
 If there is a person who has achieved the precepts and observed them, he will no longer be able to indulge in such indulgences as detaching his mind from life, taking things without giving them, habitually engaging in evil behaviors, knowingly speaking lies, drinking rice and other alcoholic beverages.
問：
 ask:
現觀智諦現觀有何相？
 What is the appearance of present insight into the wisdom and truth of present insight?
答：
 answer:
若有成就現觀智諦現觀者，終不復能依諸妄見而有所作，於自所證而有疑惑，於諸生處而有貪染。
 If there is a person who has achieved the wisdom and truth of appearance, he will no longer be able to act on the basis of false views, have doubts about his own realization, and have greed in all places of life.
現行世相計為清淨，誹謗聲聞、獨覺、大乘作惡趣業，何況能造害父母等諸無間業，乃至不能生第八有。
 The current world is pure, slandering the Sravakas, Paccekabuddhas, and Mahayana and committing evil deeds. Not to mention causing harm to parents and other uninterrupted karma, and even being unable to give birth to the eighth existence.
問：
 ask:
現觀邊智諦現觀有何相？
 What are the characteristics of present insight and wisdom and truth?
答：
 answer:
若有成就現觀邊智諦現觀者，終不於彼他所詰問而生怖畏。
 If there are those who have accomplished the present observation of the wisdom and truth of the present situation, they will never be afraid of those who question them.
問：
 ask:
究竟現觀有何相？
 What exactly is the appearance of present observation?
答：
 answer:
若有成就究竟現觀者，終不復能犯於五處，亦不復能乃至故斷諸傍生命、不與而取、行非梵行習婬欲法、知而妄語、蓄積財寶諸妙欲具而受用之，亦不怖畏不可記事，亦不妄計所有苦樂自作、他作、自他俱作、非自非他為因而生。
 If one achieves the ultimate manifestation, he will no longer be able to violate the five bases, nor will he be able to cut off all the wonderful desires of clinging to life, taking things without giving them, practicing non-Brahma practices and practicing lust, knowing and telling lies, and hoarding treasures. If you have it and use it, you will not be afraid of not being able to remember things, nor will you think that all the pain and happiness are caused by yourself, others, or both, and they are not caused by yourself or others.
如是等類，當知是名諸現觀相。
 Such as this and so on, you should know that this is called the appearance of various phenomena.
問：
 ask:
思現觀何自性？
 What is the nature of thinking now?
答：
 answer:
上品思所成慧為自性，或此俱行菩提分法為自性。
 The wisdom gained through high-quality thinking is its own nature, or the practice of Bodhidharma is its own nature.
問：
 ask:
信現觀何自性？
 What is the nature of faith and present observation?
答：
 answer:
緣三寶境，上品世間、出世間清淨信為自性，或此俱行菩提分法為自性。
 Dependent on the realm of the Three Jewels, pure faith in the superior world and transcendental world is its own nature, or it is its own nature to practice the Bodhi Dharma together.
問：
 ask:
戒現觀何自性？
 What is the nature of the precepts?
答：
 answer:
聖所愛身語業為自性，或此俱行菩提分法為自性。
 The love, body, speech, and deeds of the holy place are one's own nature, or the whole practice of Bodhidharma is one's own nature.
問：
 ask:
現觀智諦現觀何自性？
 What is the nature of the present insight wisdom and truth?
答：
 answer:
緣非安立諦境慧為自性，或此俱行菩提分法為自性。
 The reason is not that the wisdom of the established truth is the self-nature, or that the common practice of Bodhi is the self-nature.
問：
 ask:
現觀邊智諦現觀何自性？
 What is the nature of present contemplation of the wisdom and truth of present contemplation?
答：
 answer:
緣安立諦境慧為自性，或此俱行菩提分法為自性。
 The wisdom of the established truth is the self-nature, or the method of practicing Bodhi is the self-nature.
問：
 ask:
究竟現觀何自性？
 What is the nature of present observation?
答：
 answer:
盡、無生智等為自性，或此俱行菩提分法為自性。
 Endless, unborn wisdom, etc. are the self-nature, or this all-encompassing bodhidharma is the self-nature.
問：
 ask:
此六現觀，幾欲界繫，乃至幾不繫？
 To what extent are these six manifestations connected to the realm of desire, or even not connected to them?
答：
 answer:
一、唯欲界繫；
 1. The realm of desire alone;
一種一分，或欲界繫、或色界繫、或無色界繫；
 One type is divided into three categories: the desire realm, the form realm, or the formless realm;
即此一分及餘三，此四是不繫；
 That is, this one part and the remaining three, these four are not connected;
一，通繫及不繫。
 1. Common and non-related.
問：
 ask:
此六現觀，幾依未至依可得？
 How can these six manifestations be obtained before they are reached?
幾乃至依無所有處依可得？
 How likely is it that there is no place to rely on?
答：
 answer:
一，依非依可得；
 1. You can get it if you don’t rely on it;
餘，依一切依可得。
 The rest can be obtained by relying on everything.
又三，依五依生；
 And three, according to the five dependencies;
一種一分亦爾。
 One kind is worth one point.
問：
 ask:
若現觀智諦現觀離眾相故，名無分別，云何依有尋有伺依可得？
 If the truth of insight wisdom appears and is separated from the crowd, it is called non-differentiation. How can it be obtained by seeking and waiting?
答：
 answer:
由彼思惟尋伺等全分靜慮真如而入於定，是故雖依有尋有伺靜慮可得，然是離相無有分別。
 By thinking about the truth of seeking, seeking, and sustaining, etc., the complete tranquility and contemplation will lead to samadhi. Therefore, although it can be obtained by meditation and contemplation, there is no difference between it and separation.
問：
 ask:
此諸現觀，幾緣世俗諦？
 To what extent do these present views depend on conventional truth?
幾緣勝義諦？
 How much is the ultimate truth?
答：
 answer:
一緣世俗諦，及一種一分；
 One condition is worldly truth, and one is one point;
一無所緣；
 nothing;
二緣安立勝義諦，及一種一分；
 The two conditions establish the ultimate truth, and one kind of one point;
一緣非安立勝義諦，及一種一分。
 One condition is not the ultimate truth, and one is divided into one.
問：
 ask:
此諸現觀，幾有相？
 How many of these manifestations have characteristics?
幾無相？
 Almost phaseless?
答：
 answer:
四有相，一無相，一亦有相亦無相。
 Four have signs, one has no signs, and one has signs and also has no signs.
問：
 ask:
此諸現觀，幾有分別？
 How different are these views?
幾無分別？
 Almost no difference?
答：
 answer:
如有相、無相，當知有分別、無分別亦爾。
 If there is a phase and there is no phase, you should know that there is a distinction and there is no distinction.
問：
 ask:
此諸現觀，幾喜俱行？
 How much joy can be experienced in all these present contemplations?
幾樂俱行？
 How many music clubs are there?
幾捨俱行？
 How many homes are available?
答：
 answer:
初唯喜俱行，餘通喜、樂、捨俱行。
 At first, it was all about joy, but later on, it was all about joy, joy, and equanimity.
問：
 ask:
此諸現觀，幾是壞對治？
 How many of these present views are bad remedies?
幾是斷對治？
 How much is the cure?
幾是持對治？
 How much is it a remedy?
幾是遠分對治？
 How much is treatment at a distance?
答：
 answer:
二唯壞對治，一通斷、持、遠分對治，一通持、遠分對治，二非對治。
 The second is to treat bad things, one is to treat it by cutting it off, holding it, and dividing it far away;
問：
 ask:
此諸現觀，幾是諸纏制伏對治？
 How can these various manifestations subdue and cure entanglements?
幾是隨眠永害對治？
 What is the cure for the permanent harm caused by sleep?
答：
 answer:
三是諸纏制伏對治，一俱對治，二俱非對治。
 The third is to subdue and cure all entanglements. One is a cure, and the other two are not cures.
問：
 ask:
此諸現觀，幾是地地軟中上品煩惱斷對治？
 How can these various manifestations eliminate and cure the high-grade afflictions caused by the softness of the earth?
答：
 answer:
一。
 one.
餘隨順此，為此助伴，非斷對治。
 I will follow this and help you, not just treat it.
問：
 ask:
六現觀得九遍知。
 The six manifestations can lead to nine kinds of knowledge.
謂欲繫見苦、集所斷煩惱斷故，立初遍知；
 It is said that desire is related to the suffering of seeing, and the collection of all the troubles has been eliminated, so it is the beginning of omniscience;
色無色繫見苦、集所斷煩惱斷故，立第二遍知；
 Formless form sees suffering, gathers all the troubles and eliminates them, and establishes the second omniscient knowledge;
欲繫見滅所斷煩惱斷故，立第三遍知；
 Because desire is connected with seeing the cessation of defilements and the cessation of defilements, the third omniscient knowledge is established;
色無色繫見滅所斷煩惱斷故，立第四遍知；
 Since form is colorless, the cessation of seeing and the cessation of defilements, the fourth omniscient knowledge is established;
欲繫見道所斷煩惱斷故，立第五遍知；
 Because of the desire to see the path to the end of the afflictions, establish the fifth level of knowledge;
色無色繫見道所斷煩惱斷故，立第六遍知；
 Formless form is the result of seeing the path and eliminating all worries. Therefore, the sixth omniscient knowledge is established;
下分結斷故，立第七遍知；
 Because the lower divisions are broken, the seventh level of knowledge is established;
色貪斷故，立第八遍知；
 Because color and greed are eliminated, the eighth omniscient knowledge is established;
無色貪斷故，立第九遍知。
 Because of the absence of formless greed, the ninth omniscient knowledge is established.
此六現觀，誰得幾遍知果？
 How many times can anyone know the result of observing these six manifestations?
答：
 answer:
一得九遍知果，餘不得彼果。
 Once you get the fruit of knowing nine times, the rest will not get that fruit.
問：
 ask:
此諸現觀能為煩惱斷對治者，為生已作斷對治耶？
 These present views can cut off and cure the afflictions, can they already cut off and cure them for life?
為未生耶？
 Why is Weisheng?
答：
 answer:
此非未生，雖言生已，而非後時。
 This is not yet born, although it is said that it has already been born, not at a later time.
當知煩惱斷時、對治生時，平等平等；
 When you know that when afflictions are eliminated and when they arise, they are treated equally and equally;
即於爾時，假施設說對治生已，諸煩惱斷。
 At that time, if the remedy is given and the treatment is completed, all the troubles will be eliminated.
問：
 ask:
此諸現觀，誰得幾果？
 Who can achieve the results of all these manifestations?
答：
 answer:
一得一切四果，一得圓滿沙門果時，餘是得一助伴、是得前行。
 Once you have obtained all the four fruits, and once you have attained the perfect Samana fruition, you will have a companion to help you move forward.
問：
 ask:
是諸現觀，幾能轉根？
 How can it be possible to change one's roots through all these manifestations?
答：
 answer:
除一，餘一切。
 All except one.
問：
 ask:
是諸現觀，幾能引發諸神通等殊勝功德？
 How can these manifestations lead to supernatural powers and other extraordinary merits?
答：
 answer:
除一，餘一切。
 All except one.
問：
 ask:
思現觀，當言作何業？
 When thinking about the present contemplation, what should be done?
乃至究竟現觀，當言作何業？
 Even in the final analysis, what should we do?
答：
 answer:
思現觀，當言能生正行所攝清淨品善法為業，能生無罪歡喜為業，能轉一切所疑為業，能趣入修功德為業，能引所餘現觀為業，能往一切善趣為業。
 When thinking about present contemplation, it should be said that it can produce pure and good dharma as a result of right conduct, it can produce sinless joy as a cause, it can turn all doubts into a cause, it can cultivate merit and virtue as a cause, it can lead to the remaining present contemplation as a cause, it can Dedicate yourself to all good destinies.
信現觀，由意樂故，於三寶中能生不動勝解為業，正行清淨為業，一分能往善趣為業。
 With faith and present contemplation, due to the joy of the mind, one can generate immutable and superior understanding among the Three Jewels as karma, pure conduct as karma, and one can go to a good destination as karma.
戒現觀，解脫惡趣眾苦為業。
 The present meditation on precepts can free you from all the suffering in the evil realms.
現觀智諦現觀，能得一切沙門果為業，能引發一切功德清淨為業，能引所餘現觀為業，能於善趣助感光淨果及異熟為業。
 The wisdom and truth of present contemplation can obtain all the fruits of recluse as karma, can induce all merits and virtues to be pure as karma, can induce the remaining present contemplation as karma, and can help the pure fruits of enlightenment and ripeness in good destinations as karma.
現觀邊智諦現觀，能於一切安立諦中，問答善巧為業，速疾通慧為業，能引此後現觀為業。
 The present contemplation of the wisdom and truth of the present side can establish the truth in all the established truths, and the skillful questioning and answering is the vocation. The quick and quick wisdom is the vocation.
究竟現觀，能引第一現法樂住為業，解脫一切生死大苦為業，住持最後身為業。
 The ultimate manifestation observation can lead to the joyful abiding of the first manifested dharma as a karma, the karma of liberating all the great sufferings of life and death, and the abbot of the last body as a karma.
問：
 ask:
思現觀有幾種？
 How many types of thoughts are there?
乃至究竟現觀有幾種？
 Or even how many kinds of manifestations are there?
答：
 answer:
思現觀，當知有無量種。
 When you think about the present view, you should know that there are countless kinds.
謂契經思，應誦思，記別思，乃至方廣、未曾有法、論議思，苦思，集、滅道思，真如、實際、法界思，蘊、界、處等思，聲聞乘等思，大乘思。
 When it comes to thinking about the sutras, we should recite and think about it, remember and think about it, and even think about it in a wide and wide way. Think about the vehicle, think about the great vehicle.
如是等類，當知差別有無量思。
 If so, you should know that the differences are infinite.
信現觀，亦無量種。
 Faith and present observation are also immeasurable.
謂正憶念過去無量三藐三佛陀，及彼法、彼僧。
 It is said to be mindful of the innumerable Samyaksambo Buddhas of the past, as well as their Dharma and Sangha.
如於過去，未來、現在亦爾。
 As it was in the past, so it is in the future and now.
又正憶念此世界中，及餘十方無量世界所有如來，及彼法、彼僧。
 And I am remembering all the Tathagatas, that Dharma, and that Sangha in this world and in the remaining countless worlds in the ten directions.
隨正憶念有爾所量，亦有爾所信現觀體品數差別。
 There are differences in the number and quality of the manifestations and concepts that you believe in as well as the amount of correct recollection.
戒現觀，亦無量種。
 There are also countless kinds of precepts and present contemplation.
謂隨遠離十種不善性罪業道差別多種。
 It means that there are many different karma paths to stay away from the ten kinds of unwholesome sins.
又隨相續亦有多種。
 And there are many kinds according to the continuation.
謂預流身乃至阿羅漢身，獨覺、菩薩、如來身等無量差別。
 It is said that there are countless differences from the pre-current body to the Arahant body, the body of Solitary Enlightenment, the body of Bodhisattva, and the body of Tathagata.
現觀智諦現觀，亦無量種。
 The wisdom and truth of present contemplation are also immeasurable.
謂念住、正斷、神足、根、力、覺支、道支等菩提分法無量差別。
 It refers to the immeasurable differences in the Bodhi factors such as mindfulness, right judgment, divine foot, faculties, powers, enlightenment factors, and path factors.
如現觀智諦現觀，當知現觀邊智諦現觀、究竟現觀亦爾。
 Just as present contemplation is the present contemplation of the wisdom and truth, you should know that present contemplation is also the present contemplation of the peripheral wisdom truth and ultimate present contemplation.
問：
 ask:
此諸現觀，由如是名、由如是言所安立故；
 These present views are established by such names and such words;
當言是彼自性，當言非彼自性耶？
 Should it be said that it is its own nature, or should it be said that it is not its own nature?
答：
 answer:
世俗說故，當言是彼自性；
 According to conventional wisdom, it should be said that this is his own nature;
第一義故，當言非彼自性。
 In the first sense, it should be said that it is not his own nature.
何以故？
 Why?
一切法義，法爾不可說故。
 All legal meanings cannot be explained by Dharma.
問：
 ask:
思現觀何因何果？
 What is the cause and effect of thinking and observing?
如是乃至究竟現觀何因何果？
 If so, what exactly is the cause and effect of this observation?
答：
 answer:
思現觀，以佛出世、親近善士、聽聞正法、相續成熟、如理作意為因，以所作業為果。
 When thinking about the present situation, the Buddha appears in the world, gets close to good people, listens to the righteous Dharma, matures continuously, and performs the mind in a reasonable manner as the cause, and the deeds are the results.
如思現觀，一切現觀，當知亦爾。
 If you think about present observation, you should know that everything is present observation.
此中差別者，信現觀，亦以餘現觀為因；
 The difference is that the belief in the present view is also due to the remaining present view;
戒現觀亦爾。
 Precepts are present and contemplation is also necessary.
現觀智諦現觀，亦以思現觀為因，亦以順決擇分善根為因，亦以自種姓為因。
 The manifestation of wisdom and truth is also caused by the manifestation of thought, also by the good roots of decision-making, and also by one's own caste.
現觀邊智諦現觀，亦以現觀智諦現觀為因；
 The present insight into the side of wisdom and truth is also caused by the present insight into wisdom and truth;
究竟現觀亦爾。
 The ultimate view is also true.
問：
 ask:
六現觀，七作意謂了相等。
 Six manifestations and seven actions mean equality.
為六現觀攝七作意，為七作意攝六現觀耶？
 In order to observe the six manifestations, we should make seven thoughts, and in order to make seven thoughts, we should take the six appearances and observe them?
答：
 answer:
二現觀，非作意攝；
 The second manifestation observation is not intentional photography;
一現觀，攝樂作意攝；
 As soon as it appears, observe and take pleasure in taking pictures with intention;
一現觀，攝樂作意、觀察作意攝；
 As soon as it appears, observe, take joy and focus, observe and take photos with intention;
一現觀，遠離作意、攝樂作意、加行究竟作意攝；
 Once the observation is present, it is far away from the intention, the intention of taking pleasure, and the intention of the final step;
一現觀，加行究竟果作意攝。
 As soon as you observe it, you can add the ultimate result and take it as your mind.
餘作意，當知是現觀等流攝，非現觀攝。
 When I am thinking about it, I should know that it is the current observation and other fluid photography, not the current observation and photography.
謂了相作意、勝解作意。
 It is said that the meaning of the phase is the best, and the meaning of the victory is the solution.
問：
 ask:
無邊際智，及順決擇分善根，何現觀攝？
 How can the boundless wisdom and the good roots of decision-making be manifested and observed?
答：
 answer:
非諸現觀攝，當知是現觀等流。
 It is not a matter of observing and taking pictures of various phenomena. You should know that it is the flow of observing and observing phenomena.
問：
 ask:
諸思現觀，亦信現觀耶？
 Do you think of the present view and believe in the present view?
設信現觀，亦思現觀耶？
 Assuming that you believe in present-day contemplation, do you also think about present-day contemplation?
答：
 answer:
應作四句。
 There should be four sentences.
或有思現觀，非信現觀，謂除緣寶決定思，諸餘緣決定思。
 There may be thoughts that are present and not beliefs that are present. It is said that the treasure of removal of conditions determines the thoughts, and the remaining conditions determine the thoughts.
或有信現觀，非思現觀，謂緣寶聞、修所成信。
 There may be faith-based contemplation, which is not thought-based contemplation. It is said to be a belief gained through hearing and cultivating the Yuanbao.
或有思現觀，亦信現觀，謂緣寶決定思。
 Some people think about the present view, and they also believe in the present view, saying that the Yuanbao determines the thought.
除上爾所相，是第四句。
 In addition to what you said above, this is the fourth sentence.
由此道理，應知所餘，亦應作四句。
 Based on this principle, you should know the rest and write four sentences.
復有無量一行、順前句、順後句、四句等道理，依聲聞地決擇道理，皆當了知。
 There are countless truths such as one line, the preceding sentence, the following sentence, and four sentences. All of them should be understood according to the sound-hearing ground.
復次，慳之與垢合名慳垢。
 Again, Xingzhi and Sui are both called Xingu.
由八種垢污心相續，能與其慳作安足處，是故說彼名為慳垢。
 The eight kinds of filthy thoughts are continuous, and they can be saved as a safe place, so it is called "sparing the filth".
云何為八？
 Why is the cloud eight?
一、於惠施先不串習，於現法中愛重財食。
 1. Don’t follow the customs of benefiting and giving first, and attach great importance to wealth and food in the present Dharma.
二、於身命極重顧戀，不顧後世。
 2. Put great emphasis on love and life, regardless of future generations.
三、與慳者恒共止住，又隨順彼。
 3. Stay with those who are frugal and follow them.
四、見所施田無勝功德，及簡擇福田。
 4. Seeing that the land donated has no merits and virtues, and simply choose a blessed field.
五、於慈悲先不串習，及於彼處不見勝德。
 5. If you don’t practice compassion first, you won’t see the virtue there.
六、以諸財寶難可積集，數習彼想，故生嬾惰及與懈怠。
 6. It is difficult to accumulate all kinds of treasures, and thinking about them will lead to laziness and laziness.
七、執取於見，及謂惠捨有彼雜染。
 7. Clinging to views, and saying that charity is a defilement.
八、希求財寶而行惠施，及迴向於彼。
 8. Desire for wealth, perform charity, and dedicate it to him.
復次，有五種行名為調善。
 Again, there are five kinds of actions called harmonizing goodness.
一、感財富行，二、感善趣行，三、感無苦行，四、感自義行，五、感他義行。
 1. Sense of wealth, 2. Sense of good deeds, 3. Sense of non-austerity, 4. Sense of one’s own righteous conduct, 5. Sense of other’s righteous conduct.
感財富行者，謂施性福業事。
 Those who feel wealth are said to have done good deeds.
感善趣行者，謂戒性福業事。
 Those who feel good and do good deeds are said to have good moral conduct and good deeds.
感無苦行者，謂修性福業事。
 Those who feel that there is no asceticism are those who cultivate their nature and achieve good deeds.
感自義行者，謂聲聞、獨覺道。
 Those who feel self-righteousness are called Sravakas and Paccekas.
感他義行者，謂菩薩道。
 Those who appreciate others' righteous deeds are called Bodhisattvas.
為得彼故，應修五想。
 In order to achieve this, you should practice the five thoughts.
一、於諸欲中修不淨想，二、於自身命修速滅想，三、於欲界中修有怖想，四、於諸行中修無常想，五、於諸眾生修哀愍想。
 1. Cultivate the thought of impurity in all desires, 2. Cultivate the thought of quick demise in one's own life, 3. Cultivate the thought of fear in the realm of desire, 4. Cultivate the thought of impermanence in all actions, 5. Cultivate compassion for all living beings. think.
復次，當釋醍醐喻經。
 Again, we should interpret the Daigo Yu Sutra.
云何了知契經乃至論義？
 How can you understand the meaning of the Deeds and Commentaries?
謂略由五相。
 It is said that it consists of five phases.
一、了知假名故；
 1. Understand the pseudonym;
二、了知攝受故；
 2. Understanding and accepting;
三、了知次第故；
 3. Understand the sequence;
四、了知聖教故；
 4. Understand the holy teachings;
五、了知依處故。
 5. Know the basis of knowledge.
云何了知假名？
 Why do you know the pseudonym?
謂能了知差別法門名想施設。
 It means being able to understand the names, ideas, and facilities of different Dharma schools.
云何了知攝受？
 Why do you know how to take in?
謂能了知名身、句身、文身，由此宣說差別法門。
 It is said that he can understand the body of the name, the body of the sentence, and the body of the tattoo, and thus he can preach the different methods.
云何了知次第？
 How do you know the order?
謂能了知從此法門至彼法門、從此句至彼句所有次第。
 It means that you can understand all the steps from this Dharma door to that Dharma door, from this sentence to that sentence.
云何了知聖教？
 How do you know about the Holy Religion?
謂能了知如是法門，如來所說、或弟子說、或在家說、或出家說。
 It is said that one can understand such a Dharma door, which is taught by the Tathagata, taught by disciples, taught by lay people, or taught by monks.
云何了知依處？
 How do you know where to base your knowledge?
謂能了知如是法門，依自利說；
 To say that one can understand such a method is based on self-interest;
如是法門，依利他說；
 Such a method is said by Li Ta;
如是法門，乃至為令天人利益安樂故說。
 Such a method can even be said to bring benefit and happiness to heaven and humans.
如是名為略由五相，了知契經乃至論義。
 Such a name is briefly based on the five characteristics, and the understanding of the scriptures and even the meaning can be understood.
云何了知彼彼語義？
 How do you know the meaning of the other?
亦由五相。
 It also consists of five phases.
一、了知緣起故；
 1. Understand the causes;
二、了知句差別故；
 2. Understand the difference between sentences;
三、了知次第故；
 3. Understand the sequence;
四、了知道理故；
 4. Understand the reason;
五、了知略義故。
 5. Understand the brief meaning.
云何了知緣起？
 How do you know the origin?
謂能了知一分所化應示現義，乃至一分所化應慶喜義。
 It is said that one can understand the actual meaning of what should be transformed into it, and even the meaning of celebration and joy when it is transformed into one cent.
云何了知句差別？
 Why do you know the difference between sentences?
謂能了知異門、異相訓釋言詞品類差別。
 It is said that one can understand the differences between different sects and disciplines and explain the categories of words.
云何了知次第？
 How do you know the order?
謂能了知解釋次第、成立次第、圓滿次第。
 It is said that one can understand the order of explanation, the stage of establishment, and the stage of consummation.
云何了知道理？
 Why does Yun know the truth?
謂能了知四種道理。
 It is said that one can understand the four principles.
一、觀待道理，二、證成道理，三、作用道理，四、法爾道理。
 1. Viewing the truth, 2. Proving the truth, 3. Functioning the truth, 4. False truth.
云何了知略義？
 Why do you understand the brief meaning?
謂能了知此是蘊相應語，此是界、處、緣起、處非處、諦相應語，此是念住等相應語，乃至此是八聖支道相應語，此是業相應語，此是煩惱相應語，此是增上戒等學相應語。
 It is said that one can understand that this is the language corresponding to the aggregates, this is the language corresponding to the world, the base, the dependent origination, the non-ground, the truth, this is the language corresponding to mindfulness, etc., and this is the language corresponding to the Eightfold Noble Path, and this is the language corresponding to the karma. This is the corresponding language for troubles, and this is the corresponding language for learning to increase the precepts.
復次，云何知時？
 Again, how can I know the time?
謂由五相故。
 It is said to be due to the five phases.
一、通達正現在前雜染故；
 1. Understanding the present defilements;
二、通達將現在前雜染故；
 2. Understanding the defilements before the present;
三、通達不染污位故；
 3. The position of being clear and uncontaminated;
四、等起對治作意故；
 4. Wait for the cure to occur;
五、對治作意故。
 5. Cure intentional illness.
復次，云何知量？
 Again, how can I know how to measure it?
謂於所食、所飲、所噉，乃至廣說。
 It is said about what is eaten, what is drunk, what is eaten, and even widely spoken.
當知此中，略說二種斷隨順性。
 It should be understood that here are two types of breaking and following nature.
一、任持隨順性，二、精進隨順性。
 1. Be willing to hold on and follow the nature; 2. Be diligent and follow the nature.
任持隨順性者，謂於所食、所飲、所噉、所甞、善知其量。
 Those who are willing to follow one's nature are those who are good at knowing the quantity of what they eat, drink, eat, and eat.
精進隨順性者，謂於若行、若住，乃至廣說善知其量。
 Those who are diligent and follow one's nature are said to be able to act and stay, and even to speak widely and know the amount of it.
此中云何於所食等善知其量？
 What does this say about knowing the quantity of what you eat?
謂於受取及受用中，皆善知量。
 It is said that in receiving and using, one is good at understanding and measuring.
於受取中善知量者，謂於此時應受，從此應受，此所應受，齊此應受。
 Those who are good at understanding and measuring in receiving and grasping say that they should receive it at this time, they should receive it from now on, this should be received, and this should be received.
何時應受？
 When is it due?
謂日初分，即於此時為受用故。
 It is said that it is divided at the beginning of the day, that is why it is used at this time.
從何應受？
 Why should you deserve it?
謂除五種非所行處。
 It is said that there are five kinds of wrong things to do.
何所應受？
 What should you deserve?
謂清淨物，如來所許，除酒肉等所不應飲、不應食物。
 The so-called pure things, as promised by the Tathagata, except wine and meat, which should not be drunk or eaten.
齊何應受？
 How should Qi deserve it?
謂知量而受，勿令自損，或損於他。
 It means knowing the amount and receiving it, and not harming yourself or others.
於受用中善知量者，謂如所受，於此時中應可受用。
 Those who are good at knowing how to measure something when it is being used means that it should be able to be used at this time if it is received.
於何時中應可受用？
 When should it be available?
謂如前說日之初分，是受用時。
 It is said that the first part of the day is the time to use it.
於何處所應可受用？
 Where should it be used?
謂於好處，或居道場、或在聚落。
 It is said that it is good to live in a Taoist temple or in a settlement.
何所應受用？
 Why should it be used?
謂如前說清淨物等。
 It means pure things, etc. as mentioned before.
齊何應受用？
 Why should Qi be used?
謂善知量，應可受用，勿令飢惱、勿不順斷、勿令諸界起不平等。
 It is said that the good knowledge should be able to be used, and should not cause hunger and distress, should not be disobedient, and should not cause inequality in all realms.
云何於勤精進善知其量？
 How can one be diligent and diligent enough to know the quantity?
謂於此時、此處、此事、齊此應勤精進。
 It means that at this time, here, on this matter, all should be diligent and diligent.
於何等時應勤精進？
 When should we be diligent and diligent?
謂於應行時而行，乃至於應解睡眠時而解睡眠。
 It is said that one should act when one should act, and even one should interpret sleep when one should interpret it.
於何處所應勤精進？
 Where should we work diligently and diligently?
謂於閑林、或在道場、或居內院、或經行處應修精進。
 It is said that you should practice diligently in the idle forest, or in the Taoist temple, or in the inner courtyard, or in the place where you meditate.
於何等事應修精進？
 What kind of things should we practice diligently?
謂應勤行、勤住，乃至勤解睡眠勞惓。
 It means that you should walk diligently, live diligently, and even work diligently to relieve sleep and fatigue.
齊何應修所有精進？
 Why should Qi cultivate all diligence?
謂善知量而修精進，勿因此故，太沈、太舉。
 It is said to be good at understanding and practice diligently. Don't be too heavy-handed or too heavy-handed because of this.
復次，云何善知剎帝利眾？
 Again, how can one know how to benefit the people of Kshatriya?
謂善了知剎帝利眾如是名、如是種、如是姓、如是食，乃至如是壽量邊際。
 It is said that the Kshatriyas who are good at understanding have such a name, such a seed, such a surname, such a diet, and even such a limit of life span.
如是乃至善知長者、居士等眾。
 In this way, even wise elders, lay people, etc.
云何善知諸沙門眾？
 How can he know all the ascetics well?
謂能善知彼如是名，此是少年、此是長年、此是耆年，此持經者，乃至此是能持論者，善知此是瑜伽師等。
 It is said that such a name can be known well, such as this is a young man, this is a senior, this is an old man, this is a person who upholds sutras, this is a person who can uphold sutras, this is a person who can know well, this is a yogi, etc.
復次，云何善知我於是中，應當往詣，乃至應默？
 Again, how can you know that if I am here, I should go to attain it, or even be silent?
謂若略說，為此應往乃至應默，及如此應往乃至應默。
 It is said that if you say it briefly, you should go to and even be silent for this, and you should go and even be silent for this.
何所為故，詣在家眾乃至應默？
 What is the reason why everyone at home should be silent?
謂為乞求資生眾具；
 It is said to be a means of begging for all things;
或復為令未信者信，信者增長；
 Or it can make unbelievers believe and believers grow;
或為慰問遭重疾病、受眾苦者；
 Or to express condolences to those suffering from serious illness or suffering;
或為開解諸愁憂者；
 Or to relieve all worries;
或為和好展轉怨對互相違者；
 Or, for the sake of reconciliation, they turn to resentment against those who violate each other;
或為隨順他所作事；
 Or to follow what he does;
或復為他之所勸請；
 Or be persuaded by him again;
或為隨從軌範、親教同梵行者；
 Or those who follow the standards, teach personally and practice the holy life;
或為經營僧所作事；
 or work for business monks;
是故應往乃至應默。
 Therefore, you should go and even be silent.
云何了知應如是往？
 How do you know that you should go this way?
謂如聲聞地已說其相。
 It is said that the sound-hearing ground has already described its appearance.
云何了知應如是住？
 How do you know how to live like this?
謂往詣已，不應即入，至內門側伏慢而住，或無疑慮徐入其家，至相見處從容而住，先言慰問，含笑開顏，遠離嚬蹙，方申愛語。
 It is said that you have gone there, you should not go in immediately, lie down beside the inner door and stay slowly, or enter his house slowly without any doubts, and stay calmly at the place where you meet, first express your condolences, smile and stay away from frowning, and then express your love. .
云何了知應如是坐？
 How do you know that you should sit like this?
謂佛開許隨其所有如法之座，以正威儀端嚴而坐。
 It is said that the Buddha opened his own Dharma-like seat and sat with dignity and solemnity.
云何了知應如是語？
 How do you know that this should be said?
謂善了知如時、如理、如量、寂靜、質直而語。
 It is said that the good understanding is timely, rational, quantitative, quiet, and straight.
時有三種。
 There are three kinds of times.
一者、樂聞，非不樂聞。
 First, I am happy to hear it, but I am not unwilling to hear it.
不樂聞者，謂如有一，或飢、或渴、或身疲倦、或風熱等之所逼惱。
 Those who don’t like to hear it say that if there is one, they may be hungry, thirsty, tired, wind or heat, etc.
是名初時。
 It's called Chushi.
二者、安住如法威儀，非非威儀。
 The two of them should live like Dharma and majesty, not without majesty.
或復有一，雖樂欲聞，非威儀住。
 Perhaps there is another one, although I am happy to hear it, it is not majestic.
非威儀者，謂不應立為坐者說，除彼重病。
 Those who are not dignified and should not sit upright should be said to rule out serious illness.
如別解脫經廣說其相。
 Such as the Buddhist Liberation Sutra extensively describes its characteristics.
是第二時。
 It's the second time.
三者、其心無有染惱，非染惱心。
 Third, his mind is free of defilements and aggravations, and his mind is not defiled and agitated.
染惱心者，謂如有一，其心怱遽，於彼彼事增上勤劬，或荒或亂，或復渾濁；
 A person with an annoyed mind is like a person whose mind is hasty and hastened to do that or that thing, and may become desolate, chaotic, or become turbid again;
或他僕使，或作業者，或復殺者、敵者、怨者。
 Either his servants, his workers, his enemies, his enemies or his enemies.
是第三時。
 It's the third hour.
理有三種。
 There are three kinds of principles.
謂有求請、如法求請、如量求請，方為宣說、如法為說、有義利說。
 It is said that if you ask for something, if you ask for things according to the Dharma, and if you ask for things according to the measure, then you can preach, if you can say it according to the Dharma, and if you can say it with righteousness and benefit.
由三種相，當知如量。
 From the three aspects, we should know the quantity.
一、不亂不雜而有所說；
 1. Not cluttered but has something to say;
二、圓滿文句宣說諸法；
 2. Proclaim all dharma in perfect sentences;
三、凡所宣說言詞不重，謂不重說所有言詞。
 3. Any words that are announced are not emphasized, which means that all words are not emphasized.
若諸語言無用非義，尚不少說，何況多說。
 If all the language is useless and meaningless, there is not much to say, let alone too much to say.
當知寂靜，亦有三種：
 You should know that there are three types of silence:
一、威儀寂靜，二、言音寂靜，三、其心寂靜。
 1. The majesty is silent, 2. the voice is silent, and 3. the heart is silent.
威儀寂靜者，謂諸根寂靜、無有躁擾、亦不高舉、支節不動而有所說。
 The state of majestic silence means that all the roots are silent, there is no restlessness, they are not raised high, and the branches are motionless but there is something to say.
言音寂靜者，謂有所說聲不太高，亦不太急。
 If the voice is quiet, it means that the voice is neither too loud nor too hasty.
心寂靜者，謂雖觸惱，亦不生憤而有所說，況不觸惱。
 A person with a calm mind means that even though he is upset, he does not feel angry and has nothing to say, and he is not upset.
又無染心而有所說。
 And he has something to say without any defilement.
又質直語，亦有三種。
 There are also three types of direct speech.
謂如時語時乃至寂靜語時，或由宿習方便，任性而語；
 It means that when you speak at any time or even when you speak quietly, you may speak willfully due to habitual convenience;
或由現法串習加行作意而語；
 Or words can be made by stringing together existing Dharma practices and adding lines and meanings;
或由愛樂學處，以思擇力而自制伏，方有所說。
 Or learn from Ai Le, use the power of thinking and selection to control yourself, and then you can say something.
於一切時無有虛誑，若隱、若顯，所言無二。
 At all times there is no falsehood, whether it is hidden or revealed, what he says is the same.
云何了知應默？
 Why do you know that you should be silent?
謂善了知，於五時中應當默然。
 It is said that one knows well and should be silent for five periods.
一者、說者正說語時，若彼聽者故作異言，現相諠亂，爾時說者宜當默然。
 First, when the speaker is speaking, if the listener pretends to make strange remarks and appears to be noisy, then the speaker should remain silent.
二者、說者正說語時，若彼聽者撥言且止，吾不欲聞，爾時說者宜當默然。
 Second, when the speaker is speaking, if the listener speaks and stops, I do not want to hear it, and the speaker should remain silent at that time.
三者、說者正說語時，若彼聽者於說者所起求過心，發違諍言，現相乖背，爾時說者宜當默然。
 Third, when the speaker is speaking, if the listener has the speaker's wrong intention, makes a disobedient statement, or behaves disobediently, then the speaker should remain silent.
四者、施主以衣食等來相屈請，爾時受者宜當默然，而許可之。
 Fourth, when the donor offers food, clothing, etc., the recipient should be silent and allow it.
五者、若有敵論者來，現相較論，爾時論者宜當默然，聽其言說。
 Fifth, if an enemy commentator comes and makes a comparison, the commentator should be silent and listen to what he has to say.
復次，且由三相應自了知己所有信，乃至是善男子。
 Again, and based on the three correspondences, one knows all one’s faith and becomes a good man.
一、由依處故；
 1. Due to reasons;
二、由自性故；
 2. Due to self-nature;
三、由時分故。
 3. Because of time.
云何由依處故了知己信？
 How can one trust one's confidants according to one's circumstances?
謂如實知，若事是信之所依處，信緣彼生，當知彼事決定是我信所依處。
 It means knowing as it is, if something is the basis of faith, and faith is caused by it, then knowing that the matter is determined is the basis of my faith.
云何由自性故了知己信？
 How can one know one's own trust based on one's own nature?
謂如實知軟中上品己所有信。
 It means knowing the truth and trusting the best in everything.
云何由時分故了知己信？
 How can one trust a confidant over time?
謂如實知，我於某時已得是信。
 It is said that I know it as it is, and I have gained this belief at some point.
如了知信，如是戒等辯等為後，皆當了知。
 Such as knowing and believing, such as precepts, etc., etc., should be understood later.
此中信是趣入支；
 This letter is an interesting income;
戒是入已奢摩他支；
 Precepts are entered into the samatha branch;
聞是毘鉢舍那支；
 I heard that it was the branch of Vipasana;
捨是奢摩他、毘鉢舍那資糧支；
 She is the material branch of Samatha and Vipassana;
內思所成慧及他隨順教授教誡，是能攝受奢摩他、毘鉢舍那支。
 The wisdom gained from inner reflection and his obedience to the teachings and instructions can absorb the samatha and vipassana factors.
依止此故，證奢摩他、毘鉢舍那，及能證得諸沙門果。
 By relying on this, one can achieve samatha, vipasana, and all the recluse fruits.
於自所證諸深細義，若有欲加而生疑惑，為斷疑故，如自所證為彼宣說。
 If any doubt arises due to the desire to add to the profound and detailed meanings of what one has proved, then in order to eliminate doubts, one should explain it to him as he has proved it.
又為降伏諸敵論者，故須有辯。
 He is also a critic of subduing the enemies, so there must be debate.
於他身語邪行起時，須有忍辱柔和所攝善男子性。
 When his body, speech, and evil deeds begin, he must have a good manly nature captured by patience and gentleness.
復次，由三因緣，發生不信。
 Again, unbelief occurs due to three causes and conditions.
一、由不正知三寶功德故；
 1. Due to improper understanding of the merits of the Three Jewels;
二、行外道見故；
 2. Seeing the truth through practicing heretics;
三、未遇諸佛及聖弟子三種神變，隨其一種所調伏故。
 3. I have not encountered the three kinds of magical transformations of Buddhas and holy disciples, so I am tamed by one of them.
復次，由三因緣，不能數往寂靜園林。
 Again, due to three causes and conditions, countless people can go to the silent garden.
一、放逸懈怠所拘執故；
 1. Because of laziness and laziness;
二、多事業故；
 2. Multiple business accidents;
三、信順人故。
 3. Be trustworthy and obedient to others.
復次，由三因緣，為性不好造詣於他。
 Again, due to three causes and conditions, he has a bad nature.
一、性無畏故；
 1. Fearless nature;
二、性高慢故；
 2. Due to high temperament;
三、依文字故。
 3. According to the text.
由三因緣，為性不好親近於他。
 Due to three causes and conditions, it is not possible to get close to him because of his nature.
一、性不黠利故；
 1. The nature is unfavorable;
二、性非福田故；
 2. Sex is not a land of blessing;
三、無極欲樂故。
 3. Because of endless pleasure.
由三因緣，為性不好請問於他：
 Due to three causes and conditions, if he has bad sex, please ask him:
一、於法不善故；
 1. Because he is not good at the law;
二、於義不善故；
 2. Because of bad righteousness;
三、於二俱不善故。
 3. Because both of them are not good.
由三因緣，不能審聽。
 Due to three causes and conditions, it cannot be examined and heard.
一、多尋伺故；
 1. Seek more troubles;
二、多物務故；
 2. Multiple material affairs;
三、多諸蓋纏雜染心故。
 3. The mind is entangled with many hindrances and contaminates.
由三因緣，為性不能決定任持。
 Due to the three causes and conditions, one's nature cannot determine whether one holds it or not.
一、不聽聞故；
 1. Not listening;
二、惡聽聞故；
 2. Because of bad hearing;
三、覆慧勝慧故。
 3. Overturning wisdom is better than wisdom.
由三因緣，為性不能觀察諸法。
 Due to the three causes and conditions, one’s nature cannot observe all phenomena.
一、樂著戲論故；
 1. Enjoy playing and discussing stories;
二、愛居憒鬧故；
 2. Love to live alone and make trouble;
三、不成就審察慧故。
 3. Failure to achieve the wisdom of examination and inspection.
由三因緣，為性不能法隨法行。
 Due to three causes and conditions, one’s nature cannot follow the Dharma.
一、由顧惜身命；
 1. To cherish one’s life;
二、由即彼增上力故，樂著利養；
 2. Because it increases the superior power, one is happy to benefit from it;
三、由樂著恭敬。
 3. Be respectful and happy.
由三因緣，不樂修行利他之行。
 Due to three causes and conditions, one is not willing to practice altruism.
一、性是下劣種姓故；
 1. Because the sex is of an inferior caste;
二、悲微薄故；
 2. The sadness is meager;
三、無勢力故。
 3. Because there is no power.
如是白品，與上相違，應知其相。
 If it is a white product, it is contrary to the above, and you should know its appearance.
復次，諸聖弟子，非一眾多種種遊觀其事可得，所謂河濱遊觀、山谷遊觀、鬼趣遊觀，如是等類種種遊觀其事可得。
 Again, disciples of the saints cannot be gained by visiting and observing things in various ways, such as riverside tours, valley tours, ghost tours, and so on.
問：
 ask:
何因緣故，諸大聲聞已得神通，乃往鬼趣詰問諸鬼自先業報，為為除自疑故？
 Why do the great speakers who have acquired supernatural powers go to ghost places to question ghosts about their previous karma and retribution, in order to eliminate their own doubts?
為為饒益眾生故？
 To benefit all sentient beings?
若為除自疑者，已得神通，不應道理。
 If you want to get rid of self-doubt, you have obtained supernatural powers and should not understand the truth.
若為饒益眾生者，當說云何饒益眾生？
 If it is to benefit all living beings, why should we benefit all living beings?
答：
 answer:
為饒益眾生故，謂欲饒益此諸餓鬼及餘眾生。
 In order to benefit all sentient beings, I want to benefit these hungry ghosts and other sentient beings.
何以故？
 Why?
由神通力，令諸餓鬼憶念宿世，自說先身所作惡業，深生厭悔，因為說法，便能領悟。
 Through the power of supernatural power, the hungry ghosts can remember their past lives and tell themselves about the evil deeds they have done in their past lives, and they will be deeply disgusted and regretful. Because of the Dharma, they will be able to understand.
由此因緣，速離鬼趣，如是說名饒益諸鬼。
 Due to this cause and condition, you will quickly leave the realm of ghosts, and this name will benefit all ghosts.
已得神通諸大聲聞，聞彼所說種種所受不可愛果先世惡業，乃還人間，展轉宣告，他既聞已，心生厭患，斷惡修善，如是說名利餘眾生。
 The Great Hearers who have acquired supernatural powers, after hearing what they said, all the unlovable consequences they suffered and the evil deeds in previous lives are returned to the human world, declared that after hearing this, they felt disgusted in their hearts, and they stopped doing evil and practiced good deeds, so as to gain fame and benefit all sentient beings.
復次，由六種相，當知欲行諸色名麁。
 Again, based on the six kinds of signs, you should know that the various forms of desire are named.
云何六相說彼名麁？
 Why do the six prime ministers say that his name is Ji?
一、眾多故麁；
 1. Many old friends;
二、沈重故麁；
 2. The heavy weight;
三、不淨故麁；
 3. It is impure;
四、堅強故麁；
 4. Strong and strong;
五、變壞故麁；
 5. Deterioration;
六、不隨心轉故麁。
 6. Don’t follow your heart and change your old ways.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
又獨覺地諸決擇文，亦不復現。
 Also, all the decision-making articles that I realized did not appear again.
瑜伽師地論卷第七十一
 Volume 71 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十二
 Volume 72 of Yogi's Earth Treatise
彌勒菩薩說
 Maitreya Bodhisattva said
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之一
 One of the Bodhisattva Grounds
如是已說聲聞地等決擇。
 Thus it has been said that the voice-hearers will wait for the decision.
菩薩地決擇，我今當說。
 I will now explain the decision of the Bodhisattva.
謂如成立聲聞種性，當知成立菩薩種性，亦復如是。
 It is said that if the nature of the voice-hearer is established, it should be understood that the same is true if the nature of the bodhisattva is established.
復次，有十發心。
 Again, there are ten aspirations.
謂世俗受發心、得法性發心、不決定發心、決定發心、不清淨發心、清淨發心、羸劣發心、強盛發心、未成果發心、已成果發心。
 It refers to the motivation to receive worldly feelings, the motivation to obtain the nature of the Dharma, the motivation to be undecided, the motivation to decide, the motivation to be unclean, the motivation to be pure, the motivation to be weak, the motivation to be strong, the intention to have not yet achieved results, and the motivation to have achieved results.
世俗受發心者，謂諸菩薩未入菩薩正性離生所有發心。
 Those who have worldly feelings and motivations mean that all bodhisattvas have not entered into the bodhisattva's true nature and are separated from all motivations.
得法性發心者，謂諸菩薩已入菩薩正性離生，及迴向菩提諸聲聞等所有發心。
 Those who have attained the Dharma-nature and aroused their aspiration mean that all Bodhisattvas have entered into the Bodhisattva’s true nature and are reborn, and have dedicated all their aspiration to the Bodhisattva’s voice-hearers.
不決定發心者，謂非彼種性，設彼種性復退還法所有發心。
 If the motivation is not determined, it is said that it is not of that nature. Suppose that nature returns to all the motivations of the Dharma.
與此相違，當知名為決定發心。
 Contrary to this, it is called determination of motivation.
不清淨發心者，謂如有一，或隨他轉、或被陵逼不揆不量、或怖王難、或怖賊難、或怖鬼難、或怖退轉、或為活命、或為利養恭敬因緣、或復矯誑。
 Those who have impure intentions are those who follow others around, are forced by the mausoleum without hesitation, are afraid of the king, are afraid of thieves, are afraid of ghosts, are afraid of retreating, are trying to survive, or are trying to survive. Profit and respect the cause, or repeat the deception.
如是等類而發心者，當知皆名不清淨發心。
 Those who have such kind of motivations should know that they are all called impure motivations.
與此相違而發心者，名清淨發心。
 Those who have aspiration contrary to this are called pure aspiration.
羸劣發心者，謂如有一已發心菩薩，貪瞋癡纏所蔽伏故，捨於正行，處於邪行。
 A person with a weak aspiration is like a Bodhisattva who has aroused the aspiration and is entangled in greed, anger, and delusion. Therefore, he abandons his right conduct and engages in wrong conduct.
與此相違，名強盛發心。
 Contrary to this, the name is strong and the motivation is strong.
未成果發心者，謂從勝解行地乃至第十地所有發心。
 Those who have not achieved fruitful intentions refer to all the motivations from the stage of supreme understanding to the tenth stage.
已成果發心者，謂如來地所有發心。
 Those who have achieved fruitful motivation are called all the motivations of the Tathagata.
如世尊言：
 As the World Honored One said:
我已解脫難行之行，我於一切難行之行極善解脫，自正願滿，亦令於他趣證菩提。
 I have been liberated from the difficult deeds. I have achieved the ultimate liberation from all the difficult deeds. I have fulfilled my self-righteous vows and enabled others to realize Bodhi.
此十發心，幾染污、幾不染污等廣決擇文，更不復現。
 These ten motivations, how many are contaminated, how many are not contaminated, etc. are widely determined and chosen, and they will never reappear.
復次，有四種心，菩薩應當恒常隨護。
 Again, there are four kinds of mind, which a bodhisattva should always protect.
一、聞思所成心，二、悲心，三、資糧心，四、修所成心。
 1. The mind formed by listening and thinking, 2. The mind of compassion, 3. The mind of merit, and 4. The mind formed by cultivation.
復次，菩薩有九正行，依於自義及與他義。
 Again, the Bodhisattva has nine righteous actions, which are based on self-righteousness and righteousness with others.
一、於生死正行，二、於有情正行，三、於自己正行，四、於諸欲正行，五、於身語意業正行，六、於不應損惱有情正行，七、於無間修善法正行，八、於內心奢摩他正行，九、於增上慧法毘鉢舍那正行。
 1. Conduct the right conduct in life and death; 2. Conduct the right conduct in relation to sentient beings; 3. Conduct the right conduct in regard to oneself; 4. Conduct the right conduct in regard to all desires; 5. Conduct the right conduct in the conduct of body, speech and mind; 6. Conduct the right conduct in respect of those who should not cause harm to and trouble sentient beings; 7. Conduct the right conduct in the continuous practice of good deeds. , 8. Conduct the right practice of Samatha in the heart, 9. Conduct the correct conduct of Vipassana in increasing the wisdom of Dharma.
云何菩薩於生死中行於正行？
 How can a Bodhisattva conduct the right conduct in life and death?
謂如病者於所有病、於辛苦藥。
 It is said that it is like a sick person in all diseases and in hard medicine.
云何菩薩於諸有情行於正行？
 How can a Bodhisattva conduct righteous conduct among all sentient beings?
謂如良醫於有病者。
 It is said to be like a good doctor to the sick.
云何菩薩於自體上行於正行？
 How can a Bodhisattva practice righteous conduct in his own body?
謂如善巧家長於未成就幼童。
 It is said that a skillful parent is like a child who has not yet achieved success.
云何菩薩於諸欲中行於正行？
 How can a Bodhisattva practice the right path despite all desires?
謂如商主行於商路於諸財貨。
 It is said to be like a merchant who travels on the trade route and collects all kinds of goods.
云何菩薩於身語意業行於正行？
 Why does a Bodhisattva conduct his body, speech, and mind in a righteous manner?
謂如浣染衣者於諸衣服。
 It is said to be like dyeing clothes.
云何菩薩於不應損惱有情行於正行？
 How can a Bodhisattva not harm sentient beings who are practicing righteous conduct?
謂如慈父於己膝上放失便利嬰孩小兒。
 It is said to be like a loving father placing an inconvenient baby on his lap.
云何菩薩於無間修諸善法中行於正行？
 How can a Bodhisattva practice righteous deeds in practicing all kinds of good Dharma without interruption?
謂如求火者施功於燧。
 It is said to be like a person who seeks fire and applies power to flint.
云何菩薩於內心奢摩他中行於正行？
 How can a Bodhisattva conduct righteous deeds in inner samatha?
謂如其主於能致財可委付者。
 It is said that if the owner can make money, he can be entrusted to it.
云何菩薩於增上慧法毘鉢舍那中行於正行？
 Why is it that Bodhisattva is walking in the right path in Vipasana with the Supreme Wisdom Dharma?
謂如善幻者於諸幻事。
 It is said that those who are good and illusory are involved in all illusory things.
餘決擇文，更不復現。
 I decided to choose the article, let alone reappear.
復次，若於五種有情眾中起邪行時，說名無哀、無愍、無有傷嘆。
 Again, if any of the five kinds of sentient beings behave wrongly, it is said that there is no sorrow, no jealousy, and no sigh.
一、於乞求者，二、於危厄者，三、於有恩者，四、於樂樂者，五、於樂法者。
 1. To those who beg, 2. To those in danger, 3. To those who are kind, 4. To those who are happy, and 5. To those who enjoy the Dharma.
言乞求者，略有五種。
 There are basically five types of beggars.
一、求飲食，二、求衣服，三、求房舍，四、求病緣醫藥資具，五、求救護。
 1. Asking for food, 2. Asking for clothes, 3. Asking for a house, 4. Asking for medical supplies, and 5. Asking for help.
其危厄者，亦有五種。
 There are also five kinds of dangers.
一、住艱乏者，二、住迷亂者，三、來歸依者，四、相投委者，五、來拜覲者。
 1. Those who live in poverty, 2. Those who live in confusion, 3. Those who come to seek refuge, 4. Those who are on the same page, and 5. Those who come to worship.
其有恩者，亦有五種。
 There are also five types of benevolent people.
一、母，二、父，三、妻子，四、奴婢僕使，五、朋友兄弟親屬宰官。
 1. Mother, 2. Father, 3. Wife, 4. Servants and servants, 5. Friends, brothers, relatives and officials.
其樂樂者，亦有五種。
 There are also five types of happy people.
一、愛樂事業興盛樂，二、愛樂事業興盛不乖離樂，三、愛樂時節變異苦遠離樂，四、愛樂解疲倦樂，五、愛樂求昇進樂。
 1. Philharmonic career flourishes and brings joy; 2. Philharmonic career flourishes and does not stray away from happiness; 3. Philharmonic season changes and causes pain and away from happiness; 4. Philharmonic music relieves tiredness and happiness; 5. Philharmonic music seeks to improve happiness.
其樂法者，亦有五種。
 There are also five kinds of people who enjoy the Dharma.
一、樂說正法，二、樂受持讀誦，三、樂論議決擇，四、樂教授教誡，五、樂法隨法行。
 1. Be happy to preach the righteous Dharma; 2. Be happy to receive, uphold, read and recite the Dharma; 3. Be happy to discuss and make decisions; 4. Be happy to teach and teach; 5. Be happy to practice the Dharma according to the Dharma.
此中邪行者，謂於是中，或作加行故、或不作加行故、或不饒益加行故、或中庸加行故，應知其相。
 Among these, the wrong behaviors are those that are caused by doing more, or not doing more, or because they are not beneficial, or because they are mediocre, and you should know their characteristics.
復次，於有情中，有五種不堪任性。
 Again, among sentient beings, there are five kinds of things that are unbearable.
若諸有情成就此者，諸佛如來尚難化度，況諸菩薩，或復餘者。
 If sentient beings achieve this, it will be difficult for Buddhas and Tathagatas to save them, and even for Bodhisattvas, there may be a remnant of them.
諸佛如來雖欲於彼作義利樂，然彼不能領受所作義利樂事，又於所作能為障礙；
 Although Buddhas and Tathagatas want to do righteousness, benefit and happiness to them, they are unable to accept the righteousness, benefit and happiness they do, and they are also obstacles to what they do;
況諸菩薩，或復餘者。
 As for all the Bodhisattvas, there may be a remnant of them.
何等為五？
 What is five?
一、於清淨無堪任性；
 1. Being pure and unbearable;
二、於加行無堪任性；
 2. There is no willfulness in Jia Xing;
三、於彼果成辦無堪任性；
 3. There is no way to do anything about it;
四、於加行及彼果成辦無堪任性；
 4. There is no willfulness in the preliminaries and their results;
五、於攝受饒益無堪任性。
 5. There is no way to be willful in taking and receiving benefits.
於清淨無堪任性者，謂如有一，本性無有般涅槃法。
 For those who are pure and have no willfulness, it is said that there is one, and there is no such thing as the Dharma of Nirvana.
於加行無堪任性者，謂如有一，同般涅槃法相續已熟，於此無間，造作積集能障正加行業。
 For those who are unable to do any willful activities, it is said that if there is one, the same Nirvana method has been matured continuously, and there is no time to accumulate, which can hinder the positive activities.
由此因緣，於現法中，無有堪能修正方便。
 Due to this cause and condition, there is no way to correct the existing Dharma.
於彼果成辦無堪任性者，謂如有一，同般涅槃法相續未熟，不作不集能障正加行業。
 For those who are unbearable and willful when the fruit is achieved, it is said that if there is one, the continuation of the Nirvana method is not yet mature, and failure to do it will hinder the correct development of the industry.
由此因緣，無有功能成辦彼果。
 Due to this cause and condition, there is no function to achieve the result.
於加行及彼果成辦無堪任性者，謂如有一，同般涅槃法相續未熟，於此無間造作積集能障正加行業。
 There is no way to be willful in the achievement of preliminaries and their results. It is said that if there is one, the continuation of the Nirvana method is not yet mature, and the accumulation of continuous creation can hinder the correct preliminaries.
由此因緣，俱無堪能。
 Due to this reason, nothing can be done.
於攝受饒益無堪任性者，謂如有一，於此無間，造作積集能感定受貧窮匱乏苦惱之業。
 For those who are unworthy of being willful in taking in benefits, it is said that there is a person who, in this endless world, creates and accumulates karma that can make him feel the pain of poverty, scarcity and distress.
由此因緣，於現法中，無有堪能令彼巨富無匱安樂。
 Due to this cause and condition, there is no way in the present Dharma that can make that great wealth, peace and happiness without deprivation.
與此相違，當知五種有堪任性。
 Contrary to this, you should know the five types of self-will.
復次，若欲了知真實義者，當先了知略有五事。
 Again, if you want to understand the true meaning, you should first understand a few things.
嗢拕南曰：
 Fu Gaonan said:
總舉、別分別、　　有、實、世俗事、
 Summarize, differentiate, have, actual, worldly things,
若生若異等、　　相、行等、色等。
 If there are differences in appearance, appearance, conduct, color, etc.
云何五事？
 What are the five things?
一、相，二、名，三、分別，四、真如，五、正智。
 1. Appearance, 2. Name, 3. Discrimination, 4. Reality, 5. Right Wisdom.
何等為相？
 What a phase?
謂若略說，所有言談安足處事。
 It is said that if you briefly explain it, all your words and actions will be done safely.
何等為名？
 What a name?
謂即於相所有增語。
 That is to say, all the words are added to the phase.
何等為分別？
 What is the difference?
謂三界行中所有心心所。
 It refers to all the mental states in the three realms.
何等為真如？
 How true is it?
謂法無我所顯，聖智所行，非一切言談安足處事。
 It is said that the Dharma is not manifested by me, and is done by sage wisdom, not by all words and actions.
何等為正智？
 What is righteous wisdom?
謂略有二種。
 There are slightly two types.
一、唯出世間正智，二、世間出世間正智。
 First, there is only the right wisdom beyond the world, and second, there is the right wisdom beyond the world.
何等名為唯出世間正智？
 What is the name of the only transcendental wisdom?
謂由此故，聲聞、獨覺、諸菩薩等通達真如。
 It is said that because of this, the Sravakas, Paccekabuddhas, Bodhisattvas, etc. have access to the True Tathagata.
又由此故，彼諸菩薩於五明處善修方便。
 And for this reason, those bodhisattvas are good at practicing expediency in the five luminous places.
多住如是一切遍行真如智故，速證圓滿所知障淨。
 Therefore, if you abide in this way for a long time, all pervasive and true wisdom will be achieved, and you will quickly realize the perfect knowledge and eliminate all obstacles.
何等名為世間出世間正智？
 What is called mundane and transcendent wisdom?
謂聲聞、獨覺以初正智通達真如已，由此後所得世間出世間正智，於諸安立諦中，令心厭怖三界過患，愛味三界寂靜。
 It is said that the sravakas and solitary awakenings use the initial right wisdom to understand the true nature. From this, they obtain the worldly and transcendental right wisdom. Among the established truths, they make the mind hate the faults of the three realms and love the silence of the three realms.
又由多分安住此故，速證圓滿煩惱障淨。
 And by abiding in this many points, one can quickly realize the perfect purification of troubles and obstacles.
又即此智，未曾得義，名出世間；
 Also, this wisdom, which has never been justified, is called beyond the world;
緣言說相為境界義，亦名世間；
 Yuanyuan said that phase is the meaning of realm, which is also called the world;
是故說為世間出世間。
 This is why it is said to be the world beyond the world.
世尊依此密意，說如是言：
 Based on this secret intention, the World-Honored One said this:
我說有世間智、有出世間智、有世間出世間智。
 I say that there is mundane wisdom, there is supramundane wisdom, and there is mundane and supramundane wisdom.
若分別所攝智，唯名為世間；
 If we distinguish the wisdom captured, it can only be called the world;
初正智所攝智，唯名出世間；
 The wisdom captured by the original right wisdom is only called transcendental;
第二正智所攝智，通名世間出世間。
 The wisdom captured by the second right wisdom is generally called worldly and supramundane.
問：
 ask:
相當言有耶？
 Quite true?
當言無耶？
 Are you saying nothing?
答：
 answer:
當言是有。
 Of course there is.
問：
 ask:
為如自性、差別假立故立，如是當言有耶？
 Because of the self-nature and distinction, it is established, so it should be said that it exists?
答：
 answer:
如是當言無。
 If so, say nothing.
問：
 ask:
為如分別所行境，如是當言有耶？
 For the purpose of distinguishing one's behavior, what should one say?
答：
 answer:
如是當言有。
 If so, it should be said.
如是菩薩於相有性得善巧故，於諸相中善記為有、善記為無、善記為亦有亦無、善記為非有非無。
 In this way, the Bodhisattva is skilful in the nature of appearances. He is good at remembering all appearances as being, good at remembering as non-being, good at remembering as being and non-existent, and good at remembering as neither being nor non-existent.
彼由如是善記別故，遠離增益、損減二邊，行於中道，善說法界。
 Because he is good at remembering distinctions in this way, he stays away from the two sides of gain and loss, walks on the middle path, and is good at teaching the world.
問：
 ask:
此相為以言說義當言是有？
 Does this mean that words should be used to express meaning?
為以離言說義當言是有？
 Do you think it is possible to say that righteousness exists when it is separated from words?
答：
 answer:
俱由二義當言是有。
 It should be said that there are two meanings.
何以故？
 Why?
若如語言安立足處，如是以言說義當言是有；
 If words are established, if words are used to express meaning, it should be said that there is;
若如自性、差別假立不成就義，如是以離言說義當言是有。
 If the assumption of self-nature and difference does not realize the meaning, then to explain the meaning in terms of separation, it should be said that it exists.
如相，名、分別亦爾。
 Such as appearance, name and distinction.
問：
 ask:
真如、正智當言有耶？
 Is it true that true wisdom and correct wisdom should be spoken?
當言無耶？
 Are you saying nothing?
答：
 answer:
當言是有。
 Of course there is.
問：
 ask:
相當言實有，當言假有？
 Quite true, should it be false?
答：
 answer:
實有行中當言實有，假有行中當言假有。
 When there is something real, you should say it is true, and when there is something false, you should speak out what is false.
有相諸行亦有二種。
 There are also two types of behaviors with signs.
問：
 ask:
名當言實有，當言假有？
 Should a name be said to be true, or should it be said to be false?
答：
 answer:
當言假有。
 It should be true.
唯於相中假施設故。
 It's just because of the false facilities in the appearance.
問：
 ask:
分別當言實有，當言假有？
 Distinguish between what is true and what is false?
答：
 answer:
二種俱有。
 Both.
問：
 ask:
真如當言實有，當言假有？
 Is it true that it should be said that it is true, and that it should be said that it is false?
答：
 answer:
當言實有，勝義攝故。
 It should be said that it is true, and the ultimate meaning is taken.
問：
 ask:
正智當言實有，當言假有？
 Right wisdom should speak of what is true, and should it speak of what is false?
答：
 answer:
當言俱有。
 It's true.
此中智是實有；
 The wisdom in this is real;
若智眷屬諸心心所亦名為智，說之為假；
 If wisdom belongs to all mental states and is also called wisdom, it is false to say that;
故有二種。
 So there are two types.
問：
 ask:
相當言世俗有，當言勝義有？
 It is quite appropriate to say that there is a worldly thing, but it should be said that there is a supreme meaning?
答：
 answer:
當言世俗有。
 It should be said that the world exists.
由二因緣故。
 Due to two reasons.
一、雜染起故；
 1. Causes of defilements;
二、施設器故。
 2. Faulty installation equipment.
問：
 ask:
名當言世俗有，當言勝義有？
 The name should be said to exist in the secular world, but should it be said to have the supreme meaning?
答：
 answer:
當言世俗有。
 It should be said that the world exists.
由三因緣故。
 Due to three reasons.
一、雜染起故；
 1. Causes of defilements;
二、施設器故；
 2. Failure of the installation equipment;
三、言說所依故。
 3. The reason for speaking.
問：
 ask:
分別當言世俗有，當言勝義有？
 The difference should be said to be worldly, and should it be said to be supreme?
答：
 answer:
當言世俗有。
 It should be said that the world exists.
由四因緣故。
 Due to four reasons.
一、雜染起故；
 1. Causes of defilements;
二、施設器故；
 2. Failure of the installation equipment;
三、言說隨眠故；
 3. Talking follows sleep;
四、言說隨覺故。
 4. Speak as you feel.
問：
 ask:
真如當言世俗有，當言勝義有？
 Is it true that we should say that there is worldly existence, but should we say that there is supreme meaning?
答：
 answer:
當言勝義有。
 It makes perfect sense.
是清淨所緣境性故。
 This is due to the nature of the pure object.
問：
 ask:
正智當言世俗有，當言勝義有？
 Right wisdom should speak of worldly existence, and should it speak of supreme meaning?
答：
 answer:
初正智當言勝義有，第二正智當言俱有。
 The first right wisdom is when one speaks of the ultimate meaning; the second right wisdom is when one speaks of both.
問：
 ask:
相當言誰所生？
 Quite who gave birth to it?
答：
 answer:
當言相所生，及先分別所生。
 It should be said that what arises from appearance is preceded by distinction.
問：
 ask:
名當言誰所生？
 The name should be said: Who was born?
答：
 answer:
當言補特伽羅欲所生。
 It should be said that Tejiala was born from desire.
問：
 ask:
分別當言誰所生？
 Tell us who gave birth to them?
答：
 answer:
當言分別所生，及相所生。
 It should be said that what arises from distinction is born from appearance.
問：
 ask:
真如當言誰所生？
 Who is really born?
答：
 answer:
當言無生。
 It is said that there is no life.
問：
 ask:
正智當言誰所生？
 Righteous wisdom should tell who gave birth to it?
答：
 answer:
當言由聽聞正法、如理作意、正智得生。
 It should be said that one can be born by hearing the right Dharma, paying attention properly, and having right wisdom.
問：
 ask:
相與名當言異，當言不異？
 Appearances and names should be said to be different, or should they be said to be the same?
答：
 answer:
俱不可說。
 Nothing can be said.
何以故？
 Why?
俱有過故。
 All have past experiences.
異有何過？
 What’s wrong with being different?
名應實有。
 It deserves its name.
不異有何過？
 What's the difference?
若取相時，應亦取名。
 If you take the phase, you should also take the name.
問：
 ask:
相與分別當言異，當言不異？
 Should we say that phase and distinction are different, or should we say they are not different?
答：
 answer:
俱不可說。
 Nothing can be said.
何以故？
 Why?
俱有過故。
 All have past experiences.
異有何過？
 What’s wrong with being different?
分別應非相為性。
 Respectiveness should not be mutually exclusive.
不異有何過？
 What's the difference?
離分別外所有諸相，應以分別為性。
 All appearances apart from distinction should be taken as the nature of distinction.
問：
 ask:
相與真如當言異，當言不異？
 Should we say that appearance and truth are different, or should we say they are not different?
答：
 answer:
俱不可說。
 Nothing can be said.
何以故？
 Why?
俱有過故。
 All have past experiences.
異有何過？
 What’s wrong with being different?
諸相之勝義，應非即真如。
 The ultimate meaning of all phases should not be true.
又修觀者應捨諸相，別求真如。
 Also, those who practice Kuaishou should give up all appearances and don’t seek the truth.
又於真如得正覺時，不應於相亦得正覺。
 And when Zhenru attains enlightenment, he should not also attain enlightenment in form.
不異有何過？
 What's the difference?
如真如無差別，一切相亦應無差別。
 If there is really no difference, all appearances should also be without difference.
又得相時，應得真如。
 When you get the appearance again, you should get the truth.
又得真如時亦如得相，應不清淨。
 And when you get the real thing, you also get the appearance. It should not be pure.
如諸行上，有無常、苦、無我共相，雖復是有，而不可說與彼諸行若異不異。
 For example, in all actions, there are common features of impermanence, suffering, and selflessness. Although they exist, they cannot be said to be different from those actions.
又如身心，麁重、輕安雖復是有，而不可說與彼身心若異不異。
 Another example is the body and mind. Although the heaviness and lightness are there again, they cannot be said to be different from the other body and mind.
又如善、惡、無記法中，種子雖有，而不可說與彼諸法若異不異。
 Another example is the good, evil, and unrecorded dharmas. Although the seeds are there, they cannot be said to be different or different from those dharmas.
何以故？
 Why?
俱有過故。
 All have past experiences.
又如虛空遍一切故，於諸色處雖有虛空，而不可說與彼諸色若異不異。
 Another example is that emptiness pervades everything. Although there is emptiness in various forms, it cannot be said to be different or different from other forms.
何以故？
 Why?
俱有過故。
 All have past experiences.
異有何過？
 What’s wrong with being different?
不遍一切故，虛空應無常。
 Because it does not pervade everything, emptiness should be impermanent.
不異有何過？
 What's the difference?
離色虛空應無所有。
 There should be nothing in the void.
此中道理，如其所應，當知亦爾。
 This principle should be understood as it should be.
聲聞乘中，有處世尊依於諸行，顯示不異亦非不異記別道理。
 In the Sravakayana, there is a place where the Blessed One shows the principle of not being different and not being different and remembering the differences according to the various actions.
如說：
 As said:
苾芻！取非即蘊，亦不離蘊。
 Bicu! Taking what is not is the aggregate, nor is it separated from the aggregate.
此中欲貪說名為取。
 Among them, desire and greed are called taking.
不異有何過？
 What's the difference?
誹謗蘊中，善、無記法不清淨過。
 In the slander aggregate, good deeds and no dharma are recorded, and no faults are purified.
異有何過？
 What’s wrong with being different?
於諸取中，增益常性不清淨過。
 In all kinds of grasping, gain the permanent nature and impure faults.
如相與真如不異非不異道理，名、分別、正智與真如，當知亦爾。
 Such as the appearance and the true such as are not different and not different from each other, the name, distinction, correct wisdom and the true such, you should know it.
問：
 ask:
相與正智當言異，當言不異？
 Should appearance and correct wisdom be said to be different, or should they be said to be the same?
答：
 answer:
如與分別俱不可說。
 It cannot be said whether it is like or different from each other.
問：
 ask:
名與分別當言異，當言不異？
 Should names and distinctions be said to be different, or should they be said to be the same?
答：
 answer:
當言異。
 Be different.
問：
 ask:
名與正智當言異，當言不異？
 Should names and righteous wisdom be said to be different, or should they be said to be the same?
答：
 answer:
當言異。
 Be different.
問：
 ask:
分別與正智當言異，當言不異？
 Discrimination and right wisdom should be said differently, and should they be said to be the same?
答：
 answer:
當言異。
 Be different.
問：
 ask:
相有何相？
 What is the appearance?
答：
 answer:
分別所行相。
 Distinguish the behavior.
問：
 ask:
名有何相？
 What does the name mean?
答：
 answer:
言說所依相。
 Speech depends on the phase.
問：
 ask:
分別有何相？
 What are the differences?
答：
 answer:
相為所行相。
 Look at what you do.
問：
 ask:
真如有何相？
 What is the true state of things?
答：
 answer:
正智所行相。
 The conduct of right wisdom.
問：
 ask:
正智有何相？
 What is the appearance of right wisdom?
答：
 answer:
真如為所行相。
 True to what you do.
問：
 ask:
相有何行相？
 What kind of behavior does the phase have?
答：
 answer:
應知此相，有種種行相、無量行相，由分別行相種種無量故。
 It should be known that there are various kinds of karma and immeasurable karma in this phase. This is because there are countless kinds of karma.
謂色相、心相、心所有相、心不相應行相、無為相、蘊相、界相、處相、緣起相、處非處相、根相、諦相、念住相、正斷相、神足相、根相、力相、覺支相、道支相、行迹相、法迹相、奢摩他相、毘鉢舍那相、舉相、捨相、緣相、依相、地相、水相、火相、風相、空相、識相、此世界相、彼世界相、日相、月相、那落迦相、傍生相、餓鬼相、人相、四大王眾天相、三十三天相、夜摩天相、覩史多天相、樂化天相、他化自在天相、初靜慮相、第二靜慮相、第三靜慮相、第四靜慮相、空無邊處相、識無邊處相、無所有處相、非想非非想處相、起相、盡相、有相、非有相、雜染相、清淨相、見聞覺知相、已得尋求相、心隨尋伺相、如是等類餘無量相。
 It refers to the physical appearance, the mental appearance, the mental appearance, the non-corresponding mental appearance, the unconditioned appearance, the aggregate appearance, the realm appearance, the position appearance, the dependent origination appearance, the non-place appearance appearance, the root appearance, the truth appearance, the mindfulness sign, and the right cessation sign. Divine feet phase, root phase, power phase, awakening factor phase, path factor phase, deeds phase, Dharma trace phase, samatha phase, vipassana phase, lifting phase, equanimity phase, condition phase, dependence phase, ground phase, Water phase, fire phase, air phase, emptiness phase, consciousness phase, this world phase, that world phase, sun phase, moon phase, Naraka phase, side-being phase, hungry ghost phase, human phase, four kings and heaven phase, Thirty-three heavens, Yemo heaven, Shiduo heaven, Lehua heaven, Other transformations and freedoms, the first calmness phase, the second calmness phase, the third calmness phase, the fourth calmness phase, The signs of boundless emptiness, the sign of boundless consciousness, the sign of nothingness, the sign of non-perception and non-perception, the sign of arising, the sign of cessation, the sign of existence, the sign of non-existence, the sign of defilement, the sign of purity, the sign of seeing, hearing and knowing, have been obtained Seek the signs, follow the mind to seek the signs, and so on, there are countless other signs.
復有六相。
 There are six more phases.
一、有相相，二、無相相，三、狹小相，四、廣大相，五、無量相，六、無所有相。
 1. The phase of existence, 2. the phase of no phase, 3. the phase of narrowness, 4. the phase of vastness, 5. the phase of immeasurable, 6. the phase of nothingness.
云何有相相？
 Why is there such a thing?
謂解了事名分別所有相。
 It means that the name of the thing is understood and all the phases are distinguished.
云何無相相？
 Why is there no phase?
謂不解了事名分別所有相。
 It is said that one cannot understand the names of things and distinguish all their characteristics.
云何狹小相？
 Why is it so narrow?
謂欲界事分別所有相。
 It is said that things in the desire realm distinguish all their appearances.
云何廣大相？
 How vast is the cloud?
謂色界事分別所有相。
 It is said that things in the form realm distinguish all their phases.
云何無量相？
 Why is it so immeasurable?
謂空、識無邊處無色界事分別所有相。
 It is said that in the boundless place of emptiness and consciousness, all things in the formless realm are distinguished.
云何無所有相？
 Why doesn't it have any appearance?
謂無所有處無色界事分別所有相。
 It means that there is no place, no place, no matter in the formless realm, no distinction between all appearances.
復有餘五相。
 There are more than five phases.
一、相相，二、名相，三、分別相，四、真如相，五、正智相。
 1. Appearance, 2. Name, 3. Discrimination, 4. Reality, 5. Right wisdom.
復有餘二相。
 There are two remaining phases.
一、本性相，二、影像相。
 One, the nature phase, and two, the image phase.
云何本性相？
 What is your true nature?
謂先分別所生，及相所生共所成相。
 It is said that what arises from distinction first, and what arises from appearance together form the appearance.
云何影像相？
 What is the image of the cloud?
謂遍計所起，勝解所現，非住本性相。
 It is said that what arises from all calculations and what is manifested by superior understanding is not based on the original nature.
問：
 ask:
名有何行相？
 What's the name like?
答：
 answer:
由相勢力，亦有種種無量行相。
 Due to the power of the phase, there are also all kinds of immeasurable behaviors.
又若略說有十二種。
 Let’s briefly say there are twelve types.
一、假說名，二、實事名，三、種類相應名，四、各別相應名，五、隨德名，六、假立名，七、共所知名，八、非共所知名，九、顯了名，十、不顯了名，十一、總名，十二、別名。
 1. Hypothetical name, 2. Actual name, 3. Name corresponding to the type, 4. Name corresponding to each, 5. Name following virtue, 6. Fake name, 7. Commonly known, 8. Not commonly known, 9. The name is revealed, ten, the name is not revealed, eleven, the general name, twelve, the alias.
問：
 ask:
分別有何行相？
 What are the different behaviors?
答：
 answer:
由相、名勢力故，亦有種種無量行相。
 Due to the appearance and name power, there are also all kinds of immeasurable behaviors.
若略說者，當知有七種。
 If you want to briefly explain, you should know that there are seven types.
一、有相分別，二、無相分別，三、於境界任運分別，四、尋求分別，五、伺察分別，六、染污分別，七、無染污分別。
 1. Discrimination with form, 2. Distinction without form, 3. Discrimination at any time in the realm, 4. Seeking distinction, 5. Discrimination by observation, 6. Discrimination without contamination, 7. Discrimination without contamination.
問：
 ask:
真如有何行相？
 What is the behavior of Zhenru?
答：
 answer:
其相不可說行相。
 Its appearance cannot be described as its behavior.
問：
 ask:
正智有何行相？
 What are the signs of right wisdom?
答：
 answer:
若出世間正智，亦有其相不可說行相；
 If there is transcendental wisdom, it also has its indescribable characteristics;
若世間出世間正智，有取安立諦行相。
 If there is mundane wisdom in the world, there will be the sign of attainment and establishment of truth and conduct.
復次，若相、若影像、若顯現、若有、若戲論、若薩迦耶、若有為、若思所造、若緣生，如是等是相差別。
 Again, if there is a form, if there is an image, if there is appearance, if there is, if there is drama, if there is sakaya, if there is action, if it is created by thinking, if it arises from conditions, etc., these are the differences.
若名、若想、若施設、若假言說、若世俗、若假立、若言論、如是等是名差別。
 If it is named, if it is thought, if it is given, if it is said falsely, if it is secular, if it is falsely established, if it is spoken, if it is such, etc., these are the differences in names.
若分別、若思惟、若遍計、若邪道、若邪行、若越流、若不正取，如是等是分別差別。
 If it is discrimination, if it is contemplation, if it is comprehensive calculation, if it is on the wrong path, if it is wrong conduct, if it is overflowing, if it is not taken correctly, etc., it is discrimination and difference.
若真如、若實性、若諦性、若無顛倒性、若不顛倒性、若無戲論界、若無相界、若法界、若實際、如是等是真如差別。
 If it is true, if it is true, if it is true, if it is not inverted, if it is not inverted, if there is no world of drama, if there is no world of appearance, if it is the Dharma world, if it is reality, if it is so, it is the difference between true and true.
若正智、若正慧、若正覺、若正道、若正行、若正流、若正取，如是等是正智差別。
 If it is right wisdom, if it is wisdom, if it is enlightenment, if it is the right path, if it is right conduct, if it is right flow, if it is right pursuit, and so on, it is the difference of right wisdom.
問：
 ask:
如是五事，幾色？
 If there are five things, how many colors?
幾心？
 How many hearts?
幾心所有？
 How many hearts do you have?
幾心不相應行？
 How many hearts are not corresponding?
幾無為？
 How little to do?
答：
 answer:
相通五種，名唯心不相應行。
 There are five kinds of things that are connected, and the name is only the mind but does not correspond to the actions.
分別、正智通心及心所有，真如唯無為。
 Discrimination and correct wisdom connect the heart and all the things in the heart. The truth is nothing but inaction.
問：
 ask:
如是五事，幾蘊所攝？
 Such five things, how many aggregates are captured?
幾非蘊所攝？
 How could it not be taken by Yun?
答：
 answer:
三蘊所攝。
 Taken by the three aggregates.
相攝不攝。
 Take photos or not.
真如不攝。
 It's like not taking pictures.
問：
 ask:
如是五事，幾界處所攝？
 If these are the five things, how many realms and places are they photographed in?
幾非界處所攝？
 Photographed from almost anywhere in the world?
答：
 answer:
一切皆是界處所攝。
 Everything is taken by the world.
問：
 ask:
如是五事，幾緣起所攝？
 Such five things, how many dependent origins are they?
幾非緣起所攝？
 Is it not taken by the origin?
答：
 answer:
三緣起攝，相攝不攝。
 The three conditions arise and take care of each other.
真如不攝。
 It's like not taking pictures.
如緣起攝，處非處攝及與根攝，當知亦爾。
 Such as dependent origination, non-place and root, you should know this.
問：
 ask:
如是五事，幾諦所攝？
 How many truths are captured in these five things?
幾非諦所攝？
 How could it not be taken by truth?
答：
 answer:
諦有二種。
 There are two kinds of truth.
一、安立諦，二、非安立諦。
 One, the established truth, and two, the non-established truth.
安立諦者，謂四聖諦。
 Those who establish the truth are called the Four Noble Truths.
非安立諦者，謂真如。
 Those who do not establish truth are called true beings.
此中三是安立諦所攝，相亦攝亦不攝，真如唯非安立諦所攝。
 Three of these are captured by the truth of peace and establishment. They may or may not capture the appearance. The true nature is not captured by the truth of peace and establishment.
問：
 ask:
如是五事，幾因緣所攝？
 How many causes and conditions are responsible for these five things?
幾等無間緣、幾所緣緣、幾增上緣所攝？
 How many infinite conditions, how many conditions, how many increased conditions are there?
答：
 answer:
相，一切緣所攝。
 Appearance, taken by all conditions.
名，等無間緣所不攝。
 Names, etc. are not captured by infinite fate.
分別、正智、四緣所攝。
 Discrimination, right wisdom, captured by the four conditions.
真如唯所緣緣攝。
 It is as if it is only taken by the object.
問：
 ask:
如是五事，幾法依所攝？
 If there are five things like this, how many laws are taken according to them?
幾義依、幾了義經依、幾智依所攝？
 How many meanings are there, how many meanings are there, how many wisdoms are there?
答：
 answer:
相，三依所攝。
 Phase, photographed by Sanyi.
名唯法依所攝。
 The name is only taken by law.
如相，分別亦爾。
 Like each other, they can be distinguished.
真如、智所行故，義依所攝。
 It is true that what is done by wisdom is what is taken by righteousness.
正智唯智依所攝。
 Right wisdom is only taken by wisdom.
問：
 ask:
如是五事，幾有色？
 If these are the five things, how colorful are they?
幾無色？
 How colorless?
答：
 answer:
相通二種。
 Two types are similar.
分別、正智唯無色。
 Discrimination and right wisdom are colorless.
名與真如俱非二種，是假有故，不可說故。
 Name and truth are not two kinds. They are false and have a reason, and the reason cannot be explained.
如有色無色，有見無見、有對無對亦爾。
 Just like there is color and no color, there is sight but no sight, there is right but no right.
問：
 ask:
如是五事，幾有漏？
 If these are the five things, how many omissions are there?
幾無漏？
 Almost no leaks?
答：
 answer:
相通二種。
 Two types are similar.
二唯有漏。
 The second is leakage.
二唯無漏。
 The two are flawless.
真如漏盡所緣義故，名無漏，非漏盡相義故。
 It is true that because the leakage has exhausted the object and meaning, it is called "no leakage", but it is not because the leakage has exhausted the opposite meaning.
正智漏盡對治義故，名無漏。
 Right wisdom leakage is the opposite of justice, so it is called no leakage.
問：
 ask:
如是五事，幾有為？
 If these are the five things, how can they be accomplished?
幾無為？
 How little to do?
答：
 answer:
相通二種。
 Two types are similar.
三唯有為。
 Three only things.
真如唯無為，諸行寂靜所緣義故，非諸行寂靜相義故。
 The true truth is only inaction, because the silence of all actions is the reason for the meaning, but not because of the silence of all actions.
問：
 ask:
如是五事，幾有諍？
 If these are the five things, how can there be any disagreement?
幾無諍？
 How much disagreement?
答：
 answer:
相通二種。
 Two types are similar.
二唯有諍，二唯無諍。
 The second one only has differences, the second one has no differences.
如有漏無漏，此中道理，當知亦爾。
 If there are leaks or not, you should know the truth.
如有諍無諍，如是有愛味無愛味、依耽嗜依出離，當知亦爾。
 If there is disagreement but not disagreement, if there is a taste of love but not a taste of love, if there is dependence, indulgence, dependence on renunciation, then you should know this.
問：
 ask:
如是五事，幾世間？
 If these five things happen, how many lifetimes will it take?
幾出世間？
 How many times have you come out of this world?
答：
 answer:
三是世間。
 The third is the world.
真如是出世間。
 It is truly otherworldly.
正智，一分唯出世間，一分通世間出世間。
 Right wisdom is one part transcendental and the other part connected with the world and transcendental.
真如，一切言說戲論寂靜所緣義，名出世間，非超過言說戲論相義故。
 It is true that the meaning of all the talk and play about silence is beyond the world, and it does not exceed the meaning of talk and play.
如世間出世間，墮攝非墮攝，當知亦爾。
 Just like the world and the world, falling into the world is not falling into the world, you should know this.
問：
 ask:
如是五事，幾內？
 If so, how long will it take?
幾外？
 How far?
答：
 answer:
相通二種。
 Two types are similar.
名唯是外。
 The name is only external.
分別生所攝，故通二種。
 It distinguishes what is born and taken, so it connects the two types.
真如非二種。
 There are two kinds of truth.
如分別，正智亦爾。
 Such as distinction, righteousness and wisdom.
問：
 ask:
如是五事，幾麁？
 If there are five things, how many times?
幾細？
 How thin?
答：
 answer:
三通二種。
 Two kinds of three links.
真如唯細，難識義故，非相漸減極略義故。
 The truth is only subtle, because it is difficult to recognize the meaning, and it is not because the meaning is gradually reduced and the meaning is extremely brief.
正智唯細，行細義故。
 Right wisdom is only subtle, and it is because of careful conduct.
問：
 ask:
如是五事，幾劣？
 If these are the five things, how bad are they?
幾勝？
 How many wins?
答：
 answer:
三通二種。
 Two kinds of three links.
真如唯勝，清淨所緣義故，非從下劣勝進相義故。
 The truth is only victory, because it is pure and has meaning, and it is not because it is inferior to victory and advances to mutual meaning.
正智唯勝，真如為所行義故。
 Right wisdom is the only victory, because it is the right thing to do.
問：
 ask:
如是五事，幾遠？
 If there are five things, how far are they?
幾近？
 Almost?
答：
 answer:
一由處遠、時遠故，俱通二種。
 One reason is that the place is far away and the time is far away, so both of them are connected.
名、分別、正智由時遠故，皆通二種。
 Name, distinction, and right wisdom are all related to the two types because they are distant in time.
真如由二故，俱非二種，以無為故。
 The truth is due to two reasons, neither of which are two. It is because of nothingness.
問：
 ask:
如是五事，幾有執受？
 If there are five things like this, how can they be grasped and accepted?
幾無執受？
 How little attachment or acceptance?
答：
 answer:
相通二種。
 Two types are similar.
名、分別、正智無執受，真如俱非二種。
 Name, discrimination, and true wisdom without attachment are not two types of truth.
問：
 ask:
如是五事，幾同分？
 If these are the five things, how many points are they equal?
幾彼同分？
 How many people share the same share?
答：
 answer:
相通二種。
 Two types are similar.
餘非二種，唯依有色諸根建立同分、彼同分故。
 There are no other two types, it is only based on the establishment of the same component based on the various roots of color, and the other is the same component.
問：
 ask:
如是五事，幾因？
 If there are five things, how many causes?
幾非因？
 Isn't it the cause?
答：
 answer:
四是因，真如非因。
 The fourth is cause, which is really like non-cause.
如因非因，果非果、有因非有因、有果非有果，當知亦爾。
 If the cause is not a cause, the effect is not an effect, there is a cause but not a cause, and there is an effect but not an effect, you should know that.
問：
 ask:
如是五事，幾是異熟？
 If these five things happen, how familiar are they?
幾非異熟？
 Isn't it strange?
答：
 answer:
相通二種，名非異熟，分別通二種，真如俱非二種，正智非異熟。
 The two types are connected, and the name is not different and mature. The two types are differentiated and connected. The true and true are not two types. The right wisdom is not different and mature.
問：
 ask:
如是五事，幾有異熟？
 If these five things are familiar, how familiar are they?
幾非有異熟？
 Isn't it strange?
答：
 answer:
相通二種，名非有異熟，分別通二種，真如俱非二種，正智定非有異熟。
 The two types are connected, and the name does not have different ripeness. The two types are differentiated and connected. The true and true are not two kinds. The right wisdom and concentration do not have different ripeness.
問：
 ask:
如是五事，幾有所緣？
 If these five things are related, how likely are they to be related?
幾無所緣？
 Almost nothing?
答：
 answer:
相通二種。
 Two types are similar.
名無所緣。
 The name is meaningless.
分別、正智俱有所緣。
 Discrimination and right wisdom are all related.
真如俱非二種。
 There are neither two kinds of truth.
如有所緣無所緣、相應不相應、有行無行、有依無依，當知亦爾。
 If there is no connection, there is no connection, there is action but no action, there is support but no support, you should know this.
問：
 ask:
如是五事，幾有上？
 If these are the five things, how can they be superior?
幾無上？
 How supreme?
答：
 answer:
四有上。
 The fourth is the best.
真如無上，無為清淨所緣義故。
 It is truly as supreme as it has no purifying meaning.
問：
 ask:
如是五事，幾去來今？
 If these five things happened, how many times have they come and gone?
幾非去來今？
 Isn't it the same as the past and the present?
答：
 answer:
四通三種，真如非三種。
 There are three kinds of four connections, but there are three kinds of truth.
問：
 ask:
如是五事，幾欲界繫？
 If these are the five things, how many realms of desire are connected?
幾色界繫？
 What colors are there?
幾無色界繫？
 How many colorless realms?
幾不繫？
 Isn’t it related?
答：
 answer:
欲、色界繫三。
 Desire and lust are the three realms.
無色界繫亦爾。
 The colorless realm is also yours.
正智一種，若唯出世間，是不繫；
 A kind of right wisdom, if it is only transcendental, it is not related;
若世間出世間，通繫不繫。
 If the world is beyond the world, the connection is not connected.
真如俱非二種。
 There are neither two kinds of truth.
問：
 ask:
如是五事，幾善？
 If these are the five things, how good are they?
幾不善？
 How bad?
幾無記？
 Little memory?
答：
 answer:
相及分別通三種。
 There are three types of phase and distinction.
名唯無記。
 The name is unmemorable.
真如唯善，清淨善巧所緣義故，非能攝生可愛果相義故。
 Reality is only good, because it is the object of purity and skill, and it cannot be the meaning of the lovely fruit that can sustain life.
正智唯善。
 Right wisdom is only good.
問：
 ask:
如是五事，幾聞所成，聞所成境？
 How can these five things be accomplished by hearing them? How can they be accomplished by hearing them?
幾思所成，思所成境？
 How many thoughts do you achieve? How many thoughts achieve a state?
幾修所成，修所成境？
 How many practices can you achieve, how many practices can you achieve?
答：
 answer:
相及分別是三種，是三種境。
 There are three types of phase and distinction, three realms.
名是聞思所成，是三種境。
 Names are formed by hearing and thinking, and they are three kinds of states.
真如唯是修所成境。
 Reality is achieved only through cultivation.
正智是修所成，是三種境。
 Right wisdom is achieved through cultivation and has three kinds of states.
問：
 ask:
如是五事，幾是空，是空境？
 If these are the five things, how many of them are emptiness or the state of emptiness?
幾是無願，是無願境？
 How much is it a wishless state?
幾是無相，是無相境？
 Is it formless? Is it a formless state?
答：
 answer:
相通三種，亦三種境。
 Three kinds of things are connected, and there are also three kinds of realms.
名非三種，是二種境。
 There are not three kinds of names, but two kinds of states.
分別通三種，是二種境。
 There are three kinds of communication, which are two kinds of states.
真如非三種，是空、無相境。
 There are not three kinds of truth, they are emptiness and formless state.
正智通三種，是空所行境。
 There are three types of righteous wisdom, which is the state of emptiness.
若無差別，總說為空、無願、無相，當知此中，通聞思修所成為性。
 If there is no difference, it is always said to be empty, wishless, and phaseless. You should know this and become the nature through listening, thinking, and practice.
若唯以三摩地名而宣說者，當知此中，唯修所成為性，通世出世。
 If you only preach by the name of samadhi, you should know that in this, you only cultivate the nature you have become, and you can understand the world and emerge from the world.
若唯以解脫門名而宣說者，當知此中，唯出世間修所成為性。
 If you only preach in the name of the door of liberation, you should know that in this, it is only the nature that transcends worldly cultivation.
問：
 ask:
如是五事，幾是增上戒、增上戒眷屬？
 If these five things are done, how can they increase the precepts and the retinue of the precepts?
幾是增上心、增上心所行？
 How much does it mean to increase your mind and your actions?
幾是增上慧、增上慧所行？
 How much is the practice of increasing superior wisdom and increasing superior wisdom?
答：
 answer:
相是增上戒、增上戒眷屬，是增上心、慧，亦心、慧所行。
 The appearance is to increase the precepts and the retinue of the precepts. It is to increase the heart and wisdom, and it is also the behavior of the heart and wisdom.
名是戒眷屬，亦是增上心、慧所行。
 The name is a retinue of precepts, and it is also an act of increasing one’s mind and wisdom.
分別是增上心、慧，亦心、慧所行，是增上戒眷屬。
 Distinguishing is to increase the heart and wisdom, and the actions of the heart and wisdom are to increase the followers of the precepts.
真如是增上心、慧所行，非三種。
 There are really no three ways to increase your mind and wisdom.
正智是增上心、慧，亦心、慧所行，是增上戒眷屬。
 Right wisdom is to increase the heart and wisdom, and the actions of the heart and wisdom are to increase the followers of the precepts.
問：
 ask:
如是五事，幾學？
 If these are the five things, how many should we learn?
幾無學？
 Little learning?
幾非學非無學？
 Is it almost non-learning or no learning?
答：
 answer:
相及分別通三種。
 There are three types of phase and distinction.
名唯非學非無學。
 The name Weiwei is neither learning nor learning.
真如亦唯非學非無學，是無為故。
 It is true that it is neither learning nor learning, it is because of nothing.
正智通學及無學。
 Right wisdom encompasses learning and no learning.
問：
 ask:
如是五事，幾見所斷？
 Such five things, how many times can they be broken?
幾修所斷？
 How many repairs did it take?
幾不斷？
 How long?
答：
 answer:
相通一切，名唯修所斷，分別通見、修所斷，真如是不斷，正智亦唯是不斷。
 Connecting everything, the name is only what is broken by cultivation, distinguishing what is seen, what is broken by cultivation, true and such is continuous, and correct wisdom is also continuous.
問：
 ask:
緣相為境修幾念住？
 How much mindfulness should we practice for the condition of fate?
答：
 answer:
四。
 Four.
問：
 ask:
緣名為境修幾念住？
 How much mindfulness should we cultivate in the realm of destiny?
答：
 answer:
一，法念住。
 One, Dharma mindfulness.
問：
 ask:
緣分別為境修幾念住？
 How many mindfulness practices should we practice for different conditions?
答：
 answer:
三，謂受、心、法念住。
 Third, it refers to the mindfulness of feeling, mind, and Dharma.
問：
 ask:
緣真如為境修幾念住？
 How many times should you practice mindfulness for the sake of Yuan Zhenru?
答：
 answer:
一，法念住。
 One, Dharma mindfulness.
又思惟身相真如，亦修壞緣法念住，受、心、法相，當知亦爾。
 You should also meditate on the true appearance of the body, and cultivate mindfulness of the conditioned dharma, feelings, mind, and dharma. You should know this.
問：
 ask:
緣正智為境修幾念住？
 How much mindfulness should we practice for the sake of the state of Yuanzhengzhi?
答：
 answer:
三，如分別說。
 Three, as said separately.
問：
 ask:
緣相為境，當言能捨已生、未生惡不善法，當言不能捨耶？
 The condition is the situation. Should we say that we can give up the evil and unwholesome dharmas that have already been born, but should we say that we cannot give up?
答：
 answer:
當言伏斷故捨，非永害隨眠故捨。
 It should be said that the old house will be broken down, but the old house will not be harmed forever.
如相，名、分別亦爾。
 Such as appearance, name and distinction.
緣真如及正智為境，當言亦由永害隨眠故捨。
 Because of the true nature and true wisdom, it should be said that it is also due to eternal harm and sleep.
問：
 ask:
是五事中，思惟幾事能入世間初靜慮定？
 Among the five things, how many things can be meditated upon to enter the world of meditation?
答：
 answer:
思惟欲界所繫及初靜慮所繫相、名、分別。
 Think about the appearance, name, and distinction of the realm of desire and the beginning of meditation.
如是思惟下地所繫及第二靜慮地所繫相、名、分別，能入世間第二靜慮。
 By contemplating in this way the characteristics, names, and distinctions attached to the lower ground and the second ground of meditation, one can enter the second stage of meditation in the world.
如是所餘靜慮、無色，如其所應，當知亦爾。
 The rest of it is calm, colorless, and as it should be, you should know it.
問：
 ask:
是五事中，思惟幾事能入出世初靜慮定？
 Among the five things, how many things can be achieved by thinking about them in the first stage of meditation?
答：
 answer:
即思惟欲界所繫及初靜慮地所繫相、名、分別、真如。
 That is, thinking about the appearance, name, distinction, and truth of the realm of desire and the ground of initial meditation.
如是乃至無所有處，如其所應，當知亦爾。
 If it is like this, it even has no place. It is as it should be, and you should know it.
非想非非想處，本性法爾唯是世間。
 Neither thinking nor non-thinking, the nature of Dharma is only the world.
問：
 ask:
非想非非想處所繫相，當言是相耶？
 Neither thinking nor non-thinking is the sign of the place, should we say it is the sign?
答：
 answer:
當言無想相，亦名微細相。
 When talking about the non-thinking phase, it is also called the subtle phase.
問：
 ask:
是五事中，信等諸法用何為自性，以何為所緣，於何為增上得根名耶？
 Among these five things, what is the nature of faith and other dharmas, what is their object, and what is the reason why they have gained the root name?
答：
 answer:
分別為自性，名、相為所緣，於真如、正智為增上故，而得根名。
 Differentiation is the self-nature, name and appearance are the objects, and the root name is obtained because of the increase of trueness and right wisdom.
如根名，力名亦爾。
 Just like the name of the root, the name of the force is also the same.
問：
 ask:
於何位中得力名耶？
 In what position did he gain his fame?
答：
 answer:
即信等根，非不信等之所陵雜。
 That is, the root of belief is not the result of disbelief.
若成不雜法時，轉名為力。
 If it becomes a non-mixed method, it will be renamed as force.
如根及力，如是若得菩提支名為覺支，此是世間覺支，以分別為自性。
 Such as root and power, if the Bodhi factor is obtained, it is called the enlightenment factor. This is the enlightenment factor in the world, with distinction as its own nature.
若依菩提支名為覺支，此是出世間覺支，以正智為自性，真如為所緣，於覺悟安立諦為增上。
 If the Bodhi factor is called the enlightenment factor, this is the transcendental enlightenment factor, with right wisdom as its own nature, true suchness as its object, and the enlightenment of the established truth as its enhancement.
又正見等諸道支，若是世間，如前應知。
 Also, if the factors of the path such as right view are in this world, you should know them as before.
若出世間，以正智為自性，除諸戒支，安立、非安立真如為所緣，於所證得一切漏盡現法樂住為增上。
 If you transcend the world, take correct wisdom as your own nature, eliminate all precepts and factors, establish and establish the True Suchness as the object, and live in happiness with all the outflows that you have attained, the present Dharma will be increased.
如諸道支，行迹、法迹、奢摩他、毘鉢舍那等，當知亦爾。
 Such as the factors of path, deeds, dharma traces, samatha, vipassana, etc., you should know them.
此中行迹，依鈍根、利根，現法樂住已得、未得，差別建立。
 The deeds in this process depend on the dull and sharp roots, and the difference between the Dharma and the happy dwelling is established between those who have achieved it and those who have not.
若諸法迹，依能任持世俗、勝義正法，差別建立。
 If all the dharma traces are based on the ability to uphold the worldly and supreme righteousness and righteousness, they will be established differently.
謂由任持增上戒世俗正法故，建立初二；
 It is said that the second grade of Chu was established because of the increased precepts and secular dharma.
由任持所餘增上心、增上慧勝義正法故，建立後二。
 The second two are established by holding on to what is left to increase the superior mind and increase the superior wisdom and the righteous and righteous Dharma.
又由於所緣境不散亂義故，及觀察彼義故，建立奢摩他、毘鉢舍那。
 And because the object does not scatter the meaning, and because the meaning is observed, samatha and vipassana are established.
問：
 ask:
依能解脫相及麁重二種縛故，立八解脫。
 In order to be able to free oneself from the two kinds of bondage, the form and the hexagram, eight kinds of liberation are established.
於五事中，用誰為自性？
 Among the five things, who should be used as the self-nature?
以誰為所緣？
 To whom?
於誰為增上？
 To whom is it increased?
答：
 answer:
用世間出世間正智為自性。
 Use the righteous wisdom of the world and the world as your own nature.
初及第二，於諸色中以顯色相及真如相為所緣。
 First and second, among various forms, take the appearance of form and the form of truth as objects.
第三，即諸色中以攝受相及彼真如相為所緣。
 Third, among various forms, the object is the receiving phase and the true such phase.
次四種，各以自相為所緣，及彼真如為所緣。
 The next four types each take their own form as their object, and their true nature as their object.
最後，無所緣。
 In the end, nothing.
於能引發一切聖神通功德為增上。
 It can trigger all the holy supernatural powers and merits.
又修觀者，於諸色相及無色相，為自在障之所障故，為斷彼障起此觀行。
 Furthermore, those who practice contemplation should start this contemplation practice in order to break the obstacles to the various forms and formless forms.
諸勝處中，前四如初二解脫，後四如第三解脫，由諸色相難可勝故，於此事中能勝伏時，於無色相亦得勝自在。
 Among the various places of victory, the first four are like the first two liberations, and the last four are like the third liberation. Since all forms are difficult to overcome, when one can overcome in this matter, he can also overcome in the formless form.
又此中言勝知勝見，謂諸聖者由正作意思惟諸色真如相故，得勝知見。
 Furthermore, it is said in this article that the supreme knowledge and vision are superior, which means that the saints can achieve superior knowledge and vision by correcting their thoughts and realizing that all forms are truly like their respective forms.
若諸異生，即不如是。
 If they are different, they are not as good as this.
問：
 ask:
若爾，異生云何名勝？
 Ruoer, what is the famous place in Xianshengyun?
答：
 answer:
由三種想故。
 Because of three thoughts.
謂於淨不淨色由展轉相待想；
 It is said that the pure and impure colors are to be considered from the unfolding to the other;
展轉相待故，於淨不淨色由展轉相隨想；
 Waiting for the state to show and turn, and think about the pure and impure colors from the show to the other;
展轉相隨故，於淨不淨色由清淨一味想。
 Therefore, as the phases of development and transformation follow each other, regarding pure and impure colors, one thinks only of purity.
此最後勝，異生、聖者二所共得。
 This final victory is obtained by both the alien and the saint.
又十遍處，由勝處所緣力，應知其相。
 Also, for the ten places, one should know their characteristics based on the power of the superior place.
此中差別者，亦以大種相為所緣，及彼真如相為所緣。
 The difference here is that the object of the great species is also the object of the true suchness.
又空、識無邊處相為所緣，及彼真如相為所緣。
 In addition, the object is emptiness and boundless consciousness, and the true suchness is the object.
若不爾者，由所依止不遍滿故，能依不應得成遍滿。
 If not, it means that what you rely on is not perfect, and if you can rely on it, it will become perfect.
由彼所緣真如之相所緣境界極遍滿故，得名遍滿。
 Because the realm of the object's true nature is extremely pervasive, it is named pervasive.
由勝遍滿二種勢力，令諸解脫亦得清淨。
 The two forces are filled with victory, so that all liberations can also be purified.
又能引發一切眾聖神通功德。
 It can also induce the merits and virtues of all saints.
瑜伽師地論卷第七十二
 Volume 72 of Yogi's Earth Treatise
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十三彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 73 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之二
 The second part of the bodhisattva ground
復次，嗢拕南曰：
 Again, Xi Gaonan said:
思擇、自性、取、　　薩迦、有、世間、
 Thought, self-nature, grasping, Sakya, existence, world,
真、尋思、實智、　　密意、與次第。
 Truth, reflection, real wisdom, secret meaning, and sequence.
問：
 ask:
如是五事，幾諦所攝？
 How many truths are captured in these five things?
答：
 answer:
相，四安立諦攝。
 Phase, four Anli truth photography.
名，一苦諦攝。
 The name is taken from the truth of suffering.
分別，三諦攝，除滅諦。
 Differentiation, the three truths capture and eliminate the truth.
真如，四非安立諦攝。
 It is true that the four non-established truths are taken.
正智，緣安立、非安立諦境道諦攝。
 Right wisdom, the condition is established, the non-established truth is captured by the truth.
問：
 ask:
諸相是名耶？
 What are the names of the various phases?
設名是相耶？
 Is the name Xiangye?
答：
 answer:
諸名皆是相，有相而非名。
 All names are phases, and there are phases rather than names.
謂除名相餘四相。
 It is said that except for the name, there are four remaining phases.
餘隨所應，當知亦爾。
 I should know what I should do.
問：
 ask:
諸相皆相相耶？
 Are all the phases related to each other?
設相相皆相耶？
 Assume that all of them are related to each other?
答：
 answer:
諸相相皆是相，有相非相相，謂名等四相。
 All phases are all phases, there are phases, there are no phases, they are called names and other four phases.
問：
 ask:
若分別相相，一切名相相合、相依而分別耶？
 If distinctions are related to each other, then all names are related to each other and dependent on each other, so they are distinguished?
設分別名相，一切相相相合、相依而分別耶？
 Assuming that distinction is called phase, all phases are related and dependent on each other, so they are differentiated?
答：
 answer:
應作四句。
 There should be four sentences.
有分別相相，非名相相合、相依而起分別，謂分別不了其名所有相相，又於諸相已拔名隨眠。
 There are different phases and phases, but the distinction arises from the combination and dependence of names. It means that one cannot differentiate between all the phases and phases of his name, and the names have been taken away from each phase and he sleeps with them.
有分別名相，非相相相合、相依而起分別，謂分別不了其事所有名相。
 There are distinctions between names and forms, but distinction arises without the combination and dependence of the appearances. It is said that all names and forms cannot be distinguished.
與上相違，是俱句。
 Contrary to the above, it is a common sentence.
除上爾所相，是俱非句。
 Except for what you said above, this is not a sentence at all.
問：
 ask:
若思惟真如，即觀真如耶？
 If you think about the truth, then you can observe the truth?
設觀真如，即思惟真如耶？
 Suppose you contemplate the truth, that is, think about the truth?
答：
 answer:
應作四句。
 There should be four sentences.
有思惟真如，非觀真如，謂以分別所攝如理作意思惟真如，但見真如相，不見實真如，乃至未至正通達位，及通達後作意思惟安立真如。
 There are people who think about the true suchness but do not observe the true suchness. They say that they use the distinction of the true suchness to think about the true suchness. However, they see the form of the true suchness but not the true suchness. They even do not reach the position of true understanding, and after understanding it, they only think about the true suchness.
有觀真如，非思惟真如，謂通達真如時，由勝義故，非思惟其相。
 There is a contemplation of the True Suchness without contemplating the True Suchness. It is said that when one understands the True Suchness, due to the ultimate meaning, one does not contemplate its appearance.
有思惟真如，亦觀真如，謂通達後相續思惟非安立真如。
 There are those who think about the True Suchness and also contemplate the True Suchness. It means that after understanding, one continues to think about the True Suchness and not establish the True Suchness.
有不思惟真如，亦非觀真如，謂離如理所引作意思惟諸相。
 There are those who do not think about the true suchness, nor contemplate the true suchness. It is said that the meaning derived from the true suchness is only the various appearances.
問：
 ask:
若思惟相，即觀其相耶？
 If you think about the appearance, then observe its appearance?
設觀其相，即思惟相耶？
 Suppose you observe its appearance, that is, think about its appearance?
答：
 answer:
應作四句。
 There should be four sentences.
有思惟相，不觀其相，謂前第二句。
 There is thinking about the appearance, but not observing the appearance, which is the second sentence before.
有觀其相，不思惟相，謂前初句。
 If you observe its appearance and do not think about its appearance, it is called the first sentence.
有思惟相，亦觀其相，謂前第四句。
 If you think about the appearance, you should also observe its appearance, which is the fourth sentence before.
有非思惟相，亦非觀其相，謂前第三句。
 There is no need to think about the appearance, nor to observe the appearance, which is the third sentence before.
問：
 ask:
如是五事，為攝一切法，為不如是耶？
 These five things are meant to capture all dharmas, so why not be better than this?
答：
 answer:
如是。
 If so.
問：
 ask:
彼一切法，當言以何而為自性？
 How can we say that all dharmas are their own nature?
答：
 answer:
諸法自性不可言說。
 The nature of all dharmas is indescribable.
問：
 ask:
云何應觀彼諸法相？
 Why should we observe the physical appearance of those dharmas?
答：
 answer:
如幻事相，非全無有。
 It's like an illusion, it's not all there.
譬如幻事，有幻事性，無象馬、車步、末尼、真珠、金銀等性。
 For example, illusory things have the nature of illusory things, but do not have the nature of horses, chariots, mouni, pearls, gold and silver, etc.
如是諸法，體性唯有名相可得，無有自性、差別施設顯現可得。
 In this way, the physical nature of all dharmas can only be obtained by name and form, and there is no self-nature or differential facilities that can be obtained.
相由相名，相之自性實不可得。
 The phase is named by the phase, but the nature of the phase is really unobtainable.
如相，如是名、名自性，分別、分別自性，真如、真如自性，當知亦爾。
 Such as the appearance, such as the name, the name of the self-nature, distinction, distinction of the self-nature, true such, true such as the self-nature, you should know it.
正智由正智名，正智自性實不可得。
 Right wisdom is named after right wisdom, and the nature of right wisdom is actually unobtainable.
何以故？
 Why?
於一切種隨言自性不成就故。
 Because all kinds of self-nature cannot be realized.
若謂諸相自性安立，即稱其量假立名言，此假名言依相而立。
 If it is said that the self-nature of all phases is established, that is to say that the false saying of quantity is established, and this false saying is established in dependence on the phases.
是則於相假立名前，應有彼覺，如已立名。
 Therefore, before the name is established, one should be aware of it, as if the name has already been established.
又於一相所立名言有眾多故、有差別故，應有眾多差別體性。
 In addition, there are many reasons and differences in the famous sayings established in one phase. Therefore, there should be many differences in nature.
是故名言依相而立，不應道理。
 Therefore, the famous sayings depend on each other and do not follow the truth.
若謂諸相如名安立，由名勢力，相自性起。
 If it is said that all phases are established like names, they arise from the power of names and the nature of the phases.
是則彼相假立名前，應無自性；
 Therefore, before the false name is established, there should be no self-nature;
彼既無有，假立名言亦應無有。
 Since it does not exist, the false famous saying should also not exist.
是故二種俱成無過。
 Therefore, there is no fault in both of them.
又假名言有眾多故、有差別故，應有眾多差別體性。
 Moreover, false famous sayings have many reasons and differences, so they should have many different qualities.
又依他過，由彼諸相但依於他假建立故。
 They also rely on other people's faults and rely on other people's assumptions.
是故一切假立名言如其自性，不應道理。
 Therefore, all falsely established famous sayings are true to their own nature and do not make sense.
猶如所起種種幻類，譬如幻者造作種種幻士夫類，謂男、女、象、馬、熊羆等類，非彼諸類如其相貌實有體性。
 Just like all kinds of illusions, for example, the illusionist creates all kinds of illusory human beings, such as men, women, elephants, horses, bears, etc., but these types do not have the actual physical nature as they appear.
如是諸相，非稱名言有實體性，當知亦爾。
 Such appearances do not mean that the famous sayings have substance, but you should know it.
若謂離彼相及名言二種和合，有自性生。
 If it is said that the two kinds of separation and sayings are combined, they have their own nature.
彼於諸相、或於名言、或二中間應現可得，然不可得。
 It should appear in various appearances, or in famous quotes, or between the two, but it cannot be obtained.
是故此計不應道理。
 Therefore, this plan does not make sense.
由此因緣，隨言自性於一切種皆無所有。
 From this cause and condition, it follows that the self-nature has nothing in all species.
若謂名言能顯自性，亦不應理。
 If it is said that famous sayings can reveal one's own nature, this is not true.
若取不取假立名言，俱有過故。
 If you take it or leave it falsely, you will have faults.
若取相已假立名言，便不成顯。
 If the image is already falsely established, it will not be revealed.
若不取相假立名言，無事名言不應道理。
 If you don't use false facts to establish famous quotes, the famous quotes will not make sense.
又如前說，所立名言有眾多故、有差別故，則有眾多差別體性，成大過失。
 And as mentioned before, if the famous sayings have many reasons and differences, then they have many different natures, which is a big mistake.
又照了喻不相似故，不應道理。
 Also according to the metaphor, they are not similar and therefore do not make sense.
不相似者，照了因緣於一切事無有差別，種種亦爾。
 If there is no similarity, there will be no difference in everything according to causes and conditions, even in all kinds of things.
能取因緣，名言不爾。
 Can get the cause and condition, but the famous saying is not enough.
問：
 ask:
不可言中，不可言言既現可得，是故法性不可言說，不應道理。
 In the ineffable, the ineffable is present and available, so the nature of the law is ineffable and does not follow the principles.
又造幻者所造種種幻化形類，雖彼形類非如其性，然有種種能造幻事如其自性，是故譬喻亦不相似。
 Furthermore, the various illusory forms created by illusion creators are not the same as their own nature, but there are various illusory things that can create illusions that are like their own nature, so the metaphors are not similar.
答：
 answer:
正立宗時，不可言言亦已遮遣。
 When the sect was established, it was impossible to say anything and had already covered it up.
為令覺知如是義故，方便施設譬喻等故，非不相似。
 In order to make people aware of this meaning, it is convenient to use metaphors, etc., which are not dissimilar.
雖假名言非如彼性，不可言義非不是有。
 Although the false sayings are not like that, the ineffable meaning is not non-existent.
問：
 ask:
若諸相事假立名言則便得有，若不假立則不得有。
 If all the facts are false, then the famous saying will exist; if it is not false, it will not exist.
若如是者，喻可相似，不可言計亦應道理。
 If so, the metaphor can be similar, and the ineffable calculation should also make sense.
若不爾者，不可言計則為唐捐。
 If not, it will be donated to Tang Dynasty.
答：
 answer:
如是由先所起八分別故，於現在世三種事生，如本地分已說其相。
 As a result of the eight distinctions made in the past, three kinds of things occur in the present world, and their characteristics are described in the local classification.
即此所生三種事故，復起分別。
 That is to say, the three types of accidents that arise here are differentiated again.
由此道理，諸雜染法展轉相續，無有斷絕。
 Based on this principle, all kinds of defilements develop and continue without interruption.
由此因緣其喻相似。
 Therefore, the metaphors are similar.
分別假立若斷滅時，諸雜染法皆可隨滅，證得聖智。
 When the presumption of discrimination is eliminated, all defilements can be eliminated and noble wisdom can be achieved.
此是量故，不可言計亦不唐捐。
 This is a measure, and it cannot be calculated or donated.
問：
 ask:
若於爾時，分別假立皆悉斷滅，即於爾時相事隨遣。
 If at that time all the assumptions and assumptions of distinction are destroyed, then at that time everything will happen accordingly.
若爾，隨一獲得聖智，一切相、名、分別所攝情無情數，內外事物皆應永滅，譬如幻者所作幻事？
 If you, once you gain holy wisdom, all the images, names, and distinctions captured by emotions will be innumerable, and all internal and external things will be destroyed forever, just like the illusory things done by illusors?
答：
 answer:
相等諸物，或由不共分別為因，或復由共分別為因。
 Things that are equal may be caused by their non-common distinction, or may be caused by their common distinction.
若由不共分別所起，無分別者，彼亦隨滅。
 If it arises from non-community and distinction, if there is no distinction, it will also disappear.
若共分別之所起者，分別雖無，由他分別所任持故，而不永滅。
 If there is something arising from the common distinction, even though there is no distinction, it will not be destroyed forever because of the responsibility and upholding of the distinction.
若不爾者，他之分別應無其果。
 If not, his distinction should be fruitless.
彼雖不滅，得清淨者於彼事中正見清淨。
 Although it is immortal, those who have attained purity will have a pure view of it.
譬如眾多修觀行者，於一事中，由定心智種種勝解異見可得，彼亦如是。
 For example, many practitioners of vipassanā can obtain various superior solutions and different opinions on a certain matter by concentrating their minds. The same is true for him.
問：
 ask:
如是五事，幾是所取？
 If these are the five things, how many are taken?
幾是能取？
 How many can you get?
答：
 answer:
三是所取。
 The third is what is taken.
分別、正智亦是能取。
 Discrimination and correct wisdom are also attainable.
亦是所取。
 It is also taken.
問：
 ask:
如是五事，當知幾種取所行義？
 If there are five things like this, what kind of meaning should we know?
答：
 answer:
略有三種。
 There are slightly three types.
一、有言有相取所行義，二、無言有相取所行義，三、無言無相取所行義。
 1. There is the righteousness of what is done when there are words and there is intercourse; ii. It is the righteousness when there is no intercourse and there is interdependence; third, there is the righteousness when there is no words and there is no interpretation.
此中最初，是言說隨覺者取所行境；
 The first of these is the situation in which the person who speaks and awakens follows his actions;
第二、是言說隨眠者取所行境；
 Second, it is said that the sleeping person takes the state of his actions;
第三、是於言說離隨眠者取所行境。
 Third, it is the state of the person who leaves and sleeps after speaking.
又初二是世俗諦取。
 The second step is worldly truth.
最後是勝義諦取。
 Finally, there is ultimate truth.
復有遠離言說隨眠後所得取，通取一切二諦所攝取所行境。
 Again, there is what is obtained after staying away from speech and sleep, and the state of conduct that is absorbed by all the two truths is understood.
謂世出世智以安立諦為所行故，建立彼智通用二諦為所行境。
 It is said that the transcendent wisdom of the world is based on the establishment of the truth, and it establishes the wisdom of universal two truths as the realm of practice.
此二種取，由二因緣，應知得成世出世性。
 These two kinds of taking, from the two causes and conditions, we should know the transcendent nature of the world.
謂曾得、未曾得故，依言說、不依言說故。
 It is said that it has been obtained, and it has not been obtained, and it is said according to the words, and it is said not according to the words.
問：
 ask:
有相之取世間共成，無相之取非所共成。
 The things that have form are taken together in the world, and the things that are without form are made up of things that are not.
何因何緣名無相取？
 Why is it called Wuxiang?
無因無緣不應道理。
 There is no reason, no reason, no reason.
答：
 answer:
世俗名言熏習取果，是有相取，世所共成。
 The worldly sayings are learned to achieve results, which are mutually beneficial, and the world is formed together.
能令雜染；
 Can cause defilements;
勝義智見熏習取果，是無相取，非所共成，能令清淨；
 The ultimate wisdom and insight are cultivated and cultivated to obtain the fruit, which is unaffected and non-consistent, and can make it pure;
是故此二有因有緣。
 Therefore, these two are related for a reason.
如眼若有瞖等過患，便有髮毛輪等瞖相現前可得；
 For example, if the eyes have defects such as scabies, scabies such as hairy wheels may appear;
若無彼患，便不可得。
 If there is no such trouble, it cannot be obtained.
但有自性無顛倒取。
 But there is self-nature without any distortion.
問：
 ask:
於無相界若取其相，非無相取；
 If we take its form in the formless realm, we are not taking it without form;
若無所取，亦不得成無相之取。
 If there is nothing to take, it cannot be taken without form.
若爾，云何名無相取？
 Ruoer, what is the name of non-phase taking?
答：
 answer:
言說隨眠已遠離故，此取雖復取無相界，不取相故，成無相取。
 It is said that Sui Mian has gone far away, so although this grasping regains the formless realm, it does not acquire the form, so it becomes the formless grasping.
問：
 ask:
若無搆獲，云何成取？
 If there is no acquisition, how can it be obtained?
答：
 answer:
雖不搆獲諸相差別有所增益，然取無相，故得成取。
 Although it does not constitute an increase in the difference between the various phases, the acquisition has no phase, so it is achieved.
問：
 ask:
若無搆獲，無所增益，此取相狀云何可知？
 If there is no acquisition and no gain, how can we know the appearance?
答：
 answer:
取勝義故、取無相故，五種事相皆不顯現以為其相。
 Because of the meaning of victory, and because of the absence of phase, none of the five things appears as its phase.
問：
 ask:
若不分明可立為取，何故不許諸取滅無？
 If it is not clear that it can be established as taking, why not allow all taking to cease to exist?
答：
 answer:
滅無無有修作義故，非修觀者依於滅無有所修作。
 Cultivation of nothingness and nothingness makes sense, so those who do not practice contemplation rely on the cultivation of nothingness and nothingness.
問：
 ask:
若爾，云何證知其相？
 If so, how can you prove and know its appearance?
答：
 answer:
自內證智之所證知。
 What is known is the realization of wisdom from within.
問：
 ask:
若爾，何不如其所證如是記別？
 If so, why not remember the difference as demonstrated?
答：
 answer:
此內所證非諸名言安足處故。
 What is demonstrated here is not the place where all the famous sayings rest.
問：
 ask:
若先無有知無相智；
 If there is no knowledge and no form of wisdom;
由無有故，亦無數習無相智義；
 Since there is no reason, there are countless habits of formless wisdom and meaning;
無數習故，知無相智既無其因，應不得生。
 As a result of countless practices, knowing that formless wisdom has no cause should not arise.
答：
 answer:
有相亦得為無相因，隨順彼故。
 There is also the cause of the non-appearance, so follow it.
如世間智為緣生出世智，有漏智為緣生無漏智，有心定為緣生無心定，此亦如是。
 Just as the worldly wisdom is the transcendental wisdom arising from conditions, the wisdom with outflows is the wisdom arising from conditions without outflows, and the conditioned wisdom is the wisdom without mind arising from conditions, this is also the case.
問：
 ask:
苦等諸智，世尊說為得清淨因。
 The wisdom of suffering, etc., the World Honored One said is the cause of attaining purity.
若苦等智，於苦等諦分別苦等，應成有相。
 If we have the wisdom of suffering and suffering, we should be able to distinguish suffering and suffering from the truth of suffering and wait, and it should have a characteristic.
若不分別，苦等諸智便非是有；
 If there is no distinction, the wisdom of suffering and others will not exist;
彼無有故，云何能得畢竟清淨？
 If there is no reason, how can we achieve ultimate purity?
答：
 answer:
由無相智增上力故，於諸諦中，極善清淨通世出世分別智生，即名已斷所斷煩惱。
 Due to the increased power of formless wisdom, among all truths, the extremely good, pure, worldly, transcendent and discerning wisdom arises, which is called the end of all troubles.
其無相智是苦等智因，正能斷滅所斷煩惱。
 Its formless wisdom is the wise cause of suffering and can eliminate all troubles.
於此因中假立果名，即假說此為苦等智，是故無過。
 To falsely establish the name of result in this cause is to assume that this is the wisdom of suffering and so on, so there is no fault.
問：
 ask:
先說所取是能取果，即此能取當言何果？
 Let’s first talk about what can be achieved. That is to say, what kind of result can be achieved?
答：
 answer:
此二展轉更互為果。
 These two developments are mutually reinforcing.
問：
 ask:
若所知境無常、積集、相續、無量、多不現見，云何修觀行者緣彼為境，及令轉滅？
 If we know that objects are impermanent, accumulated, continuous, infinite, and multitudinous, how can we, those who practice contemplation, cause those objects to become annihilated?
答：
 answer:
於彼聞思增上力故，得三摩地。
 Because he heard and thought about it and gained strength, he achieved samadhi.
由彼因緣，令三摩地五種境界影像現前，即緣此事以為境界；
 Due to this cause and condition, the images of the five states of samadhi appear before you, which is considered as the state due to this event;
除遣此故，彼得轉滅。
 For this reason, Peter died.
問：
 ask:
除遣五種所知境界，當言何相？
 In addition to the five realms of knowledge, what else should we say?
答：
 answer:
無上轉依無為涅槃以為其相。
 The supreme turning point is the unconditioned Nirvana as its characteristic.
云何為涅槃？
 What is nirvana?
謂法界清淨煩惱眾苦永寂靜義，非滅無義。
 It means that the Dharma Realm is pure and free from troubles, sufferings and eternal tranquility. It is not meaningless unless it is destroyed.
問：
 ask:
若唯煩惱眾苦永寂名為涅槃，何因緣故非滅無義？
 If only the eternal cessation of afflictions and sufferings is called Nirvana, why is it non-annihilation and meaningless?
答：
 answer:
如外水界，唯離渾濁得澄清性，非離濁時無澄清性。
 Just like the outer water realm, clarity can only be obtained when it is free from turbidity. There is no clarity when it is not free from turbidity.
又如真金，唯離剛強得調柔性，非離彼時無調柔性。
 Another example is true gold, which can only be softened if it is separated from its strength, but cannot be softened if it is separated from its strength.
又如虛空，唯雲霧等翳障寂靜得清淨性，非彼無時其清淨性亦無所有。
 Another example is the void, where only clouds and mist and other obstructions are silent and have purity. Without that, there would be no purity at all.
此中道理，當知亦爾。
 You should know the truth behind this.
云何名為法界清淨？
 Why is the Dharma Realm pure?
謂修正智故，永除諸相，證得真如。
 It is called corrective wisdom, so it can permanently eliminate all appearances and realize the truth.
譬如有人，於眠夢中，自見其身為大暴流之所漂溺。
 It is like a person who, in his sleep, sees that he is being drowned by a strong current.
為欲越渡如是暴流，發大精進；
 In order to overcome such a violent current, I must make great efforts;
即由發起大精進故，欻然便覺。
 That is to say, by initiating great effort, you will feel enlightened.
既得覺已，於彼暴流都無所見。
 Now that I am aware of it, I can see nothing of that violent current.
除相道理，當知亦爾。
 Apart from the principles of appearance, you should know it.
問：
 ask:
為即於此言說隨眠正斷滅時諸相除遣，為斷滅已後方除遣？
 Why does this statement mean that all the phases will be eliminated when sleeping is just ending, and why it will be eliminated after the ending?
答：
 answer:
斷時、遣時平等平等，如秤兩頭低昂道理。
 The time of separation and the time of departure are equal and equal, just like the principle of holding both ends of a scale low.
又如畫像，彩色壞時形相隨滅。
 Another example is a painting. When the color fades, the form disappears.
亦如瞖等過患愈時，髮毛輪等相亦隨遣，愈時、遣時平等平等。
 Just like when a disease such as a skin disease is healed, the symptoms such as hair and wheels are also removed. When it heals, it is equal and equal when it is removed.
此中道理，當知亦爾。
 You should know the truth behind this.
問：
 ask:
修觀行者，云何除遣所緣境相？
 As a practitioner of vipassanā, why should we eliminate the phenomena of objects?
答：
 answer:
由正定心，於諸所知境界影像先審觀察；
 From a righteous and concentrated mind, first examine and observe the images of all known realms;
後由勝義作意力故，轉捨有相，轉得無相。
 Later, due to the power of the supreme meaning, it turned away from having a sign and turned into a signless thing.
此無相轉復有五位。
 There are five persons in this phaseless transformation.
一、少分位，二、遍滿位，三、有動位，四、有加行位，五、成滿位。
 1. Lesser position, 2. Full position, 3. Moving position, 4. Addition position, and 5. Complete position.
問：
 ask:
如是成滿其相云何？
 If so, what is the appearance of it?
答：
 answer:
不為一切煩惱、一切災橫所陵雜故，究竟無惱清淨所依，說名成滿。
 Not being burdened by all troubles and disasters, being ultimately free from troubles and relying on purity, this is called the perfection of one's name.
即此又是善清淨真實義所行，一切現量所行，一切自在所行。
 That is to say, this is what is done in the pure and true sense of goodness, what is done in all present ways, and what is done in everything freely.
問：
 ask:
於此成滿建立幾乘？
 How many vehicles will be established to achieve this?
齊何時證？
 When will Qi prove it?
答：
 answer:
隨三種根差別證故，建立三乘。
 According to the different realizations of the three roots, the three vehicles are established.
然彼二乘，用阿耨多羅三藐三菩提乘以為根本。
 However, the two vehicles are based on the Anuttarasamyaksambodhi vehicle.
又彼二乘隨緣差別、隨所成熟無決定故，證得時量亦不決定。
 Moreover, the two vehicles vary according to circumstances and are not determined depending on their maturity. Therefore, the duration of attainment is also not determined.
其最後乘，要經三種無數大劫方可證得，依斷三種麁重別故。
 The final vehicle can only be realized after three countless great kalpas, and it is based on the three different levels.
何等名為三種麁重？
 What are the three kinds of weight?
一、惡趣不樂品在皮麁重。
 1. The bad taste and unhappy taste lie in the skin.
由斷彼故，不往惡趣，修加行時不為不樂之所間雜。
 Because of this, you will not go to the bad realm, and when you practice advanced practice, you will not be confused by unhappy things.
二、煩惱障品在肉麁重。
 2. The troubles and obstacles are in the flesh.
由斷彼故，一切種極微細煩惱亦不現行，然未永害一切隨眠。
 Because of this, all kinds of extremely subtle worries will not appear, but they will not permanently damage all sleep.
三、所知障品在心麁重。
 3. Know that the obstacles are in your heart.
由斷彼故，永害一切所有隨眠，遍於一切所知境界無障礙智自在而轉。
 Because of this, it will forever harm everything and sleep, and it will pervade all known realms with unobstructed wisdom and freedom.
復次，云何立聲聞乘？
 Again, how can one establish the sound-hearing vehicle?
謂三因緣故。
 It is called three causes.
一、變化故；
 1. Due to changes;
二、誓願故；
 2. Because of the oath;
三、法性故。
 3. Due to legal nature.
變化故者，謂隨彼彼所化勢力，如來化作變化聲聞。
 Transformation means that the Tathagata transforms into a voice-hearer in accordance with the power it transforms.
誓願故者，謂有補特伽羅，於聲聞乘已發誓願，即建立彼以為聲聞。
 Those who have made vows are said to have Putegara. If they have made vows in the Sravakayana, they are established as Sravakas.
法性故者，謂有補特伽羅，本性已來慈悲薄弱，於諸苦事深生怖畏。
 Due to the nature of the Dharma, it is said that there is a Putegara. His nature is weak in compassion and he is deeply afraid of all sufferings.
由此二因，於利他事不深愛樂，非為是事樂處生死。
 For these two reasons, one does not deeply love happiness in altruistic things, and does not enjoy life and death for the sake of right things.
彼由安住此法性故，立為聲聞。
 Because he abides in this dharma-nature, he becomes a voice-hearer.
又覺法性故，謂於一切安立諦中，多分修習怖畏行轉，由此因緣證得圓滿。
 He also realizes the nature of the Dharma, saying that in the truth of all establishments, he should practice fear and fear frequently, and through this cause and condition, he can achieve perfection.
如聲聞乘，獨覺亦爾。
 Just like the Sravakayana, so is the Solitary Enlightenment.
出無佛世而證正覺，與此差別。
 It is different to achieve enlightenment by emerging from the world without Buddha.
即上相違三因緣故，應知菩薩。
 That is to say, because of the above three conflicting causes, one should know the Bodhisattva.
復次，云何聲聞失壞正法及毘奈耶？
 Again, why did the Sravakas lose the true Dharma and Vinaya?
謂有聲聞，計唯無有煩惱燒然名為寂滅，生大怖畏，謂我當斷、我當永壞、我當無有。
 It is said that there are sound-hearers, but there are no troubles. However, it is called cessation. It arouses great fear and fear, saying that I should be cut off, I should be destroyed forever, and I should be nothing.
譬如有人身嬰熱病，於無病中都無識別，謂病愈時舉體隨滅，便生怖畏，我寧不脫如是熱病，是名失壞。
 For example, if there is a fever in the body of an infant, it is not recognized even in the absence of illness. It is said that when the disease recovers, the body will disappear, and fear will arise. I would rather not get rid of such a fever, which is called loss.
由此譬喻，失壞聲聞，當知亦爾。
 This is an example of how one should know about the loss of sound-hearing.
復次，云何菩薩失壞大乘？
 Again, why did the Bodhisattva lose the Mahayana?
謂有菩薩，聞一切法甚深無性，即執一切煩惱燒然自性本無，謂已無有生死重病。
 It is said that there is a Bodhisattva who hears that all dharmas are profound and without nature, and then grasps all the troubles and burns out the nature of nature. It is said that there is no serious disease of life and death.
譬如有人，於己身中所生熱病，謂為無病，於此熱病不能解脫，名為失壞。
 For example, if a person has a fever in his body, he is said to be disease-free. However, if the fever cannot be liberated, it is called a loss.
由此譬喻，失壞菩薩，當知亦爾。
 This is an example of a Bodhisattva who has lost his way. You should know this.
問：
 ask:
如是五事，幾是薩迦耶，幾非薩迦耶？
 In these five things, how many are Sakya and how many are not Sakya?
答：
 answer:
相通二種，二是薩迦耶，一非薩迦耶，真如俱不可說。
 There are two kinds of similarities, the second is Sakya and the other is not Sakya. It is impossible to say whether it is true or not.
如薩迦耶，有及世間，當知亦爾。
 Just like Sakya, there is something in the world, so you should know it.
問：
 ask:
如是五事、四種真實，此中何事攝幾真實？
 Such are the five things and the four kinds of truth. Which thing among them is more real?
答：
 answer:
世間所成真實、道理所成真實，三事所攝煩惱障淨智所行真實、所知障淨智所行真實，二事所攝。
 The reality of the world and the truth of principles are captured by the three things, and the defilements and defilements that hinder the pure wisdom are true.
問：
 ask:
如是五事、四種尋思，此中何事攝幾尋思？
 Such are the five things and the four kinds of reflections. Which of these things captures how many reflections?
答：
 answer:
如理作意相應分別總攝四種。
 According to the principles, there are four kinds of images corresponding to each other.
問：
 ask:
如是五事、四種如實遍智，此中何事攝幾如實遍智？
 Such are the five things and four types of universal wisdom of truth. Which of these things captures the universal wisdom of truth?
答：
 answer:
一切皆是正智所攝。
 Everything is captured by right wisdom.
問：
 ask:
世尊依何密意，說一切法皆無有二？
 On what basis does the World Honored One say that all dharmas are non-dual?
答：
 answer:
即依如是所說五事，由俗自性說無自性，由別別相說有自性。
 That is to say, according to the five things mentioned in this way, it is said that there is no self-nature according to the ordinary self-nature, and it is said to have self-nature according to the different characteristics.
問：
 ask:
世尊依何密意，說一切法皆無自性？
 On what basis does the World Honored One say that all dharmas have no inherent nature?
答：
 answer:
由依彼彼所化勢力，故說三種無自性性。
 Due to the power transformed by that, we say three types of non-self-nature.
一、相無自性性，二、生無自性性，三、勝義無自性性。
 1. Appearance has no self-nature; 2. Birth has no self-nature; 3. Ultimate meaning has no self-nature.
云何相無自性性？
 How can a phase have no inherent nature?
謂一切法世俗言說自性。
 It is said that all dharma and worldly things speak of their own nature.
云何生無自性性？
 How can there be no self-nature?
謂一切行眾緣所生，緣力故有，非自然有，是故說名生無自性性。
 It is said that all actions are caused by conditions, and they exist because of the power of conditions, and they are not natural. Therefore, it is said that names are born without self-nature.
云何勝義無自性性？
 How can the ultimate meaning be without self-nature?
謂真實義相所遠離法，此由勝義說無自性性。
 It is said that the true meaning is far away from the Dharma. This means that it has no self-nature in the ultimate sense.
如觀行苾芻，於大骨聚生假勝解，不能除遣，於此骨聚勝義無自性相恒無間轉。
 For example, if you look at the practice of cultivating grass, a false ultimate solution will be born in the big bones, which cannot be eliminated. The ultimate meaning of the gathering in the bones has no inherent nature, permanence, and endless transformation.
如是應知勝義無自性性。
 In this way, we should know that ultimate meaning has no inherent nature.
此中五事，非由相無自性性故，說無自性；
 These five things are said to have no self-nature because of the fact that they have no self-nature.
然由生無自性性故、勝義無自性性故，隨其所應，說無自性。
 However, since birth has no self-nature, and the ultimate meaning has no self-nature, according to its corresponding meaning, it is said to have no self-nature.
謂相、名、分別、正智，皆由二種無自性性。
 It is said that appearance, name, distinction, and correct wisdom are all composed of two kinds of self-nature.
真如不由無自性性說無自性。
 The truth cannot be explained by the fact that it has no self-nature.
是故世尊依此密意，於伽他中說如是言：
 Therefore, the World-Honored One, relying on this secret intention, said this in Gatha:
我說一諦，更無第二。
 I say one truth, and there is no second truth.
問：
 ask:
世尊依何密意，說一切法無生無滅、本來寂靜、自性涅槃？
 What is the secret meaning of the World-Honored One when he says that all dharmas have no birth and no death, are originally peaceful, and have their own nature and nirvana?
答：
 answer:
依相無自性性，說如是言。
 Reliance has no inherent nature, so it is said.
問：
 ask:
世尊依何密意，說一切法等於虛空？
 What is the secret intention of the World-Honored One to say that all dharmas are equal to space?
答：
 answer:
亦依相無自性性，說如是言。
 It is also said that there is no self-nature in dependence.
問：
 ask:
世尊依何密意，說一切法皆如幻等？
 On what basis does the World-Honored One have the secret intention to say that all dharmas are like illusions?
答：
 answer:
依生無自性性、勝義無自性性，說如是言。
 Yisheng has no self-nature, and ultimate meaning has no self-nature, so it is said.
問：
 ask:
世尊依何密意，說等隨觀色乃至識有無常耶？
 What is the secret meaning of the World-Honored One when he says that according to the observation of form and even consciousness, there is impermanence?
答：
 answer:
依相無自性性，說如是言。
 Reliance has no inherent nature, so it is said.
何以故？
 Why?
欲說等隨觀常無有，故說等隨觀有無常。
 I want to say that there is no permanent existence in waiting and observing, so I say that there is impermanence in waiting and observing.
問：
 ask:
世尊依何密意，說等隨觀色乃至識皆有苦耶？
 What is the secret meaning of the World-Honored One when he says that there is suffering in all contemplation of form and even consciousness?
答：
 answer:
依生無自性性及勝義無自性性，說如是言。
 According to the self-nature of birth and the self-nature of ultimate meaning, it is said like this.
問：
 ask:
世尊依何密意，說等隨觀即彼皆空？
 What is the secret intention of the World-Honored One to say that if you just observe, everything will be empty?
答：
 answer:
即依生無自性性、勝義無自性性，諸法由遠離相無自性性，說如是言。
 That is to say, there is no self-nature in dependence, the ultimate meaning has no self-nature, and all dharmas are far away from the form and have no self-nature, so it is said.
如依遠離性說彼為空，依異相性說為無我，當知亦爾。
 If it is said to be empty according to the nature of distance, and said to be selfless according to the nature of alienation, you should know this.
問：
 ask:
世尊依何密意，說色乃至識如理觀故，審思慮故，乃至觀彼非有顯現？
 What is the secret meaning of the World-Honored One that says that form and even consciousness are observed according to principles, and that they are not manifested due to careful consideration?
答：
 answer:
依相無自性性，說如是言。
 Reliance has no inherent nature, so it is said.
問：
 ask:
世尊依何密意，說彼虛偽不實顯現？
 What is the secret intention of the World-Honored One to say that he is hypocritical and untruthful?
答：
 answer:
依生無自性性及勝義無自性性，說如是言。
 According to the self-nature of birth and the self-nature of ultimate meaning, it is said like this.
問：
 ask:
世尊依何密意，說如是言：
 According to the secret intention of the World-Honored One, he said this:
是故今者應知是處，謂於是中眼永寂滅，遠離色想；
 Therefore, those who are now should know this place. It is said that the eye in the center is eternally peaceful and is far away from thoughts of color.
乃至意永寂滅，遠離法想？
 Even the mind will be eternally silent, far away from thoughts?
答：
 answer:
都不依於無自性性，說如是言。
 None of them depend on self-nature, so to speak.
問：
 ask:
世尊依何密意，說由彼故，於一切處遣一切想，帝釋天等亦不能知彼依何處而起靜慮？
 On what secret basis does the World-Honored One say that it is because of this that he causes all thoughts to arise in all places? Even Emperor Sakyamuni and the gods cannot know where he derives his calmness and concern?
答：
 answer:
都不依於無自性性，說如是言。
 None of them depend on self-nature, so to speak.
問：
 ask:
世尊依何密意，說能隨順喜憂捨處眼所識色，乃至意所識法中，無諦、無實、無無顛倒、無不顛倒，復說有聖出世間諦？
 What secret meaning does the World Honored One rely on to say that there is no truth, no reality, no inversion, and no inversion in the colors recognized by the eyes, and even in the Dharma recognized by the mind, and that there is a holy transcendental truth?
答：
 answer:
依於一切無自性性，或不依於無自性性，說如是言。
 This is said depending on the nature of all things without self-nature, or does not depend on the nature of self-nature.
問：
 ask:
世尊依何密意，說靜慮者靜慮境界、諸佛諸佛境界皆不可思議？
 By what secret meaning does the World Honored One say that the state of meditation and the states of all Buddhas are inconceivable?
答：
 answer:
依於一切無自性性，或不依於無自性性，說如是言。
 This is said depending on the nature of all things without self-nature, or does not depend on the nature of self-nature.
問：
 ask:
如是五事，何緣最初建立其相，乃至最後建立正智？
 How do these five things establish their characteristics in the first place and finally establish their correct wisdom?
答：
 answer:
若無其事，施設於名不應道理，故此次第施設於名。
 If nothing happens, applying it to the name will not make sense, so this time it is applied to the name.
由此名故，施設自性、施設差別，故此次第施設分別。
 From this name, the nature of facilities and facilities are different, so this time facilities are different.
由分別故，或分別相、或分別名、或俱分別，由此三法顯雜染品次第圓滿。
 Due to the distinction, either the appearance, the name, or both are distinguished, and thus the three methods of manifesting the defilements are completed.
從此乃容修清淨品，謂即觀彼所有雜染諸法真如，由正智故能正觀察，能得清淨。
 From now on, you can cultivate the pure product, which means that you can observe the true nature of all the dharmas and defilements. With correct wisdom, you can observe correctly and achieve purity.
由此二種顯清淨品次第圓滿。
 In this way, the two levels of manifesting purity are completed.
是故顯示如是次第。
 Therefore, it shows the order.
如是於真實義分中，已說事決擇。
 In this way, in the true meaning, the matter has been decided.
若欲了知真實義者，於三自性復應修觀。
 If you want to know the true meaning, you should practice contemplation on the three self-natures.
嗢拕南曰：
 Fu Gaonan said:
總舉、別分別、　　緣、差別、依止、
 generalization, differentiation, fate, difference, dependence,
亦微細執著、　　如名等執性。
 There are also subtle attachments, such as name and other attachments.
云何名為三種自性？
 What are the three kinds of nature?
一、遍計所執自性，二、依他起自性，三、圓成實自性。
 First, consider the self-nature that is grasped, second, originate the self-nature based on others, and third, perfect the true self-nature.
云何遍計所執自性？
 Why do you think about your own nature?
謂隨言說、依假名言建立自性。
 It means following words and establishing one's own nature based on false sayings.
云何依他起自性？
 How can one derive one's own nature from others?
謂從眾緣所生自性。
 It is called the self-nature that arises from the conditions of others.
云何圓成實自性？
 How can we perfect our true nature?
謂諸法真如，聖智所行、聖智境界、聖智所緣，乃至能令證得清淨，能令解脫一切相縛及麁重縛，亦令引發一切功德。
 It is said that the true nature of all dharmas, the actions of the Holy Wisdom, the realm of the Holy Wisdom, and the objects of the Holy Wisdom can even lead to the attainment of purity, can lead to liberation from all the bondage of the physical appearance and the heavy bondage, and can also lead to all merits and virtues.
問：
 ask:
遍計所執自性緣何應知？
 Why should we know the nature of what we are grasping?
答：
 answer:
緣於相、名相屬應知。
 Due to the appearance, the names belong to each other and should be known.
問：
 ask:
依他起自性緣何應知？
 How should we know the origin of nature according to others?
答：
 answer:
緣遍計所執自性執應知。
 You should be aware of the inherent nature of what you are grasping.
問：
 ask:
圓成實自性緣何應知？
 Why should we know the true nature of perfection?
答：
 answer:
緣遍計所執自性於依他起自性中畢竟不實應知。
 It should be known that the nature of the nature that is grasped by all the conditions is ultimately unreal in the nature of dependence on others.
世尊於餘經中，說緣不執著遍計所執自性，應知此性者，依得清淨說，不依相說。
 In the remaining sutras, the World-Honored One said that the nature of conditional non-attachment is omnipresent. Those who should know this nature should rely on the theory of purity and the theory of non-dependence.
今此義中，當知依相說。
 In this meaning, we should know the theory of dependence.
問：
 ask:
遍計所執自性有幾種？
 How many kinds of self-natures are there in the universal calculation?
答：
 answer:
略有五種。
 There are slightly five kinds.
一、遍計義自性，二、遍計名自性，三、遍計雜染自性，四、遍計清淨自性，五、遍計非雜染清淨自性。
 1. The self-nature of meaning, 2. The self-nature of name, 3. The self-nature of impurities, 4. The pure self-nature, and 5. The pure self-nature of non-defects.
云何遍計義自性？
 Why do you think about the nature of righteousness?
謂有四種。
 It is said that there are four kinds.
一、遍計自相，二、遍計差別相，三、遍計所取相，四、遍計能取相。
 1. Calculate the self-phase all the time, 2. Calculate the different phases all the time, 3. Calculate the acquired phase all the time, and 4. Calculate the capable phase all the time.
遍計自相者，謂遍計此事是色自性，乃至此事是識自性，此事是眼自性，乃至此事是法自性。
 Those who consider all aspects of themselves say that this matter is the self-nature of form, that this matter is the self-nature of consciousness, that this matter is the self-nature of the eye, and that this matter is the self-nature of dharma.
遍計差別相者，謂遍計此色是可意，此色是不可意，此色是非可意非不可意，此色是有見，此色是無見，此色是有對，此色是無對，此色是有漏，此色是無漏，此色是有為，此色是無為。
 The difference in appearance means that this color is conceivable, this color is not conceivable, this color is neither conceivable nor incomprehensible, this color is seen, this color is invisible, this color has its right, this color is There is no right, this color has leakage, this color has no leakage, this color has action, this color has no action.
如是等類差別道理，遍計此色所有差別。
 Such and other principles of difference can be used to calculate all the differences in this color.
如色，如是餘蘊、一切處等，當知亦爾。
 Such as color, such as the remaining aggregates, all places, etc., you should know it.
遍計所取相者，謂遍計此色是眼所取，此是耳、鼻、舌、身、意所取。
 The color that is taken by all-in-one thinking is said to be taken by the eyes, and this is taken by the ears, nose, tongue, body and mind.
又復遍計此受、想、行、識是欲界意所取，此是色界意所取，此是無色界意所取，此是不繫意所取。
 Again, it is considered that these feelings, thoughts, formations, and consciousness are taken by the desire realm, this is taken by the form realm, this is taken by the formless realm, and this is taken by the non-binding mind.
遍計能取相者，謂遍計此色是色能取，此色是聲、香、味、觸、能取。
 Those who can take the form of the universal calculation can say that the color of the universal calculation can be obtained, and this color can be obtained by sound, fragrance, taste, touch and so on.
又復遍計此受、想、行、識是色能取，此是聲、香、味、觸、法能取。
 Again, it is considered that these feelings, thoughts, formations, and consciousness are the form that can be taken, and these are the sounds, smells, tastes, touches, and phenomena that can be taken.
云何遍計名自性？
 Why do you think of the self-nature?
謂有二種。
 It is said that there are two kinds.
一、無差別，二、有差別。
 One, no difference, two, there is a difference.
無差別者，謂遍計一切一切法所有名。
 There is no difference, which means that all names of all dharmas are taken into account.
有差別者，謂遍計此名為色、此名為受、此名為想、此名為行、此名為識。
 If there is a difference, it means that this is called form, this is called feeling, this is called perception, this is called formation, and this is called consciousness.
如是等類，無量無數差別法中，各各別名。
 Such and other categories, among the countless different dharmas, each has its own name.
云何遍計雜染自性？
 Why do you think about the defiled nature?
謂遍計此色有貪、有瞋、有癡，不能遠離貪瞋癡繫，又與信等一切善法而不相應。
 It is said that this color contains greed, hatred, and delusion. It cannot be separated from the relationship of greed, hatred, and delusion, and it does not correspond to all good dharma such as faith.
又復遍計此受、此想、此行、此識，有貪、有瞋、有癡，不能遠離貪瞋癡繫，又與信等一切善法而不相應。
 Again, this feeling, this thought, this action, this consciousness contains greed, hatred, and delusion. It cannot be separated from the relationship of greed, hatred, and delusion, and it does not correspond to all good things such as faith.
云何遍計清淨自性？
 Why do you think so much about pure nature?
謂與上相違，當知其相。
 It is said that it is contrary to the above, and you should know the opposite.
云何遍計非雜染清淨自性？
 Why do you think of the pure nature that is free from impurities?
謂遍計此色是所取。
 It is said that this color is taken by all calculations.
此是能取；
 This is obtainable;
此受、想、行、識是所取，此是能取。
 These feelings, thoughts, formations, and consciousness are what is taken, and this is what can be taken.
又於一切無記法中，遍計所有無記諸法。
 And among all the unrecorded dharmas, all the unrecorded dharmas are counted.
復次，遍計所執自性，當知復有五種。
 Again, after considering the nature of what is grasped, we should know that there are five kinds.
一、依名遍計義自性，二、依義遍計名自性，三、依名遍計名自性，四、依義遍計義自性，五、依二遍計二自性。
 1. The self-nature of the meaning is comprehensively calculated according to the name; 2. The self-nature of the name is comprehensively calculated according to the meaning; 3. The self-nature of the name is comprehensively calculated according to the name; 4. The self-nature of the meaning is comprehensively calculated according to the meaning; 5. The two self-natures are comprehensively calculated according to the second time.
云何依名遍計義自性？
 How can one calculate one's own nature based on names?
謂遍計此色事名，有色實性；
 It is said that the name of this color matter has the nature of color;
此受、想、行、識事名，有受、想、行、識實性。
 The names of feelings, thoughts, formations, and consciousness have the reality of feelings, thoughts, formations, and consciousness.
云何依義遍計名自性？
 Why should the name "self-nature" be calculated according to its meaning?
謂遍計此事名色，或不名色；
 It is said that this matter is named and formed, or it is not named and form;
此事名受、想、行、識，或不名受、想、行、識。
 This matter is called feeling, perception, formation, and consciousness, or it may not be named feeling, perception, formation, or consciousness.
云何依名遍計名自性？
 How can one name one's own nature according to its name?
謂不了色事，分別色名而起遍計；
 It is said that one cannot understand the matter of form, so he distinguishes the name of form and makes all kinds of calculations;
不了受、想、行、識事，分別受、想、行、識名而起遍計。
 If you don't understand things like feeling, thinking, volition, and cognition, you can differentiate between feelings, thoughts, volitions, and cognition.
云何依義遍計義自性？
 How can one rely on meaning to calculate the nature of meaning?
謂不了色名，由不了名分別色事而起遍計；
 It is said that the name of form cannot be understood, and it is due to the inability to distinguish the matter of form that all kinds of calculations arise;
不了受、想、行、識名，由不了名分別受、想、行、識事而起遍計。
 Not knowing the names of feelings, thoughts, volitions, and cognitions arises from not knowing the names of feelings, thoughts, volitions, and cognitions.
云何依二遍計二自性？
 How can we calculate the two natures in two times?
謂遍計此事是色自性，名之為色；
 It is said that this matter of comprehensive consideration is the nature of form, and it is called form;
此事是受、想、行、識自性，名受、想、行、識。
 This matter is the self-nature of feeling, thinking, forming, and knowing, and is called feeling, thinking, forming, and knowing.
復次，遍計所執自性執，當知略有二種。
 Again, after considering all the attachments to one’s own nature, one should realize that there are two types.
一、加行執，二、名施設執。
 First, add execution, and second, establish implementation by name.
加行執，當知復有五種。
 In addition to execution, you should know that there are five types.
一、貪愛加行故；
 1. Because of greed and action;
二、瞋恚加行故；
 2. Result of anger and anger;
三、合會加行故；
 3. Combined meetings and actions;
四、別離加行故；
 4. Separation and travel;
五、捨隨與加行故。
 5. Give up following and add action.
名施設執，當知復有二種。
 It should be known that there are two kinds of names and facilities.
一、非文字所作，二、文字所作。
 1. Not written by words; 2. Written by words.
非文字所作者，謂執此為何物？
 If it is not the author of the words, what is the meaning of holding on to them?
云何此物？
 Why is this thing?
此物是何？
 What is this thing?
此物云何？
 What is this thing about?
文字所作者，謂執此為此物，此物如是或色，乃至或識、或有為、或無為、或常、或無常、或善、或不善、或無記，如是等。
 The author of the text refers to holding this thing as such, or color, or even consciousness, or action, or inaction, or permanent, or impermanent, good, or bad, or unrecorded, and so on.
復次，微細執著，當知五種。
 Again, there are five types of subtle attachments that should be known.
一、於無常常執，二、於苦樂執，三、於不淨淨執，四、於無我我執，五、於諸相中遍計所執自性執。
 1. Permanent attachment to nothingness, 2. attachment to pain and pleasure, 3. attachment to impurity and purity, 4. attachment to selflessness, and 5. attachment to the self-nature that is included in all appearances.
復次，由五因緣，當知愚夫如名、如言，於所詮事執有自性。
 Again, based on the five causes and conditions, you should know that the foolish man has his own nature in the things he interprets, just like his name and words.
所以者何？
 So what?
謂因問言，此事用何以為自性？
 When asked about the cause, how can this matter be regarded as its own nature?
答言，此事是色自性，非是色名。
 The answer is that this matter is the nature of form, not the name of form.
或答言：
 Or answer:
此事是受、想、行、識自性，非受、想、行、識名。
 This matter is the self-nature of feeling, thinking, volition, and awareness, not the name of feeling, perception, volition, and recognition.
復次，獨處空閑，精勤觀察諸法自相、共相，尋思此事是色相，非色名；
 Again, when you are alone and free, diligently observe the self-appearance and universal appearance of all dharmas, thinking that this matter is the form, not the name of form;
或尋思此事是受、想、行、識相，非受、想、行、識名。
 Or consider that this is the form of feeling, perception, formation, and recognition, not the name of feeling, perception, formation, and recognition.
復次，於此色事尋求色相，不能得時便生不樂，非求色名不能得時。
 Again, if you seek form in this matter, if you cannot get it, you will be unhappy. If you do not seek the name of form, you will not get it.
或於此受、想、行、識事，尋求受、想、行、識相，不能得時便生不樂，非求受、想、行、識名不能得時。
 Or if you look for feelings, thoughts, volitions, and cognitions in this matter, if you seek the signs of feelings, thoughts, volitions, and cognitions, if you cannot find them, you will be unhappy. If you do not seek the names of feelings, thoughts, volitions, and cognitions, you will not find them.
復次，語於名轉，名於義轉。
 Again, the words are transferred to the name, and the name is transferred to the meaning.
此中若名能顯自相義，非此能顯差別相義，非此能顯所取相義，非此能顯能取相義。
 Here, if the name can show its self-meaning, it cannot show its different meaning, it cannot show its mutual meaning, and it cannot show its mutual meaning.
或名乃至能顯能取相義，非此能顯乃至自相義。
 Maybe the name can even express itself and take on the meaning of each other, but it cannot express itself and even have the meaning of itself.
若即彼名於自相義轉，亦於乃至能取相義轉者，此餘諸名各別行解隨義而轉應不可得。
 If that name can be translated into its own meaning, or can even be translated into another meaning, then the rest of the names should not be able to be interpreted according to their respective meanings.
此不應理。
 This should not be ignored.
如是復於各別義轉所有名中，若名於自相義轉，乃至若名於能取相義轉，此名為於有義轉耶？
 In this way, among all the names with different meanings, if the name has its own meaning, or even if the name can take another meaning, then this name has a meaning?
為於無義轉耶？
 Why turn around without meaning?
於有義轉且不應理。
 Yu Yiyi turned around and ignored.
此不應理，如前觀五事中已辯。
 This should not be ignored, as already argued in the five preceding chapters.
若於無義轉者，是則此名於無相義轉，其理便至。
 If it has no meaning, then this name has no meaning, and its reason will come true.
若於無相義轉，此非有義但能顯示自所增益。
 If it is translated without meaning, it does not have meaning but can show its own benefit.
若取增益即是執著。
 To gain is to be persistent.
是故如名、如言，於所詮事執著自性，道理成就。
 Therefore, just like the name and the words, we stick to our own nature in what we interpret, and the truth is achieved.
復次，一切愚夫於諸相中名言所縛故，當知如名、如言，於所詮事妄執自性。
 Again, all fools are bound by the famous sayings in various forms, so they should know that they are like names and words, and they mistakenly hold on to their own nature in the things they explain.
問：
 ask:
何緣故知於諸相中名言所縛？
 Why do you know that you are bound by the famous sayings in various forms?
答：
 answer:
由理教故。
 Teach by reason.
云何由理？
 Why?
謂若離名言，於諸事中憙樂不可得故；
 It is said that if one departs from famous sayings, happiness cannot be obtained in all things;
若名言俱，於諸事中憙樂可得故；
 If you have all the famous sayings, you can be happy in everything;
是一道理。
 It's the same truth.
又復展轉相依而生。
 They are dependent on each other again and again.
何以故？
 Why?
事為依止，名言得生；
 Depend on things and live by famous sayings;
名言為依，事可得生故。
 According to famous sayings, things can be born.
謂諸世間要依有事，方得生起名言分別，非於無事起此分別。
 It is said that only when there is something in the world can the distinction of famous sayings arise, and this distinction does not arise when there is nothing.
如是當知，事為依止，名言得生。
 In this way, you should know that things are the basis and the famous sayings come to life.
如靜慮者內靜慮時，如如意名言作意思惟，如是如是有所知事同分影像生起，方便運轉現在前故。
 Just like when a meditative person is meditating internally, he will think about the words of the wish-fulfilling sayings, and in this way, there will be things he knows and the images will arise, and the convenient operation will appear before him.
如是當知，名言為依，事可得生。
 In this way, you should know that things can happen if you rely on famous sayings.
又於名言修對治時，若安置心於無相界，一切諸相皆不現前。
 Also, when practicing antidote through the famous sayings, if you place your mind in the realm of formlessness, all the forms will not appear.
若不安心於無相界，不隨所欲，便為諸相漂轉其心。
 If you are not at ease in the formless realm and do not follow your desires, your mind will be distracted by various forms.
由此道理，當知於相，名言是縛。
 For this reason, we should know the appearance and the famous saying is binding.
云何由教？
 How can you teach?
如世尊說：
 As the Blessed One said:
愚昧思凡夫，　　於相為言縛；
 I am ignorant and think about ordinary people, and I am bound by words;
牟尼脫言縛，　　於相得自在。
 Muni is freed from the bondage of words and becomes at ease with each other.
清淨見行者，　　安住於真智，
 Those who practice pure vision abide in true wisdom,
於自性無得，　　不見彼所依。
 There is nothing to gain from one's own nature, and there is no other support.
由真智清淨，　　說彼為真明，
 From the purity of true knowledge, we say that it is true clarity,
二執不相應，　　故號為無二。
 The two attachments do not correspond, so the name is non-duality.
又如異生，於諸蘊中善知無我，雖觀蘊中所建立我但是假有，非不於彼我執隨轉，由彼隨眠未永斷故。
 Another example is that in different births, one knows well that there is no self in all the aggregates. Although the self established in the aggregates is illusory, it is not because of the self-grasping that has followed, and because the sleep has not ended forever.
此中道理，當知亦爾。
 You should know the truth behind this.
瑜伽師地論卷第七十三
 Volume 73 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十四彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 74 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之三
 The third level of bodhisattva ground
復次，嗢拕南曰：
 Again, Xi Gaonan said:
攝、無性、知等，　　密意等，所行、
 Photography, no nature, knowledge, etc., secret intention, etc., actions,
通達、與隨入、　　差別、依為後。
 Access, follow-up, difference, follow-up.
問：
 ask:
三種自性、相等五法。
 Three kinds of nature, five equal dharmas.
初自性五法中幾所攝？
 How many of the five dharmas of the original self-nature are captured?
答：
 answer:
都非所攝。
 None of them were photographed.
問：
 ask:
第二自性幾所攝？
 How is the second nature captured?
答：
 answer:
四所攝。
 Photographed by four.
問：
 ask:
第三自性幾所攝？
 How is the third nature captured?
答：
 answer:
一所攝。
 Photographed by one.
問：
 ask:
若依他起自性亦正智所攝，何故前說依他起自性緣遍計所執自性執應可了知？
 If the self-nature of others is also captured by right wisdom, why should it be clear that the self-nature of others is grasped by the comprehensive consideration of the conditions of the self-nature of others?
答：
 answer:
彼意唯說依他起自性雜染分，非清淨分。
 This means only that the impure elements of one's own nature arise from others, not the pure elements.
若清淨分，當知緣彼無執應可了知。
 If it is pure and pure, it should be understood that the condition is non-attachment.
復次，三種自性，三種無自性性。
 Again, there are three types of self-nature and three types of non-self-nature.
謂相無自性性、生無自性性、勝義無自性性。
 It is said that appearance has no self-nature, birth has no self-nature, and ultimate meaning has no self-nature.
由相無自性性故，遍計所執自性說無自性。
 Since the form has no self-nature, the self-nature that is grasped by universal calculation is said to have no self-nature.
由生無自性性故，及勝義無自性性故，依他起自性說無自性。
 Since birth has no self-nature, and the ultimate meaning has no self-nature, it is said that there is no self-nature based on the self-nature of others.
非自然有性故，非清淨所緣性故。
 It is not natural and it is not a pure object.
唯由勝義無自性性故，圓成實自性說無自性。
 Only because ultimate meaning has no self-nature, perfect self-nature means that it has no self-nature.
何以故？
 Why?
由此自性亦是勝義，亦一切法無自性性之所顯故。
 Therefore, self-nature is also the ultimate meaning, and all dharmas have no self-nature.
問：
 ask:
三種自性，幾應遍知？
 How many times should the three kinds of nature be known universally?
答：
 answer:
一切。
 everything.
問：
 ask:
幾應永斷？
 How long should it last forever?
答：
 answer:
一。
 one.
問：
 ask:
幾應證得？
 How many times should it be proved?
答：
 answer:
一。
 one.
復次，由此三種自性，一切不了義經諸隱密義皆應決了。
 Again, from these three kinds of nature, all the hidden meanings of the sutras can be resolved.
謂諸如來祕密語言，及諸菩薩隨無量教祕密語言所有要義，皆由如是三種自性應隨決了。
 It is said that all the essential meanings of the Tathagata's secret speech and the secret speech of the Bodhisattva's immeasurable teachings are all determined by these three kinds of self-nature.
問：
 ask:
如經中說無生法忍，云何建立？
 If it is said in the sutra that there is no dharma forbearance, how can this be established?
答：
 answer:
由三自性而得建立。
 Established by the three natures.
謂由遍計所執自性故，立本性無生忍；
 It is said that because of the self-nature that is grasped by universal calculation, the original nature has no endurance;
由依他起自性故，立自然無生忍；
 Since one's own nature arises from others, there is no natural endurance;
由圓成實自性故，立煩惱苦垢無生忍。
 Since the true nature is perfected, troubles, suffering and defilements are established and endured.
當知此忍無有退轉。
 You should know that there is no turning back from this endurance.
復次，三種解脫門，亦由三自性而得建立。
 Furthermore, the three doors of liberation are also established based on the three self-natures.
謂由遍計所執自性故，立空解脫門；
 It is said that due to the inherent nature of the universal calculation, the door to liberation of emptiness is established;
由依他起自性故，立無願解脫門；
 By relying on others to originate from one’s own nature, the door to liberation without wish is established;
由圓成實自性故，立無相解脫門。
 By perfecting the true nature, the door to formless liberation is established.
問：
 ask:
遍計所執自性，何等智所行？
 What kind of wisdom can you do when you consider your own nature?
為凡智耶，為聖智耶？
 For ordinary wisdom or for sage wisdom?
答：
 answer:
都非智所行，以無相故。
 They are all not done by wisdom, because they have no appearance.
問：
 ask:
依他起自性，何等智所行？
 How can one act wisely by relying on his own nature?
答：
 answer:
是二智所行，然非出世聖智所行。
 This is what the two kinds of wisdom do, but it is not what the transcendent sage wisdom does.
問：
 ask:
圓成實自性，何等智所行？
 How to perfect your true nature, what kind of wisdom can you do?
答：
 answer:
唯聖智所行。
 Only the Holy Wisdom can do it.
問：
 ask:
諸觀行者通達遍計所執自性時，當言行於相耶，當言行於無相耶？
 When practitioners of contemplation understand the nature of what is being grasped, should their words and deeds be in the form of form, or should they speak and act in the form of non-appearance?
答：
 answer:
若以世間智而通達時，當言行於相；
 If you gain understanding through worldly wisdom, your words and deeds should be consistent;
若以出世智而通達時，當言行於無相。
 If you understand with transcendental wisdom, your words and deeds should be without form.
如遍計所執自性，依他起自性、圓成實自性，當知亦爾。
 Just like the self-nature that is grasped by the universal calculation, the self-nature originates from others and completes the real self-nature, you should know this.
問：
 ask:
若觀行者如實悟入遍計所執自性時，當言隨入何等自性？
 If a meditator realizes the true nature of what is being grasped, what kind of nature should he follow?
答：
 answer:
圓成實自性。
 Complete the true nature.
問：
 ask:
若觀行者隨入圓成實自性時，當言除遣何等自性？
 If a meditator realizes that he has perfected his true nature, what kind of self-nature should he say?
答：
 answer:
依他起自性。
 According to others, one’s own nature arises.
問：
 ask:
遍計所執自性有幾種？
 How many kinds of self-natures are there in the universal calculation?
答：
 answer:
隨於依他起自性中，施設建立自性、差別所有分量即如其量，遍計所執自性亦爾。
 As the self-nature arises in dependence on others, the facilities establish the self-nature, and all the components are differentiated according to their quantity, and the self-nature that is grasped is also considered.
是故當知，遍計所執自性無量差別。
 Therefore, you should know that there are infinite differences in the self-nature of everything you consider.
又於依他起自性中，當知有二種遍計所執自性執。
 Furthermore, in the self-nature that arises from others, you should know that there are two kinds of self-nature that are grasped by universal calculation.
一者、隨覺，二者、串習習氣隨眠。
 The first is to wake up, and the second is to sleep with habitual habits.
問：
 ask:
依他起自性有幾種？
 How many kinds of self-nature are there according to others?
答：
 answer:
當知如相品類差別。
 You should know the difference between the categories of Ruxiang.
復有二種依他起自性。
 There are two types of self-nature arising from others.
一、遍計所執自性執所起，二、即彼無執所起。
 First, all things grasped arise from the grasping of one’s own nature, and second, they originate from non-attachment.
問：
 ask:
圓成實自性有幾種？
 How many types of perfect nature are there?
答：
 answer:
於一切處皆一味故，圓成實自性無有安立品數差別。
 Since it is one and the same everywhere, it has perfected its true nature without any difference in quality or quantity.
問：
 ask:
遍計所執自性，當言何所依止？
 After considering the self-nature that is grasped, where should we rely on it?
答：
 answer:
當言依止三事，謂相、名、分別。
 It should be said that there are three things to rely on, namely appearance, name, and distinction.
問：
 ask:
依他起自性，當言何所依止？
 If one's own nature arises from others, what should one rely on?
答：
 answer:
當言即依遍計所執自性執及自等流。
 It should be said that according to the universal calculation, the self-nature and self-equality flow are grasped.
問：
 ask:
圓成實自性，當言何所依止？
 When it comes to perfecting the true nature, where should we rely on it?
答：
 answer:
當言無所安住、無所依止。
 It should be said that there is no place to stay and no place to rely on.
復次，嗢拕南曰：
 Again, Xi Gaonan said:
若無有、作業、　　微細等，無體、
 If there is no existence, operations, subtleties, etc., there is no body,
生、執等、了知、　　染、苦、喻、分別。
 Birth, attachment, etc., understanding, contamination, suffering, metaphor, and distinction.
問：
 ask:
若無遍計所執自性，當有何過？
 If you don't fully consider your own nature, what's the fault?
答：
 answer:
於依他起自性中，應無名言、無名言執；
 In the self-nature of relying on others, there should be no sayings and no clinging to sayings;
此若無者，應不可知雜染、清淨。
 If there is no such thing, it should be impossible to know whether it is impure or pure.
問：
 ask:
若無依他起自性，當有何過？
 If you don't rely on others to originate your own nature, what's the fault?
答：
 answer:
不由功用，一切雜染皆應非有；
 Without function, all defilements should cease to exist;
此若無者，應無清淨而可了知。
 If there is no such thing, there should be no purity that can be understood.
問：
 ask:
若無圓成實自性，當有何過？
 If we don't realize our true nature, what's the fault?
答：
 answer:
一切清淨品皆應不可知。
 All pure things should be unknowable.
問：
 ask:
遍計所執自性能為幾業？
 How many karma can one carry out by oneself?
答：
 answer:
五。
 five.
一、能生依他起自性；
 1. Being able to be born depends on others and arise from one’s own nature;
二、即於彼性能起言說；
 2. When he is able to speak;
三、能生補特伽羅執；
 3. It can give rise to the attachment of Tegara;
四、能生法執；
 4. Ability to produce law enforcement;
五、能攝受彼二種執習氣、麁重。
 5. Be able to accept the two kinds of attachment habits and heavy weight.
問：
 ask:
依他起自性能為幾業？
 How much karma can be achieved by relying on one’s own nature?
答：
 answer:
亦五。
 Also five.
一、能生所有雜染法性；
 1. It can generate all impurities and dharmas;
二、能為遍計所執自性及圓成實自性所依；
 2. It can be relied upon by the self-nature that is grasped by the universal calculation and the perfect self-nature;
三、能為補特伽羅執所依；
 3. It can support the support of Tejiala;
四、能為法執所依；
 4. Be able to rely on for law enforcement;
五、能為二執習氣、麁重所依。
 5. It can be relied upon by the habits and tendencies of the two attachments.
問：
 ask:
圓成實自性能為幾業？
 How many businesses can Yuanchengshi have?
答：
 answer:
亦五。
 Also five.
由是二種五業對治生起所緣境界性故。
 This is because the two kinds of five karma counteract the state of the object that arises.
問：
 ask:
遍計所執自性，當言微細，當言麁耶？
 After considering the nature of what we are grasping, should we talk about the subtleties, or should we talk about the details?
答：
 answer:
當言微細。
 Be subtle.
如微細，難見、難了，當知亦爾。
 It's as subtle as it is hard to see and difficult, so you should know it.
問：
 ask:
依他起自性，當言微細，當言麁耶？
 According to his own nature, what should be said is subtle, what should be said?
答：
 answer:
當言是麁。
 It should be said that it is Qi.
然難見、難了。
 However, it is hard to see and hard to see.
問：
 ask:
圓成實自性，當言微細，當言麁耶？
 When you have perfected your true nature, you should talk about subtleties and subtleties.
答：
 answer:
當言極微細。
 It should be said in a very subtle way.
如極微細，極難見、極難了，當知亦爾。
 If it is extremely subtle, it is extremely difficult to see, and it is extremely difficult, so you should know it.
問：
 ask:
此三自性，幾是無體，能轉有體？
 How can these three self-natures have no body, or can they transform into bodies?
答：
 answer:
一。
 one.
問：
 ask:
幾是有體，能轉有體、無體？
 How many bodies do they have, and can they turn into bodies or no bodies?
答：
 answer:
一。
 one.
問：
 ask:
幾是有體，而非能轉？
 How can it have a body instead of being able to turn?
答：
 answer:
一。
 one.
問：
 ask:
此三自性，幾是不生，能生於生？
 How can these three self-natures be born without birth? How can they be born in birth?
答：
 answer:
一。
 one.
問：
 ask:
幾是生，能生生、不生？
 How much is life? Can it be born or not?
答：
 answer:
一。
 one.
問：
 ask:
幾是非生，不能生生及不生？
 How many are non-born, incapable of born and non-born?
答：
 answer:
一。
 one.
問：
 ask:
遍計所執自性執、無執相，云何應知？
 After considering the self-nature and non-attachment, how should we know?
答：
 answer:
此有二種。
 There are two types of this.
一、彼覺悟執或無執，二、彼隨眠執或無執。
 1. He is clinging to or not clinging to when he wakes up; 2. He is clinging to or having no clinging while sleeping.
若由言說假立名字，遍計諸法決定自性，當知是名彼覺悟執。
 If you establish a name based on words and falsehoods, and consider all dharmas to determine your own nature, you should know that this is a name that is enlightened and attached to.
若善了知唯有名者，知唯名故，非彼諸法有決定性，當知是名於彼無執。
 If you are good at understanding that there is only name, then you know that there is only name, and that all dharmas are not decisive. You should know that the name has no attachment to it.
若未拔彼習氣隨眠，當知於彼有隨眠執，乃至未捨習氣、麁重。
 If you haven't gotten rid of the habitual tendency, you should know that you have the attachment to the habitual tendency, and even the habitual tendency has not been given up, and the weight is heavy.
若永斷已，當知無執。
 If you are done with it forever, you should know that there is no attachment.
問：
 ask:
依他起自性執、無執相，云何應知？
 How should we know that he has self-nature and non-attachment?
答：
 answer:
若由遍計所執自性覺悟執故，復遍計彼所成自性，是名初執。
 If the self-nature of what is grasped is awakened and grasped, then the self-nature of what is grasped again is called initial grasping.
若善了知唯有眾相，不遍計彼所成自性，是名無執。
 If you are good at understanding that there are only various appearances, and do not take into account the nature that they have formed, this is called non-attachment.
若於相縛未永拔者，於諸相中有所得時，名第二執。
 If the bondage to the physical appearance has not been removed forever, when there is something gained in the physical appearance, it is called the second attachment.
若於相縛已永拔者，於無相界正了知故，於相無得，或於後時如其所有而有所得，當知無執。
 If the bondage of the form has been permanently removed, because of the clear understanding of the formless realm, there is no gain in the form, or if you gain something as it is in the future, you should know that there is no attachment.
問：
 ask:
圓成實自性執、無執相，云何應知？
 Why should we know that the true self-nature of Perfection is clinging to and non-clinging?
答：
 answer:
此無有執，此界非執安足處故。
 There is no attachment here, because this world is not a safe place for attachment.
若於此界未得、未觸、未作證中，起得、觸、證增上慢者，當知即是遍計所執，及依他起自性上執。
 If this realm has not been attained, touched, or realized, and the attainment, contact, or realization has increased in arrogance, you should know that it is the grasping that is based on all calculations, and the grasping on the self-nature that arises from others.
問：
 ask:
遍計所執自性，當云何知？
 How can we know the nature of what we are grasping?
答：
 answer:
當正了知唯有其名、唯遍計執，無相、無性、無生、無滅、無染、無淨，本來寂靜、自性涅槃，非過去、非未來、非現在，非繫、非離繫，非縛、非解脫，非苦、非樂、非不苦不樂，唯是一味，遍一切處皆如虛空。
 When you understand clearly that there is only its name, only all-pervasive attachment, no form, no nature, no birth, no death, no stain, no purity, original tranquility, self-nature nirvana, neither the past, nor the future, nor the present, nor the relationship, It is not separated, not tied, not freed, not suffering, not happy, neither suffering nor happy, it is just one taste, everywhere is like space.
以如是等無量行相，應正了知遍計所執自性。
 With such immeasurable actions, one should understand the true nature of the omnipotence.
問：
 ask:
依他起自性，當云何知？
 How can we know if our own nature arises from others?
答：
 answer:
當正了知，一切所詮有為事攝。
 When you understand correctly, everything you interpret has a purpose.
云何一切所詮事耶？
 How can everything be interpreted?
所謂蘊事，界事，處事，緣起事，處非處事，根事，業事，煩惱事，隨煩惱事，生事，惡趣事，善趣事，產生事，色類事，四大王眾天事，乃至他化自在天事，梵眾天事，乃至色究竟天事，空無邊處事，乃至非想非非想處事，隨信行事，隨法行事，順決擇分善根事，見道事，修道事，預流果事，乃至阿羅漢果事，獨覺事，等正覺事，滅想受事，到彼岸事，念住事，乃至道支事，靜慮、無量、無色定事，修想事，修隨念事，解脫、勝處、遍處事，力、無所畏、願智、不護、念住、大悲、永害習氣、諸相隨好、一切種妙智、一切不共佛法事。
 The so-called aggregate things, world things, doing things, dependent things, non-doing things, root things, karmic things, troubled things, incidental troubled things, arising things, bad things, good things, arising things, form things, the four kings and heavenly things , so that he can transform into the natural things of freedom, the heavenly things of Brahma, and even the ultimate heavenly things of form, do things without bounds, and even do things without thinking or non-thinking, act according to faith, act according to the Dharma, choose the things with good roots, and see the Tao. The things of cultivating the path, the things of pre-flowing fruition, the things of Arahat fruition, the things of single enlightenment, the things of perfect enlightenment, the things of cessation of thoughts and receiving things, the things of reaching the other shore, the things of mindfulness, the things of path branches, the things of quiet contemplation, immeasurable, colorless determination, Cultivating things to think about, cultivating things to follow thoughts, liberation, victory, universal handling of things, strength, fearlessness, wisdom of aspiration, non-preservation, mindfulness, great compassion, permanent harmful habits, all kinds of good things, all kinds of wonderful wisdom, all kinds of unscrupulousness Sharing Buddhist rituals.
又當了知同於幻、夢、光影、谷響、水月、影像、及變化等，猶如聚沫、猶如水泡、猶如陽焰、猶如芭蕉，如狂、如醉、如害、如怨，如飲尿友，喻如假子，喻毒蛇篋，是空、無願、遠離、無取、虛、偽、不堅，如是等類差別無量。
 You should also understand that they are the same as illusions, dreams, light and shadow, valley sounds, water and moon, images, and changes, such as gathering foam, water bubbles, sun flames, plantains, madness, drunkenness, harm, and resentment. It is like a urine-drinking friend, a false child, a poisonous snake box, which is empty, wishless, far away, unsatisfied, false, false, not solid, etc. The difference is immeasurable.
問：
 ask:
圓成實自性，當云何知？
 How do you know that you have perfected your true nature?
答：
 answer:
當正了知，如先所說差別之相，所謂真如、實際、法界，如是等類無量差別。
 You should understand correctly that there are countless differences such as the so-called truth, reality, dharma realm, and so on.
復當了知所餘差別。
 Once again you should know the difference.
謂無形色、不可覩見、無所依住、無所攀緣、不可顯現、不可了別、不可施為、不可宣說、離諸戲論、無取無捨，如是等類差別無量。
 It is said that it has no form, cannot be seen, has nothing to rely on, has nothing to cling to, cannot appear, cannot be differentiated, cannot be performed, cannot be stated, is separated from all kinds of drama, has no taking and no abandoning, and so on, the differences are immeasurable.
問：
 ask:
此三自性，幾自非染，能令他染？
 These three self-natures are not tainted by themselves. How can they be tainted by others?
答：
 answer:
一。
 one.
問：
 ask:
幾唯自染？
 Jiwei is self-dying?
答：
 answer:
一。
 one.
問：
 ask:
幾自清淨，令他清淨？
 How can you purify yourself and make him purify?
答：
 answer:
一。
 one.
如染，當知苦亦爾。
 If you are dyed, you should know that it is suffering.
問：
 ask:
遍計所執自性以何為喻？
 What is the metaphor for the self-nature that is being grasped?
答：
 answer:
譬如虛空。
 Such as void.
問：
 ask:
依他起自性以何為喻？
 What is the metaphor for originating one's own nature according to others?
答：
 answer:
如害如怨。
 Like harm, like resentment.
問：
 ask:
圓成實自性以何為喻？
 What is the metaphor for perfecting the true nature?
答：
 answer:
譬如無盡大寶伏藏。
 For example, there are endless hidden treasures.
問：
 ask:
遍計所執自性由何故遍計？
 Why is it that the self-nature that is being grasped is so comprehensively considered?
答：
 answer:
由依他起自性故。
 Because it depends on others, it originates from its own nature.
問：
 ask:
依他起自性由何故依他？
 How can one rely on him to originate one’s own nature?
答：
 answer:
由因緣故。
 Because of cause.
問：
 ask:
圓成實自性由何故圓成實？
 Why does the self-nature of perfection become reality?
答：
 answer:
由一切煩惱眾苦所不雜染故，又由常故。
 It is because it is uncontaminated by all the troubles and sufferings, and because it is permanent.
問：
 ask:
如說能取真實義慧是無分別，云何應知無分別相？
 If it is said that the true meaning and wisdom can be obtained by non-discrimination, why should we know the appearance of non-discrimination?
為由不作意故？
 Why not do it intentionally?
為由超過彼故？
 Why surpass him?
為由無所有故？
 For no reason?
為由是彼性故？
 Is it because of his nature?
為由於所緣境作加行故？
 Is it because of the surrounding environment?
若由無作意故者，彼與如理作意相應不應道理，熟眠、狂醉應成此過。
 If it is due to lack of intention, it corresponds to the reason and does not follow the principles. Sleeping or drunkenness should lead to this fault.
若由超過彼故者，云何不與聖教相違，如說三界所有諸心心所皆是分別？
 If it is more than that, why is it not contrary to the holy teachings, such as saying that all mental states in the three realms are different?
若由無所有故者，云何此慧非成非心所？
 If it is because there is nothing, why is this wisdom not a non-mind state?
若由是彼性故者，云何此慧非成色自性，及非貫達相？
 If it is due to its nature, why is this wisdom not of its own nature and not of penetrating form?
若由於所緣境作加行故者，云何不謗無分別慧離加行性？
 If it is due to the preliminaries of the object environment, why not slander the nature of the preliminaries of non-discrimination wisdom?
若如是等皆不應理，云何當知無分別慧？
 If all these are ignored, how can we know the wisdom of non-discrimination?
答：
 answer:
於所緣境離加行故。
 It’s because of the absence of the destination.
此所緣境離有無相諸法真如，即此亦是離諸分別。
 This object is separated from the reality of all dharmas with or without forms, that is, it is also separated from all distinctions.
由先勢力所引發故，雖離加行，若於真如等持相應妙慧生時，於所緣相能現照取。
 It is caused by the previous force, even if it is separated from the preliminaries, if the wonderful wisdom corresponding to the truth, suchness and upholding arises, the object can be manifested and captured.
是故此慧名無分別。
 Therefore, this wisdom name has no distinction.
如是已說真實義分決擇。
 It has been said that true meaning determines the choice.
由五因緣，當知菩薩所有威德不可思議。
 From the five causes and conditions, we should know that the majesty and virtue of Bodhisattvas are incredible.
何等為五？
 What is five?
一者、菩薩所有威德，超過一切尋思境故；
 First, the majesty and virtue of the Bodhisattva surpasses all contemplation;
二者、菩薩所有威德，世間譬喻不可得故；
 Secondly, the majesty and virtue of Bodhisattva cannot be obtained by analogies in the world;
三者、菩薩所有威德，唯繫屬善磨瑩心故；
 Third, all the majesty and virtue of Bodhisattvas are only due to their good and sharp mind;
四者、菩薩所有威德，與不定地心一向不同分故；
 Fourth, the majesty and virtue of Bodhisattvas are always different from the unsteady earth mind;
五者、菩薩所有威德，一向繫屬定地心故。
 Fifth, all the majesty and virtue of Bodhisattvas have always been related to the concentration of the earth.
復次，於大乘中有十法行，能令菩薩成熟有情。
 Again, there are ten Dharma practices in the Mahayana that can make a Bodhisattva mature and have sentient beings.
何等為十？
 What is ten?
謂於大乘相應菩薩藏攝契經等法，書持、供養、惠施於他、若他正說恭敬聽聞、或自翫讀、或復領受、受已廣音而為諷誦、或復為他廣說開示、獨處空閑思量觀察、隨入修相。
 It is said that the Mahayana Bodhisattva Tibetan Deed Sutra and other Dharma should be written, maintained, offered, and given to others. If they are speaking, listen respectfully, or read it to themselves, or receive it again, receive the sound and recite it, or recite it for others. Give lectures widely, spend time alone to think and observe, and follow the practice of meditation.
問：
 ask:
如是十種法行，幾是能生廣大福德道？
 How can these ten kinds of Dharma lead to great merit?
答：
 answer:
一切。
 everything.
問：
 ask:
幾是加行道？
 How much is the path of advancement?
答：
 answer:
一。
 one.
謂第九。
 It's called ninth.
問：
 ask:
幾淨障道？
 How many obstacles are there?
答：
 answer:
一。
 one.
謂第十。
 It's called tenth.
如是種類餘決擇文，更不復現。
 This type of writing will not be repeated for a long time.
復次，如聞所成地攝大乘中，說大菩提由五種相，應當了知。
 Again, as you have heard in the Mahayana Mahayana, it is said that Mahabodhi has five characteristics, which should be understood.
謂自性故、功能故、方便故、轉故、還故，而未分別，今當解釋。
 It is said that it is due to self-nature, due to function, due to convenience, due to transfer, and due to return, but there is no distinction between them. Let us explain it now.
云何大菩提自性？
 How great is the nature of Bodhi?
謂勝聲聞、獨覺轉依。
 It is said that the victorious sravakas and independent enlightenment turn to refuge.
當知此轉依，復有四種相。
 You should know that this refuge has four characteristics.
一、生轉所依相，二、不生轉所依相，三、善觀察所知果相，四、法界清淨相。
 1. The characteristics of birth and reincarnation; 2. The characteristics of non-birth and reincarnation; 3. The characteristics of good observation and knowledge; 4. The characteristics of pure Dharma realm.
生轉所依相者，謂佛相續出世間道生轉所依。
 The phase upon which life and reincarnation depends is called the continuation of the Buddha’s phase and the path on which life and reincarnation depend.
若不爾，不得此轉依，此道應當不生不轉。
 If you don't, you won't be able to turn around, and this path should never arise or turn around.
若遠離彼而有此事，未轉依時先應有此。
 If this happens while you are far away from him, you should have this before you turn to him.
不生轉所依相者，謂一切煩惱及諸習氣不生轉所依。
 The sign that does not arise and turn around means that all worries and habits do not turn around.
若不爾，不得此轉依，一切煩惱及諸習氣便有眾緣和合，不生不轉應不可得。
 If you don't, you won't be able to turn around, and all the worries and habits will have multiple causes and combinations. If they don't arise or turn around, they won't be possible.
善觀察所知果相者，謂此轉依是善通達所知真實、所知真如果。
 Those who are good at observing the results of what they know will say that this refuge is good at understanding the truth and knowing the true result.
若不爾，諸佛自性應更觀察、更有所斷、更有所滅。
 If not, the nature of the Buddhas should be further observed, more severed, and more annihilated.
法界清淨相者，謂此轉依已能除遣一切相故，是善清淨法界所顯。
 The pure appearance of the Dharma Realm means that this refuge has been able to eliminate all appearances. This is the manifestation of the good and pure Dharma Realm.
若不爾，此應無常，應可思議。
 If not, this should be impermanent and conceivable.
然此轉依是常住相，不可思議。
 However, this transformation is a permanent state, which is incredible.
復次，此不可思議說名無二，由五種相應當了知。
 Again, this inconceivable saying has no duality, and it should be understood by the five kinds of correspondences.
一、由自性故；
 1. Due to self-nature;
二、由處故；
 2. Cause of death;
三、由住故；
 3. Due to residence;
四、由一性異性故；
 4. Because one sex is the opposite sex;
五、由成所作故。
 5. Due to the consequences.
云何由自性故不可思議？
 How can it be inconceivable because of its own nature?
謂或即色，或離色，如是不可思議；
 It is said that it is either immediate form or separated from form, which is incredible;
或即受、想、行、識，或離受、想、行、識，如是不可思議。
 It may be immediate feelings, thoughts, formations, and consciousness, or it may be separated from feelings, thoughts, formations, and consciousness. This is inconceivable.
或即地界，或離地界，如是不可思議；
 It may be at the boundary of the earth, or it may be far away from the boundary of the earth, it is so inconceivable;
或即水界、火界、風界，或離水界、火界、風界，如是不可思議。
 It may be in the water realm, fire realm, or wind realm, or it may be separated from the water realm, fire realm, or wind realm. This is inconceivable.
或即眼處，或離眼處，如是不可思議；
 Either right at the eye, or away from the eye, it's so incredible;
或即耳、鼻、舌、身、意處，或離耳、鼻、舌、身、意處，如是不可思議。
 It may be in the ear, nose, tongue, body, or mind, or it may be away from the ear, nose, tongue, body, or mind. This is inconceivable.
或有或非有，如是不可思議。
 Either it exists or it doesn't exist, it's so incredible.
云何由處故不可思議？
 Why is it so incredible?
謂或在欲界，或離欲界，如是不可思議；
 It is said that it is either in the realm of desire or away from the realm of desire, which is incredible;
或在色界、無色界，或離色界、無色界，如是不可思議。
 It may be in the form realm or the formless realm, or it may be separated from the form realm or the formless realm. It is so incredible.
或在人中，或離人中；
 Either in people or away from people;
或在天上，或離天上；
 Either in heaven or away from heaven;
如是不可思議。
 It's incredible.
或在東方，或離東方；
 Either in the east or far away from the east;
或在南西北方上下方維，或離南西北方上下方維；
 Or in the upper and lower dimensions from the south and northwest, or from the south and northwest in the upper and lower dimensions;
如是不可思議。
 It's incredible.
云何由住故不可思議？
 Why is it so incredible?
謂安住如是如是色類樂住，如是不可思議。
 It is said that it is inconceivable to live peacefully and happily in such a way.
安住如是如是色類奢摩他住，如是不可思議。
 It is inconceivable to dwell in samatha of such a kind of form.
安住有心住，如是不可思議；
 To abide peacefully and with a clear mind is so inconceivable;
安住無心住，如是不可思議。
 It is incredible to live peacefully without any intention.
安住如是色類聖住，如是不可思議；
 It is inconceivable to abide in such a sacred dwelling of form;
安住如是色類天住、梵住，如是不可思議。
 It is inconceivable to abide in such a form-like heavenly abode and a Brahman abode.
云何一性異性不可思議？
 Why is it so inconceivable that people of the same sex are different?
謂一切佛同安住一無漏界中，為是一性、為是異性，如是不可思議。
 It is said that all Buddhas live together in the same realm without leakage, and have one nature and different natures. This is inconceivable.
云何成所作故不可思議？
 Yun Hecheng did something incredible?
謂如是如是如來，同界、同智、勢力、勇猛，住無漏界，依此轉依，能作一切有情義利，如是不可思議。
 It is said that such a Tathagata has the same realm, same wisdom, power, and bravery, dwells in the realm of no leakage, relies on this refuge, and can perform righteousness and benefit for all sentient beings. This is inconceivable.
此復二因緣故，當知不可思議。
 The reason for these two causes is incredible.
謂離言說義故，及過語言道故，不可思議。
 It is said that it is inconceivable because it means speaking without words and because it goes beyond words.
又出世間故，無有世間能為譬喻，是故不可思議。
 And because it is beyond the world, there is no worldly analogy for it, so it is inconceivable.
云何功能？
 What function does the cloud have?
謂若略說，有十自在，說名功能。
 It is said that if you briefly explain it, there are ten freedoms, and the name function is mentioned.
謂壽自在等。
 It is said that longevity is comfortable and so on.
如本地分已說。
 As already said.
云何加行？
 Why do you want to do more?
謂若略說，有四種化，說名加行。
 If I say it briefly, there are four kinds of transformations, namely name and action.
一、未成熟有情令成熟故，作菩薩行化。
 1. Immature sentient beings are matured and become bodhisattvas.
二、已成熟有情令解脫故，於三千大千世界百拘胝贍部洲中，同於一時方便攝受如來之化。
 2. Since the mature sentient beings are liberated, they can receive the transformation of the Tathagata at the same time in the three thousand great thousand worlds.
三、即為彼所化有情作聲聞化。
 3. That is to say, the sentient beings transformed by him are transformed into sravakas.
四、即為彼所化有情作獨覺化。
 4. That is to say, the sentient beings transformed by him become single-minded.
當知一切諸佛世尊，於此四種變化事中，遍十方界功能無礙。
 You should know that all Buddhas, World Honored Ones, have no hindrance in their functions throughout the ten directions during these four changes.
云何為轉？
 Why does the cloud turn?
當知此轉略有二種。
 You should know that there are two types of this turn.
一、權時轉，二、畢竟轉。
 First, power changes with time, and second, it changes eventually.
權時轉者，謂諸有情乃至未成熟、未解脫來，諸佛世尊有變化轉。
 The transformation of time means that all sentient beings are still immature and unliberated, and all Buddhas and World-Honored Ones are undergoing transformation and transformation.
畢竟轉者，謂如無盡不可思議諸佛自性大光明轉，如是能作一切有情所作事轉。
 The ultimate transformation refers to the transformation of the great light of the self-nature of endless and inconceivable Buddhas, which can do all the things that all sentient beings do.
云何為還？
 Why return the cloud?
當知此還亦有二種。
 You should know that there are two types of this.
一、權時還，二、畢竟還。
 First, the power will be returned at the right time, and second, it will be returned eventually.
權時還者，謂所化有情已成熟、已解脫故，從此無間，諸佛世尊現般涅槃，非畢竟滅。
 When the power returns, it is said that the transformed beings have matured and been liberated. From now on, all Buddhas and World-Honored Ones will appear in parinirvana and will not eventually perish.
畢竟還者，當知煩惱及諸習氣畢竟盡故，彼所依處眾苦亦盡。
 For those who finally return, you should know that all the afflictions and habits are finally gone, and so are all the sufferings that depend on them.
云何能讚歎者，於如來所能作饒益？
 How can one who praises and praise the Tathagata be able to benefit the Tathagata?
謂隨所讚歎但行自利，非由讚歎於如來所有異所作，猶如造瓶。
 It is said that one should act according to one's own praises, but it is not for the sake of praising the Tathagata's various actions, just like making a vase.
何以故？
 Why?
如來隱善，極少欲故。
 The Tathagata has hidden goodness because he has very few desires.
復有二種於如來所稱揚讚歎甚希奇法。
 There are two more kinds of very strange and wonderful methods that are praised and praised by the Tathagata.
一、令讚歎者純行自利，生無量福；
 1. Those who are admired act purely for self-interest and bring about immeasurable blessings;
二、於遠離一切所求諸如來所而作饒益。
 2. Benefit in a place far away from everything you seek.
謂於如來所如如讚歎，如是如是攝受自利；
 It is said that one praises the Tathagata as such and accepts it for one's own benefit;
如如攝受自利，如是如是名以供養攝受如來。
 Such as taking in and receiving for one's own benefit, such as this is called to support and take in the Tathagata.
由此因緣，生極廣大無盡福聚。
 From this cause and condition, extremely vast and endless blessings arise.
又諸如來有二種事。
 There are two kinds of things in Tathagata.
一、不可意事，二、可意事。
 One, things that cannot be imagined, two, things that can be imagined.
復次，由六種相，當知略攝如來功德。
 Again, from the six kinds of appearances, we should know the merits and virtues of the Tathagata.
一、圓滿，二、無垢，三、不動，四、無等，五、能作有情利益事業，六、功能。
 1. Perfection, 2. Untainted, 3. Immovable, 4. Immaterial, 5. Able to do things for the benefit of sentient beings, 6. Function.
云何圓滿？
 How can it be perfect?
謂諸如來成就三界及出世間一切功德。
 It is said that Tathagata has accomplished all the merits and virtues in the three realms and beyond.
彼出世間所有功德，超過一切語言行路，是故如來一切歌詠所不能及。
 His worldly merits surpass all words and deeds, so all the Tathagata's songs cannot reach them.
由此因緣，彌應讚歎。
 For this reason, Mi should be praised.
云何無垢？
 Why is it so innocent?
謂諸功德有七種垢。
 It is said that there are seven kinds of dirt in all merits.
一、欲，二、見，三、疑，四、慢，五、憍，六、隨眠，七、慳。
 1. Desire, 2. Seeing, 3. Suspicion, 4. Contempt, 5. Embarrassment, 6. Sleepiness, 7. Frugality.
彼於如來一切永無。
 He has nothing for the Tathagata forever.
何以故？
 Why?
由諸如來所有功德不求他知，謂欲令他知我成就如是功德。
 I don’t ask others to know about all the merits and virtues I have achieved because of Tathagata. I want others to know that I have achieved such merits and virtues.
又於此德無執著見。
 Furthermore, there is no attachment to this virtue.
又於此德無有疑惑為功德耶？
 Is it a merit to have no doubts about this virtue?
為過失耶？
 Is it a fault?
又不以己所有功德與他挍量。
 And don’t count all your merits against him.
又不觀己所有功德，憍醉掉舉，生欣生喜。
 And he doesn’t take note of all his merits and virtues, and becomes drunken and restless, and is overjoyed.
非彼功德為諸煩惱之所隨眠，永害煩惱并習氣故。
 It’s not because those merits are the place where all the troubles sleep, causing permanent harm to the troubles and habits.
又於功德無慳悋心，謂勿令他同所證得。
 Furthermore, he is not shy about his merits, saying that he should not allow others to achieve the same things.
云何不動？
 Why doesn't Yun move?
謂諸外道不能動故，一切魔軍不能動故，一切盜賊不能奪故，一切親屬不能壞故，一切國王不能壞故，火水風大不能變故，壽命雖盡亦無退故。
 It is said that all heretics cannot move, all demonic armies cannot move, all thieves cannot rob, all relatives cannot destroy, all kings cannot destroy, fire, water, wind cannot change, and even if the life span is exhausted, there will be no retreat.
由諸如來功德無盡，是故不動。
 Since Tathagata has endless merits and virtues, he is immovable.
云何無等？
 Why don't you wait?
謂諸如來所有功德，極廣大故、極尊勝故、極眾多故、大威力故，若淨不淨一切有情無與等者，是故無等。
 It is said that all the merits and virtues of the Tathagata are extremely vast, extremely noble, extremely numerous, and extremely powerful. If they are pure and not pure, they are incomparable to all sentient beings. Therefore, there is no equal.
云何能作有情利益事業？
 How can you do anything for the benefit of sentient beings?
謂捨所得廣大無罪所有安樂，方便示現利他加行，是故能作利益他事。
 It is said that by giving up one's possessions, one can gain vast, sinless, and peaceful happiness, and it can be conveniently manifested in altruistic and altruistic deeds, so that one can do things that benefit others.
云何功能？
 What function does the cloud have?
謂於所作利有情事，不待作願而圓證故，彼加行智為親屬故，於彼恒時而專志故。
 It is said that when you do something beneficial, you don’t have to wait for your vows to be realized, and you add wisdom to your actions because you are a relative, and you stay focused on them for a long time.
復次，由五因緣，當知諸天非所歸依。
 Again, based on the five causes and conditions, you should know that the gods are not the refuge.
何等為五？
 What is five?
一、由形相故；
 1. Due to shape;
二、由自性故；
 2. Due to self-nature;
三、由作業故；
 3. Due to work;
四、由法爾故；
 4. Because of Farr;
五、由因果故。
 5. Cause and effect.
云何諸天由形相故，非所歸依？
 Why are the heavens not taking refuge due to their shapes?
謂由不現見，無交議故；
 It is said that there is no appearance and no discussion;
由形暴惡，有怖畏故；
 Due to the violent and evil shape, there is fear;
由習放逸，有貪愛故；
 Being careless due to habit, there is greed;
由捨利他，無悲愍故；
 Because of relics, there is no compassion;
由不了知作與不作，於真實義不通達故。
 Because you can't know what to do or not to do, it's because you don't understand the true meaning.
云何如來由形相故，是真歸依？
 How can Tathagata take true refuge based on his form?
謂由現見，有交議故；
 It is said that it is based on current knowledge and discussion;
由形憺怕，無怖畏故；
 Because of the shape of fear, there is no fear;
由無縱逸，離貪愛故；
 Because there is no indulgence and no greed;
由常不捨利有情事，有悲愍故；
 Because he often does not relic, there are emotions and sorrow;
由善了知作與不作，於真實義善通達故。
 Knowing what to do and what not to do is based on the good, and it is because of the true meaning and good understanding.
復由五相，唯有如來是真歸依。
 Among the five characteristics, only the Tathagata is the true refuge.
何等為五？
 What is five?
一、為利益一切有情取菩提故；
 1. To achieve Bodhi for the benefit of all sentient beings;
二、能善轉正法眼故；
 2. Being able to turn the Dharma Eyes into a good person;
三、於恩怨諸有情所等心利故；
 3. Because of the inner benefit of all sentient beings who have grudges and grudges;
四、捨一切家宅、親屬攝受貪愛，根寂靜故；
 4. Give up all your family, relatives, and greed, so your roots are quiet;
五、能善解一切疑故。
 5. Ability to resolve all doubts.
云何諸天由自性故，非所歸依？
 How come all the heavens have their own nature and cannot be taken refuge in?
謂彼諸天漏所隨故，性非調善，能調御他不應道理。
 It is said that the nature of those heavenly leaks is not harmonious, but it can control other unreasonable principles.
如來永離一切漏故，其性調善，故能調御一切有情。
 Because the Tathagata is forever free from all outflows, his nature is attuned to goodness, so he can control all sentient beings.
云何諸天由作業故，非所歸依？
 Why are the heavens not taking refuge because of their work?
謂彼諸天受用諸欲安住為業，損害有情惡業可得。
 It is said that the heavens accept and use all desires to settle down as karma, and harm sentient beings through bad karma.
如來廣大無垢靜慮安住為業，能作有情利益為業。
 The Tathagata is vast and unsullied, and dwells calmly and calmly as his karma, and can do things for the benefit of sentient beings.
云何諸天由法爾故，非所歸依？
 Why are the heavens not taking refuge in Dharma?
謂諸世間及出世間吉祥盛事、一切皆依自功力故。
 It is said that all auspicious and grand events in the world and beyond the world are all dependent on one's own power.
若離功力，雖於諸天極申敬事，亦不能得。
 If you don't have the power, even if you pay tribute to the heavens, you won't be able to achieve it.
雖不敬事，但作功力必能得故。
 Although it is disrespectful, you will definitely gain the result if you work hard.
云何諸天由因果故，非所歸依？
 How can the heavens not take refuge due to cause and effect?
謂諸天身為由能感天業所得？
 It is said that the bodies of all heavens are obtained by sensing the heavenly karma?
為由供養諸天故得？
 Do you get it by making offerings to the gods?
為無因得？
 Gain without cause?
若由能感天業得者，但應歸依自所作業，非彼諸天。
 If one obtains it by being able to sense the deeds of heaven, he should take refuge in his own deeds, not those of other deities.
若無因得，應歸無因，不應歸天。
 If there is no cause, it should be attributed to no cause, and it should not be returned to heaven.
若由供養諸天故得，此諸天身，為當但用供養為因？
 If it is obtained by making offerings to the gods, should these heavenly bodies be the cause of offerings?
為天？
 For God?
為俱？
 For both?
若唯供養，天應唐捐，隨所供養應感天身。
 If you only make offerings, Heaven should donate to Tang, and the Heavenly body should be touched by the offerings.
若但由天，供養徒設，雖不供養，天應令彼獲得天身。
 If it is up to Heaven to make offerings in vain, God should allow him to obtain a heavenly body even if he does not make offerings.
若言俱由，謂以供養攝降諸天，隨所思願皆令果遂。
 If you say it all, it means that you can make offerings to the heavens and bring them down, and all your wishes will come true.
若爾，七種所思果遂不決定故，不應道理。
 If so, the seven kinds of thought results are not determined, so it does not make sense.
謂供養緣於所攝受，諸信解者於信解緣，於信解事，於能往趣最勝天身，於能果遂最勝富樂，於能滅壞阿素洛等所有怨敵，及於徙沒。
 It is said that the conditions of offerings are based on what is taken in. Those who have faith and understanding can understand the conditions with faith, and understand things with faith. The best way to achieve the destination is the heavenly body. The most powerful thing is to be rich and happy. To be able to destroy all enemies such as Asuluo. , and finally migrated.
復次，有四清淨。
 Again, there are four kinds of purity.
一、名清淨，二、語清淨，三、自性清淨，四、形相清淨。
 1. The name is pure, 2. the speech is pure, 3. the nature is pure, and 4. the form is pure.
又此形相有大威德，斷諸疑網，能善記別，難化能化，天人所歸，善能誨導，證出離性，制諸外道。
 Furthermore, this form has great majesty and virtue, it cuts through all doubts, it is good at remembering and distinguishing, it is difficult to transform, it is returned by gods and humans, it is good at teaching and guiding, it proves the renunciation, and it controls all outsiders.
復次，云何當知色等想事、色等施設是假名有，非實物有？
 Again, how can we know that thoughts, things, and facilities such as form exist in pseudonyms and are not real entities?
謂諸名言熏習之想所建立識，緣色等想事計為色等性，此性非實物有，非勝義有。
 It is said that the consciousness established by the thoughts cultivated by the famous sayings, the thoughts, things, etc. are the nature of color, etc. This nature does not exist in real objects, and it does not exist in the ultimate meaning.
是故如此色等想法非真實有，唯是遍計所執自性，當知假有。
 Therefore, thoughts such as color and form do not really exist, but are the self-nature that we grasp, and we should know that they exist falsely.
若遣名言熏習之想所建立識，如其色等想事緣離言說性，當知此性是實物有、是勝義有。
 If the consciousness built up through the practice of famous sayings is like the nature of thoughts and things such as color and things, which are separated from the nature of speech, you should know that this nature exists in reality and has the ultimate meaning.
此中道理言論成立，如菩薩地應知。
 The truth and words here are established, as a Bodhisattva should know.
若諸名言熏習之想所建立識，緣遍計所執自性為境，即說此性非內、非外、非二中間，少有可得，非已生、非當生、非正生，非已滅、非當滅、非正滅，本來寂靜、自性涅槃。
 If the consciousness built up through the practice of the famous sayings is based on the self-nature that is grasped by conditions, it means that this nature is neither internal, nor external, nor in the middle. It is rarely available, and it is not born, not to be born, and not right Born, it is neither already destroyed, nor to be destroyed, nor is it being destroyed. It is originally peaceful and has its own nirvana.
何以故？
 Why?
此唯假有，非勝義有故。
 This is only false, not the ultimate reason.
若離名言諸法自性，當知此性凡夫所生邪執為緣，已生、當生、正生，已滅、當滅、正滅。
 If you depart from the inherent nature of all dharmas in the sayings, you should know that the evil attachments arising from this nature are the conditions of ordinary people. They have arisen, will arise, are arising, and have ceased, will cease, and are passing away.
若未永斷、未遍知，便成雜染；
 If it is not permanently cut off and not fully understood, it will become defilements;
若已永斷、已遍知，乃成清淨。
 If it has been permanently cut off and fully understood, it will become pure.
復有四法，能令菩薩攝正多聞。
 There are four more methods that can enable the Bodhisattva to capture the correct knowledge and learn more.
謂多聞持、多聞證、多聞果、多聞淨。
 It is called the persistence of much hearing, the evidence of much hearing, the fruit of much hearing, and the purity of much hearing.
如其次第，菩提願、事善友、思擇力、住空閑，應知其相。
 For example, in the second step, we should know the characteristics of Bodhi vows, serving good friends, thinking and choosing, and living in leisure.
問：
 ask:
諸菩薩意樂界云何？
 What is the realm of happiness among Bodhisattvas?
答：
 answer:
於諸佛法信解有性所顯故。
 Because of the belief and understanding of the nature of all Buddha Dharma.
問：
 ask:
諸菩薩增上意樂界云何？
 Why do Bodhisattvas increase the realm of spiritual happiness?
答：
 answer:
於諸佛法信解有德所顯故。
 It is because of virtue that one has faith and understanding of the Buddha's Dharma.
問：
 ask:
諸菩薩勝解界云何？
 What is the realm of supreme understanding among Bodhisattvas?
答：
 answer:
於諸佛法信解可得所顯故。
 Because faith and understanding of all Buddhist Dharma can be revealed.
問：
 ask:
諸菩薩愍云何？
 What are you saying, Bodhisattvas?
答：
 answer:
於苦現前諸有情所隨生愍傷故。
 Before the suffering appeared, all sentient beings were stricken with sorrow.
問：
 ask:
諸菩薩悲云何？
 How sad are the Bodhisattvas?
答：
 answer:
於苦因現前諸有情所隨生悲哀故。
 This is because all sentient beings in the world are filled with sorrow when the cause of suffering appears.
問：
 ask:
諸菩薩慧云何？
 What is the wisdom of Bodhisattvas?
答：
 answer:
於所知境通達如所有性故。
 Understanding the state of knowledge is like having all the nature.
問：
 ask:
諸菩薩智云何？
 What is the wisdom of Bodhisattvas?
答：
 answer:
於所知境通達盡所有性故。
 It is the reason why all natures are fully understood in the realm of knowledge.
復有三種思惟過患。
 There are three kinds of faults in thinking.
謂不究竟思惟、非處思惟、顛倒思惟。
 It is called not ultimate thinking, non-place thinking, and inverted thinking.
復次，如諸菩薩所行惠施，當知此施由七種相乃得清淨。
 Again, just like the bodhisattvas who give charity, you should know that this charity can be purified by the seven characteristics.
謂施物清淨、戒清淨、見清淨、心清淨、語清淨、智清淨、垢清淨。
 It means that the gifts are pure, the precepts are pure, the views are pure, the mind is pure, the speech is pure, the wisdom is pure, and the dirt is pure.
如是清淨，當知一切皆有十相。
 If you are so pure, you should know that everything has the ten characteristics.
云何施物清淨十相？
 How can one give things pure and pure?
一、廣大施，謂眾多差別故。
 1. Broad giving means numerous differences.
二、平等施，謂無增無減故。
 2. Give equally, because there is no increase or decrease.
三、應時施，謂當彼所樂故。
 3. Give according to the time, because it is what the other party enjoys.
四、上妙施，謂色等具足故。
 4. The superior gift is due to the fact that color and so on are sufficient.
五、清淨施，謂非不淨物所雜穢故。
 5. Pure giving means that it is not mixed with impure things.
六、如法施，謂無罪相應故。
 6. If the law is given, it means that there is no guilt.
七、隨樂施，謂隨求者所愛樂故。
 7. Give according to the needs of others, that is, follow the desires of those who ask for them.
八、利益施，謂隨彼所宜故。
 8. Benefit giving means doing what is appropriate for others.
九、或頓或漸施，謂觀彼求者故。
 9. It may be given suddenly or gradually, because it means observing the person seeking.
十、無間施，謂無斷絕故。
 10. Giving without interruption means there is no interruption.
云何戒清淨十相？
 Why should we abstain from purifying the ten characteristics?
一、發勤精進所獲財物而用惠施；
 1. Use the property obtained through diligence and diligence and use it to give;
二、自手臂力所致財物而用惠施；
 2. Use the property obtained by one’s own strength to give charity;
三、離垢污物而用惠施；
 3. Get rid of dirt and use charity;
四、如法而施；
 4. Act according to the law;
五、如法所得而用惠施；
 5. Give according to the law and use the benefits;
六、息除諸惡而行惠施；
 6. Stop all evil and do charity;
七、調伏諸根而行惠施；
 7. To tame all the roots and do good deeds;
八、殷重恭敬而行惠施；
 8. Be kind and respectful;
九、自手而施；
 9. Giving by one’s own hands;
十、於己僕從先行恩養，然後惠施他來求者。
 10. Be kind to your servants first, and then give them to those who ask for them.
云何見清淨十相？
 How can you see the ten pure signs?
一、不計度我能行施、施為我所而行惠施；
 1. Don’t count on what I can do, and do what’s best for me;
二、不將己挍量於他，謂我是勝、是等、是劣而行惠施；
 2. Don’t judge yourself against others, saying that I am the winner, the equal, or the inferior, and then do charity;
三、不觀他當有反報而行惠施；
 3. Do charity without realizing that there will be retribution;
四、不觀察當來有勝殊妙富樂而行惠施；
 4. Giving alms without observing that there will be great and wonderful wealth and happiness in the future;
五、不觀施全無有果而行惠施；
 5. Give alms without observing that there are no results;
六、不觀施不相似果而行惠施；
 6. Give alms without observing the dissimilar results;
七、不觀施有顛倒果而行惠施；
 7. Giving charity without observing the reverse consequences;
八、不觀殺害為伴侶善而行惠施；
 8. Do not view killing as a good deed for your partner but do charity;
九、不觀奇變吉祥之相而行惠施；
 9. Don’t observe the auspicious signs and do charity;
十、不為世間聲譽稱讚而行惠施。
 10. Do not do charity for the sake of worldly reputation and praise.
云何心清淨十相？
 Why is the mind pure and pure?
一、憐愛心而行惠施，謂任自性於諸有情。
 1. To show compassion and charity is to let one’s own nature be used by all sentient beings.
二、珍寶心而行惠施，謂於施所。
 2. To do charity with a precious heart is to give to the place where you give.
三、平等心而行惠施，謂於怨親及中庸所。
 3. Act with an equal heart and do charity, which is said to be a moderate place for relatives and friends who are resentful.
四、調伏垢心而行惠施。
 4. Conquer the dirty mind and practice charity.
謂於慳垢及蓄積垢。
 It is said to save dirt and accumulate dirt.
當知不施於他名為慳垢，自不受用名蓄積垢。
 You should know that if you do not apply to others, it is called saving filth, and you will not use the name to accumulate filth.
五、欣樂心而行惠施。
 5. Give charity with a happy heart.
謂由七相。
 It is said to be composed of seven phases.
一、於未來求者發喜樂心故；
 1. To be happy for those who seek in the future;
二、於已來求者，初見便生淨信心故；
 2. For those who have come to ask for help, you will have pure faith when you first see them;
三、於正施時生悅豫心故；
 3. When you are doing good things, you will have a happy heart;
四、生靜定心故；
 4. To calm down and calm the mind;
五、生無足心故；
 5. Because of lack of contentment in life;
六、生不惱害意趣心故；
 6. Don’t be upset and harm your mind;
七、施已無追悔心故。
 7. There is no regret for giving.
六、忍辱心而行惠施，謂於求者強遮障中能堪忍故，及無厭倦故。
 6. Be patient and give alms, that is, you can endure the obstacles faced by those who ask for them, and you are never tired of them.
七、以慈心而行惠施，謂於惱害者。
 7. Give charity out of compassion and respond to those who are annoyed or harmed.
八、以悲心而行惠施，謂於有苦者。
 8. Give charity with compassion and address those who are suffering.
九、以喜心而行惠施，謂於有功德者。
 9. Perform charity with a happy heart and say that you have meritorious deeds.
十、以捨心而行惠施，謂於親友所。
 10. Give alms with generosity and tell relatives and friends.
云何語清淨十相？
 How can you say the ten pure aspects?
一、先於施物恣彼乞者。
 1. Those who give to others before begging.
二、彼若至時稱善來進。
 2. If he comes and says good deeds, he will come forward.
三、遠離嚬蹙，平面而視，舒顏含笑，先言問訊。
 3. Stay away from frowning, look flatly, smile at ease, and ask questions first.
四、以柔軟言共申談論，安慰乞者。
 4. Use soft words and talk together to comfort the beggar.
五、從此無間，言當施汝可愛財物，欣慶斯施。
 5. From now on, I will give you my beloved property and I will give it to you happily.
六、正發施言：
 6. Properly speaking Shi Yan:
吾今惠汝。
 I am here to benefit you.
七、彼若遮障，從容分布不出麁言。
 7. If there is a barrier, he will spread out calmly and no words will come out.
八、於乞求者若對、若背，不毀不呰，亦無論說。
 8. If you answer the beggar's request or if you deny it, you will neither destroy it nor deny it, and do not say anything.
九、若無施物，正言詞謝，許得隨與。
 9. If you don’t have anything to offer, just express your thanks in a correct way, and you will be rewarded.
十、於乞求者，終不對面呵責、驅逐、輕笑、戲弄，亦不令其改容懷愧。
 10. Never scold, expel, chuckle, or tease those who beg, nor make them change their appearance or feel ashamed.
云何智清淨十相？
 How can I understand the ten pure and pure aspects?
一、由惠施智清淨，二、由求者智清淨，三、由施物智清淨，四、由施加行智清淨，五、由以施成熟有情智清淨，六、由方便善巧智清淨，七、由諸欲過患智清淨，八、由除垢智清淨，九、由於友遠離攝受智清淨，十、由隱覆六方智清淨。
 1. The knowledge of giving is pure. 2. The knowledge of seeking is pure. 3. The knowledge of giving things is pure. 4. The knowledge of giving is pure. 5. The knowledge of giving to mature sentient beings is pure. , 7. Purify from the wisdom of excessive desires, 8. Purify from the wisdom of removing impurities, 9. Purify from the wisdom of being far away from friends, 10. Purify from the wisdom of covering the six directions.
一、由惠施智清淨者，謂於施異名、於施體相、於施訓辭、於施差別，皆如實知而行惠施。
 1. Those who are pure in the wisdom of benevolence means that they know the different names of benefactors, the physical appearance of benefactors, the instructions of benefactors, and the differences of benefactors, and they all know the truth and practice benevolence.
二、由求者智清淨者，謂於一切有情，皆住福田覺而行惠施，於諸勝劣、有得有失、怨恩等所能善了知，隨來求者所樂差別而行施故。
 2. Those who have pure wisdom from those who seek, say that all sentient beings live in the blessed field and perform charity, and can understand well the advantages and disadvantages, gains and losses, grudges, etc., and they will be different according to the pleasure of the seeker. Do it by giving.
又先以諸所施財物，遍於一切有情之類意樂而捨，若諸求者自然取時，皆生隨喜。
 Furthermore, he first gives away all the donated wealth to all sentient beings with the intention of giving it away. If those who ask for it naturally take it, they will all be happy.
三、由施物智清淨者，謂於一切工巧業處智善巧故。
 3. From the pure wisdom of giving things, it is said that all craftsmanship is wise and skillful.
速疾能集所有財物而用惠施。
 Quickly can gather all the wealth and use it for charity.
或由善根之所攝受，謂於前生、或現法受所感財物而用惠施。
 Or it may be taken in by the good roots, that is, in the previous life, or in the present dharma, the money received and used to benefit.
或發神通、或由法受所致財物而用惠施。
 Either he develops magical powers, or he receives wealth from the Dharma and uses it to benefit others.
或他積集所有財物而用惠施，如勸導他，或任彼務。
 Or he accumulates all his belongings and uses them as favors, such as persuading him, or letting him do other things.
四、由施加行智清淨者，謂於施加行能善了知，不令求者身心勞倦，自心無染而行惠施。
 4. Those who have pure knowledge of performing actions can be said to be good and understanding in performing actions. They will not make the seekers physically and mentally tired, and they will give alms without stains in their own minds.
善能分布施來求者，施貧匱者、施無依者、施惡行者、施妙行者、施自僕從。
 Good deeds can be distributed to those who ask for help, to the poor and needy, to the helpless, to those who have done evil, to those who have done wonderful things, and to those who are self-servants.
謂若貧乏、中財、大財，隨其所應，如軌行施，非不如軌。
 It is said that if you are poor, have medium wealth, or have great wealth, you should follow the rules and act according to the rules. It is not inferior to the rules.
五、由施成熟有情智清淨者，謂善了知施能成熟諸有情已而行惠施，以所施物與諸大眾普共行施，亦令大眾生無量福。
 5. A person with pure wisdom and pure understanding of giving to mature sentient beings means that he can mature sentient beings who are good at giving and then perform charity, and use the donated things to share with all the people, and also bring immeasurable blessings to all people.
又於貧窮樂行施者，以己財物分布與之，令其行施。
 Also, distribute your own property to those who are poor and willing to give, and encourage them to do so.
或有不貧，內懷慳悋，雖欲惠施，而不能用自財布施，即以財物與之令施。
 There may be people who are not poor, but are frugal in their hearts. Although they want to give, but cannot use their own money to give, they will give to others with money.
或於佛法及僧田中欲有所作，便以財物棄捨與之，令彼造作。
 Or if you want to do something in the fields of Dharma and monks, you will throw away your property and make them do something.
由此因緣，於二門中生無量福。
 From this cause and condition, immeasurable blessings arise in the two doors.
六、由方便善巧智清淨者，謂或由教導令行惠施，或強力逼令行惠施，或領彼恩令行惠施，或由生故令行惠施，或由神力而行惠施。
 6. Those who are skilled in expedients and have pure wisdom are those who are either instructed to do good deeds, or forcefully forced to do good deeds, or received favors and orders to do good deeds, or were ordered to do good deeds by birth, or performed by divine power. Benefit.
七、由諸欲過患智清淨者，謂於諸欲所有過患如實知已而行惠施。
 7. Those who have pure knowledge of the faults and problems of desires are those who truly understand all the faults and problems of desires and perform charity.
謂於苦蘊中，或時了知二種過患。
 It is said that there are two kinds of faults in the aggregate of suffering.
一者、現法，二者、後法。
 The first is the present method, and the second is the later method.
或時了知五種過患，謂如五種過患經說。
 Perhaps when one understands the five kinds of faults, it is said that the sutras about the five kinds of faults are as follows.
或時了知六種過患，謂此諸欲是怖增語，如是等類廣說如經。
 Perhaps when you understand the six kinds of faults, you will say that these desires are fearful and increase your speech, and these and other categories will be widely expounded as in the Sutra.
或時了知七種過患，謂知諸欲無常、虛偽、誑妄、失法，譬如幻事惑亂愚夫。
 Perhaps you will understand the seven faults, that is, you will know that desires are impermanent, hypocritical, deceitful, and lawless, such as illusions that confuse a fool.
或時了知八種過患，謂知諸欲如朽骸骨，如經廣說，乃至猶如樹端熟果。
 Perhaps when you understand the eight kinds of faults, you know that desires are like rotten bones, as the Sutras have widely said, or even like ripe fruits on a tree.
八、由除垢智清淨者，謂於除遣十四垢業如實知已而行惠施，此如尸佉落迦經說。
 8. Those who are pure in the wisdom of removing impurities know how to eliminate the fourteen impure karma and perform charity according to the truth. This is just like what the Sutra says.
九、由於友遠離攝受智清淨者，謂能善知遠離四種惡友、攝受四種善友而行惠施，此亦如尸佉落迦經說。
 9. Since friends are far away from and receive pure wisdom, it is said that they can know well and stay away from the four kinds of bad friends, and accept the four kinds of good friends and perform benefits. This is also like what is said in the Sikaluka Sutra.
十、由隱覆六方智清淨者，謂隱覆六方而行惠施。
 10. A person whose wisdom is pure and concealed in the six directions is said to be able to perform charity by concealing himself in the six directions.
此亦如尸佉落迦經說。
 This is also what the Shiji Luojia Sutra says.
云何垢清淨十相？
 Why is it so dirty and pure?
一、遠離懈怠垢而行惠施，謂或內、或外、或近、或遠、或身疲倦、或不疲倦、或身羸劣、或不羸劣而常惠施。
 1. To stay away from the defilement of laziness and give charity means to always give charity whether inside or outside, whether near or far, whether the body is tired or not tired, whether the body is weak or not.
二、遠離貪垢而行惠施，謂於財物。
 2. Stay away from greed and do charity, which is called wealth.
三、遠離瞋垢而行惠施，謂於求者。
 3. Stay away from anger and defilement and practice charity, which is said to be for those who seek.
四、遠離癡垢而行惠施，謂於因果。
 4. Stay away from the defilements of delusion and practice charity, which is called cause and effect.
五、遠離障垢而行惠施。
 5. Stay away from obstacles and do charity.
言障垢者，謂四種障。
 Those with speech impediments and stains are called four kinds of impediments.
一、不串習，二、匱乏，三、耽湎，四、觀果。
 1. Not following the habit, 2. Lack, 3. Delay, 4. Observing the results.
六、善分布而行惠施，此即遠離非道理垢。
 6. Distributing good things and doing good deeds means staying away from the evil deeds of evil.
謂貧乏者，於自僕從；
 Those who are said to be poor are slaves to themselves;
若中財者，即於彼所及貧苦所；
 If you are rich, you will be in that place and in poverty;
若大財者，即於彼所，亦於其餘來求者所。
 If you have great wealth, it will be in that place, and it will be in the same place as others who come to seek it.
七、由圓滿而行惠施，此即遠離諸減少垢。
 7. To practice charity from perfection is to stay away from all the defilements that reduce things.
謂事圓滿、意樂圓滿。
 It means that things are perfect and happiness is perfect.
事圓滿者，復有七相。
 When things are completed, they will have the seven characteristics again.
一、施資產事，二、施國土事，三、施有情事，四、施莊嚴事，五、施舍宅事，六、施居處事，七、施內身事。
 1. Giving to property affairs, 2. Giving to land affairs, 3. Giving to emotional affairs, 4. Giving to solemn matters, 5. Giving to house affairs, 6. Giving to residence and dealing with affairs, 7. Giving to inner body matters.
意樂圓滿者，謂於內身及外財寶，獲得自性無著意樂。
 The person who has perfect mental happiness means that he has obtained the intrinsic happiness without attachment in the inner body and external treasures.
八、由清淨而行惠施，此即遠離不清淨垢。
 8. To practice charity from purity is to stay away from impurity.
謂由十種清淨，即無著無取等。
 It is said that from the ten kinds of purity, there is no attachment, no grasping, etc.
如本地分廣說。
 Such as local branch Guang said.
九、善觀察而行惠施，此即遠離惡慧垢。
 9. Being good at observing and doing good deeds will keep you away from the stain of evil wisdom.
謂觀察施物、觀察意樂、觀察其田。
 It means observing the things given, observing the pleasure, and observing the fields.
觀察施物者，謂觀察受用勝於積聚，觀察惠施勝於受用。
 Those who observe giving are better to observe the use than to accumulate; to observe the benefit is better than the use.
何以故？
 Why?
若唯積聚，不能自益、不能益他，非現法利、非後法利。
 If you just accumulate, you will not be able to benefit yourself or others, and it will not benefit you now or later.
若諸菩薩唯自受用，名自饒益，非饒益他，名現法利，非後法利。
 If Bodhisattvas only use it for themselves, it is called self-benefit, not benefit to others, and it is called present Dharma benefit, not subsequent Dharma benefit.
若諸菩薩能行惠施，便自發生廣大歡喜，名自饒益、名饒益他，名現法利、名後法利。
 If Bodhisattvas can perform acts of kindness and charity, they will spontaneously generate great joy, which is called benefit to oneself, benefit to others, name of Dharma benefit in the present, and Dharma benefit in the future.
觀察意樂者，當知意樂略有四種。
 Those who observe happiness should know that there are four types of happiness.
一、於因中無倒意樂，二、於果中無著意樂，三、於有情悲愍意樂，四、於一切智智圓滿意樂。
 1. There is no unintentional happiness in the cause; 2. There is no happiness in the result; 3. There is happiness in the compassion of sentient beings; 4. There is happiness in the perfection of all wisdom and wisdom.
由如是等諸意樂故，而行惠施。
 Because of the joy of all these thoughts, he performs charity.
觀察田者，當知略由五相：
 Those who observe the fields should know the following five aspects:
一、於是處乞求可得；
 1. So you can get whatever you ask for;
二、於是處已有乞求，復加貧匱；
 2. So there is begging everywhere and poverty increases;
三、於是處已有貧匱，復無依怙；
 3. As a result, there is poverty everywhere and no one to rely on;
四、於是處有無依怙，復行惡行；
 4. As a result, there is no one to rely on, and the evil deeds resume;
是名為田。
 It's called Tian.
五、於是處雖無此等，而有修行善行可得。
 5. Although there is no such thing here, there are still good deeds that can be obtained through practice.
由七種相，當知非田。
 From the seven characteristics, you should know that it is not a field.
一、乞求者極大暴惡，曾為怨害，歸依怨害而有所求；
 1. The beggar is extremely cruel and evil. He has been harmed by resentment and seeks something in return of resentment;
二、勸為善事終不能得；
 2. Encouraging good deeds will ultimately lead to failure;
三、心懷染污，為染污事而有乞求；
 3. Having a defiled mind and begging for defiled things;
四、為損惱而有乞求；
 4. Begging for trouble;
五、乞求者或自是魔，或魔所魅，非處乞求；
 5. The beggar may be a demon himself, or he may be possessed by a demon and is begging in a strange place;
六、乞求父母，或復隨一非所施物；
 6. Begging parents, or giving back things that are not given;
七、能為無義。
 7. Being able to do anything is meaningless.
由此等相，當知是名觀察非田。
 From these appearances, you should know that this is called observation, not a field.
十、具方便德而行惠施，此即遠離無方便過失垢。
 10. Practicing charity with the virtue of expediency means staying away from the defilements of lack of expediency.
此中方便者，謂串習施，不顧身命，悲愍有情，真實義智、無上菩提勝解，教導、強力逼迫、處任恩報、生及神力。
 Among these, expediency refers to continuous practice of giving without regard for life and death, compassion for sentient beings, true wisdom, supreme enlightenment, teaching, forceful persecution, retribution, rebirth, and divine power.
瑜伽師地論卷第七十四
 Volume 74 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第七十五彌勒菩薩說
 The Sayings of Maitreya Bodhisattva, Volume 75 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之四
 The fourth place in the bodhisattva ground
復次，當知菩薩毘奈耶略有三聚。
 Again, you should know that Bodhisattva Vinaya has three gatherings.
初律儀戒毘奈耶聚，如薄伽梵為諸聲聞所化有情略說毘奈耶相，當知即此毘奈耶聚。
 In the Vinaya Samura of the First Vinaya Samurai, just as Bhagavan briefly explains the Vinaya Symbols to the sentient beings transformed by the voice-hearers, you should know that this is the Vinaya Samurai.
云何攝善法戒毘奈耶聚？
 Why do you take the good Dharma and precepts Vinaya Gathering?
謂諸菩薩，於攝善法戒勤修習時，略於六心應善觀察。
 It is said that all Bodhisattvas, when taking good Dharma and precepts and diligently practicing them, should pay close attention to the six minds and observe them carefully.
何等為六？
 What is six?
一、輕蔑心，二、懈怠俱行心，三、有覆蔽心，四、勤勞倦心，五、病隨行心，六、障隨行心。
 1. The mind of contempt, 2. The mind of laziness, 3. The mind of covering up, 4. The mind of tiredness of hard work, 5. The mind of sickness, 6. The mind of obstruction.
若諸菩薩，於善法中所有輕心、無勝解心及陵蔑心，名輕蔑心。
 If Bodhisattvas have a mind of contempt, a mind of invincibility and a mind of contempt for good Dharma, it is called a mind of contempt.
若有懶墮、憍醉、放逸所纏繞心，名懈怠俱行心。
 If there is a mind entangled by laziness, drunkenness, and carelessness, it is called the mind of laziness.
若貪欲等隨有一蓋，或諸煩惱及隨煩惱所纏繞心，名有覆蔽心。
 If there is a cover with greed, etc., or if the mind is entangled with worries and worries, it is called a covered mind.
若住勇猛增上精進，身疲、心倦映蔽其心，名勤勞倦心。
 If you keep on vigorously increasing your energy, your body and mind will be tired and your mind will be covered with fatigue, which is called hard-working and tired mind.
若有諸病損惱其心，無有力能，不堪修行，名病隨行心。
 If there are various diseases that damage the mind and make it incapable of practicing, it is called a disease accompanying the mind.
若有喜樂談論等障隨逐其心，名障隨行心。
 If there are obstacles such as happiness, talking, etc. following the mind, it is called the mind following obstacles.
菩薩於此六種心中，應正觀察：
 A Bodhisattva should observe these six kinds of hearts:
我於如是六種心中，為有隨一現前行耶，為無有耶？
 In these six kinds of hearts, do I move forward as one appears, or do I have no existence?
於前三心，菩薩一向不應生起；
 In the first three states of mind, a Bodhisattva should never arise;
設已生起，不應忍受。
 If it has arisen, it should not be tolerated.
若有忍受而不棄捨，遍於一切皆名有罪。
 If you endure without giving up, everything will be called a sin.
勤勞倦心現在前時，由此心故，捨善方便，若為暫息身心疲惱，當於善法多修習者，當知無罪。
 When the diligent and tired mind is present, and because of this mind, one abandons good means to temporarily relieve physical and mental fatigue and practices more good Dharma, he will know that he is not guilty.
若於一切畢竟捨離，謂我何用精勤修習如是善法，令我現在安住此苦。
 If I give up on everything, how can I use my energy to practice such a good method so that I can live in this suffering now?
若如是者，當知有罪。
 If so, you should know that you are guilty.
病隨行心現在前時，菩薩於此無有自在，不隨所欲修善加行，雖復忍受而無有罪。
 When the disease-following mind appears in front of you, the Bodhisattva is not at ease here and does not practice good deeds as he pleases. Even if he endures it again, he will not be guilty.
障隨行心現在前時，若不隨欲墮在其中，或觀此中有大義利，雖復忍受而無有罪。
 When the obstacle-following mind appears in front of you, if you don't fall into it according to your desires, or if you see that there is great righteousness and benefit in it, you will not be guilty even if you endure it.
若隨所欲故入其中，或觀是中無有義利，或少義利而故忍受，當知有罪。
 If you enter into it as you please, or if you think there is no righteousness or benefit in it, or if you endure it because it has little righteousness or benefit, you should know that you are guilty.
如是六心，前三生已而忍受者，一向有罪；
 Those who have endured these six kinds of hearts for the past three lives are always guilty;
病隨行心雖復忍受，一向無罪；
 Although the mind endures the disease as it goes along, it is still guiltless;
餘之二心，若生起已而忍受者，或是有罪、或是無罪。
 If the other two minds arise and are endured, they are either guilty or not guilty.
若諸菩薩，於作有情利益戒中勤修習時，當正觀察六處攝行。
 If Bodhisattvas practice diligently in the precepts for the benefit of sentient beings, they should observe the six bases.
所謂自、他、財衰、財盛、法衰、法盛，是名六處。
 The so-called self, others, decline of wealth, prosperity of wealth, decline of Dharma, and prosperity of Dharma are called six places.
言財衰者，謂衣食等未得不得，得已斷壞。
 To talk about the decline of wealth is to say that food, clothing, etc. have not been obtained and what has been obtained has been exhausted.
與此相違，當知財盛。
 Contrary to this, you should know that wealth is abundant.
言法衰者，謂越所學，於先未聞勝義所攝如來所說微妙法句不得聽聞。
 Those whose teachings are weak are those who have surpassed what they have learned and cannot hear the subtle Dharma sentences spoken by the Tathagata who have not heard the supreme meaning before.
如不聽聞先所未聞，如是於先所未思惟不得思惟，有聽聞障、有思惟障，設得聞思，尋復忘失。
 If you don't hear what you haven't heard before, if you don't think about what you haven't thought about before, you can't think about it, you have hearing impairment and thinking impairment. If you hear and think about it, you will find it and forget it.
於所未證修所成善而未能證，設證還退。
 If you fail to realize what you have accomplished through cultivation and practice, then you will be withdrawn if you try to achieve it.
與此相違，當知法盛。
 Contrary to this, you should know that the Dharma is flourishing.
此中菩薩作自法衰，令他財盛，此不應為。
 The Bodhisattva's own Dharma weakens and makes other people's wealth prosper. This should not be done.
如令財盛，法盛亦爾。
 If the wealth is prosperous, the Dharma will also be prosperous.
此中義者，越學所攝及能隨順越學所攝，或於證法退失所攝，當知法衰。
 The meaning of this is that the more you learn, the more you learn, and the more you learn, the more you learn, or if you lose the ability to realize the Dharma, you should know that the Dharma is declining.
又諸菩薩作自財衰，令他財盛，若此財盛不引法衰，此則應為；
 Furthermore, all Bodhisattvas cause their own wealth to decline and cause others to prosper. If the prosperity of wealth does not lead to the decline of Dharma, this is what it should be;
若引法衰，此不應為。
 If the introduction method is weak, this should not be done.
如令財盛，法盛亦爾。
 If the wealth is prosperous, the Dharma will also be prosperous.
又諸菩薩作自財盛，令他財盛，此則應為。
 Moreover, all Bodhisattvas make their own wealth prosperous and make others prosperous. This is what they should do.
如令財盛，法盛亦爾。
 If the wealth is prosperous, the Dharma will also be prosperous.
又諸菩薩作自法盛，令他財盛，此則應為。
 Moreover, the Bodhisattva's actions make his own Dharma prosperous and make other people's wealth prosperous. This is what should be done.
如令財盛，法盛亦爾。
 If the wealth is prosperous, the Dharma will also be prosperous.
於如是事，若不修行，名為有罪；
 If you do not practice such things, you are guilty;
若正修行，是名無罪。
 If you practice correctly, this is called sinlessness.
如是且說菩薩所受三種律儀略毘奈耶，菩薩於中常應作意思惟修學。
 In this way, let’s talk about the three types of rituals that Bodhisattvas receive. Bodhisattvas should always practice and practice them.
若有於此三種所受菩薩戒中，隨有所闕，當知非護，當言不護菩薩律儀，不當言護。
 If there are gaps in the three types of Bodhisattva precepts received, you should know that you are not protecting them.
此三種戒，由律儀戒之所攝持，令其和合。
 These three kinds of precepts are supported by the rules and regulations, making them harmonious.
若能於此精勤守護，亦能精勤守護餘二。
 If you can guard this diligently, you can also guard the remaining two diligently.
若有於此不能守護，亦於餘二不能守護。
 If you can't protect this, then you can't protect the other two.
是故若有毀律儀戒，名毀一切菩薩律儀。
 Therefore, if someone destroys the rituals and precepts, it is called destroying all the Bodhisattva's rituals.
若有為令他了知故，隨順他故，由他勸導受菩薩戒，非自所起增上意樂、隨觀隨察自生淨信、於諸有情住憐愍心、愛樂善法受菩薩戒，當言此非真實防護，亦非圓滿修習善法，亦不能得彼果勝利。
 If there is someone who wants to make him understand, follow him, and accept the Bodhisattva precepts under his guidance, it will not arise from his own initiative to increase the happiness of the higher mind, observe and observe to generate pure faith, live in a heart of pity and compassion for all sentient beings, love and accept good dharma. Bodhisattva precepts, it should be said that this is not true protection, nor is it perfect practice of good Dharma, nor can it achieve the result of victory.
與此相違，當知乃名真實防護，亦能獲得彼果勝利。
 Contrary to this, it should be known that this is called true protection, and it can also achieve victory.
復次，若有不捨如是律儀，當知餘生亦得隨轉，非彼捨者。
 Again, if you are unwilling to give up such a law, you should know that you will have to follow it for the rest of your life, and it is not the one who gives up.
又捨因緣略有四種。
 There are also four types of karma.
一者、決定發起受心不同分心；
 First, decide to initiate different distractions;
二者、若於有所識別大丈夫前，故意發起棄捨語言；
 Second, if you deliberately initiate the renunciation of words in front of a recognized man;
三者、總別毀犯四種他所勝法；
 Third, never destroy or violate the four methods he has conquered;
四者、若以增上品纏，總別毀犯隨順四種他所勝法。
 Fourthly, if you are entangling yourself with a higher quality, don’t destroy the four methods of following and obeying that he has won.
由此因緣，當知棄捨菩薩律儀。
 Due to this reason, you should know how to abandon the Bodhisattva's laws.
若有還得清淨受心，復應還受。
 If you have a pure mind to receive it, you should receive it again.
復次，若有出家菩薩，除三衣外所有長物，佛所聽畜，身所受用順安樂住，若故思擇施來求者，當知無罪。
 Again, if there is a monastic Bodhisattva who has all his long-lasting possessions except three robes, a beast that the Buddha listens to, and his body is used smoothly and peacefully, and if he thinks of choosing charity to ask for help, he should know that he is not guilty.
若顧善品，非慳貪障而不施者，亦無有罪。
 If one cares about good deeds and fails to do so out of greed and greed, he is not guilty.
諸有葉紙已書正法，有嬰兒慧眾生來乞，若施與之，當知有罪；
 The righteous Dharma has been written on various leaves of paper, and sentient beings with infant wisdom come to beg. If you give to them, you should know that you are guilty;
若勸他施，亦名有罪。
 If you persuade him to give alms, it is also a crime.
除作是心：
 Except for the heart:
我今惠彼，欲試其人於甚深法堪受持不？
 Now I am benefiting him, and want to test whether he can accept and uphold the profound Dharma?
能信解不？
 Can you believe it?
如是無罪。
 If so, not guilty.
若以葉紙書似正法及外道論，或先已書，授彼信解眾生手中，或勸他與，當知有罪。
 If you write something like the Dharma or non-Buddhism on a piece of paper, or if you have already written it and put it in the hands of a believing being, or if you persuade him to give it to you, you should know that you are guilty.
菩薩唯應勸彼棄捨手中異論，或令書寫諸佛聖教，或自欲知彼不堅實，不應開示。
 The Bodhisattva should only advise him to give up his idiosyncrasies, or to order the Buddha's teachings to be written down, or because he wants to know that they are not solid, so he should not teach them.
或有葉紙猶未書寫，有來求乞，爾時菩薩應問彼言：
 Perhaps there is a piece of paper with no writing on it, and someone comes to beg for help. At that time, the Bodhisattva should ask him:
汝今何用如是物為？
 How can you use such things now?
彼若答言：
 He replied:
我欲轉賣以充食用。
 I want to resell it for food.
若此葉紙為書正法，則不應與。
 If this leaf paper is calligraphy, it should not be used.
有財物者，應施價直；
 Those who have property should pay a fair price;
若無價直，二俱不與，亦無有罪。
 If there is no value for the truth, and neither of them agrees, there is no sin.
彼若答言：
 He replied:
我求此物為書正法。
 I ask this thing to be the correct method of writing.
即以葉紙應施與之，仍告彼言：
 Even if he gave it to him with leaves and paper, he still told him:
隨意受用。
 Feel free to use it.
彼若欲書下劣典籍，不與無罪。
 If he wants to write down bad classics, he will not be blamed.
如書下劣，書等亦爾。
 Just as the book is inferior, so is the book.
若欲書寫最勝經典，不施與者，當知有罪。
 If you want to write the most excellent sutras and do not give them to others, you should know that you are guilty.
若諸菩薩，於己有恩諸有情所，隨順恩想，相續發起親友意樂，以有染心，方便攝受欲為朋黨，當知有罪。
 If Bodhisattvas, who are kind to themselves and other sentient beings, follow the thoughts of kindness, continuously arouse the will and joy of relatives and friends, and use the tainted mind to take advantage of desires as a companion, they should know that they are guilty.
或於有怨諸有情所，隨順怨想，相續發起怨讎意樂，有穢濁心，當知有罪。
 Or if you have resentment against other sentient beings, follow your thoughts of resentment, and continuously generate resentment and pleasure, and have a filthy mind, you should know that you are guilty.
或於無恩無怨諸有情所，相續發起中庸意樂、放捨意樂，當知有罪。
 Or if you continue to develop the joy of moderation and the joy of equanimity among sentient beings who have no kindness or resentment, you should know that you are guilty.
若有現前求欲出家，隨順觀察時有過患、却有過患，不度出家，當知無罪。
 If there is a person who wishes to become a monk, but observes that there are faults, and then fails to become a monk, you should know that you are not guilty.
若有安住憐愍彼心，雖度出家，亦無有罪。
 If you have a heart of pity and sympathy for others, you will not be guilty even if you become a monk.
如說出家，受具足戒、與作依止、攝為徒眾，當知亦爾。
 If you say that you have become a monk, you have received sufficient precepts, you can rely on them, and you can become a disciple, you should know this.
由如是等所有行相，當知菩薩三種戒蘊皆得圓滿。
 From all the behaviors and signs such as this, we should know that the Bodhisattva's three precepts are all perfected.
復次，先已廣說施等，今當略說。
 Again, I have already talked extensively about Shi and so on, but now I will briefly talk about it.
謂諸菩薩所有布施，略與五種功德相應，得入布施到彼岸數。
 It is said that all the donations given by Bodhisattvas correspond to the five kinds of merits and virtues, and the number of donations can reach the other shore.
何等為五？
 What is five?
一者、無著，二者、無戀，三者、無罪，四、無分別，五者、迴向。
 The first is non-attachment, the second is lovelessness, the third is guiltlessness, the fourth is non-discrimination, and the fifth is dedication.
如施，戒等當知亦爾。
 You should know how to give and take precepts.
無著者，謂於一切種施等障法中，無有罣礙。
 The one who has no existence means that there is no existence in all kinds of giving and other obstacles.
無戀者，謂於有染及彼果中，心無繫著。
 To be without love is to say that the mind is not attached to the affair and its consequences.
無罪者，謂遠離一切種施等隨煩惱。
 To be sinless means to be free from all kinds of charity and accompanying troubles.
無分別者，謂於施等不觀遍計所執自性。
 The one who has no distinction means that he does not observe the inherent nature of giving and others.
迴向者，謂以一切施等諸行，願得阿耨多羅三藐三菩提果。
 Dedication means that by doing all the charity and other deeds, we are willing to obtain the fruit of Anuttarasamyaksambodhi.
如是菩薩由此五德，攝受一切波羅蜜多，名菩薩施，乃至名菩薩慧；
 Such a Bodhisattva absorbs all the paramitas based on these five virtues, which is called Bodhisattva's charity, and is even called Bodhisattva's wisdom.
名一切施，乃至名一切慧；
 Named All Giving, and even named All Wisdom;
名艱難施，乃至名艱難慧。
 The name is difficult to give, and even the name is difficult to be wise.
廣說一切嗢拕南頌，皆隨決了，一切皆如本地分說。
 All the chants of the Southern Song of Guangzhou are all followed, and everything is explained locally.
復次，於施波羅蜜多，由內及外有十隨煩惱。
 Again, in the Paramita, there are ten troubles from the inside and outside.
對治彼故，得施波羅蜜多十種清淨。
 To treat this, you can apply ten more kinds of paramitas to purify them.
如菩薩地已說，由增一次第。
 As Bodhisattva has said, by increasing the level.
依於外門有五隨煩惱。
 There are five accompanying afflictions depending on the outer door.
一、遍染惱性，二、棄捨性，三、不持可樂性，四、意望不圓滿性，五、不成熟性。
 1. The nature of universal defilement, 2. The nature of abandonment, 3. The nature of not holding on to joy, 4. The nature of unsatisfactory wishes, and 5. The nature of immaturity.
依於內門有五隨煩惱。
 There are five accompanying afflictions depending on the inner door.
一、不出離性，二、雜染惱性，三、不劣薄性，四、現前墮性，五、盡滅法性。
 1. The nature of non-renunciation, 2. The nature of defilements and afflictions, 3. The nature of non-inferiority and thinness, 4. The nature of present and fallen nature, 5. The nature of annihilation.
復次，前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨。
 Again, in the previous precepts, it has been said that the ten kinds of shila are pure. You should know that the first one is the purity of the mind and happiness, and the remaining nine are the purity of the additional actions.
於加行中復有五種。
 There are five more types of additions.
一、無間缺加行，二、遍修治加行，三、迴向加行，四、助伴加行，五、守護加行。
 1. The additional practice of continuous practice, 2. The additional practice of all-round cultivation, 3. The additional practice of dedication, 4. The additional practice of supporting a companion, and 5. The additional practice of guarding.
第二、第三為初加行，第四為第二加行，第五為第三加行，第六、第七、第八、第九為第四加行，第十為第五加行。
 The second and third are the initial additions, the fourth is the second addition, the fifth is the third addition, the sixth, seventh, eighth and ninth are the fourth addition, and the tenth is the fifth addition. .
復次，忍波羅蜜多十清淨中，當知略有二種清淨。
 Again, among the ten kinds of purity of the Endurance Paramita, you should know that there are two kinds of purity.
謂前九種，名思擇力清淨；
 The first nine types are called the pure power of selection;
其第十種，名修習力清淨。
 The tenth type is called pure practice.
思擇力清淨復有四種。
 There are four kinds of pure thinking power.
一、遠離罪生清淨，二、彼不現行清淨，三、無罪生清淨，四、遠離彼因緣清淨。
 1. Staying away from sin leads to purity; 2. Keeping away from that cause and condition leads to purity; 3. Keeping away from sin leads to purity; 3. Staying away from that cause and condition leads to purity.
一種、二種、三種、三種，如其次第。
 One kind, two kinds, three kinds, three kinds, and so on.
不忍因緣復有三種。
 There are three kinds of unbearable causes and conditions.
一、無慚，二、無愧，三、無哀愍性。
 1. No shame, 2. No guilt, 3. No sorrow or melancholy.
復次，精進波羅蜜多有十清淨。
 Again, there are ten kinds of purity in the perfection of diligence.
一、安處清淨，二、純熟清淨，三、策發清淨，四、方便清淨，五、不虛時住清淨，六、不艱辛住清淨，七、出離清淨，八、攝受助伴清淨，九、速疾神通清淨，十、無盡性清淨。
 1. Peaceful place is pure, 2. Proficiency is pure, 3. Development is pure, 4. Convenience is pure, 5. Absence is pure when there is no deficiency, 6. Absence is pure without hardship, 7. Detachment is pure, 8. Receiving and supporting companions are pure. , 9. Speedy magical power is pure, 10. Endless nature is pure.
復次，靜慮波羅蜜多有十清淨。
 Again, meditating on the Paramita is extremely pure.
一、清淨清淨，二、無漏清淨，三、根本方便清淨，四、證得根本清淨，五、自在方便清淨，六、住自在清淨，七、引發神通自在清淨，八、成熟有情自在清淨，九、降伏外道自在清淨，十、無上離繫清淨。
 1. Purity and purity, 2. Purity without leakage, 3. Purity of fundamental means, 4. Achievement of fundamental purity, 5. Purity of ease and ease, 6. Abide in ease and purity, 7. Initiation of supernatural powers, freedom and purity, 8. Mature sentient beings are free and pure, 9. Subjugation to outsiders, freedom and purity; 10. Supreme separation and purity.
復次，慧波羅蜜多有五清淨，一、通達諸相清淨，二、通達緣起清淨，三、通達教導清淨，四、通達士用清淨，五、通達證得清淨。
 Again, there are many five kinds of purity in the wisdom paramita: 1. The purity of understanding all phases; 2. The purity of understanding dependent origination; 3. The purity of understanding teachings; 4. The purity of understanding one’s application; 5. The purity of understanding the realization.
復次，云何菩薩於身住循身觀？
 Again, how can a Bodhisattva dwell in the body and observe the body?
謂於相身循環觀真如身。
 It is said that the cycle of appearance and body is to observe the true body.
如於身，於受、心、法，隨其所應，當知亦爾。
 Just like in the body, in feelings, mind, and dharmas, you should know how to respond accordingly.
云何菩薩為令未生惡不善法得不生故生欲，乃至廣說？
 Why does the Bodhisattva go so far as to spread the word about it in order to prevent evil and unwholesome dharma from arising before it is born?
謂於真如境繫心令住，為令一切相及麁重未得現前，內未生者得不生故生欲，乃至廣說。
 It is said that in the true state of mind, the mind is allowed to abide, in order to prevent all the signs and weights from appearing before, and those who have not yet been born in the body to achieve the desire of not being born, so it is widely said.
如令未生得不生故，如是已生已得現前，於內生者為令斷故，於能對治所有善法，未生令生、已生令住，乃至廣說。
 If the order has not yet arisen, it will not be born. If it has already arisen, it will appear in front of the body. Therefore, what is born in the inner body is the order of death. Therefore, it can counteract all the good laws.
當知此中，於念住位，最初繫心置所緣境；
 You should know that the position of mindfulness is initially based on the location of the mind;
次於所緣令心安住，勤修正斷；
 Secondly, let the mind rest on the object and diligently make corrections;
次得定已，復令此定善圓滿故，於神足中勤修加行；
 Once you have attained concentration, and since you want to perfect this concentration again, practice diligently in the feet of God;
定圓滿已，為令一切相及麁重得離繫故，依信等根修加行道，加行道中，根是下品，力是上品；
 After the concentration has been perfected, in order to separate all appearances and weights, we should practice the advanced path based on faith and other roots. In the advanced path, the root is the lower grade and the strength is the upper grade;
如是正修加行道已，次得覺支通達實際；
 If you practice the path properly and advance in this way, you will gain enlightenment and understand the reality;
達實際已、次修道支；
 After reaching the actual level, cultivate the path factors;
漸漸乃至證得阿耨多羅三藐三菩提，於一切障皆得解脫。
 Gradually, you will achieve Anuttarasamyaksambodhi and be liberated from all obstacles.
復次，相麁重縛，當知差別有十四種。
 Again, you should know that there are fourteen kinds of differences between each other.
一、根縛。
 1. Root binding.
二、境縛。
 2. Situation bondage.
三、有情展轉更相愛縛。
 3. Sentiments develop and become more bound to each other.
四、建立縛，謂器世間；
 4. Establishing bondage is called the world of objects;
諸所有根依之而轉，故名建立。
 All roots turn according to it, hence the name establishment.
五、於所知境無智縛。
 5. There is no bound by wisdom in the realm of knowledge.
六、於能知智無智縛。
 6. There is no bound to wisdom in being able to know.
七、後有愛縛。
 7. There will be love in the future.
八、無有愛縛。
 8. No bondage of love.
九、執著不平等因及無因縛。
 9. Attachment to unequal causes and uncaused bondage.
十、證得增上慢縛。
 10. The realization increases the fetters of contemplation.
十一、執著遍計所執自性縛。
 11. Attachment is bound to the self-nature of all things.
十二、執著補特伽羅自性縛。
 12. Perseverance makes up for the bondage of Tegara’s own nature.
十三、補特伽羅遍知增上慢縛。
 13. Complement Te Jialuo’s omniscience and increase the slow bondage.
十四、法遍知增上慢縛。
 14. Universal knowledge of the Dharma increases the bondage of contemplation.
復次，依空勤修念住菩薩，略於六種妄想縛中，當令其心速得解脫。
 Again, if the Bodhisattva who practices mindfulness of mind diligently is free from the six kinds of delusional thoughts, his mind should be liberated quickly.
云何名為六種想縛？
 What are the six kinds of thoughts?
所謂於身乃至於法發起內想，是初想縛。
 The so-called initiating internal thoughts about the body or even the Dharma is the binding of primary thoughts.
即於是中發起外想，是第二想縛。
 That is to say, when external thoughts are initiated, it is the second thought.
即於是中起內外想，是第三想縛。
 That is to say, internal and external thoughts arise in the middle, which is the third thought binding.
若於十方無數無量諸有情界，願令解脫，修習念住；
 If there are countless and immeasurable sentient beings in the ten directions, I wish to be liberated and practice mindfulness;
此中諸想，是第四想縛。
 The thoughts in this are the fourth thought bondage.
若由此故，於身等境循觀而住；
 If, for this reason, you dwell in contemplation of the body and other objects;
此中諸想，是第五想縛。
 The thoughts here are the fifth thought binding.
即於身等循觀住者；
 That is, those who observe the body and so on;
此中諸想，是第六想縛。
 All the thoughts here are the sixth thought binding.
即於此中循環觀故，復有十一後後想縛。
 That is to say, in this cycle of contemplation, there will be eleven hindsights and hindrances.
云何十一後後想縛？
 Why do you want to be tied up after the eleventh day?
謂於身等住循身等觀者，於諸雜染、清淨諦中，所起第一義想，是名初縛。
 It is said that the first thought that a person who dwells in the body, etc., and observes the body, etc., in the pure truth of defilements and defilements, has is called primary binding.
即於雜染第一義中，所起造作想，是第二縛。
 That is to say, in the first meaning of defilement, the artificial thought is the second fetter.
即於清淨第一義中，所起無造作想，是第三縛。
 That is to say, in the first meaning of purity, the thought of having no artificial thoughts is the third fetter.
即於無造作第一義中，所起常想，是第四縛。
 That is to say, in the first meaning of non-creation, constant thoughts are the fourth fetter.
即於造作雜染中，所起流轉想，是第五縛。
 That is, the thoughts that arise in the defilements of creation are the fifth bondage.
即於常中，所起無變異想，是第六縛。
 That is, in the ordinary state, the thought of no change is the sixth bondage.
即於流轉中，由有苦、有變異故，所起苦性想，是第七縛。
 That is to say, in the process of circulation, because there is suffering and variation, the thought of suffering nature arises, which is the seventh bondage.
即於此中，由生滅住異自相故。
 That is to say, it is due to the existence and destruction of different self-phases.
自相有變異故，所起彼自相想，是第八縛。
 Because the self-image changes, the thought of the self-image arises, which is the eighth fetter.
即於無變異及有變異第一義中，所起能攝染污、清淨一切法想，是第九縛。
 That is to say, in the first meaning of non-variation and variation, it is the ninth bondage that can absorb pollution and purify all thoughts.
即於雜染、清淨一切法中，所有我無染淨想，是第十縛。
 That is to say, in the midst of impurities and purification of all dharmas, the pure thought that I am untainted is the tenth bondage.
即於雜染、清淨諸法，所起無自性相想，是第十一縛。
 That is, the thought of having no self-nature regarding the impure and pure dharmas is the eleventh bondage.
由諸菩薩，於此後後諸行想縛所知境界正觀察故，能依於空善修念住，令心解脫；
 Because bodhisattvas have correctly observed the realms of all deeds and perceptions, they can practice mindfulness based on emptiness and good deeds, and liberate their minds;
於此想縛得解脫故，一切想縛皆得解脫。
 Because this fetter of thought is liberated, all fetters of thought are liberated.
復次，於大乘中，或有一類惡取空故，作如是言：
 Again, in the Mahayana, there may be a type of evil that takes emptiness, so it is said like this:
由世俗故，一切皆有；
 Because of the world, everything exists;
由勝義故，一切皆無。
 Because of ultimate meaning, everything is nothing.
應告彼言：
 He should be told:
長老！何者世俗？
 Elder! What is secular?
何者勝義？
 What is the ultimate justice?
如是問已，彼若答言：
 If you ask yourself this question, he will answer:
若一切法皆無自性，是名勝義。
 If all dharmas have no inherent nature, this is the meaning of the name.
若於諸法無自性中，自性可得，是名世俗。
 If all dharmas have no self-nature, but the self-nature can be obtained, this is called worldliness.
何以故？
 Why?
無所有中建立世俗，假設名言而起說故。
 The secular world is established in nothingness, and the famous sayings are used to tell stories.
應告彼曰：
 He should be told:
汝何所欲？
 What do you want?
名言世俗為從因有自性可得？
 The famous saying "Worldly affairs" can be obtained from its own nature?
為唯名言世俗說有？
 Why are there only worldly sayings?
若名言世俗從因有者，名言世俗從因而生而非是有，不應道理。
 If it is said that the world comes from the cause, it does not make sense.
若唯名言世俗說有，名言世俗無事而有，不應道理。
 If only the worldly sayings and famous sayings exist, then the worldly sayings and sayings exist without incident, which is not true.
又應告言：
 You should also tell:
長老！何緣諸可得者，此無自性？
 Elder! Why is it that all things that can be obtained have no inherent nature?
如是問已，彼若答言：
 If you ask yourself this question, he will answer:
顛倒事故。
 Upside down accident.
復應告言：
 Reply message:
汝何所欲？
 What do you want?
此顛倒事為有為無？
 Is this inversion of existence and non-being?
若言有者，說一切法由勝義故，皆無自性，不應道理。
 If it is said that there is, it means that all dharmas have ultimate meaning, and therefore have no inherent nature and are not justified.
若言無者，顛倒事故，諸可得者，此無自性，不應道理。
 To say that there is none is to turn things upside down, and those that can be obtained have no self-nature and do not make sense.
復次，當知由五相故，思擇大乘經起因緣說。
 Again, you should know that due to the five characteristics, consider the theory of cause and condition in the Mahayana Sutra.
謂為於說者生恭敬故，起第一說；
 It is said that because of respect for the speaker, the first explanation is given;
為攝眾故，起第二說；
 In order to capture the public, I started the second theory;
為於正法生尊重故，起第三說；
 In order to generate respect for the righteous Dharma, we come up with the third theory;
為敘事故，起第四說；
 For the sake of narrative, let’s start with the fourth theory;
為欲宣說真實義故，及多所作故，起第五說。
 In order to explain the true meaning, and for many reasons, the fifth explanation is given.
復次，依十二處自相、共相觀故，有十種無顛倒道，能證所有不共佛法。
 Furthermore, based on the twelve self-images and universal images, there are ten non-inverted ways that can realize all the unique Buddha Dharma.
當知此中，六種觀自相，四種觀共相。
 You should know that among these, there are six types of contemplation of oneself and four types of contemplation of the common form.
謂於十二處眼等名言假立相中，能遍了知唯名言相，是名第一無顛倒道，能證所有不共佛法。
 It is said that among the false and established signs of the twelve eyes and other famous sayings, one can fully understand the appearance of only sayings. This is called the first non-inverted path and can realize all the unique Buddha Dharma.
復次，於十二處能遍了知攝受虛妄分別種種生相，是名第二無顛倒道，能證所有不共佛法。
 Furthermore, in the twelve places, one can fully understand, accept, and differentiate between false and false appearances. This is called the second non-inversion path, and can realize all the unique Buddha Dharma.
復次，於十二處能遍了知依因轉相，是名第三無顛倒道，能證所有不共佛法。
 Furthermore, in the twelve places, one can fully understand the causes and transformations. This is called the third non-inversion path, and can realize all the unique Buddha Dharma.
復次於十二處能遍了知相壞轉相，是名第四無顛倒道，能證所有不共佛法。
 Furthermore, in the twelve places, one can fully understand the destruction and transformation of the image. This is called the fourth path of non-inversion, and can realize all the unique Buddha Dharma.
復次於十二處能遍了知清淨轉相，是名第五無顛倒道，能證所有不共佛法。
 Furthermore, in the twelve places, one can know all the pure and pure transformations. This is called the fifth path without confusion, and it can realize all the unique Buddha Dharma.
當知此中，依二種業有二清淨。
 You should know that there are two kinds of purity according to the two kinds of karma.
一、生起清淨，二、寂滅清淨。
 1. Purity of arising, 2. Purity of cessation.
復次，於十二處能遍了知所有名言安足處相，是名第六無顛倒道，能證所有不共佛法。
 Furthermore, in the twelve places, you can know all the famous sayings and the signs of peace. This is called the sixth non-inversion path, and you can realize all the unique Buddha Dharma.
如是六種觀察自相。
 Such are the six ways of observing oneself.
復次，即於如是十二處中，能遍了知共相自性，是名第七無顛倒道，能證所有不共佛法。
 Furthermore, in these twelve places, one can fully understand the universal self-nature. This is called the seventh path of non-inversion, and one can realize all the unique Buddha Dharma.
復次，即於如是十二處中，能遍了知共相無分別所行相，是名第八無顛倒道，能證所有不共佛法。
 Furthermore, in these twelve places, one can know all the common and undifferentiated behaviors. This is called the eighth path of non-inversion, and can realize all the unique Buddha Dharma.
復次，即於如是十二處中，能遍了知共相出世法所行相，是名第九無顛倒道，能證所有不共佛法。
 Furthermore, in these twelve places, one can fully understand the universal and transcendental Dharma. This is called the ninth path of non-inversion, and one can realize all the unique Dharma.
復次，即於如是十二處中，能遍了知共相清淨因相，是名第十無顛倒道，能證所有不共佛法。
 Furthermore, in these twelve places, one can fully understand the universal and pure causes. This is called the tenth path of non-inversion, and can realize all the unique Buddha Dharma.
如是四種觀察共相。
 Such are the four common aspects of observation.
復次，當知由八殊勝，於諸住地後後轉勝。
 Again, you should know that from the eight extraordinary victories, you will gradually become victorious in each place of residence.
一、意樂殊勝，二、心清淨殊勝，三、悲殊勝，四、波羅蜜多殊勝，五、成熟有情殊勝，六、見諸佛往趣承事供養殊勝，七、生殊勝，八、神力殊勝。
 1. The joy of mind is extraordinary, 2. The purity of mind is extraordinary, 3. The compassion is extraordinary, 4. The paramitas are extraordinary, 5. The mature sentient being is extraordinary, 6. Seeing all the Buddhas going there to serve and make offerings is extraordinary, 7. Birth is extraordinary. Extraordinary, eight, extraordinary divine power.
復次，勝義諦有五種相。
 Again, there are five aspects of ultimate truth.
一、離名言相，二、無二相，三、超過尋思所行相，四、超過諸法一異性相，五、遍一切一味相。
 1. The appearance of separation from famous sayings; 2. The appearance of no duality; 3. The appearance of exceeding the pursuit of thought and action; 4. The appearance of being more than the one and different nature of all dharmas; 5. The appearance of one single taste that pervades everything.
此勝義諦離名言相及無二相，當知如解深密經中，如理請問菩薩問解甚深義密意
 This ultimate truth is separated from the famous sayings and non-duality. You should know that in the deep secret sutra, Ruli asks the Bodhisattva to explain the profound meaning.
菩薩言：
 Bodhisattva says:
最勝子！言一切法無二。
 The winner! It is said that all dharmas are the same.
一切法無二者，何等一切法？
 All dharmas have no duality, so what are all dharmas?
云何為無二？
 What is the meaning of the cloud?
解甚深義密意菩薩告如理請問菩薩曰：
 The Bodhisattva who explains the profound meaning tells Ruli and asks the Bodhisattva:
善男子！一切法者略有二種，一者、有為，二者、無為。
 Good man! There are two types of all dharmas, one is action, the other is non-action.
是中有為非有為、非無為，無為、亦非無為、非有為。
 In this, there is doing, but not doing, and it is not inaction. Inaction, it is neither inaction nor doing.
最勝子！如何有為非有為、非無為，無為亦非無為、非有為？
 The winner! How can something be done but not done or inaction, and inaction be neither inactive nor done?
善男子！言有為者，乃是本師假施設句。
 Good man! Those who say something can be done are just my teacher’s presumptions.
若是本師假施設句，即是遍計所集言辭所說；
 If this is my teacher's hypothetical sentence, it is what I have collected and said;
若是遍計所集言辭所說，即是究竟；
 If it is said by the words collected by Panji, it is the ultimate;
種種遍計言辭所說不成實故，非是有為。
 All kinds of calculations and words are not true, so they are not true and promising.
善男子！言無為者，亦墮言辭。
 Good man! Those who speak without action also fall into words.
設離有為、無為，少有所說，其相亦爾。
 Assuming that there is action and inaction, there is little talk about it, and it is the same.
然非無事而有所說。
 However, it is not nothing but something to say.
何等為事？
 What's the matter?
謂諸聖者，以聖智、聖見離名言故，現等正覺。
 It is said that all saints have attained perfect enlightenment because of their holy wisdom and holy views.
即於如是離言法性，為欲令他現等覺故，假立名想，謂之有為。
 That is to say, in order to make others realize the nature of the Dharma by leaving it alone, I falsely established the name and thought of it and called it something.
善男子！言無為者，亦是本師假施設句。
 Good man! Those who say nothing but do nothing are also my teacher’s pretense.
若是本師假施設句，即是遍計所集言辭所說；
 If this is my teacher's hypothetical sentence, it is what I have collected and said;
若是遍計所集言辭所說，即是究竟；
 If it is said by the words collected by Panji, it is the ultimate;
種種遍計言辭所說不成實故，非是無為。
 All kinds of calculations and words are not true, so they are not right and inaction.
善男子！言有為者，亦墮言辭。
 Good man! Those who speak with action also fall into words.
設離無為、有為，少有所說，其相亦爾。
 Assuming that there is no action and action, there is little talk about it, and it is the same.
然非無事而有所說。
 However, it is not nothing but something to say.
何等為事？
 What's the matter?
謂諸聖者，以聖智、聖見離名言故，現等正覺。
 It is said that all saints have attained perfect enlightenment because of their holy wisdom and holy views.
即於如是離言法性，為欲令他現等覺故，假立名想，謂之無為。
 That is to say, in order to make others realize the nature of the Dharma in this way, we falsely establish the name and think about it and call it inaction.
最勝子！如何此事彼諸聖者，以聖智、聖見離名言故，現等正覺。
 The winner! How come these saints, because of their holy wisdom and holy views, have attained perfect enlightenment.
即於如是離言法性，為欲令他現等覺故，假立名想，或謂有為、或謂無為？
 That is to say, in order to make others realize the nature of the Dharma in such a way, they falsely set up names and thoughts, saying it is action or non-action?
善男子！如善幻師、或彼弟子，住四衢道，積集瓦礫草葉木等，現作種種幻化事業，所謂象身、馬身、車身、步身、末尼、真珠、瑠璃、螺貝、璧玉、珊瑚、種種財穀庫藏等身。
 Good man! For example, a good illusion master or his disciples live in the four thoroughfares and accumulate rubble, grass, leaves, and trees, etc., and perform various illusions, such as elephant body, horse body, carriage body, walking body, moni, pearl, glass, conch shell, and bi. Jade, coral, and all kinds of wealth are stored in the body.
若諸眾生愚癡、頑鈍、惡慧種類，無所曉知，於瓦礫草葉木等上諸幻化事，見已、聞已，作如是念：
 If all sentient beings are ignorant, stubborn, and have bad wisdom, and are ignorant, they see or hear the illusory things on the rubble, grass, leaves, trees, etc., and think like this:
此所見者，實有象身，實有馬身、車身、步身、末尼、真珠、瑠璃、螺貝、璧玉、珊瑚、種種財穀庫藏等身。
 What you see here actually has an elephant body, a horse body, a carriage body, a walking body, a body of a nun, pearls, glass, conch shells, jade, coral, and various kinds of wealth and grain storehouses.
如其所見、如其所聞堅固執著，隨起言說：
 As he saw and heard, he was firm and persistent, and then he said:
唯此諦實，餘皆愚妄。
 This is the only truth, the rest are all foolishness.
彼於後時，應更觀察。
 When he comes later, you should observe more.
若有眾生非愚、非鈍、善慧種類，有所曉知，於瓦礫草葉木等上諸幻化事，見已、聞已，作如是念：
 If there are sentient beings who are not stupid, not dull, and are of the good and wise kind, and have some knowledge, and have seen or heard the illusory things on the rubble, grass, leaves, trees, etc., and thought like this:
此所見者，無實象身，無實馬身、車身、步身、末尼、真珠、瑠璃、螺貝、璧玉、珊瑚、種種財穀庫藏等身。
 What you see here is no real image body, no real horse body, carriage body, walking body, moni body, pearl, glass, conch shell, jade, coral, various kinds of wealth and grain storehouses, etc.
然有幻狀迷惑眼事，於中發起大象身想，或大象身差別之想；
 However, there are hallucinations that confuse the eyes, causing the thought of an elephant's body, or the thought of the difference between an elephant's body;
乃至發起種種財穀庫藏等想，或彼種類差別之想。
 It may even lead to thoughts of various kinds of wealth, grains, treasury, etc., or thoughts of different types.
不如所見、不如所聞堅固執著，隨起言說：
 Not as strong and persistent as what I saw or heard, I started to say:
唯此諦實，餘皆愚妄。
 This is the only truth, the rest are all foolishness.
為欲表知如是義故，亦於此中隨起言說。
 In order to show that I know this meaning, I also started to talk about it.
彼於後時，不須觀察。
 When he comes later, there is no need to observe.
如是若有眾生是愚夫類、是異生類，未得諸聖出世間慧，於一切法離言法性不能了知；
 In this case, if there are sentient beings who are of the foolish kind and alien kind, who have not obtained the transcendent wisdom of the saints and cannot understand the dharma-nature of all dharmas;
彼於一切有為無為，見已、聞已，作如是念：
 When he sees and hears everything that is done and does not do, he thinks like this:
此所得者決定實有有為、無為。
 What you get determines whether there is action or inaction.
如其所見、如其所聞堅固執著，隨起言說：
 As he saw and heard, he was firm and persistent, and then he said:
唯此諦實，餘皆癡妄。
 Only this truth is true, the rest are all delusions.
彼於後時，應更觀察。
 When he comes later, you should observe more.
若有眾生非愚夫類，已見聖諦，已得諸聖出世間慧，於一切法離言法性如實了知，彼於一切有為、無為，見已、聞已，作如是念：
 If there are sentient beings who are not fools, who have seen the Holy Truth, who have obtained the transcendental wisdom of the saints, and who understand the dharma-nature of all dharmas as they really are, then they should have these thoughts regarding all things conditioned and unactioned, seeing and hearing:
此所得者決定無實有為、無為，然有分別所起行相，猶如幻事迷惑覺慧，於中發起為無為想，或為無為差別之想。
 What is obtained determines that there is no real action or non-action, but there is the appearance of differentiation, just like an illusion that confuses the awakened wisdom, and in it arises the thought of inaction, or the thought of inaction difference.
不如所見、不如所聞堅固執著，隨起言說：
 Not as strong and persistent as what I saw or heard, I started to say:
唯此諦實，餘皆癡妄。
 Only this truth is true, the rest are all delusions.
為欲表知如是義故，亦於此中隨起言說。
 In order to show that I know this meaning, I also started to talk about it.
彼於後時，不須觀察。
 When he comes later, there is no need to observe.
如是善男子！彼諸聖者於此事中，以聖智、聖見離名言故，現等正覺。
 Such a good man! In this matter, those saints, because of their holy wisdom and holy views, achieved perfect enlightenment.
即於如是離言法性，為欲令他現等覺故，假立名想，謂之有為、謂之無為。
 That is to say, in order to make others realize the nature of the Dharma in this way, we falsely set up names and thoughts, calling it action or inaction.
爾時解甚深義密意菩薩欲重宣此義而說頌曰：
 At that time, the Bodhisattva who understood the profound meaning wanted to reiterate this meaning and said:
佛說離言無二義，　　甚深非愚之所行。
 The Buddha said that there is no double meaning in words, and it is not the practice of fools.
愚夫於此癡所惑，　　樂著二依言戲論。
 The foolish man is confused by this delusion and is happy to talk about the drama.
彼或不定、或邪定，　　流轉極長生死苦；
 It may be unstable or wrongly settled, and it may cause extremely long periods of suffering in life and death;
復違如是正智論，　　當生牛羊等類中。
 If he violates the doctrine of right wisdom again, he will give birth to cattle, sheep, etc.
復次，勝義諦超過尋思所行相，當知如解深密經中，法涌菩薩白佛言：
 Again, the ultimate truth is more than the appearance of thoughts and actions. You should know that in the deep secret sutra, Dharma Emergence Bodhisattva said to the Buddha:
世尊！從此東方，過七十二殑伽河沙等世界，有世界名具大名稱，是中如來號廣大名稱。
 World Honored One! From the east, passing through seventy-two worlds such as the sands of the Ganga River, there is a world with a great name, which is the great name of the Tathagata.
我於先曰，從彼佛土發來至此。
 I said before that I came here from that Buddhaland.
我於彼佛土，曾見一處，有七萬七千外道，并其師首同一會坐，為思諸法勝義諦相。
 In that Buddha land, I once saw a place where seventy-seven thousand heretics and their teachers sat together to meditate on the ultimate truth of all dharma.
彼共思議、稱量、觀察、遍推求時，於一切法勝義諦相竟不能得，唯除種種意解、別異意解、變異意解，互相違背，共興諍論，口出矛\xED\xA1\x94\xED\xBE\x9E，更相\xED\xA1\x94\xED\xBE\x9E已、刺已、惱已、壞已，各各離散。
 When they thought about, weighed, observed, and speculated together, they could not find the ultimate truth of all dharma. They could only eliminate all kinds of interpretations, different interpretations, and variant interpretations. They contradicted each other, shared arguments, and spoke out against each other. \xED\xA1\x94\xED\xBE\x9E, more related to \xED\xA1\x94\xED\xBE\x9E has been separated, the thorn has been, the has been annoyed, and the bad has been separated.
世尊！我於爾時竊作是念：
 World Honored One! At that time, I secretly thought:
如來出世甚奇希有，由出世故，乃於如是超過一切尋思所行勝義諦相，亦有通達作證可得。
 It is very rare that the Tathagata came out of this world. Because he came out of this world, he has such a profound truth that surpasses all speculations and actions, and can also be obtained by understanding and testifying.
說是語已，爾時世尊告法涌菩薩曰：
 Having said these words, the World-Honored One then told Dharma Yong Bodhisattva:
善男子！如是如是！如汝所說，我於超過一切尋思勝義諦相現等正覺；
 Good man! So it is! As you said, I have attained enlightenment beyond all searching for the ultimate truth;
現等覺已，為他宣說、顯現、開解、施設、照了。
 Now that I have awakened, I will preach, show, explain, provide, and illuminate for him.
何以故？
 Why?
我說勝義，是諸聖者內自所證；
 What I say is the ultimate meaning, which all saints have proven within themselves;
尋思所行，是諸異生展轉所證。
 What you think about and do is evidenced by the unfolding of all different lives.
是故法涌！由此道理，當知勝義超過一切尋思境相。
 This is the old law! From this principle, we should know that the ultimate meaning surpasses all the phenomena of contemplation.
復次，法涌！我說勝義無相所行，尋思但行有相境界，是故法涌！由此道理，當知勝義超過一切尋思境相。
 Again, Fa Yong! I say that the ultimate meaning has no form of action, but when you think about it, your actions have the state of form. This is why the Dharma emerges! From this principle, we should know that the ultimate meaning surpasses all the phenomena of contemplation.
復次，法涌！我說勝義不可言說，尋思但行言說境界。
 Again, Fa Yong! I say that the ultimate meaning cannot be expressed in words, but when I think about it, words can describe the realm.
是故法涌！由此道理，當知勝義超過一切尋思境相。
 This is the old law! From this principle, we should know that the ultimate meaning surpasses all the phenomena of contemplation.
復次，法涌！我說勝義絕諸表示，尋思但行表示境界，是故法涌！由此道理，當知勝義超過一切尋思境相。
 Again, Fa Yong! I say that the ultimate meaning has no other expressions. Thoughts and actions express the realm. This is the way the Dharma emerges! From this principle, we should know that the ultimate meaning surpasses all the phenomena of contemplation.
復次，法涌！我說勝義絕諸諍論，尋思但行諍論境界，是故法涌！由此道理，當知勝義超過一切尋思境相。
 Again, Fa Yong! I say that the ultimate meaning eliminates all arguments, and when I think about it, I can only practice the realm of arguments. This is why the Dharma emerges! From this principle, we should know that the ultimate meaning surpasses all the phenomena of contemplation.
法涌當知！譬如有人，盡其壽量習辛苦味，於蜜石蜜上妙美味，不能尋思、不能比度、不能信解。
 Fa Yong should know it! For example, there is a person who spends his life accustomed to the taste of hard work. He cannot think about, compare, or understand the wonderful and delicious taste of honey, stone, and honey.
或於長夜由欲貪勝解，諸欲熾火所燒然故，於內除滅一切色聲香味觸相妙遠離樂，不能尋思、不能比度、不能信解。
 Or during a long night, due to the overwhelming desire for desire, all the desires are burned by the blazing fire, and all the colors, sounds, smells, fragrances, touches, wonderful forms and pleasures are destroyed within the body, and it is impossible to think, compare, believe and understand.
或於長夜由言說勝解，樂著世間綺言說故，於內寂靜聖默然樂，不能尋思、不能比度、不能信解。
 Or, for a long night, I could explain it through words, enjoying the worldly words and explanations, so I was silent and happy inside, unable to think about it, unable to compare it, unable to believe it or understand it.
或於長夜、由見、聞、覺、知表示勝解，樂著世間諸表示故，於永除斷一切表示薩迦耶滅究竟涅槃，不能尋思、不能比度、不能信解。
 Or in a long night, seeing, hearing, feeling, and knowing express the ultimate solution, and are happy with all the expressions in the world. In the eternal eradication of all expressions, Sakyaya's ultimate nirvana is unable to be thought about, cannot be compared, and cannot be believed and understood.
法涌當知！譬如有人，於其長夜由有種種我所攝受諍論勝解，樂著世間諸諍論故，於北拘盧洲無我所、無攝受、離諍論，不能尋思、不能比度、不能信解。
 Fa Yong should know it! For example, there is a person who, during the long night, there are all kinds of self-accepted and excellent explanations of different opinions, and he enjoys all the different opinions in the world. Therefore, in Beikuluzhou, there is no self, no acceptance, and free explanations. He cannot think about it or compare it. Can't believe it.
如是法涌！諸尋思者，於超一切尋思所行勝義諦相，不能尋思、不能比度、不能信解。
 Such is the gushing of Dharma! Those who think about it cannot think about it, cannot compare it, and cannot believe it and understand it.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
內證、無相之所行、　　不可言說、絕表示、
 Internal evidence, behavior without form, ineffable, absolutely expressible,
息諸諍論、勝義諦、　　超過一切尋思相。
 Putting all quarrels to rest, the ultimate truth transcends all searching and contemplation.
復次，勝義諦超過諸法一異性相，當知如解深密經中，善清淨慧菩薩白佛言：
 Again, the ultimate truth transcends all dharmas and their different natures. You should know that in the Interpretation of the Deep Tantric Sutra, the Bodhisattva Pure Wisdom said to the Buddha:
世尊甚奇！乃至世尊善說！如世尊言：
 World Honored One is so amazing! Even the World Honored One speaks well! As the World Honored One said:
勝義諦相微細甚深，超過諸法一異性相，難可通達。
 The ultimate truth is so subtle and profound that it surpasses all dharmas and their different natures, and is difficult to comprehend.
世尊！我即於此，曾見一處有眾菩薩，等正修行勝解行地，同一會坐，皆共思議勝義諦相與諸行相一異性相。
 World Honored One! Right here, I once saw a group of Bodhisattvas who were practicing the ultimate path of practice, sitting together in the same place, and they all thought about the ultimate truth and the different natures of all practices.
於此會中，一類菩薩作如是言：
 In this meeting, a certain type of Bodhisattva said:
勝義諦相與諸行相都無有異。
 There is no difference between the ultimate truth and all behaviors.
一類菩薩復作是言：
 A kind of Bodhisattva said again:
非勝義諦相與諸行相都無有異，然勝義諦相異諸行相。
 There is no difference between the non-absolute truth and the various forms of conduct, but the ultimate truth is different from the various forms of conduct.
有餘菩薩疑惑猶豫，復作是言：
 The rest of the Bodhisattva was doubtful and hesitant, and said again:
是諸菩薩誰言諦實？
 Who among these Bodhisattvas can tell the truth?
誰言虛妄？
 Who said it was false?
誰如理行？
 Who is reasonable?
誰不如理？
 Who is unreasonable?
或唱是言：
 Or sing this:
勝義諦相與諸行相都無有異。
 There is no difference between the ultimate truth and all behaviors.
或唱是言：
 Or sing this:
勝義諦相異諸行相。
 The ultimate truth is different from all behaviors.
世尊！我見彼已，竊作是念：
 World Honored One! When I saw him, I secretly thought:
彼諸善男子愚癡頑鈍，不明、不善、不如理行，於勝義諦微細甚深超過諸行一異性相，不能解了。
 Those good men are ignorant, stubborn, ignorant, unskillful, and unreasonable in their conduct. The ultimate truth is subtle and profound, exceeding all conduct and its different natures, and cannot be understood.
說是語已，爾時世尊告善清淨慧菩薩曰：
 Having said these words, the World-Honored One then spoke to the Good Pure Wisdom Bodhisattva:
善男子！如是如是！如汝所說，彼諸善男子愚癡頑鈍，不明、不善、不如理行，於勝義諦微細甚深超過諸行一異性相，不能解了。
 Good man! So it is! As you said, those good men are ignorant, stubborn, ignorant, unskillful, and unreasonable in their conduct. The ultimate truth is subtle and profound, exceeding all conduct and its different natures, and cannot be understood.
何以故？
 Why?
善清淨慧！非於諸行如是行時，名能通達勝義諦相，或於勝義而得作證。
 Good, pure and wise! Unless all actions are performed in this way, the name can understand the ultimate truth, or be able to realize the ultimate truth.
何以故？
 Why?
善清淨慧！若勝義諦相與諸行相都無異者，應於今時一切異生皆已見諦。
 Good, pure and wise! If the ultimate truth is the same as all behaviors, then all the different births at this time should have already seen the truth.
又諸異生皆應已得無上方便安隱涅槃，或應已證阿耨多羅三藐三菩提。
 In addition, all those who are born in different places should have obtained the supreme convenience and reach Nirvana, or should have achieved Anuttarasamyaksambodhi.
若勝義諦相與諸行相一向異者，已見諦者於諸行相應不除遣；
 If the ultimate truth and all actions are consistent with each other, those who have seen the truth will not be able to eliminate the correspondence between all actions;
若不除遣諸行相者，應於相縛不得解脫；
 If you do not get rid of all the karmic signs, you will not be able to escape from the bondage of the signs;
此見諦者於諸相縛不解脫故，於麁重縛亦應不脫；
 Those who see the truth of this truth cannot be freed from the fetters of various forms. Therefore, they should also not be freed from the heavy fetters.
由於二縛不解脫故，已見諦者應不能得無上方便安隱涅槃，或不應證阿耨多羅三藐三菩提。
 Since the two fetters are not liberated, those who have seen the truth should not be able to obtain the supreme method of peaceful nirvana, or should not realize Anuttarasamyaksambodhi.
善清淨慧！由於今時非諸異生皆已見諦，非諸異生已能獲得無上方便安隱涅槃，亦非已證阿耨多羅三藐三菩提，是故勝義諦相與諸行相都無異相，不應道理。
 Good, pure and wise! Since not all the different lives have already seen the truth at this time, not all the different lives have been able to obtain the supreme convenience of Nirvana, nor have they realized Anuttarasamyaksambodhi, so the ultimate truth and all behaviors are not the same. There is no difference and no reason.
若於此中作如是言：
 If you say this:
勝義諦相與諸行相都無異者。
 The ultimate truth is the same as all behaviors.
由此道理，當知一切非如理行，不如正理。
 From this principle, you should know that everything is not as good as the right principles.
善清淨慧！由於今時非見諦者於諸行相不能除遣，然能除遣；
 Good, pure and wise! Since those who do not see the truth at this time cannot get rid of all the behaviors, but they can get rid of them;
非見諦者於諸相縛不能解脫，然能解脫；
 Those who do not see the truth cannot be liberated from the bonds of various phenomena, but they can be liberated;
非見諦者於麁重縛不能解脫，然能解脫；
 Those who do not see the truth cannot be liberated from the heavy bondage, but they can be liberated;
以於二障能解脫故，亦能獲得無上方便安隱涅槃，或有能證阿耨多羅三藐三菩提，是故勝義諦相與諸行相一向異相，不應道理。
 Because the two obstacles can be liberated, one can also obtain the supreme convenience of Nirvana, or one can realize Anuttarasamyaksambodhi. Therefore, the ultimate truth and all behaviors have always been different and do not correspond to the truth.
若於此中作如是言：
 If you say this:
勝義諦相與諸行相一向異者。
 The ultimate truth is always different from the characteristics of all actions.
由此道理，當知一切非如理行，不如正理。
 From this principle, you should know that everything is not as good as the right principles.
復次，善清淨慧！若勝義諦相與諸行相都無異者，如諸行相墮雜染相，此勝義諦相亦應如是墮雜染相。
 Again, be kind, pure and wise! If the ultimate truth is the same as all the formations, and if all formations fall into the defilement phase, this ultimate truth should also fall into the defilement phase.
善清淨慧！若勝義諦相與諸行相一向異者，應非一切行相共相名勝義諦相。
 Good, pure and wise! If the ultimate truth is consistent with all actions, it should not be the ultimate truth that is common to all actions.
善清淨慧！由於今時勝義諦相非墮雜染相，諸行共相名勝義諦相，是故勝義諦相與諸行相都無異相，不應道理；
 Good, pure and wise! Since the present phase of the ultimate truth is not the phase of degenerate defilements, and all the formations have the same phase, it is called the phase of the ultimate truth. Therefore, there is no difference between the phase of the ultimate truth and the phase of all the formations, which is not the reason;
又勝義相與諸行相一向異相，不應道理。
 Moreover, the appearance of supreme meaning and the appearance of all actions are always different and do not correspond to the principles.
若於此中作如是言：
 If you say this:
勝義諦相與諸行相都無有異，或勝義諦相與諸行相一向異者。
 There is no difference between the ultimate truth and all actions, or the ultimate truth and all actions are always different.
由此道理，當知一切非如理行，不如正理。
 From this principle, you should know that everything is not as good as the right principles.
復次，善清淨慧！若勝義諦相與諸行相都無異者，如勝義諦相於諸行相無有差別，一切行相亦應如是無有差別。
 Again, be kind, pure and wise! If the ultimate truth is indistinguishable from all the behaviors, and if the ultimate truth is indistinguishable from the behaviors, all behaviors should also be indistinguishable.
修觀行者，於諸行中如其所見，如其所聞、如其所覺、如其所知，不應後時更求勝義。
 Those who practice contemplation should act as they see, as they hear, as they feel, as they know, and should not seek the ultimate meaning later.
若勝義諦相與諸行相一向異者，應非諸行唯無我性、唯無自性之所顯現是勝義相。
 If the ultimate truth is consistent with the appearance of all actions, it should not be that all actions have no self-nature and only have no self-nature, which is the ultimate truth.
又應俱時別相成立，謂雜染相及清淨相。
 In addition, when the different phases are established at the same time, they are called the mixed phase and the pure phase.
善清淨慧！由於今時一切行相皆有差別，非無差別。
 Good, pure and wise! Because all behaviors and phenomena are different now, they are not without differences.
修觀行者，於諸行中如其所見、如其所聞、如其所覺、如其所知，復於後時更求勝義。
 Those who practice contemplation should act as they see, as they hear, as they feel, as they understand in all their actions, and then seek the ultimate meaning in the future.
又即諸行唯無我性、唯無自性之所顯現名勝義相，又非俱時染淨二相別相成立，是故勝義諦相與諸行相都無有異，或一向異，不應道理。
 In addition, all actions have no self-nature, and only have no self-nature. , should not be reasonable.
若於此中作如是言：
 If you say this:
勝義諦相與諸行相都無有異，或一向異者。
 There is no difference between the ultimate truth and all behaviors, or they have always been different.
由此道理，當知一切非如理行，不如正理。
 From this principle, you should know that everything is not as good as the right principles.
善清淨慧！如螺貝上鮮白色性，不易施設與彼螺貝一相、異相。
 Good, pure and wise! For example, the bright white color on the conch shell is not easy to be installed in the same phase as the other conch shell or in a different phase.
如螺貝上鮮白色性，金上黃色亦復如是。
 Just like the bright white on the conch shell, the same is true on the yellow on the gold.
如箜篌聲上美妙曲性，不易施設與箜篌聲一相、異相。
 For example, the beautiful melodious nature of the sound of the konghou is difficult to implement to be the same or different from the sound of the konghou.
如黑沈上有妙香性，不易設施與彼黑沈一相、異相。
 For example, if there is a wonderful fragrance on the black body, it is not easy to create the same or different phase from the black body.
如胡椒上辛猛利性，不易設施與彼胡椒一相、異相。
 For example, pepper is pungent and sharp, so it is difficult to find the same or different phase with other peppers.
如胡椒上辛猛利性，訶梨淡性亦復如是。
 Just like pepper, which is pungent and sharp in nature, so is the sweet pear in nature.
如蠹羅綿上有柔軟性，不易施設與蠹羅綿一相、異相。
 For example, wormwood has softness on it and is not easy to install.
如熟酥上所有醍醐，不易施設與彼熟蘇一相、異相。
 Just like all the glutinous rice cakes on the cooked cakes, it is difficult to place them in the same or different form from the cooked cakes.
又如一切行上無常性，一切有漏法上苦性，一切法上補特伽羅無我性，不易施設與彼行等一相、異相。
 Another example is the impermanent nature of all actions, the suffering nature of all outflowing dharmas, and the selfless nature of all dharma.
又如貪上不寂靜相及雜染相，不易施設此與彼貪一相、異相。
 Another example is the non-quiet phase and mixed-defiled phase above greed. It is not easy to implement the same or different phase of greed.
如於貪上，於瞋、癡上，當知亦爾。
 Just like greed, anger and ignorance, you should know the same.
如是善清淨慧！勝義諦相不可施設與諸行相一相、異相。
 Such goodness, purity and wisdom! The ultimate truth cannot be applied and it has the same or different appearance than the various behaviors.
善清淨慧！我於如是微細、極微細、甚深、極甚深、難通達、極難通達，超過諸法一異性相勝義諦相現正等覺。
 Good, pure and wise! I have attained perfect enlightenment in such subtle, extremely subtle, profound, extremely profound, difficult to access, extremely difficult to access, transcending all dharmas, one and the opposite nature of the ultimate truth.
現等覺已，為他宣說、顯示、開解、施設、照了。
 Now that I have awakened, I will preach, show, explain, provide, and illuminate for him.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
行界勝義相，　　離一異性相；
 The perfect sign of the world of action is separated from the sign of opposite nature;
若分別一異，　　彼非如理行。
 If you differentiate one thing from another, it is not the right thing to do.
眾生為相縛，　　及為麁重縛；
 All living beings are bound by each other, and they are bound by a heavy knot;
要勤修止觀，　　爾乃得解脫。
 If you practice Samatha and Vipassana diligently, you will be liberated.
復次，勝義諦遍一切一味相，當知如解深密經中，世尊告長老善現曰：
 Again, the ultimate truth pervades all forms of consciousness. You should know that in the Sutra of Interpretation of Deep Secrets, the World-Honored One told the elders:
善現！汝於有情界中，知幾有情懷增上慢，為增上慢所執持故，記別所解？
 Good luck! In the world of sentient beings, do you know how many feelings are caused by conceit and are held on by conceit? Do you remember the explanation?
汝於有情界中，知幾有情離增上慢，記別所解？
 In the world of sentient beings, do you know how many sentient beings are separated from each other and become arrogant? Do you remember the explanation?
長老善現白佛言：
 Elder Shanxian said to the Buddha:
世尊！我知有情界中，少分有情離增上慢，記別所解。
 World Honored One! I know that in the world of sentient beings, there are few sentient beings who are separated from each other and become arrogant.
世尊！我知有情界中，有無量無數不可說有情懷增上慢，為增上慢所執持故，記別所解。
 World Honored One! I know that in the world of sentient beings, there are countless, indescribable, feelings that increase in conceit and are held on by increased conceit, so I will note the explanation.
世尊！我於一時住阿練若大樹林中，時有眾多苾芻，亦於此林依近我住。
 World Honored One! For a time I lived in the great forest of Alianruo, where there were many grasshoppers, and I lived close to this forest.
我見彼諸苾芻，於日後分展轉聚集，依有所得現觀，各說種種相法，記別所解。
 I saw that those little beasts would spread out and gather together in the future, and they would observe according to what they had gained, and each would explain various phenomena and record their respective interpretations.
於中一類，由得蘊故，得蘊相故，得蘊起故，得蘊盡故，得蘊滅故，得蘊滅作證故，記別所解。
 In the middle category, it is because of the accumulation of the aggregate, the appearance of the aggregate, the rise of the aggregate, the exhaustion of the aggregate, the cessation of the aggregate, and the evidence of the cessation of the aggregate. Remember the explanations.
如此一類由得蘊故，復有一類由得處故，復有一類得緣起故，當知亦爾。
 Such a type is due to the accumulation of aggregates, another type is due to the attainment of the place, and another type is due to the origin. You should know this.
復有一類，由得食故，得食相故，得食起故，得食盡故，得食滅故，得食滅作證故，記別所解。
 There is another category, which is due to the acquisition of food, the appearance of the acquisition of food, the origin of the acquisition of food, the exhaustion of the acquisition of food, the cessation of the acquisition of food, the cessation of the acquisition of food as evidence, and the explanations are recorded.
復有一類，由得諦故，得諦相故，得諦遍知故，得諦永斷故，得諦作證故，得諦修習故，記別所解。
 There is another category, which is because of the truth, because of the truth, because of the phase of the truth, because of the universal knowledge of the truth, because of the eternal end of the truth, because of the testimony of the truth, because of the practice of the truth, remembering the different explanations.
復有一類，由得界故，得界相故，得界種種性故，得界非一性故，得界滅故，得界滅作證故，記別所解。
 There is another category, which is due to the existence of the boundary, the reason of the boundary, the nature of the boundary, the non-uniformity of the boundary, the destruction of the boundary, the destruction of the boundary and the evidence, remember the different explanations.
復有一類，由得念住故，得念住相故，得念住能治、所治故，得念住修故，得念住未生令生故，得念住生已堅住、不忘、倍修、增廣故，記別所解。
 There is another category, which is due to mindfulness. It is because mindfulness is present. It is because mindfulness can be cured and cured. It is because mindfulness is cultivated. It is because mindfulness has not yet arisen. It is because mindfulness has not yet arisen. It has been established and will not be born. Forget, double repair, and increase, so remember the different explanations.
如有一類得念住故，復有一類得正斷故、得神足故、得諸根故、得諸力故、得覺支故，當知亦爾。
 If there is one type that has achieved mindfulness, and there is another type that has achieved the correct resolution, the spiritual sufficiency, the faculties, the powers, and the factors of enlightenment, you should know that.
復有一類，得八支聖道故，得八支聖道相故，得八支聖道能治、所治故，得八支聖道修故，得八支聖道未生令生故，得八支聖道生已堅住、不忘、倍修、增廣故，記別所解。
 There is another category: the Eight-branched Noble Path is obtained, the Eight-branched Noble Path is related, the Eight-branched Noble Path is able to cure and cures, the Eight-branched Noble Path is cultivated, the Eight-branched Noble Path is not yet born, so it is The Eight Branches of the Noble Path has been firmly established, not forgotten, doubled and expanded, so remember and understand it.
世尊！我見彼已，竊作是念：
 World Honored One! When I saw him, I secretly thought:
此諸長老，依有所得現觀，各說種種想法，記別所解；
 These elders, based on what they have gained and observed, each expressed various thoughts and recorded their respective interpretations;
當知彼諸長老，一切皆懷增上慢，為增上慢所執持故，於勝義諦遍一切一味相，不能解了。
 You should know that elders, everything is filled with conceit, and is held on by conceit. Therefore, the ultimate truth pervades everything and cannot be understood.
是故世尊甚奇！乃至世尊善說！如世尊言：
 This is why the World Honored One is so amazing! Even the World Honored One speaks well! As the World Honored One said:
勝義諦相微細、最微細、甚深、最甚深、難通達、極難通達，遍一切一味相。
 The ultimate truth is subtle, the most subtle, very deep, the most profound, difficult to access, extremely difficult to access, and pervades everything.
世尊！此聖教中修行苾芻，於勝義諦遍一切一味相尚難通達，況諸外道。
 World Honored One! In the practice of this holy teaching, it is still difficult to understand the ultimate truth that pervades everything in a single way, even if it is caused by outsiders.
爾時世尊告長老善現曰：
 At that time, the World-Honored One told Elder Shanxian:
如是如是！善現！我於微細、最微細、甚深、最甚深、難通達、最難通達，遍一切一味相勝義諦現正等覺；
 So it is! Good luck! I have attained perfect enlightenment in the subtle, the subtlest, the deepest, the deepest, the most difficult to access, the most difficult to access, all-pervasive truth of the supreme meaning of consciousness;
現等覺已，為他宣說、顯示、開解、施設、照了。
 Now that I have awakened, I will preach, show, explain, provide, and illuminate for him.
何以故？
 Why?
善現！我已顯示於一切蘊中，清淨所緣是勝義諦；
 Good luck! I have manifested myself in all aggregates, and the pure object is the ultimate truth;
我已顯示於一切處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支中，清淨所緣是勝義諦。
 I have manifested myself in all places, dependent originations, food, truth, realms, mindfulness, right cessation, spiritual feet, faculties, powers, enlightenment factors, and path factors. The pure object is the ultimate truth.
此清淨所緣，於一切蘊中是一味相，無別異相。
 This pure object is the same form among all aggregates, without distinction or difference.
如於蘊中，如是於一切處中乃至一切道支中是一味相，無別異相。
 As it is in the aggregate, so it is the same form in all places and even in all the factors of the path, without distinction or difference.
是故善現！由此道理，當知勝義諦是遍一切一味相。
 This is why goodness appears! Based on this principle, we should know that the ultimate truth is the single aspect that pervades everything.
復次，善現！修觀行苾芻，通達一蘊真如勝義法無我性已，更不尋求各別餘蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根力、覺支、道支真如勝義法無我性。
 Again, good things appear! Practicing contemplation and meditation, one can understand the selfless nature of one aggregate, such as the supreme meaning of Dharma, and do not seek the separate aggregates, locations, dependent origins, food, truth, realms, mindfulness, correct judgment, spiritual feet, faculties, and enlightenment factors. , Tao Zhi is really like the ultimate law without self.
唯即隨此真如勝義無二智為依止故，於遍一切一味相勝義諦審察趣證。
 Only then, relying on the non-dual wisdom of the ultimate truth, can we examine and prove the truth of the ultimate truth that pervades everything.
是故善現！由此道理，當知勝義諦是遍一切一味相。
 This is why goodness appears! Based on this principle, we should know that the ultimate truth is the single aspect that pervades everything.
復次，善現！如彼諸蘊展轉異相，如彼諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支展轉異相。
 Again, good things appear! Just as the aggregates develop and change in different forms, just as the bases, dependent originations, food, truth, realms, mindfulness, right cessation, spiritual feet, faculties, powers, enlightenment factors, and path factors develop and change in different forms.
若一切法真如勝義法無我性亦異相者，是則真如勝義法無我性亦應有因，從因所生；
 If all dharmas are truly such as the supreme dharma, which has no self-nature and has different appearances, then the true dharma, which is truly the ultimate dharma, has no self-nature and should have causes and arise from causes;
若從因生，應是有為；
 If it arises from causes, it should be action;
若是有為，應非勝義；
 If there is action, it should not be the ultimate meaning;
若非勝義，應更尋求餘勝義諦。
 If it is not the ultimate meaning, we should seek the remaining ultimate meaning.
善現！由此真如勝義法無我性不名有因，非因所生，亦非有為，是勝義諦。
 Good luck! From this, the ultimate truth is that Dharma has no self-nature, has no name, has no cause, is not caused by a cause, and is not conditioned. This is the ultimate truth.
得此勝義，更不尋求餘勝義諦，唯有常常時、恒恒時，如來出世，若不出世，諸法法性安立、法界安住。
 Having gained this supreme meaning, let alone seeking the remaining supreme meanings, only if the Tathagata emerges from time to time and eternity, the nature of all dharmas will be established and the dharma realm will be stable.
是故善現！由此道理，當知勝義諦是遍一切一味相。
 This is why goodness appears! Based on this principle, we should know that the ultimate truth is the single aspect that pervades everything.
善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相；
 Good luck! For example, in all kinds of non-uniform and heterogeneous colors, there is no form, no distinction, no variation, and all have one form;
如是異性、異相一切法中，勝義諦遍一切一味相，當知亦然。
 In this way, among all dharmas with different natures and different forms, the ultimate truth pervades all single forms, and you should know that this is the case.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
此遍一切一味相，　　勝義諸佛說無異；
 All the phenomena in this universe are one and the same, and the ultimate meaning of all Buddhas’ teachings is the same;
若有於中異分別，　　彼定愚癡依上慢。
 If there is any distinction between the middle and the middle, he will be determined to be ignorant and rely on the superior conceit.
瑜伽師地論卷第七十五
 Volume 75 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十六彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 76 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之五
 The fifth level of bodhisattva
復次，心、意、識相，當知如解深密經中，廣慧菩薩請問佛言：
 Again, regarding the appearance of the heart, mind, and consciousness, one should know that in the Sutra of Interpretation of Deep Secrets, Guanghui Bodhisattva asked the Buddha:
如世尊說：
 As the Blessed One said:
於心、意、識祕密善巧菩薩。
 The secret of heart, mind and consciousness is the Skillful Bodhisattva.
於心、意、識祕密善巧菩薩者，齊何名為於心、意、識祕密善巧菩薩？
 What is the name of the Bodhisattva Who is the secret of heart, mind and consciousness?
如來齊何施設彼為於心、意、識祕密善巧菩薩？
 How can the Tathagata bestow upon that skillful Bodhisattva the secret of heart, mind, and consciousness?
說是語已，爾時世尊告廣慧菩薩曰：
 Having said these words, the World-Honored One then told Bodhisattva Guanghui:
善哉！善哉！廣慧！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間及諸天人、阿素洛等，為令獲得義利安樂，故發斯問。
 How good! How good! Guanghui! You are now able to ask the Tathagata about the profound meaning of this. You are asking this question because you want to benefit countless sentient beings, feel sorry for the world, gods, humans, and Asuluo, and want to achieve righteousness, benefit, and happiness.
汝應諦聽！吾當為汝說心、意、識祕密義。
 You should listen carefully! I will explain to you the secret meaning of heart, mind, and consciousness.
廣慧當知！於六趣生死彼彼有情，墮彼彼有情眾中，或在卵生、或在胎生、或在濕生、或在化生身分生起，於中最初一切種子心識成熟，展轉和合增長廣大。
 Guanghui should know! In the six realms of birth and death, sentient beings fall into the midst of sentient beings. They may be born in an egg, in a womb, in a wet body, or in a body of transmutation. The consciousness of all the first seeds in it matures, evolves, combines, and grows in size.
依二執受。
 Accept according to the two.
一者、有色諸根及所依執受，二者、相、名、分別言說戲論習氣執受。
 First, the various roots of form and their dependent feelings, and secondly, the characteristics, names, and their respective explanations, habits, and feelings.
有色界中具二執受，無色界中不具二種。
 There are two kinds of grasping and feeling in the form realm, but there are no two kinds in the formless realm.
復次，廣慧！此識亦名阿陀那識。
 Again, Guanghui! This is also called Adhana Consciousness.
何以故？
 Why?
由此識於身隨逐執持故。
 This is why awareness follows and persists in the body.
亦名阿賴耶識。
 Also called alaya consciousness.
何以故？
 Why?
由此識於身攝受藏隱同安危義故。
 This is why we realize that taking in, receiving, and hiding in the body is the same as safety and danger.
亦名為心。
 Also called heart.
何以故？
 Why?
由此識色聲香味觸等積集、滋長故。
 This is why awareness, color, sound, smell, touch, etc. accumulate and grow.
復次，廣慧！阿陀那識為依止、為建立故，六識身轉。
 Again, Guanghui! Adhana consciousness is a refuge and establishment, so the body of six consciousnesses turns around.
謂眼識，耳、鼻、舌、身、意識。
 It refers to eye consciousness, ears, nose, tongue, body and consciousness.
此中有識，眼及色為緣，生眼識；
 There is consciousness in this, eyes and form are the conditions, and eye consciousness arises;
與眼識俱隨行，同時、同境有分別意識轉。
 Along with the visual consciousness, there is a different consciousness at the same time and in the same situation.
有識，耳、鼻、舌、身及聲、香、味、觸為緣，生耳、鼻、舌、身、識；
 There is consciousness, ears, nose, tongue, body, and sound, smell, taste, and touch as conditions, giving rise to ears, nose, tongue, body, and consciousness;
與耳、鼻、舌、身、識俱隨行，同時、同境有分別意識轉。
 Along with the ears, nose, tongue, body and consciousness, there is a different consciousness at the same time and in the same place.
廣慧！若於爾時一眼識轉，即於此時唯有一分別意識，與眼識同所行轉；
 Guanghui! If one eye consciousness turns around at that moment, there is only one distinguishing consciousness at that moment, which moves along the same line as the eye consciousness;
若於爾時二、三、四、五諸識身轉，即於此時唯有一分別意識，與五識身同所行轉。
 If the second, third, fourth, and fifth consciousness bodies are turning around at that time, there is only one discriminating consciousness at that time, which is turning together with the five consciousness bodies.
廣慧！譬如大暴水流，若有一浪生緣現前，唯一浪轉；
 Guanghui! For example, if there is a big storm current, if the fate of a wave appears in front of you, the only wave will turn around;
若二、若多浪生緣現前，有多浪轉。
 If two, if the fate of many waves appears, there will be many waves.
然此暴水自類恒流，無斷無盡。
 However, this torrential water is a constant flow of its own kind, never ending.
又如善淨鏡面，若有一影生緣現前，唯一影起；
 Also like a good and pure mirror, if a shadow appears in front of it, the only shadow arises;
若二、若多影生緣現前，有多影起。
 If two, if the fate of multiple shadows appears, multiple shadows arise.
非此鏡面轉變為影，亦無受用滅盡可得。
 Unless this mirror surface is transformed into a shadow, there is no way to achieve it by using it up and destroying it.
如是廣慧！由似暴流阿陀那識為依止、為建立故，若於爾時有一眼識生緣現前，即於此時一眼識轉；
 Such is Guanghui! Since Adhana consciousness is the support and establishment of the storm-like stream, if at that moment the conditions for the birth of one-eye consciousness appear before you, then at that moment one-eye consciousness will turn;
若於爾時乃至有五識身生緣現前，即於此時五識身轉。
 If the conditions for the birth of the five-consciousness body appear at that time, the five-consciousness body will turn around at that time.
廣慧！如是菩薩雖由法住智為依止、為建立故，於心、意、識祕密善巧；
 Guanghui! Although such a Bodhisattva relies on Dharma-dwelling wisdom as his support and establishment, he is skillful in the secrets of his heart, mind, and consciousness;
然諸如來不齊於此施設彼為於心、意、識一切祕密善巧菩薩。
 However, Tathagata is not the same as this, and he is a skillful Bodhisattva who knows all the secrets of heart, mind, and consciousness.
廣慧！若諸菩薩，於內各別如實不見阿陀那，不見阿陀那識，不見阿賴耶，不見阿賴耶識，不見積集，不見心，不見眼色及眼識，不見耳聲及耳識，不見鼻香及鼻識，不見舌味及舌識，不見身觸及身識，不見意法及意識，是名勝義善巧菩薩。
 Guanghui! If all the Bodhisattvas, individually within themselves, do not see Adhana, do not see Adhana consciousness, do not see Alaya, do not see Alaya consciousness, do not see accumulation, do not see mind, do not see eye color and eye consciousness, do not see ear sound and ear consciousness. , there is no nose fragrance and nose consciousness, no tongue taste and tongue consciousness, no body touch and body consciousness, no mind dharma and consciousness, this is the skillful Bodhisattva named Shengyi.
如來施設彼為勝義善巧菩薩。
 The Tathagata consecrated him as a supremely virtuous and skilful Bodhisattva.
廣慧！齊此名為於心、意、識一切祕密善巧菩薩，如來齊此施設於心、意、識一切祕密善巧菩薩。
 Guanghui! This is called the Bodhisattva Skillful in all the secrets of the heart, mind, and consciousness. The Tathagata is the Bodhisattva who has all the secrets in the heart, mind, and consciousness.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
阿陀那識甚深細，　　一切種子如暴流。
 Adhana's knowledge is so profound and subtle that all its seeds are like a torrent.
我於凡愚不開演，　　恐彼分別執為我。
 I don't act like a fool, for fear that others will think differently of me.
復次，一切法相，當知如解深密經中，德本菩薩請問佛言：
 Again, you should know about all the phenomena of Dharma. In the Sutra of Interpretation of Deep Secrets, Bodhisattva Deben asked the Buddha:
世尊！如世尊說：
 World Honored One! As the Blessed One said:
於諸法相善巧菩薩。
 A Bodhisattva who is skillful in all dharma phenomena.
於諸法相善巧菩薩者，齊何名為於諸法相善巧菩薩？
 What is the name of the Bodhisattva who is skilful in all dharmas?
如來齊何施設彼為於諸法相善巧菩薩？
 How can the Tathagata give alms to that Bodhisattva who is skillful in all dharma appearances?
說是語已，爾時世尊告德本菩薩曰：
 Having said these words, the World-Honored One then told the Bodhisattva Virtue:
善哉！善哉！德本！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間及諸天人、阿素洛等，為令獲得義利安樂，故發斯問。
 How good! How good! Deben! You are now able to ask the Tathagata about the profound meaning of this. You are asking this question because you want to benefit countless sentient beings, feel sorry for the world, gods, humans, and Asuluo, and want to achieve righteousness, benefit, and happiness.
汝應諦聽！吾當為汝說諸法相。
 You should listen carefully! I will explain all the Dharma to you.
謂諸法相略有三種。
 It is said that there are three types of phenomena.
何等為三？
 What is three?
一者、遍計所執相，二者、依他起相，三者、圓成實相。
 The first is to comprehensively account for the phenomena that are grasped, the second is to create the phases according to others, and the third is to complete the reality.
云何諸法遍計所執相？
 Why are all the Dharmas so comprehensive and comprehensive?
謂一切法名假安立自性差別，乃至為令隨起言說。
 It is said that all Dharma names falsely establish the differences in their own nature, and even speak for the sake of order.
云何諸法依他起相？
 Why do all dharma appear according to him?
謂一切法緣生自性，則此有故彼有，此生故彼生。
 It is said that all dharma conditions arise from their own nature, then this exists because of that, and this arises because of that.
謂無明緣行，乃至招集純大苦蘊。
 It is said that the practice of ignorance causes the accumulation of pure and great suffering.
云何諸法圓成實相？
 How can all dharmas perfect themselves into reality?
謂一切法平等真如。
 It is said that all laws are equal and true.
於此真如，諸菩薩眾勇猛精進為因緣故，如理作意無倒思惟為因緣故，乃能通達；
 This is true, and the bodhisattvas who are brave and diligent are the causes and conditions, and the reason is the cause and effect of the inverted mind, and they can understand it;
於此通達漸漸修集，乃至無上正等菩提方證圓滿。
 Gradually cultivate and accumulate this understanding, until the supreme and perfect enlightenment is achieved.
復次，德本！如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。
 Again, Deben! Just like a dizzy person who sees all the faults in his eyes, he knows all about them.
如眩瞖人眩瞖眾相，或髮毛輪、蜂蠅、苣蕂，或復青黃赤白等相差別現前，依他起相當知亦爾。
 For example, if a person with dizziness has multiple signs of dizziness, such as hair whorls, wasps, flies, or radishes, or a complexion of green, yellow, red, and white, etc., you will know how to deal with it.
如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界，圓成實相當知亦爾。
 Just as a person with pure eyes avoids the troubles of blindness and blindness in his eyes, that is to say, the pure nature of the eyes leads to a state of being free from confusion and is fully realized.
復次，德本！譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青末尼寶像。
 Again, Deben! For example, if the pure Haojia treasure is combined with the green dye, it will resemble the image of Emperor Qing or Daqing Mo Ni.
由邪執取帝青、大青末尼寶故，惑亂有情。
 Because of evil attachments to the Di Qing and Da Qing Mo Ni treasures, it confuses and confuses sentient beings.
若與赤染色合，則似虎珀末尼寶像。
 If it is combined with red dye, it will look like a tiger amulet and a Buddhist statue.
由邪執取虎珀末尼寶故，惑亂有情。
 Because of the evil attachment to the tiger amulet, it confuses and confuses sentient beings.
若與綠染色合，則似末羅羯多末尼寶像。
 If combined with green dye, it looks like the statue of Moluo Jie Duo Mo Ni.
由邪執取末羅羯多末尼寶故，惑亂有情。
 Because of the evil attachment to the Mo Luo Jie Tao Ni treasure, it confuses and confuses sentient beings.
若與黃染色合，則似金像。
 If combined with yellow dye, it looks like a golden statue.
由邪執取真金像故，惑亂有情。
 Because of evil attachment to the real gold statue, it confuses and confuses sentient beings.
如是德本！如彼清淨頗胝迦上所有染色相應，依他起相上遍計所執相言說習氣，當知亦爾。
 Such is Deben! Just as all the dyes on the pure polka are corresponding to each other, and the habits and habits are described according to the appearance and appearance of others, you should know this.
如彼清淨頗胝迦上所有帝青、大青、虎珀、末羅羯多、金等邪執，依他起相上遍計所執相執，當知亦爾。
 Just like the evil attachments such as Emperor Qing, Da Qing, Hu Amber, Mo Luo Jia Duo, Jin, etc. on the Pure Po Hao Jia, they are attached to each other according to the various calculations of their origins. You should know this.
如彼清淨頗胝迦寶，依他起相當知亦爾。
 Just like the pure treasure of Haojia, you can understand it quite well by relying on it.
如彼清淨頗胝迦上所有帝青、大青、虎珀、末羅羯多、真金等相，於常常時、於恒恒時，無有真實，無自性性；
 Just like the pure blue, green, tiger amber, moluojiado, true gold, etc. on the pure Phojia, they have no reality and no self-nature in the permanent time and eternity;
即依他起相上由遍計所執相，於常常時、於恒恒時，無有真實，無自性性，圓成實相當知亦爾。
 That is to say, according to the appearance of other origins, which is grasped by universal calculation, in the usual time, in the eternity, there is no reality, no self-nature, and it is known that the complete reality is quite equal.
復次，德本！相名相應以為緣故，遍計所執相而可了知。
 Again, Deben! The name of the phase corresponds to the reason, and it can be understood by counting all the phases.
依他起相上遍計所執相執以為緣故，依他起相而可了知。
 It can be understood based on the appearance of other origins.
依他起相上遍計所執相無執以為緣故，圓成實相而可了知。
 According to the non-attachment of all the phenomena that arise from his appearance, it can be understood that the reality is complete.
復次，德本！若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法。
 Again, Deben! If Bodhisattvas can truly understand the appearance of all dharmas arising in accordance with others, they will be able to truly understand all dharma without appearance.
若諸菩薩如實了知依他起相，即能如實了知一切雜染相法。
 If bodhisattvas truly understand the signs arising from others, they will be able to truly understand the signs of all defilements.
若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法。
 If Bodhisattvas truly understand the true nature of perfection, they will be able to truly understand all pure phenomena.
復次，德本！若諸菩薩能於依他起相上，如實了知無相之法，即能斷滅雜染相法；
 Again, Deben! If Bodhisattvas can truly understand the formless Dharma based on its appearance, they will be able to eradicate the defiled Dharma;
若能斷滅雜染相法，即能證得清淨相法。
 If you can eliminate the tainted appearance, you can achieve the pure appearance.
如是德本！由諸菩薩如實了知遍計所執相、依他起相、圓成實相故，如實了知諸無相法、雜染相法、清淨相法。
 Such is Deben! Since Bodhisattvas truly understand the phenomena of omnipresence, the phenomena that arise from others, and the complete reality, they truly understand all the formless dharma, the mixed dharma, and the pure dharma.
如實了知無相法故，斷滅一切雜染相法。
 Since we understand the formless dharma as it really is, we eliminate all defiled dharma.
斷滅一切雜染相法故，證得一切清淨相法。
 By eradicating all impurities and phenomena, all pure phenomena can be achieved.
齊此名為於諸法相善巧菩薩，如來齊此施設彼為於諸法相善巧菩薩。
 This is called the Bodhisattva who is skillful in all dharmas.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
若不了知無相法，　　雜染相法不能斷。
 If one does not understand the formless dharma, the defiled dharma cannot be eradicated.
不斷雜染相法故，　　壞證微妙淨相法。
 Therefore, the dharma of the tainted appearance is constantly mixed up, and the subtle and pure dharma of the evidence is destroyed.
不觀諸行眾過失，　　放逸過失害眾生。
 Don't pay attention to the faults of all people, let go of mistakes and harm all living beings.
懈怠住法動法中，　　無有、失壞、可憐愍。
 Sloth abiding in the movement of the Dharma, nothingness, loss, pity and sorrow.
復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言：
 Again, all dharmas have no inherent nature. You should know that in the Sutra of Interpretation of Deep Secrets, Bodhisattva Shengyisheng said to the Buddha:
世尊！我曾獨在靜處，心生如是尋思：
 World Honored One! I was alone in a quiet place, thinking like this:
世尊以無量門曾說諸蘊所有自相、生相、滅相、永斷、遍知。
 The World-Honored One once said with the Infinite Gate that all the aggregates have their own characteristics, the characteristics of birth, the characteristics of death, the eternal cessation, and the omniscience.
如說諸蘊，諸處、緣起、諸食亦爾。
 Just like the various aggregates, various places, dependent origins, and various foods.
以無量門曾說諸諦所有自相、遍知、永斷、作證、修習。
 The Infinite Sect once said that all truths have their own characteristics, are omniscient, are eternally resolved, bear witness, and practice.
以無量門曾說諸界所有自相、種種界性、非一界性、永斷、遍知。
 The Infinite Sect once said that all realms have their own characteristics, the nature of various realms, the nature of non-one realm, eternity, and omniscience.
以無量門曾說念住所有自相、能治、所治、及以修習，未生令生，生已堅住、不忘、倍修、增長、廣大。
 The Infinite Sect once said that mindfulness has all its own characteristics, can be controlled, managed, and practiced. Before it is born, it has already been firm, unforgettable, doubled, increased, and vast.
如說念住，正斷、神足、根、力、覺支，亦復如是。
 Just as it is said that mindfulness, right breaking, spiritual foot, faculties, powers, and enlightenment factors are the same.
以無量門曾說八支聖道所有自相、能治、所治，及以修習，未生令生，生已堅住，不忘、倍修、增長、廣大。
 Yiwuliangmen once said that all the eight branches of the holy path have their own characteristics, can be cured, and are managed, and they are practiced. Before they are born, they have been firmly established, not forgotten, doubled, cultivated, increased, and expanded.
世尊復說一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃。
 The World Honored One further said that all dharmas have no self-nature, no birth and no death, are originally peaceful, and have nirvana of their own nature.
未審世尊依何密意作如是說：
 It is yet to be seen what the secret intention of the World Honored One is based on:
一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃？
 All dharmas have no self-nature, no birth and no death, are originally peaceful, and have their own nirvana?
我今請問如來斯義，唯願如來哀愍解釋說一切法皆無自性、無生無滅、本來寂靜、自性涅槃所有密意。
 I would like to ask the Tathagata what he means now. I only hope that the Tathagata will explain in sorrow that all dharmas have no self-nature, no birth and no death, are originally peaceful, and have all the secret meanings of self-nature and nirvana.
說是語已，爾時世尊告勝義生菩薩曰：
 Having said these words, the World-Honored One then told Bodhisattva Shengyisheng:
善哉！善哉！勝義生！汝所尋思甚為如理。
 How good! How good! Sheng Yisheng! What you are thinking about is very reasonable.
善哉！善哉！善男子！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間及諸天人、阿素洛等，為令獲得義利安樂，故發斯問。
 How good! How good! Good man! You are now able to ask the Tathagata about the profound meaning of this. You are asking this question because you want to benefit countless sentient beings, feel sorry for the world, gods, humans, and Asuluo, and want to achieve righteousness, benefit, and happiness.
汝應諦聽！吾當為汝解釋所說一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃所有密意。
 You should listen carefully! I will explain to you the secret meaning that all dharmas have no self-nature, no birth and no death, are originally peaceful, and have self-nature and nirvana.
勝義生！當知我依三種無自性性，密意說言一切諸法皆無自性。
 Sheng Yisheng! You should know that I rely on the three types of self-nature, and the secret meaning is that all dharmas have no self-nature.
謂相無自性性、生無自性性、勝義無自性性。
 It is said that appearance has no self-nature, birth has no self-nature, and ultimate meaning has no self-nature.
善男子！云何諸法相無自性性？
 Good man! Why do all dharmas have no inherent nature?
所謂諸法遍計所執相。
 The so-called all dharmas are comprehensive and comprehensive.
何以故？
 Why?
此由假名安立為相，非由自相安立為相，是故說名相無自性性。
 This is established as a phase by false names, but not established as a phase by self-phase. Therefore, it is said that names and phases have no self-nature.
云何諸法生無自性性？
 How can all dharmas be born without their own nature?
所謂諸法依他起相。
 The so-called all laws arise according to others.
何以故？
 Why?
此由依他緣力故有，非自然有，是故說名生無自性性。
 This reason exists due to other conditions and does not exist naturally. Therefore, it is said that the name is born without self-nature.
云何諸法勝義無自性性？
 Why do all the supreme meanings of dharmas have no inherent nature?
所謂諸法由生無自性性故，說名無自性性，即緣生法亦名勝義無自性性。
 It is said that all dharmas are born without self-nature. Therefore, it is said that there is no self-nature.
何以故？
 Why?
於諸法中，若是清淨所緣境界，我顯示彼以為勝義無自性性。
 Among all dharmas, if the state of the object is pure, I will show him that the supreme meaning has no self-nature.
依他起相非是清淨所緣境界，是故亦說名為勝義無自性性。
 According to other phenomena, it is not a pure object state, so it is also said that it is called the ultimate meaning without self-nature.
復有諸法圓成實相，亦名勝義無自性性。
 There are all dharmas that have perfected their true nature, which is also called the ultimate meaning without self-nature.
何以故？
 Why?
一切諸法法無我性名為勝義，亦得名為無自性性，以是諸法勝義諦故，無自性性之所顯故。
 The selfless nature of all dharmas is called the ultimate meaning, and it is also called the selfless nature. This is the ultimate truth of all dharmas, because the selfless nature is manifested.
由此因緣，名為勝義無自性性。
 Due to this cause and condition, it is called ultimate meaning without self-nature.
善男子！譬如空華，相無自性性當知亦爾。
 Good man! For example, it is like an empty flower. It should be understood that its appearance has no inherent nature.
譬如幻像，生無自性性當知亦爾，一分勝義無自性性當知亦爾。
 For example, it is like an illusion. You should know that it does not have its own nature. You should also know that it has no inherent nature.
譬如虛空唯是眾色無性所顯，遍一切處，一分勝義無自性性當知亦爾。
 For example, the void is only manifested by the natureless nature of various forms, pervading everywhere, and one should know that it has the ultimate meaning of having no self-nature.
法無我性之所顯故，遍一切故。
 The reason why Dharma has no self-nature is that it pervades everything.
善男子！我依如是三種無自性性，密意說言一切諸法皆無自性。
 Good man! According to these three kinds of self-nature, I secretly say that all dharmas have no self-nature.
勝義生！當知我依相無自性性，密意說言一切諸法無生無滅、本來寂靜、自性涅槃。
 Sheng Yisheng! You should know that my dependence has no self-nature, and the secret meaning states that all dharmas have no birth and no death, are originally peaceful, and have their own nirvana.
何以故？
 Why?
若法自相都無所有，則無有生；
 If the Dharma itself has nothing, then there will be no existence;
若無有生，則無有滅；
 If there is no birth, then there is no cessation;
若無生無滅，則本來寂靜；
 If there is no birth and no death, then it is originally silent;
若本來寂靜，則自性涅槃，於中都無少分所有，更可令其般涅槃故。
 If it is originally silent, then its own nature will be Nirvana, and there will be nothing left in it, so it can be brought to Nirvana.
是故我依相無自性性，密意說言一切諸法無生無滅、本來寂靜、自性涅槃。
 Therefore, I rely on the form to have no self-nature, and secretly say that all dharmas have no birth and no death, are originally peaceful, and have their own nirvana.
善男子！我亦依法無我性所顯勝義無自性性，密意說言一切諸法無生無滅、本來寂靜、自性涅槃。
 Good man! I also rely on the supreme meaning of the selfless nature of Dharma to express no self-nature, and secretly say that all dharmas have no birth and no death, are originally peaceful, and have their own nirvana.
何以故？
 Why?
法無我性所顯勝義無自性性，於常常時、於恒恒時，諸法法性安住無為，一切雜染不相應故；
 The ultimate meaning of the selfless nature of dharmas is that they have no self-nature. In the usual time and in eternity, the dharma-nature of all dharmas remains inactive, and all defilements do not correspond;
於常常時、於恒恒時，諸法法性安住故無為。
 At the usual time, at the eternity time, the legal nature of all dharmas abides, so there is no action.
由無為故，無生無滅；
 Because of nothingness, there is no birth and no death;
一切雜染不相應故，本來寂靜、自性涅槃。
 Because all defilements do not correspond, it is originally peaceful and has its own nirvana.
是故我依法無我性所顯勝義無自性性，密意說言一切諸法無生無滅、本來寂靜、自性涅槃。
 Therefore, according to the ultimate meaning of the selfless nature of Dharma, I have no self-nature, and the secret meaning is that all dharmas have no birth and no death, are originally peaceful, and have their own nirvana.
復次，勝義生！非由有情界中諸有情類，別觀遍計所執自性為自性故，亦非由彼別觀依他起自性及圓成實自性為自性故，我立三種無自性性。
 Again, victory and righteousness will be born! It is not because the self-nature that is grasped by the various types of sentient beings in the world of sentient beings is the self-nature. It is also not due to the self-nature that depends on others and the perfect self-nature. Therefore, I establish three types of non-self-nature. sex.
然由有情於依他起自性及圓成實自性上，增益遍計所執自性故，我立三種無自性性。
 However, because sentient beings rely on others to originate and perfect the self-nature, and enhance the self-nature that is grasped, I establish three types of non-self-nature.
由遍計所執自性相故，彼諸有情，於依他起自性及圓成實自性中，隨起言說。
 Due to the self-nature that is grasped by the universal calculation, those sentient beings start to speak in accordance with the self-nature that originates from others and completes the actual self-nature.
如如隨起言說，如是如是由言說熏習心故，或由言說隨覺故，或由言說隨眠故，於依他起自性及圓成實自性中，執著遍計所執自性相。
 Just as the words arise and the mind is trained by the words, or because the words follow the awakening, or because the words follow the sleep, in the self-nature that arises in accordance with others and the perfect self-nature, we cling to the self-nature that is omnipresent. .
如如執著，如是如是於依他起自性及圓成實自性上，執著遍計所執自性。
 Such is the persistence, such is the self-nature that arises from others and the self-nature that is perfected, and is clinging to the self-nature that is grasped.
由是因緣，生當來世依他起自性。
 Due to this cause and condition, one’s own nature will depend on him in life and in the next life.
由此因緣，或為煩惱雜染所染，或為業雜染所染，或為生雜染所染，於生死中長時馳騁、長時流轉，無有休息；
 Due to this cause and condition, one is either stained by the defilements of afflictions, stained by the defilements of karma, or stained by the defilements of birth, and is galloping and circulating in life and death for a long time without any rest;
或在那落迦、或在傍生、或在餓鬼、或在天上、或在阿素洛、或在人中，受諸苦惱。
 He may suffer various kinds of sufferings, whether in Nalaka, in a nearby living world, among hungry ghosts, in heaven, in Asuluo, or among humans.
復次，勝義生！若諸有情從本已來，未種善根，未清淨障、未成熟相續，未多修勝解，未能積集福德、智慧二種資糧，我為彼故，依生無自性性宣說諸法。
 Again, victory and righteousness will be born! If all sentient beings come from the original self and have not sown good roots, have not purified obscurations, have not matured and continued, have not practiced much in the ultimate understanding, and have not accumulated the two kinds of merits and wisdom, for that reason, I have no self-nature. Nature proclaims all dharma.
彼聞是已，能於一切緣生行中，隨分解了無常、無恒，是不安隱、變壞法已，於一切行心生怖畏，深起厭患；
 Hearing this, he can resolve the impermanence and impermanence in all conditioned actions, which are restless and corrupted, and cause fear and deep disgust in all actions.
心生怖畏，深厭患已，遮止諸惡，於諸惡法能不造作，於諸善法能勤修習。
 The heart is filled with fear and deep disgust, so that it can stop all evils, refrain from doing all evil things, and diligently practice all good things.
習善因故，未種善根能種善根，未清淨障能令清淨，未熟相續能令成熟；
 Because of practicing good deeds, unsown good roots can be planted, unpurified obstacles can be purified, and unripe continuance can be made mature;
由此因緣，多修勝解，亦多積集福德、智慧二種資糧。
 Due to this cause and condition, the more you practice the ultimate solution, the more you accumulate merit and wisdom.
彼雖如是種諸善根，乃至積集福德、智慧二種資糧，然於生無自性性中，未能如實了知相無自性性，及二種勝義無自性性，於一切行未能正厭，未正離欲，未正解脫，未遍解脫煩惱雜染，未遍解脫諸業雜染，未遍解脫諸生雜染。
 Although he has cultivated good roots in this way and even accumulated the two kinds of merits and wisdom, he still fails to truly understand the self-free nature of appearance and the two ultimate meanings of self-nature. All actions are not corrected from disgust, not corrected from desire, not completely liberated, not fully freed from the defilements of troubles, not fully freed from the defilements of all karma, not fully freed from the defilements of all births.
如來為彼更說法要，謂相無自性性及勝義無自性性，為欲令其於一切行能正厭故，正離欲故，正解脫故，超過一切煩惱雜染故，超過一切業雜染故，超過一切生雜染故。
 The Tathagata further preached the Dharma for him, saying that the appearance has no self-nature and the supreme meaning has no self-nature. In order to make it correct in all actions, it is necessary to be righteous and disgusted, to be righteously separated from desire, to be liberated, and to surpass all defilements and defilements. Because of the defilements of all karma, it exceeds the defilements of all births.
彼聞如是所說法已，於生無自性性中，能正信解相無自性性及勝義無自性性，簡擇思惟，如實通達。
 Having heard the Dharma thus spoken, he can correctly understand the self-nature of the form and the self-nature of the supreme meaning in the self-nature of birth. He can simply think about it and understand it truthfully.
於依他起自性中，能不執著遍計所執自性相。
 In relying on the self-nature that arises from others, one can not cling to the self-nature that is omnipresent.
由言說不熏習智故，由言說不隨覺智故，由言說離隨眠智故，能滅依他起相。
 Because the words are not enlightened by the wisdom of practice, because the words are not followed by the awakening wisdom, and because the words are separated from the wisdom of sleep, they can be destroyed depending on the appearance of others.
於現法中智力所持，能永斷滅當來世因。
 The wisdom held in the present Dharma can permanently eliminate the causes of the future life.
由此因緣，於一切行能正厭患，能正離欲，能正解脫，能遍解脫煩惱、業、生三種雜染。
 Due to this cause and condition, one can rectify aversion to suffering in all actions, rectify dissatisfaction from desire, rectify liberation, and be free from the three kinds of defilements of troubles, karma, and birth.
復次，勝義生！諸聲聞乘種性有情，亦由此道、此行迹故，證得無上安隱涅槃；
 Again, victory and righteousness will be born! All the sentient beings of the voice-hearer vehicle have also achieved the supreme peace and nirvana because of this path and this deed.
諸獨覺乘種性有情、諸如來乘種性有情，亦由此道、此行迹故，證得無上安隱涅槃。
 All the sentient beings who ride on the seed nature of Solitary Awakening, and the sentient beings who ride on the seed nature of Tathagata, also achieve the supreme peaceful nirvana due to this path and these deeds.
一切聲聞、獨覺、菩薩皆共此一妙清淨道，皆同此一究竟清淨，更無第二。
 All Sravakas, Paccekabuddhas, and Bodhisattvas share this wonderful pure path, and they all share the same ultimate purity, and there is no second.
我依此故，密意說言唯有一乘。
 For this reason, there is only one vehicle for me to express secret thoughts.
非於一切有情界中，無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。
 In all sentient worlds, there are no different species of sentient beings, or sentient beings with blunt faculties, intermediate faculties, or sharp faculties.
善男子！若一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場，證得無上正等菩提。
 Good man! If you have always been a sravaka with a pure nature, you will not be able to sit in the monastery and achieve the supreme enlightenment, even if you are taught by the Buddhas with all kinds of courageous practices and expedients.
何以故？
 Why?
由彼本來唯有下劣種性故，一向慈悲薄弱故，一向怖畏眾苦故。
 Because he originally only had a lower nature, his compassion was always weak, and he was always afraid of suffering.
由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；
 Because his compassion has always been weak, he has always given up on benefiting all sentient beings;
由彼一向怖畏眾苦，是故一向棄背發起諸行所作。
 Because he has always been afraid of suffering, he has always abandoned all kinds of actions.
我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場能得無上正等菩提，是故說彼名為一向趣寂聲聞。
 I do not say that those who have always abandoned the interests of sentient beings and have always abandoned the actions of initiating and initiating actions can achieve the supreme and perfect Bodhi by sitting in the monastery. Therefore, I say that he is called the consistently peaceful voice-hearer.
若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。
 If I dedicate myself to the bodhisattva sravaka and add Tegara, I will also be called a Bodhisattva by a different sect.
何以故？
 Why?
彼既解脫煩惱障已，若蒙諸佛等覺悟時，於所知障，其心亦可當得解脫。
 Having liberated himself from the obscurations of afflictions, if he is enlightened by Buddhas and others, his mind can also be liberated from the obstacles he knows.
由彼最初為自利益修行加行，脫煩惱障，是故如來施設彼為聲聞種性。
 Since he first practiced for self-interest and got rid of troubles and obstacles, the Tathagata gave him the nature of a voice-hearer.
復次，勝義生！如是於我善說、善制法毘奈耶，最極清淨意樂所說善教法中，諸有情類意解種種差別可得。
 Again, victory and righteousness will be born! In this way, in the good teachings that I can teach well, and can control the Dharma Vinaya well, and the most pure and pure thoughts and joys, all sentient beings can understand various differences.
善男子！如來但依如是三種無自性性，由深密意，於所宣說不了義經，以隱密相說諸法要，謂一切法皆無自性、無生無滅、本來寂靜、自性涅槃。
 Good man! The Tathagata relies on these three types of non-self-nature. From the deep and secret meaning, in the unexplainable sutra, he explains all the essentials of the Dharma in a secret form, saying that all dharmas have no self-nature, no birth and no destruction, and are originally peaceful and self-nature. Nirvana.
於是經中，若諸有情已種上品善根，已清淨諸障，已成熟相續，已多修勝解，已能積集上品福德、智慧資糧，彼若聽聞如是法已，於我甚深密意言說如實解了，於如是法深生信解，於如是義以無倒慧如實通達。
 Therefore, in the sutra, if sentient beings have sown high-grade good roots, have purified all obstacles, have matured and continued, have practiced many supreme understandings, and have been able to accumulate high-grade merits and wisdom, if they hear such a Dharma, what will it do to me? The profound meaning is explained truthfully, and deep faith and understanding of such a Dharma arises, and such meaning can be understood truthfully with unfailing wisdom.
依此通達善修習故，速疾能證最極究竟，亦於我所深生淨信，知是如來應正等覺，於一切法現正等覺。
 Based on this understanding and good practice, I can quickly realize the ultimate ultimate. I also have deep and pure faith in me, knowing that the Tathagata should be fully enlightened and manifest in all dharmas.
若諸有情已種上品善根，已清淨諸障，已成熟相續，已多修勝解，未能積集上品福德、智慧資糧，其性質直，是質直類。
 If sentient beings have sown high-grade good roots, have purified all obstacles, have matured and continued, have practiced many supreme solutions, but have not been able to accumulate high-grade merits and wisdom, their nature is straight, and they are of a straight kind.
雖無力能思擇廢立，而不安住自見取中。
 Although I am powerless, I can't think about whether to abolish or establish, but I can't rest in knowing what I am doing.
彼若聽聞如是法已，於我甚深祕密言說，雖無力能如實解了，然於此法能生勝解，發清淨信，信此經典是如來說，是其甚深、顯現甚深，空性相應，難見難悟，不可尋思，非諸尋思所行境界、微細詳審聰明智者之所解了。
 If he hears such a Dharma and speaks it to me in my profound secrets, he may not be able to interpret it truthfully, but this Dharma can give rise to a superior understanding and produce pure faith that this sutra is spoken by the Tathagata. The correspondence between nature and nature is difficult to see, difficult to understand, and impossible to contemplate. It cannot be understood by those who are in the realm of searching and thinking, and who are clever and careful in examining it carefully.
於此經典所說義中，自輕而住，作如是言：
 In the meaning of this sutra, to live with self-respect is as follows:
諸佛菩提為最甚深，諸法法性亦最甚深，唯佛如來能善了達，非是我等所能解了。
 The Bodhi of all Buddhas is the most profound, and the nature of all Dharmas is also the most profound. Only the Buddha Tathagata can understand it well, and it is not something we can understand.
諸佛如來為彼種種勝解有情轉正法教，諸佛如來無邊智見，我等智見猶如牛迹。
 The Buddhas and Tathagatas correct the Dharma teachings for all kinds of sentient beings with superior understandings. The Buddhas and Tathagatas have boundless wisdom and vision, and our wisdom and vision are like the traces of cows.
於此經典，雖能恭敬為他宣說、書寫護持、披閱流布、殷重供養、受誦溫習，然猶未能以其修相發起加行，是故於我甚深密意所說言詞。
 Although I can respectfully proclaim this sutra, write it and support it, read it and circulate it, make sincere offerings to it, receive it, recite it and review it, I am still unable to initiate any preliminaries based on its cultivation. This is why I say it with deep meaning.
不能通達。
 Not accessible.
由此因緣，彼諸有情，亦能增長福德、智慧二種資糧，於後相續未成熟者，亦能成熟。
 Due to this cause and condition, those sentient beings can also increase the two qualities of merit and wisdom, and those who are immature in the future can also mature.
若諸有情，廣說乃至未能積集上品福德、智慧資糧，性非質直，非質直類，雖有力能思擇廢立，而復安住自見取中。
 If sentient beings are unable to accumulate high-quality merits and wisdom, their nature is not straight and their nature is not straight, they are not of a straight kind. Although they are powerful, they can think, choose, discard and establish, and then they can live in peace and self-seeing.
彼若聽聞如是法已，於我甚深密意言說，無有力能如實解了，於如是法雖生信解，然於其義隨言執著，謂一切法決定皆無自性，決定不生不滅，決定本來寂靜，決定自性涅槃。
 If he hears such a Dharma and says it in my profound and profound meaning, he has no power to interpret it truthfully. Although he has faith and understanding in such a Dharma, he is still attached to its meaning, saying that all Dharma determinations have no inherent nature and no determination arises. Immortality determines original tranquility and determines the nirvana of one's own nature.
由此因緣，於一切法獲得無見及無相見。
 Due to this cause and condition, one obtains non-viewing and non-visualization of all dharmas.
由得無見、無相見故，撥一切相皆是無相，誹撥諸法遍計所執相、依他起相、圓成實相，何以故？
 Because of the lack of seeing and the lack of phase, all the phases are phaseless, and all the dharmas are considered to be clinging to phase, depending on other phenomena, and completing the real phase. Why is this?
由有依他起相及圓成實相故，遍計所執相方可施設。
 Since there are other signs of origin and complete reality, it can only be implemented after comprehensive consideration of the held signs.
若於依他起相及圓成實相見為無相，彼亦誹撥遍計所執相，是故說彼誹撥三相。
 If he sees the appearance as non-appearance based on his appearance and the actual appearance of perfection, he will also slander the appearance that he holds on to, so he says that he slanders the three attributes.
雖於我法起於法想，而非義中起於義想；
 Although my Dharma arises from the thought of Dharma, but the thought of righteousness arises from unrighteousness;
由於我法起法想故，及非義中起義想故，於是法中持為是法，於非義中持為是義。
 Because our Dharma arises from Dharma thoughts, and from unjust thoughts, we uphold Dharma in Dharma, and uphold Dharma in unrighteousness.
彼雖於法起信解故，福德增長，然於非義起執著故，退失智慧；
 Although he has faith and understanding of the Dharma, his merits will increase, but he will lose his wisdom because of his attachment to unrighteousness.
智慧退故，退失廣大無量善法。
 Wisdom retreats from old habits and loses the vast and immeasurable good dharma.
復有有情從彼聽聞，謂法為法、非義為義。
 There are sentient beings who listen to it and call the Dharma the Dharma and the unrighteousness the righteousness.
若隨其見，彼即於法起於法想，於非義中起於義想。
 If he follows his view, he will think of Dharma in Dharma and think of righteousness in injustice.
執法為法，非義為義。
 Enforcement is law and injustice is righteousness.
由此因緣，當知同彼退失善法。
 Based on this cause and condition, you should know that the same person has retreated from the good method.
若有有情不隨其見，從彼欻聞一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃，便生恐怖，生恐怖已，作如是言：
 If there are sentient beings who do not follow their views and hear from them that all dharmas have no inherent nature, no birth and no destruction, are originally peaceful, and have inherent nirvana, they will be afraid. Having become frightened, they will say:
此非佛語，是魔所說。
 This is not what the Buddha said, it is what the devil said.
作此解已，於是經典誹謗毀罵。
 Having made this explanation, the classics slandered and cursed.
由此因緣，獲大衰損，觸大業障。
 Due to this cause and condition, one will suffer great losses and encounter great karmic obstacles.
由是因緣，我說若有於一切相起無相見，於非義中宣說為義，是起廣大業障方便，由彼陷墜無量眾生，令其獲得大業障故。
 Due to this cause and condition, I say that if there is no mutual understanding of all the appearances and declares it as righteousness in the non-righteousness, it will cause huge karmic obstacles and trap countless sentient beings, causing them to obtain great karmic obstacles.
善男子！若諸有情未種善根，未清淨障，未熟相續，無多勝解，未集福德、智慧資糧，性非質直，非質直類。
 Good man! If sentient beings have not sown good roots, have not purified obscurations, have not matured and continued, do not have many supreme solutions, have not collected merits and wisdom, their nature is not straight, and they are not straight.
雖有力能思擇廢立，而常安住自見取中。
 Although I have the strength to think about whether to abolish or establish things, I can always stay calm and see what I have chosen.
彼若聽聞如是法已，不能如實解我甚深密意言說，故於此法不生信解，於是法中起非法想，於是義中起非義想，於是法中執為非法，於是義中執為非義。
 If he hears such a Dharma, he cannot interpret my profound meaning truthfully, so this Dharma will not produce faith and understanding, then thoughts of illegality will arise in the Dharma, then thoughts of non-righteousness will arise in the meaning, then holding on to the Dharma will be illegal, and then the meaning will be illegal. Holding on to the middle is unjust.
唱如是言：
 Sing like this:
此非佛語，是魔所說。
 This is not what the Buddha said, it is what the devil said.
作此解已，於是經典誹謗毀讟，撥為虛偽，以無量門毀滅摧伏如是經典，於諸信解此經典者，起怨家想。
 After this explanation has been made, the scriptures are slandered and criticized, labeled as false, and destroyed by the immeasurable gates, and those who believe in the interpretation of this scripture are resented.
彼先為諸業障所障，由此因緣，復為如是業障所障。
 He was first hindered by various karmic obstacles, and due to this cause and condition, he was hindered by such karmic obstacles again.
如是業障初易施設，乃至齊於百千俱胝那庾多劫無有出期。
 In this way, karmic obstacles are easy to set up, and even if they are combined for hundreds of thousands of years, they will not come out for many kalpas.
善男子！如是於我善說、善制法毘奈耶最極清淨意樂所說善教法中，有如是等諸有情類意解種種差別可得。
 Good man! In this way, in the good teachings that I can explain and control, Vinaya, the most pure and pure mind, can understand all kinds of differences among the sentient beings.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
一切諸法皆無性、　　無生無滅、本來寂，
 All dharmas are without nature, have neither birth nor death, and are originally peaceful.
諸法自性恒涅槃，　　誰有智言無密意。
 The nature of all dharmas is eternal nirvana. Who has the wisdom to say that there is no secret meaning?
相生勝義無自性，　　如是我皆已顯示，
 The ultimate meaning of mutual generation has no inherent nature, I have shown it all,
若不知佛此密意，　　失壞正道、不能往。
 If you don't know the secret meaning of the Buddha, you will lose the right path and be unable to go there.
依諸淨道清淨者，　　唯依此一無第二，
 Those who rely on all the pure paths to be pure, only rely on this one, there is no second.
故於其中立一乘。
 Therefore, one vehicle is established in it.
非有情性無差別。
 There is no difference in non-sentient nature.
眾生界中無量生，　　唯度一身趣寂滅。
 There are countless lives in the world of living beings, but only one body can be saved.
大悲勇猛證涅槃，　　不捨眾生甚難得。
 It is very rare to achieve Nirvana with great compassion and courage, without abandoning all sentient beings.
微妙難思無漏界，　　於中解脫等無差。
 Subtle and difficult to think about, there is no realm of leakage, and there is no difference in liberation and so on.
一切義成離惑苦，　　二種異說謂常樂。
 All righteousness is freed from confusion and suffering, and the two different theories are called eternal happiness.
爾時勝義生菩薩復白佛言：
 At that time Bodhisattva Shengyisheng said to the Buddha again:
世尊！諸佛如來密意語言甚奇希有，乃至微妙、最微妙、甚深、最甚深、難通達、最難通達。
 World Honored One! The secret words of the Buddhas and Tathagatas are very strange and rare, even subtle, subtle, profound, profound, difficult to understand, and most difficult to understand.
如是我今領解世尊所說義者，若於分別所行遍計所執相所依行相中，假名安立以為色蘊，或自性相、或差別相；
 Thus I now understand the meaning of what the World-Honored One has said: If in the various forms of action, pervasive calculation, grasping, and dependence on action, the false name is established as the form aggregate, or the self-nature, or the difference;
假名安立為色蘊生、為色蘊滅，及為色蘊永斷、遍知，或自性相、或差別相；
 Kana is established as the arising of form, as the cessation of form, and as the eternal cessation of form, omniscience, or the self-nature, or the differentiated state;
是名遍計所執相。
 This is the aspect that is known as Universal Plan.
世尊依此施設諸法相無自性性。
 According to this, the World-Honored One bestows all dharmas without their own nature.
若即分別所行遍計所執相所依行相，是名依他起相。
 If we distinguish the appearance of actions, calculations, and attachments, and the appearance of actions based on them, this is called the appearance of dependence on others.
世尊依此施設諸法生無自性性，及一分勝義無自性性。
 According to this, the World-Honored One gives birth to all dharmas that have no self-nature, and one part of ultimate meaning that has no self-nature.
如是我今領解世尊所說義者，若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
 Now I understand the meaning of what the World-Honored One has said. If this distinction is carried out and carried out in a comprehensive way, and the characteristics it is grasped by are based on, and because the phenomena it is grasped in all over the world cannot be realized, it means that this self-nature has no self-nature, no self. The true pure object is called the perfect reality.
世尊依此施設一分勝義無自性性。
 According to this, the World-Honored One imparts a piece of supreme meaning that has no self-nature.
如於色蘊，如是於餘蘊皆應廣說。
 As with the form aggregate, so with the remaining aggregates, it should be widely explained.
如於諸蘊，如是於十二處，一一處中皆應廣說；
 As it is in the aggregates, so it is in the twelve places, and it should be widely stated in each of them;
於十二有支，一一支中皆應廣說；
 Among the twelve branches, each branch should be widely expounded;
於四種食，一一食中皆應廣說；
 Of the four kinds of food, every one of them should be spoken extensively;
於六界、十八界，一一界中皆應廣說。
 It should be widely spoken in the six realms, the eighteen realms, and every realm.
如是我今領解世尊所說義者，若於分別所行遍計所執相所依行相中，假名安立以為苦諦、苦諦遍知，或自性相、或差別相，是名遍計所執相。
 Now I understand the meaning of what the World-Honored One has said. If, in the form of conduct, the form of universal calculation, the form of attachment, and the form of action, the false name is established as the truth of suffering, the universal knowledge of the truth of suffering, or the self-nature, or the difference, this name is called universal. What the plan holds.
世尊依此施設諸法相無自性性。
 According to this, the World-Honored One bestows all dharmas without their own nature.
若即分別所行遍計所執相所依行相，是名依他起相。
 If we distinguish the appearance of actions, calculations, and attachments, and the appearance of actions based on them, this is called the appearance of dependence on others.
世尊依此施設諸法生無自性性，及一分勝義無自性性。
 According to this, the World-Honored One gives birth to all dharmas that have no self-nature, and one part of ultimate meaning that has no self-nature.
如是我今領解世尊所說義者，若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
 Now I understand the meaning of what the World-Honored One has said. If this distinction is carried out and carried out in a comprehensive way, and the characteristics it is grasped by are based on, and because the phenomena it is grasped in all over the world cannot be realized, it means that this self-nature has no self-nature, no self. The true pure object is called the perfect reality.
世尊依此施設一分勝義無自性性。
 According to this, the World-Honored One imparts a piece of supreme meaning that has no self-nature.
如於苦諦，如是於餘諦皆應廣說。
 As with the truth of suffering, so with the rest of the truths should be widely expounded.
如於聖諦，如是於諸念住、正斷、神足、根、力、覺支、道支中，一一皆應廣說。
 As in the Noble Truth, so in all the mindfulness, correct resolution, spiritual foot, faculties, powers, enlightenment factors, and path factors, all should be expounded extensively.
如是我今領解世尊所說義者，若於分別所行遍計所執相所依行相中，假名安立以為正定，及為正定能治、所治，若正定修，未生令生，生已堅住、不忘、倍修、增長、廣大，或自性相、或差別相，是名遍計所執相。
 Thus I now understand the meaning of what the Blessed One has said: If in the various forms of conduct, the appearances of attachment, and the signs of conduct, the pseudonym is established as the right concentration, and it can be cured and controlled by the right concentration, if the right concentration is cultivated, the order is not born, Life has been fixed, not forgotten, multiplied, increased, vast, or the self-nature phase, or the differentiated phase, this is the phase that is called universal calculation.
世尊依此施設諸法相無自性性。
 According to this, the World-Honored One bestows all dharmas without their own nature.
若即分別所行遍計所執相所依行相，是名依他起相。
 If we distinguish the appearance of actions, calculations, and attachments, and the appearance of actions based on them, this is called the appearance of dependence on others.
世尊依此施設諸法生無自性性，及一分勝義無自性性。
 According to this, the World-Honored One gives birth to all dharmas that have no self-nature, and one part of ultimate meaning that has no self-nature.
如是我今領解世尊所說義者，若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。
 Now I understand the meaning of what the World-Honored One has said. If this distinction is carried out and carried out in a comprehensive way, and the characteristics it is grasped by are based on, and because the phenomena it is grasped in all over the world cannot be realized, it means that this self-nature has no self-nature, no self. The true pure object is called the perfect reality.
世尊依此施設諸法一分勝義無自性性。
 According to this, the World-Honored One applies all dharmas to one point of supreme meaning without self-nature.
世尊！譬如毘濕縛藥，一切散藥、仙藥方中皆應安處。
 World Honored One! For example, the Bishui-binding medicine should have a safe place in all powdered medicines and elixir prescriptions.
如是世尊！依此諸法皆無自性、無生無滅、本來寂靜、自性涅槃無自性性了義言教，遍於一切不了義經皆應安處。
 Such is the World Honored One! According to this, all dharmas have no self-nature, no birth and no death, are originally peaceful, have self-nature, Nirvana, and have no self-nature. The meaning of the teachings should be found throughout all the incomprehensible meanings of the sutras.
世尊！如彩畫地，遍於一切彩畫事業皆同一味，或青、或黃、或赤、或白，復能顯發彩畫事業。
 World Honored One! Just like the land of colorful paintings, all the colorful paintings have the same flavor, whether it is green, yellow, red, or white, which can bring out the colorful paintings again.
如是世尊！依此諸法皆無自性，廣說乃至自性涅槃無自性性了義言教，遍於一切不了義經皆同一味，復能顯發彼諸經中所不了義。
 Such is the World Honored One! According to this, all dharmas have no self-nature. It is widely stated that even self-nature, Nirvana, and self-nature have no self-nature. The meaning of the teachings is the same throughout all the incomprehensible sutras. It can also reveal the incomprehensible meanings in the sutras.
世尊！譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。
 World Honored One! For example, all the ripe and precious fruits are put into the cakes and fruits, and when they are cooked and crispy, they have a wonderful taste.
如是世尊！依此諸法皆無自性，廣說乃至自性涅槃無自性性了義言教，置於一切不了義經，生勝歡喜。
 Such is the World Honored One! According to this, all dharmas have no self-nature, and they can be widely expounded to the point of self-nirvana, self-nirvana, no self-nature, and clear meanings.
世尊！譬如虛空遍一切處皆同一味，不障一切所作事業，如是世尊！依此諸法皆無自性，廣說乃至自性涅槃無自性性了義言教，遍於一切不了義經皆同一味，不障一切聲聞、獨覺及諸大乘所修事業。
 World Honored One! For example, space is the same flavor everywhere, and it does not hinder all undertakings. Such is the World Honored One! According to this, all dharmas have no self-nature. It can be widely expounded and even the self-nirvana has no self-nature. The meaning of the teachings is the same throughout all the incomprehensible sutras. It does not hinder the practice of all sravakas, solitary awakeners and all Mahayana practitioners.
說是語已，爾時世尊歎勝義生菩薩曰：
 Having said these words, the World-Honored One then sighed to the Bodhisattva Shengyi Shengsheng and said:
善哉！善哉！善男子！汝今乃能善解如來所說甚深密意言義，復於此義善作譬喻，所謂世間毘濕縛藥、雜彩畫地、熟酥、虛空。
 How good! How good! Good man! You are now able to understand well the profound meaning of the words spoken by the Tathagata, and you are also good at making metaphors for this meaning, such as the world is surrounded by dampness-binding medicine, mixed-colored painted earth, ripe crispness, and emptiness.
勝義生！如是如是！更無有異。
 Sheng Yisheng! So it is! No different.
如是如是！汝應受持。
 So it is! You should accept it.
勝義生菩薩復白佛言：
 Bodhisattva Shengyisheng said to the Buddha again:
世尊！初於一時，在婆羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪，雖是甚奇、甚為希有，一切世間諸天人等，先無有能如法轉者，而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。
 World Honored One! At the very beginning, in the Shilu Forest where the sage Bravasi fell, the only one who was the sravaka-vehicle for generating interest was able to turn the Dharma wheel with the Four Noble Truths. Although this was very strange and very rare, none of the gods or humans in the world had ever been able to do so. Just like the Dharma wheel, the wheel of Dharma that is turned at that time has a top and a face. This is the unexplained meaning, and it is the place where all the arguments can rest.
世尊在昔第二時中，唯為發趣修大乘者，依一切法皆無自性、無生無滅、本來寂靜、自性涅槃，以隱密相轉正法輪，雖更甚奇、甚為希有，而於彼時所轉法輪，亦是有上、有所容受，猶未了義，是諸諍論安足處所。
 In the second time in the past, the World-Honored One only cultivated the Mahayana for the sake of enlightenment. According to the fact that all dharmas have no self-nature, no birth and no destruction, are originally peaceful, and have self-nature Nirvana, he used the secret form to turn the righteous Dharma wheel. Although it is even more amazing and extraordinary. It is rare that the Dharma wheel turned at that time was also superior and tolerable, but the meaning was not yet clear. This was the place where all the arguments could rest.
世尊於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生無滅、本來寂靜、自性涅槃無自性性，以顯了相轉正法輪，第一甚奇最為希有，于今世尊所轉法輪，無上、無容，是真了義，非諸諍論安足處所。
 In this third period, the World-Honored One, universally enlightening all vehicles, according to the fact that all dharmas have no self-nature, no birth and no death, original tranquility, self-nature, Nirvana, no self-nature, manifests the appearance of turning the righteous Dharma wheel, the first thing is The strangest thing is that the wheel of Dharma that the Blessed One spins today is supreme and incomparable. It is the true meaning, and it is not a place for all kinds of arguments to rest.
世尊！若善男子、或善女人，於此如來依一切法皆無自性、無生無滅、本來寂靜、自性涅槃所說甚深了義言教，聞已信解、書寫護持、供養流布、受誦溫習、如理思惟、以其修相發起加行，生幾所福？
 World Honored One! If a good man or a good woman, according to the Tathagata, all dharmas have no self-nature, no birth and no death, are originally peaceful, and have self-nature and nirvana, they have spoken and taught profound meanings. After hearing this, they have believed and understood it, written it down, protected it, made offerings and spread it, and accepted it. How many blessings will come from reciting and reviewing, thinking rationally, and initiating preliminaries based on the practice?
說是語已，爾時世尊告勝義生菩薩曰：
 Having said these words, the World-Honored One then told Bodhisattva Shengyisheng:
勝義生！是善男子、或善女人，其所生福無量無數，難可喻知，吾今為汝略說少分。
 Sheng Yisheng! The blessings that such a good man or woman will give birth to are immeasurable and indescribable. I will briefly describe them for you now.
如爪上土比大地土，百分不及一，千分不及一，百千分不及一，數算計喻鄔波尼殺曇分亦不及一。
 Just as the soil on the claws is compared to the earth on the earth, a hundred percent is less than one, a thousand percent is less than one, a hundred thousand percent is less than one, even a hundred percent is less than one.
或如牛迹中水比四大海水，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。
 Or just like the water in a cow's trail is less than one percent compared to the four seas of the sea, Guangshuo and even Upani Shatan are less than one percent.
如是於諸不了義經聞已信解，廣說乃至以其修相發起加行所獲功德，比此所說了義經教聞已信解所集功德，廣說乃至以其修相發起加行所集功德，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。
 In this way, the merits and virtues gained by those who have heard and believed in and understood the Sutra, expounded it extensively, and even initiated and practiced it according to the characteristics of its cultivation. Compared with the merits and virtues accumulated by those who have believed and understood the Sutra and taught it widely and even initiated and practiced it according to its characteristics. The merits accumulated by actions are less than one percent, and the merits accumulated by extensive teachings and even Uboni's killing are less than one percent.
說是語已，勝義生菩薩復白佛言：
 After saying this, Bodhisattva Shengyisheng said to the Buddha again:
世尊！於是解深密法門中，當何名此教？
 World Honored One! So among the profound esoteric teachings, what should we call this teaching?
我當云何奉持？
 Why should I uphold this?
佛告勝義生菩薩曰：
 The Buddha told the Bodhisattva Shengyisheng:
善男子！此名勝義了義之教，於此勝義了義之教，汝當奉持。
 Good man! This is the teaching of the supreme meaning and the clear meaning. You should uphold this teaching of the supreme meaning and the clear meaning.
說此勝義了義教時，於大會中，有六百千眾生發阿耨多羅三藐三菩提心；
 When this supreme teaching was preached, six hundred thousand sentient beings in the assembly aspired to Anuttara-samyaksambodhicitta;
三百千聲聞遠塵離垢，於諸法中得法眼淨；
 The three hundred thousand voice-hearers are far away from dust and defilement, and their Dharma eyes are pure in all dharmas;
一百五十千聲聞永盡諸漏，心得解脫；
 One hundred and fifty thousand voice-hearers will forever eliminate all outflows, and the mind will be liberated;
七十五千菩薩得無生法忍。
 Seventy-five thousand bodhisattvas attain the endurance of the unborn Dharma.
瑜伽師地論卷第七十六
 Volume 76 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
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瑜伽師地論卷第七十七彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 77 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之六
 The Sixth Place of Bodhisattva in Photography and Decision
復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中。
 Again and again, according to the Dharma, he established and explained the path of Samatha Vibhasana recorded in yoga. You should know how to interpret the deep esoteric sutras.
慈氏菩薩白佛言：
 Bodhisattva Cishi said to the Buddha:
世尊！菩薩何依何住、於大乘中修奢摩他毘鉢舍那？
 World Honored One! Where does a Bodhisattva live and practice Samatha Vipassana in the Mahayana?
佛告慈氏菩薩曰：
 The Buddha told the Bodhisattva Cishi:
善男子！當知菩薩法假安立、及不捨無上正等覺願為依為住，於大乘中、修奢摩他毘鉢舍那。
 Good man! You should know that the Bodhisattva's Dharma is falsely established, and that you should not give up the vow of supreme enlightenment as your support and abide, and in the Mahayana, practice samatha vipassana.
世尊！如說四種所緣境事，一、有分別影像所緣境事，二、無分別影像所緣境事，三、事邊際所緣境事，四、所作成辦所緣境事。
 World Honored One! For example, there are four types of objects: 1. objects with differentiated images, 2. objects without distinction, 3. objects with marginal objects, and 4. objects of completion.
於此四中、幾是奢摩他所緣境事？
 Among these four, how many are the objects of samatha?
幾是毘鉢舍那所緣境事？
 How many circumstances are these related to Vipasana?
幾是俱所緣境事？
 How many of them are related to the situation?
善男子！一、是奢摩他所緣境事；
 Good man! 1. It is the object of samatha;
謂無分別影像。
 It is said that there is no distinguishing image.
一、是毘鉢舍那所緣境事，謂有分別影像。
 1. This is the object of Vipasana, which is said to have differentiated images.
二、是俱所緣境事；
 2. They are all related to circumstances;
謂事邊際、所作成辦。
 It refers to the margin of things and the success of what is done.
世尊！云何菩薩依此四種奢摩他毘鉢舍那所緣境事、能求奢摩他，能善毘鉢舍那？
 World Honored One! How can a Bodhisattva seek samatha and perform good vipassanas according to these four conditions of Samatha and Vipassana?
善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議；
 Good man! For example, I set up the false teachings for all Bodhisattvas, such as deeds, recitations, memorizations, sarcastic recitations, self-talk, causes and conditions, metaphors, abilities, original lives, directions, special teachings, and discussions;
菩薩於此善聽善受，言善通利，意善尋思，見善通達，即於如所善思惟法。
 The Bodhisattva here is good at listening and feeling well, speaking well and understanding the Dharma, being good at thinking and thinking, and seeing the Dharma well, that is, thinking about the Dharma well as it is said.
獨處空閑、作意思惟。
 Being alone, free and contemplative.
復即於此能思惟心、內心相續作意思惟。
 This means that you can think about your heart and think continuously in your heart.
如是正行、多安住故，起身輕安及心輕安；
 If you do this rightly and stay peacefully for a long time, you will rise up calmly and your heart will be calm;
是名奢摩他。
 It's called Samatha.
如是菩薩能求奢摩他。
 Such a Bodhisattva can seek samatha.
彼由獲得身心輕安為所依故；
 He relies on gaining physical and mental peace;
即於如所善思惟法、內三摩地所行影像、觀察勝解，捨離心相。
 That is to meditate on the Dharma as well as the image of the inner samadhi, observe the ultimate understanding, and abandon the mental image.
即於如是三摩地影像所知義中、能正思擇，最極思擇，周遍尋思，周遍伺察，若忍、若樂、若慧、若見、若觀，是名毘鉢舍那。
 That is to say, within the understanding and meaning of such an image of Samadhi, one can think correctly and make the most extreme choices, ponder over and over again, observe all over, and be patient, happy, wise, seeing, and contemplative. This is called Vibow. Shena.
如是菩薩能善毘鉢舍那。
 In this way, the Bodhisattva can perform well in Pashina.
世尊！若諸菩薩緣心為境、內思惟心、乃至未得身心輕安、所有作意，當名何等？
 World Honored One! If the Bodhisattva's conditional mind is a state of mind, and his mind is filled with thoughts, and he has not even attained the tranquility of body and mind, what should he call his mind?
善男子！非奢摩他作意；
 Good man! It is not the intention of samatha;
是隨順奢摩他、勝解相應作意。
 It is to follow the samatha and achieve the corresponding intention.
世尊！若諸菩薩乃至未得身心輕安、於如所思所有諸法內三摩地所緣影像、作意思惟；
 World Honored One! If Bodhisattvas have not even attained physical and mental tranquility and are thinking about the image of Samadhi in all the dharmas as contemplated;
如是作意、當名何等？
 If this is the intention, what should be the name?
善男子！非毘鉢舍那作意；
 Good man! It’s not Vipasana’s intention;
是隨順毘鉢舍那、勝解相應作意。
 This is to follow the Vipasana and achieve the corresponding intention with the ultimate solution.
世尊！奢摩他道、與毘鉢舍那道、當言有異，當言無異？
 World Honored One! Should we say there is a difference between the Samatha Path and the Vipassana Path? Should we say they are the same?
善男子！當言非有異，非無異。
 Good man! It should be said that there is no difference between non and non without difference.
何故非有異？
 Why is it different?
以毘鉢舍那所緣境心為所緣故。
 The reason is that the mind of Vipasana is the object.
何故非無異？
 Why is it not the same?
有分別影像、非所緣故。
 There are different images, which are not caused by things.
世尊！諸毘鉢舍那三摩地所行影像、彼與此心、當言有異，當言無異？
 World Honored One! Do you think there is any difference between the images of the samadhi of Vipasana and this mind, or that they are no different?
善男子！當言無異。
 Good man! It's no different.
何以故？
 Why?
由彼影像、唯是識故。
 From that image, it is the only consciousness.
善男子！我說識所緣、唯識所現故。
 Good man! I say that the object of consciousness is only the phenomenon of consciousness.
世尊！若彼所行影像、即與此心無有異者；
 World Honored One! If the image he performs is no different from this mind;
云何此心還見此心？
 Why do you still see this kind of heart with this kind of heart?
善男子！此中無有少法能見少法；
 Good man! There is no lesser dharma in this to see the lesser dharma;
然即此心如是生時、即有如是影像顯現。
 However, when this mind arises like this, such an image appears.
善男子！如依善瑩清淨鏡面、以質為緣，還見本質；
 Good man! If you rely on the pure mirror surface and use quality as the condition, you can still see the essence;
而謂我今見於影像及謂離質別有所行影像顯現。
 It is said that I now see in the image, and that the image of separation and action appears.
如是此心生時、相似有異三摩地所行影像顯現。
 When this mind arises, images similar to those performed in different samadhis appear.
世尊！若諸有情自性而住緣色等心、所行影像，彼與此心亦無異耶？
 World Honored One! If all sentient beings by their own nature dwell in the mind of conditions, colors, and forms, and the images they perform, are they no different from this mind?
善男子！亦無有異。
 Good man! There is no difference.
而諸愚夫由顛倒覺、於諸影像不能如實知唯是識，作顛倒解。
 However, those foolish people, who are aware of the inversion, are unable to know the images as they really are, and they only have the consciousness, so they interpret it in an inverted way.
世尊！齊何當言菩薩一向修毘鉢舍那？
 World Honored One! Why should Qi say that the Bodhisattva always practices Vipasana?
善男子！若相續作意、唯思惟心相。
 Good man! If you continue to concentrate, just think about the state of mind.
世尊！齊何當言菩薩一向修奢摩他？
 World Honored One! Why should Qi say that Bodhisattva always practices Samatha?
善男子！若相續作意、唯思惟無間心。
 Good man! If you continue to think, just think about the uninterrupted mind.
世尊！齊何當言菩薩奢摩他毘鉢舍那和合俱轉？
 World Honored One! Why should Qi say that the Bodhisattva Samatha, Vipassana, and Harmony will turn together?
善男子！若正思惟心一境性。
 Good man! If you are thinking about the one-pointedness of your mind.
世尊！云何心相？
 World Honored One! What do you think of Yun?
善男子！謂三摩地所行有分別影像、毘鉢舍那所緣、世尊！云何無間心？
 Good man! It is said that the actions in samadhi have different images and objects of vipasana, World Honored One! Why is there an infinite heart?
善男子！謂緣彼影像心、奢摩他所緣。
 Good man! It is said that the mind of the other image is conditioned and the other object is touched.
世尊！云何心一境性？
 World Honored One! Why is the mind in one state?
善男子！謂通達三摩地所行影像、唯是其識；
 Good man! It is said that the images of those who understand Samadhi are only their consciousness;
或通達此已，復思惟如性。
 Or you can understand this and think about it again.
世尊！毘鉢舍那、凡有幾種？
 World Honored One! How many kinds of Vipassana are there?
善男子！略有三種：
 Good man! There are slightly three types:
一者、有相毘鉢舍那，二者、尋求毘鉢舍那，三者、伺察毘鉢舍那。
 First, there is the appearance of Vipassana, secondly, seeking Vipassana, and third, observing Vipassana.
云何有相毘鉢舍那？
 Why is there such a thing as Bashana?
謂純思惟三摩地所行有分別影像、毘鉢舍那。
 It is said that those who perform pure contemplation of samadhi have differentiated images and vipassanas.
云何尋求毘鉢舍那？
 How can I seek Vipasana?
謂由慧故、遍於彼彼未善解了一切法中、為善了故作意思惟、毘鉢舍那。
 It is said that because of wisdom, he pervades all the dharma that he has not understood well, and he has done good deeds and thought, vipassanana.
云何伺察毘鉢舍那？
 How can I wait for Vipasana?
謂由慧故、遍於彼彼已善解了一切法中、為善證得極解脫故作意思惟毘鉢舍那。
 It is said that because of wisdom, he has understood all the Dharma well, and for the sake of good realization, he has attained the ultimate liberation, so he only thinks about Vipasana.
世尊！是奢摩他、凡有幾種？
 World Honored One! Is it Samatha? How many kinds are there?
善男子！即由隨彼無間心故、當知此中亦有三種。
 Good man! That is to say, due to following the uninterrupted mind, you should know that there are three kinds of them.
復有八種；
 There are eight kinds again;
謂初靜慮乃至非想非非想處、各有一種奢摩他故。
 It is said that there is a kind of Samatha from the beginning of meditation to the state of non-perception and non-perception.
復有四種；
 There are four kinds again;
謂慈悲喜捨四無量中、各有一種奢摩他故。
 It is said that among the four immeasurables of compassion, joy and equanimity, there is a kind of samatha in each one.
世尊！如說依法奢摩他毘鉢舍那，復說不依法奢摩他毘鉢舍那；
 World Honored One! For example, it is said that Samatha Vipassana is according to the Dharma, and it is said that Samatha Vipassana is not according to the Dharma;
云何名依法。
 What is the name of the cloud?
云何復名不依法？
 How come the name restoration is not in accordance with the law?
善男子！若隨所受所思法相、而於其義得奢摩他毘鉢舍那；
 Good man! If according to the appearance of the Dharma that one receives and contemplates, one obtains Samatha Vipassana according to its meaning;
名依法。
 Name according to law.
若不待於所受所思所有法相、但依止他教誡教授、而於其義得奢摩他毘鉢舍那；
 If you don’t rely on all the Dharmas you have received and thought about, but rely on his teachings and teachings, and gain samatha vipassana in its meaning;
謂觀青瘀及膿爛等，或一切行皆是無常，或諸行苦，或一切法皆無有我。
 It means observing bruises, abscesses, etc., or that all actions are impermanent, or that all actions are painful, or that all phenomena have no self.
或復涅槃畢竟寂靜，如是等類奢摩他毘鉢舍那；
 Or Nirvana will be peaceful after all, such as Samatha Vipassana;
名不依法。
 The name is not according to the law.
由依止法得奢摩他毘鉢舍那，故我施設隨法行菩薩是利根性；
 By relying on the Dharma, we can obtain Samathabishpasana. Therefore, I give the Bodhisattva who follows the Dharma a strong foundation;
由不依法得奢摩他毘鉢舍那，故我施設隨信行菩薩是鈍根性。
 Because I did not follow the Dharma to obtain samatha vipassana, I gave to the Bodhisattva who followed the faith and acted with a blunt nature.
世尊！如說緣別法奢摩他毘鉢舍那，復說緣總法奢摩他毘鉢舍那；
 World Honored One! For example, it is said that the different dharma, Samatha Vipassana, is said to be the general dharma, Samatha Vipassana;
云何名緣別法奢摩他毘鉢舍那？
 Why is it called Yuanbie Dharma Samatha Vipasana?
云何復名緣總法奢摩他毘鉢舍那？
 How could he be renamed Yuan Dharma Samatha Vipasena?
善男子！若諸菩薩緣於各別契經等法，於如所受所思惟法、修奢摩他毘鉢舍那；
 Good man! If all Bodhisattvas, depending on the Dharma such as the Sutras and Dharmas, practice Samatha Vipassana according to the Dharma they have received and contemplated;
是名緣別法奢摩他毘鉢舍那。
 This is called Samatha Vipassana.
若諸菩薩即緣一切契經等法，集為一團一積一分一聚作意思惟；
 If all Bodhisattvas, relying on all the sutras and other dharma, gather into one group and gather one by one, they will gather together and make their own thoughts;
此一切法、隨順真如、趣向真如、臨入真如、隨順菩提、隨順涅槃、隨順轉依，及趣向彼、若臨入彼，此一切法、宣說無量無數善法。
 All these dharmas follow the true nature, follow the true nature, approach the true nature, follow the bodhi, follow nirvana, follow the true nature, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, follow the true truth, and if you come to that, all these dharma proclaim countless good dharma.
如是思惟、修奢摩他毘鉢舍那；
 Think about it thus and practice Samatha Vipassana;
是名緣總法奢摩他毘鉢舍那。
 This is the name of the General Dharma Samatha Vipasana.
世尊！如說緣小總法奢摩他毘鉢舍那，復說緣大總法奢摩他毘鉢舍那。
 World Honored One! For example, it is said that Yuan Xiaozong Dharma is Samatha Vibashena, and further it is said that Fate Yuanzong Dharma is Samatha Vibashena.
又說緣無量總法奢摩他毘鉢舍那；
 It is also said that Samatha Vipasana is the general law of infinite conditions;
云何名緣小總法奢摩他毘鉢舍那？
 Why is Yuan Xiaozong Dharma Samatha Vipasena named?
云何名緣大總法奢摩他毘鉢舍那？
 Why is the name of Yuan Dharma Samatha Vipasena?
云何復名緣無量總法奢摩他毘鉢舍那？
 Why is the renamed Destiny of the Infinite General Dharma Samatha Vipasana?
善男子！若緣各別契經乃至各別論義、為一團等作意思惟，當知是名緣小總法奢摩他毘鉢舍那。
 Good man! If you rely on separate sutras and even separate explanations and connotations, you should know that this is the name of the small general Dharma Samatha Vipassana.
若緣乃至所受所思契經等法、為一團等作意思惟，非緣各別；
 If the conditions are such that the things you receive, think about, sutras, etc., form a group of thoughts and thoughts, it is not due to different conditions;
當知是名緣大總法奢摩他毘鉢舍那。
 You should know that this is the great general Dharma Samatha Vipassana.
若緣無量如來法教、無量法句文字、無量後後慧所照了、為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他毘鉢舍那。
 If it is caused by the teachings of the Infinite Tathagata, the words of the Dharma, the illumination of the wisdom of the Infinite Future, and the thoughts of a group, etc., but it is not caused by even what is received and thought, then you should know that the name is caused by the Infinite Total Dharma, Samatha Vibashena. .
世尊！菩薩齊何名得緣總法奢摩他毘鉢舍那？
 World Honored One! What is the name of the Bodhisattva who is destined to be the general Dharma Samatha Vipassana?
善男子！由五緣故、當知名得：
 Good man! It should be known for five reasons:
一者、於思惟時、剎那剎那融消一切麁重所依；
 First, when you think about it, all your attachments will be dissolved in an instant;
二者、離種種想、得樂法樂；
 The second is to get rid of all kinds of thoughts and find happiness in Dharma;
三者、解了十方無差別相無量法光；
 Third, understand the undifferentiated and immeasurable Dharma light in the ten directions;
四者、所作成滿相應淨分無分別相。
 Fourth, the complete and corresponding pure parts have no distinction.
恒現在前；
 Eternally present;
五者、為令法身得成滿故。
 Fifth, in order to make the Dharmakaya complete.
攝受後後轉勝妙因。
 After taking it, it will turn into a wonderful cause.
世尊！此緣總法奢摩他毘鉢舍那、當知從何名為通達？
 World Honored One! The general law of this predestined relationship is Samatha Vipassana. You should know why it is called enlightenment?
從何名得？
 Where did it get its name?
善男子！從初極喜地、名為通達；
 Good man! The place of great joy from the beginning is named Tongda;
從第三發光地、乃名為得。
 From the third luminous place, it is named.
善男子！初業菩薩、亦於是中隨學作意、雖未可歎；
 Good man! The first-time Bodhisattva also learned and made his mind from there, although it was not a sigh of relief;
不應懈廢。
 It should not be neglected.
世尊！是奢摩他毘鉢舍那、云何名有尋有伺三摩地？
 World Honored One! This Samatha Vipasana, how can it be called the samadhi of seeking and supporting?
云何名無尋唯伺三摩地？
 Why is it called the Samadhi of no search but serenity?
云何名無尋無伺三摩地？
 What is the name of Samadhi without seeking or seeking?
善男子！於如所取尋伺法相、若有麁顯領受觀察諸奢摩他毘鉢舍那，是名有尋有伺三摩地。
 Good man! If there is a person who understands and observes samatha vipashana in the form of the Dharma of seeking and serving as he has taken, this is called the Samadhi of seeking and serving.
若於彼相、雖無麁顯領受觀察，而有微細彼光明念領受觀察、諸奢摩他毘鉢舍那，是名無尋唯伺三摩地。
 If there is no visible light to receive and observe the appearance, but there is a subtle thought of that light to receive and observe, all samatha vipassana, this is called the samadhi of non-seeking only.
若即於彼一切法相、都無作意、領受觀察諸奢摩他毘鉢舍那，是名無尋無伺三摩地。
 If you receive and observe all samatha vipassanas without any intention towards all the phenomena, this is called the samadhi of non-seeking and non-attachment.
復次善男子！若有尋求奢摩他毘鉢舍那，是名有尋有伺三摩地。
 Good man again! If one seeks samatha vipasana, this is called the Samadhi of Seeking and Serving.
若有伺察奢摩他毘鉢舍那，是名無尋唯伺三摩地。
 If one observes and observes samatha vipasana, this is called samadhi without seeking only.
若緣總法奢摩他毘鉢舍那，是名無尋無伺三摩地。
 If you are bound by the general Dharma Samatha Vipasana, this is called the samadhi of non-seeking and non-conservation.
世尊！云何止相？
 World Honored One! Yun He Zhixiang?
云何舉相？
 Why do you think this will happen?
云何捨相？
 How can I give up my appearance?
善男子！若心掉舉、或恐掉舉時、諸可厭法作意、及彼無間心作意，是名止相。
 Good man! If the mind is restless or fearful of restlessness, when the mind is occupied with all the abominable things, and the mind is occupied with the uninterrupted mind, this is called the sign of cessation.
若心沈沒、或恐沈沒時、諸可欣法作意、及彼心相作意，是名舉相。
 If the mind is sinking, or is afraid of sinking, when the mind is happy with the Dharma and the other mind is focused on, this is called the sign of lifting.
若於一向止道、或於一向觀道、或於雙運轉道、二隨煩惱所染污時。
 If you are on the one-way stopping path, or on the one-way contemplation path, or on the two-way turning path, or when the two are contaminated by defilements.
諸無功用作意、及心任運轉中所有作意，是名捨相。
 All futile intentions and all intentional intentions in the operation of the mind are called equanimity.
世尊！修奢摩他毘鉢舍那諸菩薩眾知法知義，云何知法？
 World Honored One! How can all the Bodhisattvas who practice Samatha Vipasana know the Dharma and its meaning?
云何知義？
 How can you know justice?
善男子！彼諸菩薩由五種相、了知於法：
 Good man! Those Bodhisattvas understand the Dharma through five kinds of signs:
一者、知名，二者、知句，三者、知文，四者、知別，五者、知總。
 The first is to be well-known, the second is to know sentences, the third is to know literature, the fourth is to know distinctions, and the fifth is to know general knowledge.
云何為名？
 What is the name of Yun?
謂於一切染淨法中所立自性、想假施設。
 It refers to the self-nature and the assumptions that are established in all tainted and purified dharmas.
云何為句？
 What is the sentence for?
謂即於彼名聚集中、能隨宣說諸染淨義、依持建立。
 It is said that in the gathering of those names, the pure meaning of all defilements can be proclaimed and the support established.
云何為文？
 What is the meaning of writing?
謂即彼二所依止字。
 It is said that these two words rely on each other.
云何於彼各別了知？
 Why do they know each other separately?
謂由各別所緣作意。
 It is said that the intention is based on different objects.
云何於彼總合了知？
 Why do you know that he knows it all?
謂由總合所緣作意。
 It is said that the intention is made by summing up the objects.
如是一切、總略為一，名為知法。
 Everything like this is summarized into one, and is called knowledge of the Dharma.
如是名為菩薩知法。
 This is called Bodhisattva’s knowledge of the Dharma.
善男子！彼諸菩薩、由十種相、了知於義：
 Good man! Those bodhisattvas understand the meaning from the ten kinds of signs:
一者、知盡所有性，二者、知如所有性，三者、知能取義，四者、知所取義，五者、知建立義，六者、知受用義，七者、知顛倒義，八者、知無倒義，九者、知雜染義，十者、知清淨義。
 First, knowing the complete nature; second, knowing the inherent nature; third, knowing the ability to take the meaning; fourth, knowing the meaning; fifth, knowing the establishment of meaning; sixth, knowing the meaning of receiving and using it; and seventh, knowing the inversion. As for righteousness, the eighth is to know the non-inverted meaning, the ninth is to know the mixed meaning, and the tenth is to know the pure meaning.
善男子！盡所有性者：
 Good man! Those who do everything they can:
謂諸雜染清淨法中、所有一切品別邊際。
 It is said that in the pure Dharma of all defilements, there are all boundaries of distinction.
是名此中盡所有性。
 This is called the exhaustion of everything.
如五數蘊、六數內處、六數外處、如是一切。
 Such as the five-number aggregate, the six-number inner place, the six-number outer place, and so on.
如所有性者：
 If you have sex:
謂即一切染淨法中所有真如。
 It is said that all true things in all tainted and pure dharmas are true.
是名此中如所有性。
 This is called the nature of everything.
此復七種：
 There are seven types:
一者、流轉真如；
 First, the flow is true;
謂一切行無先後性。
 It is said that all actions have no sequence.
二者、相真如；
 The two are exactly the same;
謂一切法補特伽羅無我性、及法無我性、三者、了別真如；
 It is said that all dharmas complement Tegara's selfless nature, and dharma's selfless nature. These three distinguish the truth;
謂一切行、唯是識性。
 It is said that all actions are based on consciousness.
四者、安立真如；
 Fourth, establish the truth;
謂我所說諸苦聖諦。
 Call me the noble truths of suffering.
五者、邪行真如；
 Fifth, the evil behavior is true;
謂我所說諸集聖諦。
 It is called the collection of noble truths I have spoken of.
六者、清淨真如；
 Sixth, pure and true;
謂我所說諸滅聖諦。
 It is called the noble truth of annihilation that I have spoken of.
七者、正行真如；
 Seventh, true conduct;
謂我所說諸道聖諦。
 It is called the noble truths of the paths I have spoken of.
當知此中由流轉真如、安立真如、邪行真如故，一切有情平等平等。
 You should know that all sentient beings are equal and equal, including the true nature of the circulation, the true truth of the establishment, and the true nature of evil actions.
由相真如、了別真如故，一切諸法平等平等。
 Due to the true nature of appearance and the true nature of differentiation, all dharmas are equal and equal.
由清淨真如故，一切聲聞菩提、獨覺菩提、阿耨多羅三藐三菩提、平等平等。
 Due to the purity and truth, all Sravaka Bodhisattvas, Pacceka Bodhisattvas, and Anuttarasamyaksambodhi are equal and equal.
由正行真如故，聽聞正法、緣總境界勝奢摩他毘鉢舍那所攝受慧、平等平等。
 From the true conduct of the true nature, listening to the true Dharma, the state of karma is superior to the wisdom, equality and equality absorbed by Samatha Vibhasana.
能取義者：
 Those who can take righteousness:
謂內五色處、若心意識、及諸心法。
 It refers to the inner five colors, the inner consciousness, and all the mental phenomena.
所取義者：
 Meaning:
謂外六處、又能取義、亦所取義。
 It is said that the outer six places can and can be interpreted as meanings.
建立義者：
 Those who establish righteousness:
謂器世界；
 The world of predicates;
於中可得建立一切諸有情界。
 In it, all sentient realms can be established.
謂一村田、若百村田、若千村田、若百千村田，或一大地至海邊際、此百此千、若此百千，或一贍部洲、此百此千、若此百千，或一四大洲、此百此千、若此百千，或一小千世界、此百此千、若此百千，或一中千世界、此百此千、若此百千，或一三千大千世界、此百此千、若此百千，或此拘胝、此百拘胝、此千拘胝、此百千拘胝，或此無數、此百無數、此千無數、此百千無數，或三千大千世界、無數百千微塵量等、於十方面無量無數諸器世界。
 It means one village of land, hundreds of villages, thousands of villages, hundreds of thousands of villages, or a large land to the edge of the sea, hundreds of thousands of these, hundreds of thousands, or a Subuzhou, hundreds of thousands, hundreds of thousands, Or one or four continents, hundreds of these thousand, as many as hundreds of thousands, or a small thousand worlds, these hundreds of thousands, as many as hundreds of thousands, or one medium thousand worlds, these hundreds of these thousand, as many as hundreds of thousands, or one or three Thousands of worlds, hundreds of thousands, hundreds of thousands, hundreds of thousands, hundreds of thousands, countless, hundreds of countless, thousands of countless, hundreds of thousands Countless, or three thousand great thousand worlds, countless hundreds and thousands of dust particles, etc., and countless worlds of objects in the ten directions.
受用義者：
 Recipients:
謂我所說諸有情類、為受用故，攝受資具顛倒義者：
 It is said that the sentient beings I mentioned are for the purpose of receiving and using, and the receiving and receiving equipment confuses the meaning:
謂即於彼能取等義、無常計常、想倒心倒見倒；
 It is said that he can take the same meaning, he is impermanent, and his thoughts are wrong but his heart is wrong;
苦計為樂、不淨計淨、無我計我、想倒心倒見倒。
 The calculation of hardship is happiness, the calculation of impurity is pure, the calculation of selflessness is self-reflection, and the intention is to turn one's heart against one's will.
無倒義者：
 There is no treason:
與上相違、能對治彼，應知其相。
 If it is contrary to the above, if you can counteract it, you should know its characteristics.
雜染義者：
 Those who are tainted with righteousness:
謂三界中三種雜染：
 It refers to the three kinds of defilements in the three realms:
一者、煩惱雜染，二者、業雜染，三者、生雜染。
 The first is defilements, the second is defilements, and the third is defilements.
清淨義者：
 The pure one:
謂即如是三種雜染所有離繫菩提分法。
 It is said that these three kinds of defilements are all separated from each other and are separated from each other by the Bodhi method.
善男子！如是十種、當知普攝一切諸義。
 Good man! Such are the ten kinds, and you should know that they encompass all meanings.
復次善男子！彼諸菩薩、由能了知五種義故，名為知義。
 Good man again! Since those bodhisattvas can understand the five kinds of meaning, they are called knowing the meaning.
何等五義？
 What five righteousnesses?
一者、遍知事，二者、遍知義，三者、遍知，四者、得遍知果，五者、於此覺了。
 First, omniscient knowledge of things; second, omniscient knowledge of meaning; third, omniscient knowledge; fourth, attaining the fruit of omniscient knowledge; fifth, enlightenment here.
善男子！遍知事者：
 Good man! Those who know everything:
當知即是一切所知、謂或諸蘊、或諸內處、或諸外處、如是一切。
 You should know that all knowledge refers to all aggregates, internal locations, external locations, and so on.
遍知義者：
 The One Who Knows the Righteousness:
乃至所有品類差別所應知境、或世俗故，或勝義故，或功德故，或過失故，緣故，世故，或生或住或壞相故，或如病等故，或苦集等故，或真如實際法界等故，或廣略故，或一向記故，或分別記故，或反問記故，或置記故，或隱密故，或顯了故，如是等類、當知一切名遍知義。
 Even all categories of differences should be understood, whether it is because of the world, or because of the ultimate meaning, or because of merit, or because of faults, because of reasons, because of the world, because of birth or residence, or because of bad appearance, or because of illness, or because of suffering, etc. , or because it is true to the actual Dharma Realm, or because it is broad and schematic, or because it is always remembered, or because it is remembered separately, or because it is asked in retrospect, or because it is written down, or because it is hidden, or because it is revealed, and so on, you should know all the names. Universal knowledge of meaning.
言遍知者：
 The one who knows everything:
當知即是能取前二、菩提分法。
 You should know that you can take the first two methods of enlightenment.
謂諸念住、或正斷等。
 It's called mindfulness, correct cessation, etc.
得遍知果者：
 Those who have achieved the fruit of omniscience:
謂貪恚癡斷毘柰耶、及貪恚癡一切永斷諸沙門果、及我所說聲聞如來若共不共世出世間所有功德、於彼作證。
 It is said that greed, hatred, and delusion will cut off Viniya, and all the fruits of greed, hatred, and delusion will be permanently cut off from the recluses, and all the merits and virtues of the Tathagata Sravaka, which I have said will not be the same in this world, will bear witness to him.
於此覺了者：
 Those who have awakened here:
謂即於此作證法中諸解脫智、廣為他說宣揚開示。
 It is said that the liberating wisdom contained in this testimony is widely preached and enlightened by others.
善男子！如是五義、當知普攝一切諸義。
 Good man! These five meanings should be understood to encompass all meanings.
復次善男子！彼諸菩薩、由能了知四種義故，名為知義。
 Good man again! Since those bodhisattvas can understand the four meanings, they are called knowing the meaning.
何等四義？
 What are the four righteousnesses?
一者、心執受義，二者、領納義，三者、了別義，四者、雜染清淨義。
 The first is to hold on to the righteousness with the heart, the second is to accept the righteousness, the third is to understand the different righteousness, and the fourth is to purify the righteousness from impurities.
善男子！如是四義、當知普攝一切諸義。
 Good man! Such four meanings should be understood to encompass all meanings.
復次善男子！彼諸菩薩、由能了知三種義故，名為知義。
 Good man again! Since those bodhisattvas can understand the three meanings, they are called knowing the meaning.
何等三義？
 What three righteousnesses?
一者、文義，二者、義義，三者、界義。
 The first one is the literal meaning, the second one is the literal meaning, and the third one is the boundary meaning.
善男子！言文義者，謂名身等。
 Good man! The meaning of words is called name, body, etc.
義義者，當知復有十種：
 Those who are righteous should know that there are ten kinds:
一者、真實相，二者、遍知相，三者、永斷相，四者、作證相，五者、修習相，六者、即彼真實相等品差別相。
 The first is the true phase, the second is the omniscient phase, the third is the eternal cessation phase, the fourth is the witness phase, the fifth is the practice phase, and the sixth one is the real, equal, differentiated phase.
七者、所依能依相屬相，八者、即遍知等障礙法相，九者、即彼隨順法相，十者、不遍知等及遍知等過患功德相。
 The seventh one is the attribute of the dependent ability, the eighth one is the obstacle to omniscience, the ninth one is the obedience to the Dharma, and the tenth one is the merits and virtues of not having omniscience and omniscience.
言界義者，謂五種界：
 The meaning of the realm refers to the five realms:
一者、器世界，二者、有情界，三者、法界，四者、所調伏界，五者、調伏加行界。
 The first is the world of instruments, the second is the realm of sentient beings, the third is the realm of dharma, the fourth is the realm of taming, and the fifth is the realm of taming and adding actions.
善男子！如是五義、當知普攝一切諸義。
 Good man! These five meanings should be understood to encompass all meanings.
世尊！若聞所成慧了知其義，若思所成慧了知其義。
 World Honored One! If you hear it, you will have the wisdom to understand its meaning; if you think about it, you will have the wisdom to understand its meaning.
若奢摩他毘鉢舍那修所成慧了知其義，此何差別？
 What is the difference if one has attained wisdom through Samatha Vibhasana practice and knows its meaning?
善男子！聞所成慧、依止於文、但如其說，未善意趣，未現在前，隨順解脫、未能領受成解脫義。
 Good man! After hearing the wisdom, I relied on the text, but as it said, I did not have good intentions, did not appear in front of me, followed liberation, and failed to understand the meaning of liberation.
思所成慧、亦依於文、不唯如說，亦善意趣，未現在前，轉順解脫、未能領受成解脫義。
 The wisdom gained by thinking is also based on the text. It is not just what is said, but also has good intentions. It has not appeared before, and it has not been able to understand the meaning of liberation.
若諸菩薩修所成慧，亦依於文、亦不依文，亦如其說、亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫、已能領受成解脫義。
 If all Bodhisattvas have attained wisdom through cultivation, whether they rely on the text or not, whether it is as it is said or not, it is not as good as it is said, they can be well-intentioned, the things they know are the same as those in samadhi, and their images appear before them, they are extremely liberated, and they can receive the attainment. Liberation meaning.
善男子！是名三種知義差別。
 Good man! This is the difference between the three kinds of knowledge and meaning.
世尊！修奢摩他毘鉢舍那諸菩薩眾知法知義，云何為智？
 World Honored One! What is wisdom when all the Bodhisattvas who practice Samatha Vibhasana know the Dharma and its meaning?
云何為見？
 Why does the cloud mean seeing?
善男子！我無量門宣說智見二種差別，今當為汝略說其相。
 Good man! I, the Wuliang Sect, preach the difference between two kinds of wisdom and view, and now I will briefly explain their characteristics to you.
若緣總法、修奢摩他毘鉢舍那所有妙慧，是名為智；
 If you have access to the Dharma and practice the wonderful wisdom of Samatha Vipasana, this is called wisdom;
若緣別法修奢摩他毘鉢舍那所有妙慧，是名為見。
 If you practice samathapipasana in accordance with the different dharma, then all the wonderful wisdom is called seeing.
世尊！修奢摩他毘鉢舍那諸菩薩眾、由何作意、何等云何除遣諸相？
 World Honored One! What is the intention of all the Bodhisattvas who cultivate Samatha Vipasana? How can they get rid of all the signs?
善男子！由真如作意、除遣法相及與義相。
 Good man! From the true meaning, remove the appearance of Dharma and the appearance of justice.
若於其名及名自性無所得時，亦不觀彼所依之相；
 If the name and the nature of the name cannot be obtained, the form on which it depends will not be observed;
如是除遣。
 This is the case.
如於其名，於句、於文、於一切義、當知亦爾。
 Just like in its name, in sentences, in articles, and in all meanings, you should know it.
乃至於界及界自性無所得時、亦不觀彼所依之相；
 Even when the world and its nature are not found, one does not observe the form on which they depend;
如是除遣。
 This is the case.
世尊！諸所了知真如義相、此真如相亦可遣不？
 World Honored One! Everyone knows the true nature and meaning, can this true nature also be sent away?
善男子！於所了知真如義中、都無有相。
 Good man! There is no form in any of the true meanings that we know.
亦無所得，當何所遣。
 There is nothing to gain, so where should I send it?
善男子！我說了知真如義時、能伏一切法義之相；
 Good man! I said that when you know the true meaning, you can subdue the appearances of all dharma and meaning;
非此了達、餘所能伏。
 If this is not the case, there is nothing I can do to subdue it.
世尊！如世尊說濁水器喻、不淨鏡喻、撓泉、池喻、不任觀察自面影相；
 World Honored One! For example, when the World Honored One speaks of the metaphor of a vessel with turbid water, a metaphor of an impure mirror, a metaphor of a spring, and a metaphor of a pond, one does not allow one to observe the reflection of one's own face;
若堪任者、與上相違。
 If you are worthy of the post, it will be contrary to the above.
如是若有不善修心、則不堪任如實觀察所有真如；
 If you do not cultivate your mind well, you will not be able to observe all truths as they really are;
若善修心、堪任觀察。
 If you cultivate your mind well, you can be observed.
此說何等能觀察心？
 How can this statement be used to observe the mind?
依何真如而作是說？
 What does it mean to do this based on what is true?
善男子！此說三種能觀察心：
 Good man! There are three ways to observe the mind:
謂聞所成能觀察心，若思所成能觀察心，若修所成能觀察心。
 It is said that what is accomplished by hearing can be observed in the mind, what is accomplished by contemplation can be observed by the mind, and what is accomplished in practice can be observed by the mind.
依了別真如、作如是說。
 According to the other's truth, this is what I said.
世尊！如是了知法義菩薩、為遣諸相勤修加行、有幾種相難可除遣？
 World Honored One! If a Bodhisattva, who understands the meaning of the Dharma, diligently practices and practices to eliminate various phenomena, how many types of difficulties can be eliminated?
誰能除遣？
 Who can get rid of him?
善男子！有十種相、空能除遣。
 Good man! There are ten kinds of appearances, and empty energy can eliminate them.
何等為十？
 What is ten?
一者、了知法義故、有種種文字相；
 First, to understand the meaning of the Dharma, there are various words and signs;
此由一切法空、能正除遣。
 This is caused by the emptiness of all dharmas and can be corrected.
二者、了知安立真如義故、有生滅住異性相續隨轉相；
 Second, knowing and establishing the truth and meaning, there is birth and death, existence, existence and opposite natures, and they will continue to turn around;
此由相空、及無先後空、能正除遣。
 This can be corrected by the emptiness of the phase and the emptiness of no sequence.
三者、了知能取義故、有顧戀身相、及我慢相；
 Third, understanding can obtain meaning, so there is care for the body and self-esteem;
此由內空、及無所得空、能正除遣。
 This inner emptiness and emptiness of nothing can be corrected and eliminated.
四者、了知所取義故、有顧戀財相；
 Fourth, he understands the meaning of what he means and cares about wealth;
此由外空、能正除遣。
 This can be eliminated from outer space.
五者、了知受用義、男女承事資具相應故、有內安樂相、外淨妙相；
 Fifth, he understands the meaning of receiving and using, and because men and women have corresponding qualifications for serving, they have the appearance of inner peace and happiness, and the appearance of outer purity;
此由內外空、及本性空、能正除遣。
 This can be eliminated by emptiness inside and outside, and emptiness of nature.
六者、了知建立義故、有無量相；
 Sixth, understanding establishes righteousness and has immeasurable characteristics;
此由大空、能正除遣。
 This is caused by the great emptiness, which can be corrected and eliminated.
七者、了知無色故、有內寂靜解脫相；
 Seventh, knowing that there is no form, there is the sign of inner peace and liberation;
此由有為空、能正除遣。
 This is because existence is empty and can be corrected and eliminated.
八者、了知相真如義故、有補特伽羅無我相、法無我相、若唯識相、及勝義相；
 Eighth, because of understanding the true meaning, there are the self-less features of Putegara, the self-less features of Dharma, the self-consciousness features, and the ultimate meaning features;
此由畢竟空、無性空、無性自性空、及勝義空、能正除遣。
 This can be eliminated by the ultimate emptiness, the emptiness of nature, the emptiness of self-nature, and the emptiness of ultimate meaning.
九者、了知清淨真如義故、有無為相、無變異相；
 Ninth, understand that pure truth has the appearance of non-action and no variation;
此由無為空、無變異空、能正除遣。
 This is due to the emptiness of nothingness and the emptiness of no variation, which can be corrected and eliminated.
十者、即於彼相對治空性作意思惟故、有空性相；
 Tenth, that is to say, there is the sign of emptiness because of its relative control of emptiness;
此由空空、能正除遣。
 This is the result of emptiness, which can be corrected and eliminated.
世尊！除遣如是十種相時、除遣何等？
 World Honored One! There are ten different phases of banishment. What is the time for banishment?
從何等相而得解脫？
 From what aspect can we gain liberation?
善男子！除遣三摩地所行影像相；
 Good man! Eliminate the image and appearance of samadhi;
從雜染縛相而得解脫；
 Liberation from the bondage of defilements;
彼亦除遣。
 He was also dismissed.
善男子！當知就勝、說如是空、治如是相；
 Good man! When you know it, you will win, say it is empty, and treat it like it is;
非不一一治一切相。
 Treat all aspects one by one.
譬如無明、非不能生乃至老死諸雜染法；
 For example, there are various defilements such as ignorance, inability to rebirth, and even old age and death;
就勝、但說能生於行。
 Just win, but saying that can come from doing.
由是諸行親近緣故。
 This is because all actions are close to each other.
此中道理、當知亦爾。
 You should know the truth behind this.
世尊！此中何等空是總空性相？
 World Honored One! How emptiness in this is the total emptiness phase?
若諸菩薩了知是已、無有失壞於空性相、離增上慢。
 If all Bodhisattvas understand this, they will not suffer from the sign of emptiness, nor will they be able to increase their conceit.
爾時世尊嘆慈氏菩薩曰：
 At that time the World-Honored One sighed to Bodhisattva Cishi and said:
善哉！善哉！善男子！汝今乃能請問如來如是深義、令諸菩薩於空性相無有失壞。
 How good! How good! Good man! Now you can ask the Tathagata about the profound meaning of this, so that all Bodhisattvas will have no loss or degeneration in the sign of emptiness.
何以故？
 Why?
善男子！若諸菩薩於空性相有失壞者，便為失壞一切大乘。
 Good man! If any Bodhisattva loses or corrupts the sign of emptiness, he or she will lose all Mahayana.
是故汝應諦聽諦聽當為汝說總空性相。
 Therefore, you should listen carefully. Listen carefully, and the total phase of emptiness should be explained to you.
善男子！若於依他起相及圓成實相中、一切品類雜染清淨遍計所執相、畢竟遠離性，及於此中都無所得；
 Good man! If in the appearance of other origins and the reality of perfection, all categories of defilements are pure and pervasive, the appearance is far away from nature, and nothing can be gained from it;
如是名為於大乘中總空性相。
 This is called the total emptiness in the Mahayana.
世尊！此奢摩他毘鉢舍那、能攝幾種勝三摩地？
 World Honored One! How many superior samadhis can this Samatha Vipassana capture?
善男子！如我所說無量聲聞菩薩如來、有無量種勝三摩地，當知一切皆此所攝。
 Good man! As I said, there are countless sravakas, Bodhisattva Tathagata, and countless kinds of samadhi. You should know that everything is captured by this.
世尊！此奢摩他毘鉢舍那、以何為因？
 World Honored One! What is the cause of this Samatha Vipassana?
善男子！清淨尸羅、清淨聞思所成正見、以為其因。
 Good man! Purify the scorpion, purify the right view gained by hearing and thinking, and consider it as the cause.
世尊！此奢摩他毘鉢舍那、以何為果？
 World Honored One! What is the result of this Samatha Vipassana?
善男子！善清淨心、善清淨慧、以為其果。
 Good man! A good and pure mind, a good and pure wisdom are their fruits.
復次善男子！一切聲聞及如來等所有世間及出世間一切善法、當知皆是此奢摩他毘鉢舍那所得之果。
 Good man again! All sound-hearers and Tathagatas, and all good deeds in the world and beyond the world, should know that they are the fruits of this Samatha Vibhasana.
世尊！此奢摩他毘鉢舍那、能作何業？
 World Honored One! What kind of karma can this Samatha Vipassana do?
善男子！此能解脫二縛為業；
 Good man! This can free you from the two bondages of karma;
所謂相縛、及麁重縛。
 The so-called phase bondage and heavy bondage.
世尊！如佛所說五種繫中、幾是奢摩他障？
 World Honored One! As the Buddha said, among the five systems, how many are samatha obstacles?
幾是毘鉢舍那障？
 How many obstacles are there in Vipasana?
幾是俱障？
 How many obstacles are there?
善男子！顧戀身財、是奢摩他障；
 Good man! To care about one's body and wealth is to indulge in other obstacles;
於諸聖教不得隨欲、是毘鉢舍那障；
 In the teachings of the saints, you must not follow your desires, because this is the barrier of the Bashāsa;
樂相雜住、於少喜足、當知俱障。
 If you live in a mixed state of happiness, and if you are happy enough, you should know that everything is hindered.
由第一故、不能造修；
 For the first reason, it cannot be built or repaired;
由第二故、所修加行不到究竟。
 Because of the second reason, the practice and practice will not reach the end.
世尊！於五蓋中、幾是奢摩他障？
 World Honored One! Among the five hindrances, how many are the samatha hindrances?
幾是毘鉢舍那障？
 How many obstacles are there in Vipasana?
幾是俱障？
 How many obstacles are there?
善男子！掉舉、惡作、是奢摩他障；
 Good man! Restlessness and evil deeds are obstacles to samatha;
惛沈、睡眠、疑、是毘鉢舍那障；
 Drowsiness, sleep, and doubt are the obstacles that surround Pashāna;
貪欲、瞋恚、當知俱障。
 Greed, anger, and knowledge are all obstacles.
世尊！齊何名得奢摩他道圓滿清淨？
 World Honored One! How can Qi attain the perfection and purity of the samatha path?
善男子！乃至所有惛沈睡眠、正善除遣；
 Good man! Even all the sleepiness and good deeds are eliminated;
齊是名得奢摩他道圓滿清淨。
 Qi is named after the perfect and pure Samatha Path.
世尊！齊何名得毘鉢舍那道圓滿清淨？
 World Honored One! How can Qi achieve the perfection and purity of the path of Vipasana?
善男子！乃至所有掉舉惡作正善除遣；
 Good man! So that all restlessness and evil will be eliminated by righteousness and good deeds;
齊是名得毘鉢舍那道圓滿清淨。
 This is the name of the perfect and pure path of Bibosha.
世尊！若諸菩薩於奢摩他毘鉢舍那現在前時、應知幾種心散動法？
 World Honored One! If Bodhisattvas appear in front of Samatha Vipasana, what kinds of methods should they know to disperse the mind?
善男子！應知五種：
 Good man! Five things you should know:
一者、作意散動，二者、外心散動，三者、內心散動，四者、相散動，五者、麁重散動。
 First, the intention is dispersed; second, the external mind is dispersed; third, the inner mind is dispersed; fourth, the phase is dispersed; fifth, the weight is dispersed.
善男子！若諸菩薩捨於大乘相應作意、墮在聲聞獨覺相應諸作意中，當知是名作意散動。
 Good man! If bodhisattvas give up the thoughts related to the Mahayana and fall into the thoughts related to the voice-hearers and independent enlightenment, they should know that this is called the dispersion of thoughts.
若於其外五種妙欲諸雜亂相所有尋思隨煩惱中、及於其外所緣境中、縱心流散，當知是名外心散動。
 If all the thoughts and thoughts about the five external wonderful desires and other chaotic phenomena are scattered in the troubles and in the external objects, you should know that this is called the external mind wandering.
若由惛沈及以睡眠、或由沈沒、或由愛味三摩鉢底、或由隨一三摩鉢底諸隨煩惱之所染污，當知是名內心散動。
 If it is defiled by drowsiness and sleep, or by indifference, or by craving for the taste of samadhi, or by the various defilements that follow the samadhi, you should know that this is called mental dispersion.
若依外相、於內等持所行諸相、作意思惟，名相散動。
 If you rely on the external appearance, hold on to the various appearances internally, and think about it, it is called the dispersion of the appearance.
若內作意為緣、生起所有諸受、由麁重身計我起慢，當知是名麁重散動。
 If the inner intention is the condition for all the feelings to arise, and the body of Ji Zhong is the reason for being slow, you should know that this is called Ji Zhong's dispersion.
世尊！此奢摩他毘鉢舍那、從初菩薩地乃至如來地。
 World Honored One! This Samatha Vibhasana is from the first Bodhisattva's state to the Tathagata's state.
能對治何障？
 What disorder can be treated?
善男子！此奢摩他毘鉢舍那、於初地中、對治惡趣煩惱業生雜染障；
 Good man! This Samatha Vibhasana, in the first realm, cures the defilements and obstacles caused by the troubles and karma in the evil realms;
第二地中、對治微細誤犯現行障；
 The second ground is to deal with subtle mistakes and current obstacles;
第三地中、對治欲貪障；
 In the third ground, it counteracts the obstacles of desire and greed;
第四地中、對治定愛及法愛障；
 The fourth ground is the antidote to the obstacles of love of concentration and love of dharma;
第五地中、對治生死涅槃一向背趣障；
 In the fifth ground, it counteracts obstacles to life, death, and nirvana;
第六地中、對治相多現行障；
 In the sixth ground, it counteracts multiple physical obstacles;
第七地中、對治細相現行障；
 The seventh ground deals with the current and present obstacles in the details;
第八地中、對治於無相作功用、及於有相不得自在障；
 In the eighth ground, the antidote is the function of having no form, and the obstacle of not being able to be at ease with the form;
第九地中、對治於一切種善巧言詞、不得自在障；
 In the ninth level, the antidote is all kinds of skillful words and obstacles to freedom of expression;
第十地中、對治不得圓滿法身證得障。
 In the tenth ground, the antidote is not able to achieve perfect Dharmakaya and is hindered.
善男子！此奢摩他毘鉢舍那於如來地、對治極微細最極微細煩惱障及所知障。
 Good man! This Samatha Vibhasana is in the Tathagata's land, and can cure the very subtle and subtle troubles and obstacles, as well as the obstacles of knowledge.
由能永害如是障故、究竟證得無著無礙一切智見；
 By being able to permanently harm such obstacles, you will finally realize the unhindered wisdom and view of all things;
依於所作成滿所緣、建立最極清淨法身。
 Complete the object according to the achievements and establish the most pure Dharma body.
世尊！云何菩薩依奢摩他毘鉢舍那勤修行故、證得阿耨多羅三藐三菩提？
 World Honored One! Why did the Bodhisattva achieve Anuttarasamyaksambodhi by practicing diligently in accordance with Samathabishapasana?
善男子！若諸菩薩已得奢摩他毘鉢舍那、依七真如、於如所聞所思法中、由勝定心、於善審定、於善思量、於善安立、真如性中、內正思惟。
 Good man! If all Bodhisattvas have obtained Samatha Vibhasana, rely on the seven truths, in the Dharma as heard and contemplated, with the mind calmed by victory, in good judgment, in good reflection, in the good establishment, in the true nature, and in the inner right thoughts .
彼於真如正思惟故，心於一切細相現行、尚能棄捨；
 Because he truly contemplates the truth, his mind is able to give up all the details present;
何況麁相。
 Not to mention the prime minister.
善男子！言細相者：
 Good man! Those who speak in detail:
謂心所執受相、或領納相。
 It is said that the mind is holding on to the characteristics, or receiving the characteristics.
或了別相、或雜染清淨相、或內相、或外相、或內外相、或謂我當修行一切利有情相或正智相、或真如相、或苦集滅道相、或有為相、或無為相、或有常相、或無常相、或苦有變異性相、或苦無變異性相、或有為異相相、或有為同相相、或知一切是一切已有一切相、或補特伽羅無我相、或法無我相。
 It may be the different phase, or the pure phase of impurities, or the internal phase, or the external phase, or the internal and external phase, or it may be the phase of saying that I should practice all beneficial emotions, or the phase of righteous wisdom, or the phase of true truth, the phase of suffering and the path, or the phase of being. , or the phase of inaction, or the phase of constant, or the phase of impermanence, or the phase of suffering with variability, or the phase of suffering without variability, or the phase of conditioned and different, or the phase of conditioned and identical, or the phase of knowing that everything is everything, everything already exists , or the self-less sign of Putegara, or the self-less sign of Dharma.
於彼現行、心能棄捨。
 In its present state, the mind can abandon it.
彼既多住如是行故，於時時間、從其一切繫蓋散動，善修治心。
 Since he has lived in this way for a long time, from time to time, he is free from all the ties and hindrances, and he cultivates his mind well.
從是已後、於七真如、有七各別自內所證通達智生，名為見道。
 From then on, among the seven truths, there are seven different wisdoms that are realized within oneself, which are called the way of seeing.
由得此故，名入菩薩正性離生；
 From this, it is called entering the bodhisattva’s righteous nature and rebirth;
生如來家，證得初地。
 Born in the Tathagata's home, he attained the first level.
又能受用此地勝德。
 And you can benefit from the virtues of this place.
彼於先時、由得奢摩他毘鉢舍那故，已得二種所緣：
 Previously, he had obtained two kinds of objects due to his attainment of Samatha Vipassana:
謂有分別影像所緣、及無分別影像所緣。
 It is said that there are differentiated image objects and non-differentiated image objects.
彼於今時得見道故；
 Because he can see the way now;
更證得事邊際所緣。
 He also realized the marginal objects of things.
復於後後一切地中、進修修道，即於如是三種所緣作意思惟。
 Once again, in all places to come, as you continue to practice the Way, you will contemplate these three kinds of objects.
譬如有人、以其細楔、出於麁楔；
 For example, there is a person who, with his thin wedge, comes out of the wedge;
如是菩薩依此以楔出楔加行、遣內相故，一切隨順雜染分相、皆悉除遣。
 In this way, the Bodhisattva uses wedges to step out and move away the inner signs, and all the miscellaneous and defilements that follow are eliminated.
相除遣故，麁重亦遣。
 In addition to dispatching each other, Qi Zhong also dispatched.
永害一切相麁重故；
 It will always harm all aspects;
漸次於彼後後地中、如煉金法、陶鍊其心，乃至證得阿耨多羅三藐三菩提、又得所作成滿所緣。
 Gradually, like alchemy, he gradually cultivates his mind, and even achieves Anuttara Samyak Sambodhi, and achieves the goal of fulfilling his goals.
善男子！如是菩薩、於內止觀正修行故，證得阿耨多羅三藐三菩提。
 Good man! Such a Bodhisattva, by practicing inner tranquility and contemplation, attains Anuttarasamyaksambodhi.
世尊！云何修行、引發菩薩廣大威德？
 World Honored One! How can one practice and bring about the vast majesty of a Bodhisattva?
善男子！若諸菩薩善知六處，便能引發菩薩所有廣大威德：
 Good man! If Bodhisattvas know the six bases well, they will be able to bring about all the vast majesty and virtue of Bodhisattvas:
一者、善知心生；
 First, a kind and knowledgeable mind arises;
二者、善知心住；
 Two, a kind and knowledgeable mind;
三者、善知心出；
 Third, a kind and understanding heart arises;
四者、善知心增；
 Fourth, the kindness and knowledge increase;
五者、善知心減；
 Fifth, the good and knowledgeable mind is reduced;
六者、善知方便。
 Sixth, be good at knowing convenience.
云何善知心生？
 How can one know the inner life well?
謂如實知十六行心生起差別、是名善知心生。
 It is said that knowing the difference in the mind of the sixteen lines as it really is is called the mind of good knowledge.
十六行心生起差別者：
 Those who have differences in the sixteen elements of mind:
一者、不可覺知堅住器識生；
 First, it is impossible to be aware of the birth of a firm consciousness;
謂阿陀那識。
 It is called Adhana consciousness.
二者、種種行相所緣識生；
 Second, all kinds of phenomena arise from the objects of consciousness;
謂頓取一切色等境界、分別意識，及頓取內外境界、覺受，或頓於一念瞬息須臾、現入多定、見多佛土、見多如來、分別意識。
 It refers to the sudden access to all forms and other realms, distinguishing consciousness, and the sudden access to internal and external realms and feelings, or suddenly entering into multiple samadhis, seeing multiple Buddha lands, seeing multiple Tathagatas, and distinguishing consciousness in the blink of an eye.
三者、小相所緣識生；
 Third, the consciousness of small appearance objects arises;
謂欲界繫識。
 It is called the realm of desire.
四者、大相所緣識生；
 Fourth, the consciousness of the great phase arises;
謂色界繫識。
 It is called the consciousness of the color realm.
五者、無量相所緣識生；
 Fifth, the consciousness of boundless objects arises;
謂空識無邊處繫識。
 It is said that there is no limit to the empty consciousness.
六者、微細相所緣識生；
 Sixth, the consciousness of subtle forms arises;
謂無所有處繫識。
 It means that there is no consciousness anywhere.
七者、邊際相所緣識生；
 Seventh, the consciousness of marginal objects arises;
謂非想非非想處繫識。
 It means that the place of non-perception and non-perception is consciousness.
八者、無相識生；
 Eighth, there is no acquaintance;
謂出世識、及緣滅識。
 It is called the transcendental consciousness and the consciousness of conditional annihilation.
九者、苦俱行識生；
 Ninth, the awareness of suffering arises;
謂那落迦識。
 It is called Naluojia Consciousness.
十者、雜受俱行識生；
 Tenth, the consciousness of mixed feelings and feelings arises;
謂欲行識。
 It is called desire to know.
十一、喜俱行識生；
 11. The knowledge of joy and action arises;
謂初二靜慮識。
 It is said that in the second day of the first grade, one should calm down and think about consciousness.
十二、樂俱行識生；
 12. Knowledge of music and music;
謂第三靜慮識。
 It is called the third level of tranquility.
十三、不苦不樂俱行識生；
 13. Consciousness arises without pain or pleasure;
謂從第四靜慮、乃至非想非非想處識。
 It means from the fourth level of meditation to the awareness of neither perception nor non-perception.
十四、染污俱行識生；
 14. Consciousness arises when all defilements occur;
謂諸煩惱及隨煩惱相應識。
 It refers to all kinds of troubles and the consciousness corresponding to them.
十五、善俱行識生；
 15. Knowledge of doing good deeds arises;
謂信等相應識。
 It means belief and other corresponding knowledge.
十六、無記俱行識生；
 16. Knowledge arises without memory;
謂彼俱不相應識。
 It is said that they have no corresponding knowledge.
云何善知心住？
 How can one know how to live in the heart?
謂如實知了別真如。
 It is said that one knows the truth as it is.
云何善知心出？
 How can one be so good at understanding one’s heart?
謂如實知出二種縛？
 Do you mean to know the two kinds of fetters as they really are?
所謂相縛、及麁重縛。
 The so-called phase bondage and heavy bondage.
此能善知、應令其心從如是出、云何善知心增？
 If one is able to know well, his mind should be made to come out like this. How can the mind of good knowledge be increased?
謂如實知能治相縛、麁重縛心、彼增長時、彼積集時、亦得增長，亦得積集，名善知增。
 It is said that true knowledge can cure the shackles and the heavy shackles of the mind. When it increases, when it accumulates, it also increases, and when it accumulates, it is called the increase of good knowledge.
云何善知心減？
 How can one be so kind and understanding?
謂如實知彼所對治相及麁重所雜染心、彼衰退時、彼損減時、此亦衰退，此亦損減，名善知減。
 It is said that knowing the true nature of the treatment and the contamination of the mind, when it declines, when it is diminished, this is also diminished, this is also diminished, it is called good knowledge of reduction.
云何善知加行？
 Why is there such a thing as good knowledge and practice?
謂如實知解脫、勝處、及與遍處、或修或遣。
 It means knowing the liberation, the superior place, and the ubiquitous place as it really is, whether it is practice or release.
善男子！如是菩薩、於諸菩薩廣大威德、或已引發，或當引發，或現引發。
 Good man! Such a Bodhisattva's vast majesty and virtue among all Bodhisattvas may have caused it, may have caused it, or may have caused it now.
世尊！如世尊說：
 World Honored One! As the Blessed One said:
於無餘依涅槃界中、一切諸受無餘永滅，何等諸受於此永滅？
 In the realm of Nirvana, where there is no remainder, all feelings will cease forever. How can all feelings be destroyed here?
善男子！以要言之，有二種受、無餘永滅。
 Good man! To put it in a nutshell, there are two kinds of feeling, which will never remain and will cease to exist.
何等為二？
 How is it two?
一者、所依麁重受，二者、彼果境界受。
 One is the feeling of the dependent state, and the other is the feeling of the other fruition state.
所依麁重受、當知有四種：
 It should be noted that there are four types of relying on Ji Zhongshou:
一者、有色所依受，二者、無色所依受，三者、果已成滿麁重受，四者、果未成滿麁重受。
 First, there is a form-based feeling; second, there is a formless feeling; third, the result is full-foot and heavy feeling; fourth, the fruit is not full-foot and heavy feeling.
果已成滿受者：
 Those who have achieved full results:
謂現在受。
 It is said to be received now.
果未成滿受者：
 Those who have not yet achieved full acceptance:
謂未來因受，彼果境界受、亦有四種：
 When it comes to feeling in the future, there are four types of feeling in the fruition state:
一者、依持受，二者、資具受，三者、受用受，四者、顧戀受。
 The first is the feeling of dependence, the second is the feeling of equipment, the third is the feeling of enjoyment, and the fourth is the feeling of caring.
於有餘依涅槃界中、果未成滿受一切已滅；
 In the realm of nirvana with remaining attachments, before the fruition is achieved and the feelings are fulfilled, everything has been destroyed;
領彼對治明觸生受、領受共有，或復彼果已成滿受。
 Lead him to experience the clear contact, receive and share it, or restore the result to achieve full feeling.
又二種受、一切已滅，唯現領受明觸生受。
 As for the two kinds of feeling, all have disappeared, only the feeling of clear contact arises and is experienced.
於無餘依涅槃界中般涅槃時、此亦永滅；
 At the time of Parinirvana in the realm of Nirvana without any remaining support, this will also cease forever;
是故說言於無餘依涅槃界中、一切諸受無餘永滅。
 Therefore, it is said that in the realm of Nirvana, where there is no remainder, all feelings will cease forever.
爾時世尊說是語已，告慈氏菩薩曰：
 At that time, the World-Honored One had finished speaking these words and told Bodhisattva Ci Shi:
善哉！善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道、請問如來。
 How good! How good! Good man! Now that you are well able to rely on the perfect and most pure and wonderful path of yoga, I would like to ask the Tathagata.
汝於瑜伽、已得決定最極善巧；
 In yoga, you have attained the most skilful determination;
吾已為汝宣說圓滿最極清淨妙瑜伽道。
 I have preached to you the perfect and most pure and wonderful path of yoga.
所有一切過去未來正等覺者、已說當說、皆亦如是。
 All the enlightened beings in the past and future have said and should say the same.
諸善男子、若善女人、皆應依此勇猛精進，當正修學。
 All good men and women should make vigorous efforts based on this and practice it correctly.
爾時世尊欲重宣此義、而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
於法假立瑜伽中、　　若行放逸失大義；
 In Dharma-established Yoga, if you act carelessly, you will lose your true meaning;
依止此法及瑜伽、　　若正修行得大覺、
 Relying on this method and yoga, if you practice correctly and achieve great enlightenment,
見有所得、求免難、　　若謂此見為得法；
 Seeing something gained, seeking to avoid difficulties, if this seeing is called attaining the Dharma;
慈氏彼去瑜伽遠、　　譬如大地與虛空。
 Cishi went to yoga as far away as the earth and space.
利生堅固而不作，　　悟已、勤修利有情；
 To benefit living beings, to be solid and not to do anything, to realize oneself and practice diligently to benefit sentient beings;
智者作此窮劫量，　　便得最上離染喜。
 A wise man will achieve the highest joy of being free from defilement if he measures up to the end of his calamity.
若人為欲而說法；
 If people speak the Dharma for desire;
彼名捨欲、還取欲。
 His name is giving up desires and returning desires.
愚癡得法無價寶，　　反更遊行而乞匃。
 The foolish man has obtained the Dharma which is priceless, but instead he parades around and begs.
於諍諠雜戲論著、　　應捨，發起上精進。
 I should give up on the noisy and miscellaneous dramas and treatises, and start to work hard.
為度諸天及世間、　　於此瑜伽汝當學。
 In order to save the heavens and the world, you should learn this yoga.
爾時慈氏菩薩復白佛言：
 At that time, Bodhisattva Cishi again spoke to the Buddha:
世尊！於是解深密法門中、當何名此教？
 World Honored One! So among the profound esoteric teachings, what should we call this teaching?
我當云何奉持？
 Why should I uphold this?
佛告慈氏！此名瑜伽了義之教，於此瑜伽了義之教、汝當奉持。
 Buddha told Cishi! This is called the teaching of the clear meaning of yoga. You should uphold this teaching of the clear meaning of yoga.
說此瑜伽了義教時、於大會中、有六百千眾生、發阿耨多羅三藐三菩提心；
 When this yoga teaching was taught, six hundred thousand sentient beings in the assembly aspired to anuttara-samyaksambodhi.
三百千聲聞、遠塵離垢，於諸法中得法眼淨；
 Three hundred thousand voice-hearers, far away from dust and defilement, have pure Dharma eyes in all dharmas;
一百五十千聲聞、諸漏永盡，心得解脫；
 One hundred and fifty thousand voice-hearers, all outflows will be eliminated forever, and the mind will be liberated;
七十五千菩薩、獲得廣大瑜伽作意。
 Seventy-five thousand bodhisattvas, obtain vast yoga concentration.
瑜伽師地論卷第七十七
 Volume 77 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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瑜伽師地論卷第七十八彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 78 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之七
 The Seventh Place of Bodhisattva in Photography and Decision
復次，依乘假立，分別解說如實大乘，當知如解深密經中，觀自在菩薩白佛言：
 Again, according to the hypothesis of vehicle, we can explain the truth of Mahayana separately. It should be known that in the deep secret sutra, Avalokitesvara Bodhisattva said to the Buddha:
世尊！如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，復說佛地為第十一。
 World Honored One! As the Buddha said, the ten bodhisattva places are: the place of extreme joy, the place of freedom from defilement, the place of radiance, the place of flaming wisdom, the place of extreme difficulty, the place of appearance, the place of far journey, the place of immobility, the place of good wisdom, the place of Dharma cloud, and so on. The Buddha's place is the eleventh.
如是諸地，幾種清淨？
 In such places, how pure are they?
幾分所攝？
 How many minutes was taken?
佛告觀自在菩薩曰：
 The Buddha told Avalokitesvara Bodhisattva:
善男子！當知諸地，四種清淨，十一分攝。
 Good man! You should know that among all the places, there are four kinds of purity and eleven points of purity.
云何四種清淨能攝諸地？
 How can the four kinds of purity capture all the places?
謂增上意樂清淨，攝於初地；
 It is said to increase the purity of the mind and bring it to the first place;
增上戒清淨，攝第二地；
 Increase the purity of the precepts and take the second ground;
增上心清淨，攝第三地；
 Increase the purity of mind and capture the third place;
增上慧清淨，於後後地轉勝妙故，當知能攝從第四地乃至佛地。
 Increase the purity of wisdom and transform it to the next level. Therefore, you should know that you can capture it from the fourth level to the Buddha level.
善男子！當知如是四種清淨普攝諸地。
 Good man! You should know that these four kinds of purity permeate all places.
云何十一種分能攝諸地？
 How can eleven kinds of points be able to take over all the lands?
謂諸菩薩先於勝解行地，依十法行極善修習勝解忍故，超過彼地，證入菩薩正性離生。
 It is said that all Bodhisattvas first reach the stage of the practice of supreme understanding and practice the supreme understanding of patience in accordance with the ten dharma practices. Therefore, they surpass that stage and realize the true nature of the bodhisattva.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能於微細毀犯誤現行中正知而住。
 But it is impossible to abide with correct knowledge in the subtle destructive and erroneous behaviors.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能得世間圓滿等持、等至，及圓滿聞持陀羅尼。
 However, he was unable to obtain the perfect upholding and upholding in the world, as well as the perfect hearing and upholding of Dharani.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能令隨所獲得菩提分法多修習住，心未能捨諸等至愛及與法愛。
 However, he failed to cultivate and live in accordance with the Bodhidharma obtained, and his heart failed to give up all kinds of love and love for the Dharma.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能於諸諦道理如實觀察，又未能於生死涅槃棄捨一向背趣作意，又未能修方便所攝菩提分法。
 However, he failed to observe the truths and truths as they really are, he failed to concentrate on abandoning life, death, nirvana, and his own interests, and he failed to practice the method of enlightenment guided by expedient means.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能於生死流轉如實觀察，又由於彼多生厭故，未能多住無相作意。
 However, he is unable to observe the flow of life and death as they really are, and because he is tired of being reborn, he is unable to dwell in formless concentration for a long time.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能令無相作意無缺無間多修習住。
 But it is impossible to practice and live in the formless intention without any interruption.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能於無相住中捨離功用，又未能得於相自在。
 However, it fails to give up its function in abiding without form, and fails to obtain the freedom of form.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能於異名、眾相、訓詞、差別，一切品類宣說法中得大自在。
 However, they are unable to be at ease with different names, public appearances, precepts, distinctions, and all kinds of declarations.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能得圓滿法身現前證受，由是因緣，於此分中猶未圓滿。
 However, it is not possible to obtain the perfect realization of the Dharma body before it appears. Due to this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
彼諸菩薩由是因緣，此分圓滿。
 Due to these causes and conditions, these Bodhisattvas have achieved perfection.
而未能得遍於一切所知境界無著無礙妙智妙見。
 But he is unable to obtain the unobstructed and unobstructed wonderful wisdom and wonderful views that pervade all known realms.
由是因緣，於此分中猶未圓滿。
 Because of this cause and condition, it is still not perfect in this part.
為令此分得圓滿故，精勤修習便能證得。
 In order to achieve this perfection, you can attain it through diligent practice.
由是因緣，此分圓滿；
 Due to this cause and condition, this parting is complete;
此分滿故，於一切分皆得圓滿。
 Therefore, since this point is complete, all points are fulfilled.
善男子！當知如是十一種分普攝諸地。
 Good man! You should know that these eleven kinds of points permeate all places.
世尊！何緣最初名極喜地？
 World Honored One! Why was it named Jixi in the first place?
乃至何緣說名佛地？
 Why is it even called a Buddhist land?
善男子！成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地。
 Good man! Achieve great righteousness, gain a heart that has never been seen in the world, and give rise to great joy, which is why it was originally called the place of extreme joy.
遠離一切微細犯戒，是故第二名離垢地。
 It is far away from all minor violations of the precepts, so it is called the second place of freedom from defilement.
由彼所得三摩地及聞持陀羅尼能為無量智光依止，是故第三名發光地。
 The samadhi obtained from him and the Dharani he heard and upheld can be relied upon by the light of immeasurable wisdom, so it is called the third luminous place.
由彼所得菩提分法，燒諸煩惱智如火焰，是故第四名焰慧地。
 The enlightenment method obtained by him burns all troubles and wisdom like a flame, so it is called the fourth place of flaming wisdom.
由即於彼菩提分法方便修習，最極艱難方得自在，是故第五名極難勝地。
 Since it is the most difficult way to gain freedom in the practice of Bodhidharma, it is ranked fifth as the most difficult place.
現前觀察諸行流轉，又於無相多修作意方現在前，是故第六名現前地。
 Appearing in front of you to observe the flow of all the formations, and practicing mindfulness in the absence of multiple forms before appearing in front of you. This is the sixth place of appearing in front of you.
能遠證入無缺無間無相作意，與清淨地共相隣接，是故第七名遠行地。
 It is possible to realize from a distance the perfect and seamless mind, and it is adjacent to the pure land, so it is named the seventh place of far journey.
由於無相得無功用，於諸相中不為現行煩惱所動，是故第八名不動地。
 Because it has no form and has no function, it is not affected by the current troubles in various forms, so it is named the eighth place of immobility.
於一切種說法自在，獲得無量廣大智慧，是故第九名善慧地。
 He is free to speak the Dharma in all kinds of ways and gain immeasurable wisdom. This is why it is called the ninth place of goodness and wisdom.
麁重之身廣如虛空，法身圓滿，譬如大雲皆能遍覆，是故第十名法雲地。
 Qizhong's body is as wide as space, and his Dharma body is so complete that it can be covered by even large clouds, so it is called the tenth place of Dharma Cloud.
永斷最極微細煩惱及所知障，無著無礙，於一切種所知境界現正等覺，故第十一說名佛地。
 Eternally put an end to the most subtle worries and cognitive obstacles, without attachment or hindrance, and achieve enlightenment in all realms of knowledge. Therefore, the eleventh chapter is called the Buddha Land.
世尊！於此諸地，有幾愚癡、有幾麁重為所對治？
 World Honored One! In these places, how many idiots and how many degenerates are there to be dealt with?
善男子！此諸地中，有二十二種愚癡、十一種麁重為所對治。
 Good man! Among these places, there are twenty-two kinds of ignorance and eleven kinds of ignorance that can be dealt with.
謂於初地有二愚癡，一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡，及彼麁重為所對治。
 It is said that there are two kinds of ignorance in the first place. One is the ignorance of attachment to Putegara and Dharma. The other is the ignorance of evil destinies and the defilement of the evil realm. This is to be dealt with.
於第二地有二愚癡，一者、微細誤犯愚癡，二者、種種業趣愚癡，及彼麁重為所對治。
 In the second stage, there are two types of ignorance, one is ignorance caused by subtle mistakes, and the other is ignorance caused by various karma and interests, as well as those that are serious and difficult to deal with.
於第三地有二愚癡，一者、欲貪愚癡，二者、圓滿聞持陀羅尼愚癡，及彼麁重為所對治。
 In the third place, there are two kinds of ignorance, one is the ignorance of desire, greed, and the other is the ignorance of perfect hearing and upholding Dharani, and this kind of ignorance is to be dealt with.
於第四地有二愚癡，一者、等至愛愚癡，二者、法愛愚癡，及彼麁重為所對治。
 In the fourth stage, there are two kinds of ignorance, one is the ignorance of loving the Supreme Being, and the other is the ignorance of loving the Dharma, and this is to be dealt with.
於第五地有二愚癡，一者、一向作意棄背生死愚癡，二者、一向作意趣向涅槃愚癡，及彼麁重為所對治。
 In the fifth level, there are two types of delusions. One is the delusion of always abandoning life and death, and the second is the delusion of always making the intention to move towards Nirvana. This is the one to be dealt with.
於第六地有二愚癡，一者、現前觀察諸行流轉愚癡，二者、相多現行愚癡，及彼麁重為所對治。
 In the sixth level, there are two types of ignorance. One is the ignorance of observing the current flow of all actions. The other is the ignorance of many current actions, and this kind of ignorance is to be dealt with.
於第七地有二愚癡，一者、微細相現行愚癡，二者、一向無相作意方便愚癡，及彼麁重為所對治。
 In the seventh level, there are two kinds of ignorance. One is the ignorance that manifests in subtle forms. The other is the ignorance that always uses the mind without any form, and that is the key to cure it.
於第八地有二愚癡，一者、於無相作功用愚癡，二者、於相自在愚癡，及彼麁重為所對治。
 There are two types of ignorance in the eighth level. One is the ignorance of functions without form. The second one is the ignorance of self-restraint with forms. This is to be dealt with.
於第九地有二愚癡，一者、於無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二者、辯才自在愚癡，及彼麁重為所對治。
 There are two kinds of ignorance in the ninth place. One is the ignorance of the infinite Dharma, the countless Dharma sentences and words, and the latter is the ignorance of the Dharani. The second one is the ignorance of the eloquence, and that Ji Zhong is to be cured.
於第十地有二愚癡，一者、大神通愚癡，二者、悟入微細祕密愚癡，及彼麁重為所對治。
 In the tenth level there are two kinds of ignorance, one is the ignorance of great supernatural power, the other is the ignorance of understanding the subtle secrets, and this kind of ignorance is to be dealt with.
於如來地有二愚癡，一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡，及彼麁重為所對治。
 There are two kinds of ignorance in the land of Tathagata. One is the extremely subtle ignorance that affects all realms of knowledge. The other is the extremely subtle ignorance that hinders it, and that kind of ignorance should be dealt with.
善男子！由此二十二種愚癡及十一種麁重故，安立諸地，而得阿耨多羅三藐三菩提離彼繫縛。
 Good man! From this, the twenty-two kinds of ignorance and the eleven kinds of ignorance are established in all places, and Anuttara-samyak-sambodhi is achieved and freed from the bondage.
世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，令諸菩薩能破如是大愚癡羅網，能越如是大麁重稠林，現前證得阿耨多羅三藐三菩提。
 World Honored One! Anuttarasamyaksambodhi is so wonderful and rare that it can achieve great benefits and great results, so that all Bodhisattvas can break through such a great snare of ignorance and delusion, can overcome such a large dense forest, and appear in front of them to realize Anuttarasamyaksambodhi.
世尊！如是諸地，幾種殊勝之所安立？
 World Honored One! In such lands, how many extraordinary places are established?
善男子！略有八種。
 Good man! There are slightly eight species.
一者、增上意樂清淨，二者、心清淨，三者、悲清淨，四者、到彼岸清淨，五者、見佛供養承事清淨，六者、成熟有情清淨，七者、生清淨，八者、威德清淨。
 First, increasing the purity of the superior mind; second, purifying the heart; third, purifying sorrow; fourth, purifying to the other shore; fifth, seeing the Buddha, making offerings and performing services purified; sixth, mature sentient beings are purified; seventh, rebirth is purified. , Eighth, the mighty virtue is pure.
善男子！於初地中所有增上意樂清淨乃至威德清淨，後後諸地乃至佛地所有增上意樂清淨乃至威德清淨，當知彼諸清淨展轉增勝，唯於佛地除生清淨。
 Good man! In the first stage, all the pure thoughts and joys and even the majesty and virtue are pure. In the subsequent stages and even in the Buddhaland, all the superior thoughts and joys are purified and even the majesty and virtue are pure. You should know that all the purity will increase and become more and more successful. Only in the Buddhaland can the purification of rebirth be eliminated.
又初地中所有功德，於上諸地平等皆有，當知自地功德殊勝。
 Furthermore, all the merits and virtues in the first land are equal in all the above places. You should know that the merits and virtues in your own land are extraordinary.
一切菩薩十地功德皆是有上，佛地功德當知無上。
 The merits of all Bodhisattva's ten levels are superior, and the merits of the Buddha's level should be known to be supreme.
世尊！何因緣故，說菩薩生於諸有生最為殊勝？
 World Honored One! Why is it said that the birth of a Bodhisattva is the most extraordinary among all living beings?
善男子！四因緣故。
 Good man! Four reasons.
一者、極淨善根所集起故；
 First, it arises from the collection of extremely pure good roots;
二者、故意思擇力所取故；
 The second is because of deliberate choice and force;
三者、悲愍濟度諸眾生故；
 Third, compassion helps to save all sentient beings;
四者、自能無染，除他染故。
 Fourth, one can be free from stains by eliminating other stains.
世尊！何因緣故，說諸菩薩行廣大願、妙願、勝願？
 World Honored One! Why do we say that Bodhisattvas perform great, wonderful, and winning vows?
善男子！四因緣故。
 Good man! Four reasons.
謂諸菩薩能善了知涅槃樂住，堪能速證；
 It is said that all Bodhisattvas can well understand the blissful abiding of Nirvana and can realize it quickly;
而復棄捨速證樂住；
 Then give up and quickly realize the happy abiding;
無緣無待發大願心，為欲利益諸有情故，處多種種長時大苦。
 Those who have no purpose and no great aspirations, and who want to benefit all sentient beings, will suffer all kinds of long-term and great sufferings.
是故我說彼諸菩薩行廣大願、妙願、勝願。
 That is why I say that those bodhisattvas perform great, wonderful, and winning vows.
世尊！是諸菩薩凡有幾種所應學事？
 World Honored One! How many things should all Bodhisattvas learn?
善男子！菩薩學事略有六種。
 Good man! There are six types of Bodhisattva studies.
所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。
 The so-called giving, observing the precepts, being patient, diligent, meditating, and reaching the other shore with wisdom.
世尊！如是六種所應學事，幾是增上戒學所攝？
 World Honored One! If these six kinds of things should be learned, how can they be taken into consideration by the above-mentioned precepts?
幾是增上心學所攝？
 How many of them were taken by Zeng Shangxin Xue?
幾是增上慧學所攝？
 How many photos were taken by Zeng Shang Huixue?
善男子！當知初三但是增上戒學所攝，靜慮一種但是增上心學所攝，慧是增上慧學所攝，我說精進遍於一切。
 Good man! You should know that the third day of junior high is only taken by the study of precepts, the meditation is taken by the study of mind, and the wisdom is taken by the study of wisdom. I say that diligence pervades everything.
世尊！如是六種所應學事，幾是福德資糧所攝？
 World Honored One! In this way, how many of the six kinds of things that should be learned are taken by the merits and blessings?
幾是智慧資糧所攝？
 How much is it captured by wisdom and material?
善男子！若增上戒學所攝者，是名福德資糧所攝；
 Good man! If it is captured by the training of precepts, it is captured by the merits and blessings;
若增上慧學所攝者，是名智慧資糧所攝；
 If it is captured by the wisdom knowledge, it is called the wisdom material;
我說精進、靜慮二種遍於一切。
 I say that the two types of diligence and meditation are pervasive in everything.
世尊！於此六種所學事中，菩薩云何應當修學？
 World Honored One! Among these six kinds of learning, why should the Bodhisattva say that we should practice it?
善男子！由五種相應當修學。
 Good man! The five phases should be studied.
一者、最初於菩薩藏波羅蜜多相應微妙正法教中，猛利信解；
 First, in the beginning, in the Bodhisattva Zangparamita’s corresponding and subtle Dharma teachings, I gained strong faith and understanding;
二者、次於十種法行，以聞思修所成妙智，精進修行；
 The second is to follow the ten kinds of Dharma practice, to acquire wonderful wisdom through listening, contemplating and cultivating, and to practice diligently;
三者、隨護菩提之心；
 Third, follow the bodhicitta heart;
四者、親近真善知識；
 Fourth, get close to the true and good knowledge;
五者、無間勤修善品。
 Fifth, practice good deeds diligently.
世尊！何因緣故，施設如是所應學事但有六數？
 World Honored One! Why is it that the facilities are like this but there are only six things that should be learned?
善男子！二因緣故。
 Good man! Two reasons.
一者、饒益諸有情故；
 First, to benefit all sentient beings;
二者、對治諸煩惱故。
 The second is to cure all troubles.
當知前三饒益有情，後三對治一切煩惱。
 You should know that the first three are beneficial to sentient beings, while the last three cure all troubles.
前三饒益諸有情者，謂諸菩薩由布施故，攝受資具，饒益有情；
 The first three are beneficial to all sentient beings, which means that Bodhisattvas benefit all sentient beings by taking possession of their belongings through giving;
由持戒故，不行損害逼迫惱亂，饒益有情；
 By observing the precepts, it will not harm, force or cause trouble, but will benefit sentient beings;
由忍辱故，於彼損害逼迫惱亂堪能忍受，饒益有情。
 Because of the endurance of humiliation, the harm, persecution, and annoyance can be endured, and it is beneficial to sentient beings.
後三對治諸煩惱者，謂諸菩薩由精進故，雖未永伏一切煩惱，亦未永害一切隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行；
 The last three are about treating all kinds of troubles, saying that due to their diligent efforts, bodhisattvas do not overcome all troubles forever, nor do they permanently destroy all sleep, but they can practice good deeds bravely, and those troubles cannot induce good deeds to be performed;
由靜慮故，永伏煩惱；
 Because of calmness and worry, you will always be troubled;
由般若故，永害隨眠。
 Because of Prajna, sleep will always be harmed.
世尊！何因緣故，施設所餘波羅蜜多但有四數？
 World Honored One! Why is it that there are four numbers of Paramita in the remaining facilities?
善男子！與前六種波羅蜜多為助伴故。
 Good man! It is mostly a companion to the first six kinds of Paramita.
謂諸菩薩，於前三種波羅蜜多所攝有情，以諸攝事方便善巧而攝受之，安置善品。
 It is said that Bodhisattvas, in the first three kinds of paramitas, take in the sentient beings, use all the means to take care of things skillfully and take them in, and place good things in them.
是故我說方便善巧波羅蜜多，與前三種而為助伴。
 That is why I say that the paramitas of expedient and skillful means are complementary to the first three.
若諸菩薩，於現法中煩惱多故，於修無間無有堪能，羸劣意樂故，下界勝解故，於內心住無有堪能，於菩薩藏不能聞緣善修習故，所有靜慮不能引發出世間慧，彼便攝受少分狹劣福德資糧。
 If Bodhisattvas have many afflictions in the present Dharma, they are incapable of cultivating the Infinite Dharma; if they are weak and have bad intentions; if they are unable to live in the inner world because of the transcendence of the lower realms; if they are unable to hear the conditions in the bodhisattva treasure and practice well, all will be quiet. If worry cannot lead to transcendental wisdom, he will receive less and less merit and merit.
為未來世煩惱輕微，心生正願，如是名願波羅蜜多。
 Worries about the future life are minor, and the heart has righteous aspirations, which is called the Paramita.
由此願故，煩惱微薄，能修精進。
 Due to this wish, the troubles will be few and you will be able to practice diligently.
是故我說願波羅蜜多，與精進波羅蜜多而為助伴。
 That’s why I say that aspiration for more paramitas will be a companion to the more paramitas of diligence.
若諸菩薩，親近善士、聽聞正法、如理作意為因緣故，轉劣意樂成勝意樂，亦能獲得上界勝解，如是名力波羅蜜多。
 If bodhisattvas get close to good people, listen to the righteous Dharma, and make proper intentions as causes and conditions, and turn bad intentions into bliss, they will also be able to obtain the ultimate understanding of the upper realm. This is the paramita of fame and power.
由此力故，於內心住有所堪能。
 Due to this strength, there is something capable of living in the heart.
是故我說力波羅蜜多，與靜慮波羅蜜多而為助伴。
 Therefore, I talk about the Paramita of strength, and the Paramita of meditation are companions.
若諸菩薩，於菩薩藏已能聞緣善修習故，能發靜慮，如是名智波羅蜜多。
 If bodhisattvas in the bodhisattva treasure have heard the conditions and practiced them well, they are able to generate calmness and contemplation. This is called the wisdom paramita.
由此智故，堪能引發出世間慧，是故我說智波羅蜜多，與慧波羅蜜多而為助伴。
 Because of this wisdom, it can lead to transcendental wisdom. Therefore, I say that the wisdom paramita is a companion to the wisdom paramita.
世尊！何因緣故，宣說六種波羅蜜多如是次第？
 World Honored One! What is the reason for preaching the six paramitas in this order?
善男子！能為後後引發依故。
 Good man! It can provide reasons for future generations.
謂諸菩薩，若於身財無所顧悋，便能受持清淨禁戒；
 It is said that if all Bodhisattvas do not care about their body and wealth, they will be able to uphold the pure and forbidden precepts;
為護禁戒，便修忍辱；
 To protect the forbidden precepts, practice patience;
修忍辱已，能發精進；
 By cultivating patience, one can develop vigor;
發精進已，能辦靜慮；
 Once you have developed vigor, you can meditate;
具靜慮已，便能獲得出世間慧。
 With quiet contemplation, one can gain transcendental wisdom.
是故我說波羅蜜多如是次第。
 That is why I say that Paramita is in this order.
世尊！如是六種波羅蜜多，各有幾種品類差別？
 World Honored One! If there are six types of paramitas, how many types of differences do they have?
善男子！各有三種。
 Good man! There are three types of each.
施三種者，一者、法施，二者、財施，三者、無畏施。
 There are three types of giving: one is giving with Dharma, the other is giving with wealth, and the third is giving without fear.
戒三種者，一者、轉捨不善戒，二者、轉生善戒，三者、轉生饒益有情戒。
 There are three kinds of precepts: first, the precept of rebirth as unwholesome; second, the precept of rebirth as good; third, the precept of rebirth to benefit sentient beings.
忍三種者，一者、耐怨害忍，二者、安受苦忍，三者、諦察法忍。
 There are three types of tolerance: first, tolerance for resentment and harm, second, tolerance for suffering, and third, tolerance for careful observation of the Dharma.
精進三種者，一者、被甲精進，二者、轉生善法加行精進，三者、饒益有情加行精進。
 There are three types of diligence, one is to be diligent in being armored, the other is to be reincarnated with good deeds and perform diligently, and the third is to benefit sentient beings and perform diligently.
靜慮三者，一者、無分別、寂靜、極寂靜，無罪故，對治煩惱眾苦樂住靜慮；
 The three things of meditation are: first, non-discrimination, tranquility, extreme silence, without any sin, to cure all kinds of troubles and sufferings and pleasures; to dwell in meditation;
二者、引發功德靜慮；
 Both of them lead to meditation on merit;
三者、引發饒益有情靜慮。
 Third, it induces meditation that is beneficial to sentient beings.
慧三種者，一者、緣世俗諦慧，二者、緣勝義諦慧，三者、緣饒益有情慧。
 There are three types of wisdom: first, wisdom that is based on the conventional truth; second, wisdom that is based on the ultimate truth; and third, wisdom that is beneficial to sentient beings.
世尊！何因緣故，波羅蜜多說名波羅蜜多？
 World Honored One! Why is Paramita called Paramita?
善男子！五因緣故。
 Good man! Five reasons.
一者、無染著故；
 First, there is no stain;
二者、無顧戀故；
 Both, regardless of love;
三者、無罪過故；
 Third, no guilt;
四者、無分別故；
 Fourth, there is no distinction;
五者、正迴向故。
 Fifth, it is the right direction.
無染著者，謂不染著波羅蜜多諸相違事。
 The person who is untainted means that he is untainted and has many contradictory paramita.
無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中，心無繫縛。
 Those who have no regard for love mean that their hearts are unbound in all the fruits of paramita and repaying kindness.
無罪過者，謂於如是波羅蜜多，無間雜染法，離非方便行。
 Those who have no sins, it is said that in such a paramita, there is no intermittent defilement, and they are free from unconventional practices.
無分別者，謂於如是波羅蜜多，不如言詞執著自相。
 If there is no distinction, it is better to talk about such paramita than to stick to one's self.
正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。
 The one who is dedicating the right way means that he has accumulated many paramitas by doing so, and seeks for the unparalleled fruit of Bodhi.
世尊！何等名為波羅蜜多諸相違事？
 World Honored One! What kind of contradictory things are called Paramita?
善男子！當知此事略有六種。
 Good man! You should know that there are six ways to do this.
一者、於喜樂欲財富自在諸欲樂中，深見功德及與勝利；
 First, in the joy, wealth, and freedom of all kinds of sensual pleasures, you can deeply see merit and victory;
二者、於隨所樂縱身語意而現行中，深見功德及與勝利；
 Second, in following the pleasure of body, speech and mind, one can deeply see merit and victory;
三者、於他輕蔑不堪忍中，深見功德及與勝利；
 Third, in the midst of his intolerable scorn, he saw merit and victory;
四者、於不勤修著欲樂中，深見功德及與勝利；
 Fourth, in not diligently cultivating sensual pleasures, you will have a profound view of merit and victory;
五者、於處憒鬧世雜亂行，深見功德及與勝利；
 Fifth, when you are wandering around in troubled times and wandering around in disorder, you will see merit and victory deeply;
六者、於見聞覺知言說戲論，深見功德及與勝利。
 Sixth, in seeing, hearing, understanding, speaking, and dramatizing, one can gain a deep understanding of merit and victory.
世尊！如是一切波羅蜜多，何果異熟？
 World Honored One! If all the paramitas are numerous, how can the fruit be so ripe?
善男子！當知此亦略有六種。
 Good man! You should know that there are six types of this.
一者、得大財富；
 One, get great wealth;
二者、往生善趣；
 Two, rebirth in a good destination;
三者、無怨無壞，多諸喜樂；
 Third, no resentment, no harm, lots of joy;
四者、為眾生主；
 Fourth, he is the master of all living beings;
五者、身無惱害；
 Fifth, there is no trouble in the body;
六者、有大宗葉。
 Sixth, there are large leaves.
世尊！何等名為波羅蜜多間雜染法？
 World Honored One! What is the name of the paramita method?
善男子！當知略由四種加行。
 Good man! You should know that there are four kinds of additions.
一者、無悲加行故；
 First, there is no compassion and no action;
二者、不如理加行故；
 The two are not as good as reason and behavior;
三者、不常加行故；
 Third, it’s because you don’t do it often;
四者、不殷重加行故。
 Fourth, do not pay attention to your behavior.
不如理加行者，謂修行餘波羅蜜多時，於餘波羅蜜多遠離失壞。
 Those who do not follow the principles of practice mean that after practicing for a long time, they will be far away from failure in the remaining paramitas.
世尊！何等名為非方便行？
 World Honored One! What is called non-convenient practice?
善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處，安置善處，如是名為非方便行。
 Good man! If Bodhisattvas use Paramita to benefit sentient beings, they will be happy to take possession of their property to benefit sentient beings, but will not allow them to leave unwholesome places and place them in good places. This is called unconvenient practice.
何以故？
 Why?
善男子！非於眾生唯作此事名實饒益。
 Good man! It is not for all sentient beings, but it is beneficial in name only.
譬如糞穢，若多、若少，終無有能令成香潔。
 Just like excrement, no matter how much or how little, nothing can make it fragrant and clean.
如是眾生由行苦故，其性是苦，無有方便但以財物暫相饒益可令成樂。
 Such living beings are suffering due to their actions, and their nature is suffering. There is no convenience, but they can achieve happiness by temporarily benefiting each other with property.
唯有安處妙善法中，方可得名第一饒益。
 Only by living in the wonderful and virtuous Dharma can we be named the first benefit.
世尊！如是一切波羅蜜多，有幾清淨？
 World Honored One! How pure are all the paramitas?
善男子！我終不說波羅蜜多除上五相有餘清淨，然我即依如是諸事，總別當說波羅蜜多清淨之相。
 Good man! I will never say that Paramita is pure except for the above five characteristics. However, even if I follow these things, I should not say that Paramita is pure.
總說一切波羅蜜多清淨相者，當知七種。
 It is said that all Paramita have many pure aspects, and one should know seven types.
何等為七？
 What is seven?
一者、菩薩於此諸法不求他知；
 First, the Bodhisattva does not ask others to know about these dharmas;
二者、於此諸法見已不生執著；
 Second, there is no attachment to all Dharma views;
三者、即於如是諸法不生疑惑，謂為能得大菩提不；
 Thirdly, if one does not have any doubts about such dharmas, it is said that one can achieve great Bodhi;
四者、終不自讚毀他，有所輕蔑；
 Fourth, never praise or disparage others, or show contempt;
五者、終不憍傲放逸；
 Fifth, never be arrogant or lethargic;
六者、終不少有所得便生喜足；
 Sixth, if you finally get something, you will be happy and satisfied;
七者、終不由此諸法，於他發起嫉妬慳悋。
 Seventh, these dharmas will ultimately not cause jealousy or fretfulness in him.
別說一切波羅蜜多清淨相者，亦有七種。
 Not to mention all the pure aspects of Paramita, there are also seven types.
何等為七？
 What is seven?
謂諸菩薩，如我所說七種布施清淨之相，隨順修行。
 It is said that all Bodhisattvas should follow the seven pure characteristics of giving as I mentioned and practice it accordingly.
一者、由施物清淨，行清淨施；
 First, from giving pure things, to giving pure things;
二者、由戒清淨，行清淨施；
 The second one is to practice purity through precepts and conduct pure charity;
三者、由見清淨，行清淨施；
 Third, from the perspective of purity, perform pure charity;
四者、由心清淨，行清淨施；
 Fourth, from a pure heart, perform pure charity;
五者、由語清淨，行清淨施；
 Fifth, from pure speech to pure giving;
六者、由智清淨，行清淨施；
 Sixth, from pure wisdom, pure charity;
七者、由垢清淨，行清淨施。
 Seventh, purify yourself from impurities and practice pure giving.
是名七種施清淨相。
 This is called the seven pure aspects of giving.
又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅，堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處，是名七種戒清淨相。
 Furthermore, Bodhisattvas who are good at understanding and controlling all disciplines and disciplines, who are good at escaping from offenses, possess a permanent body, strengthen a body, always make a body, always turn around a body, and receive all knowledge. , which is called the seven pure aspects of precepts.
若諸菩薩，於自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發，亦不反罵，不瞋、不打、不恐、不弄；
 If Bodhisattvas have deep faith in the fruits of their own karma, and when all unhelpful things happen before them, they will not be angry, nor will they retaliate, nor be angry, nor hit, nor fearful, nor do anything;
不以種種不饒益事反相加害；
 Don’t use all kinds of unhelpful things to cause harm in return;
不懷怨結；
 Don’t hold grudges;
若諫誨時不令恚惱；
 If you don't make people angry when you admonish and teach;
亦復不待他來諫誨；
 No longer waiting for him to come and give advice;
不由恐怖有染愛心而行忍辱；
 Not to be tainted by fear and love, but to endure humiliation;
不以作恩而便放捨。
 Don't give up as a favor.
是名七種忍清淨相。
 This is called the seven types of tolerance and purity.
若諸菩薩，通達精進平等之性，不由勇猛勤精進故自舉陵他，具大勢力，具大精進，有所堪能，堅固，勇猛，於諸善法終不捨軛，如是名為七種精進清淨之相。
 If all Bodhisattvas understand the equal nature of effort, they cannot help but push themselves forward with courage and diligence, they have great power, they have great effort, they are capable, they are firm, they are brave, they never give up the yoke of all good things, these are called seven kinds. The aspect of energy and purity.
若諸菩薩，有善通達相三摩地靜慮，有圓滿三摩地靜慮，有俱分三摩地靜慮，有運轉三摩地靜慮，有無所依三摩地靜慮，有善修治三摩地靜慮，有於菩薩藏聞緣修習無量三摩地靜慮，如是名為七種靜慮清淨之相。
 If among the Bodhisattvas, there are those who meditate on the samadhi of good understanding, there are those who meditate on the samadhi of perfection, there are those who meditate on the samadhi of copartition, there are those who meditate on the samadhi of revolving samadhi, there are those who meditate on the samadhi of no-support samadhi, Those who are good at cultivating samadhi meditation, and those who practice immeasurable samadhi meditation in the Bodhisattva Tibetan Hearing Conditions, are called the seven types of pure meditation.
若諸菩薩，遠離增益、損減二邊，行於中道，是名為慧。
 If bodhisattvas stay away from the two sides of gain and loss and walk on the middle path, this is called wisdom.
由此慧故，如實了知解脫門義，謂空、無願、無相三解脫門。
 Based on this wisdom, we truly understand the meaning of the door to liberation, which is the three doors of liberation: emptiness, wishlessness, and formlessness.
如實了知有自性義，謂遍計所執、若依他起、若圓成實三種自性。
 Knowing the truth as it is has its own nature, which means that it is the three natures that are grasped, if it arises from others, and if it is completed and realized.
如實了知無自性義，謂相、生、勝義三種無自性性。
 Really understand the meaning of no self-nature, and call it the three types of self-nature: appearance, birth, and ultimate meaning.
如實了知世俗諦義，謂於五明處。
 Understanding the truth of the worldly truth as it really is is called the five enlightened places.
如實了知勝義諦義，謂於七真如。
 Knowing the ultimate truth as it really is, it is said to be the seven truths.
又無分別、離諸戲論、純一理趣多所住故，無量總法為所緣故，及毘鉢舍那故，能善成辦法隨法行。
 He is also non-differentiated, separated from all kinds of dramas and theories, and has a single principle that has many dwellings. Because of the immeasurable total Dharma, and because of the vipassanāsāna, he can well accomplish the method and follow the Dharma.
是名七種慧清淨相。
 This is called the seven pure aspects of wisdom.
世尊！如是五相，各有何業？
 World Honored One! If there are five characteristics like this, what is the career of each?
善男子！當知彼相有五種業。
 Good man! You should know that there are five kinds of karma in this aspect.
謂諸菩薩無染著故，於現法中，於所修習波羅蜜多，恒常殷重勤修加行，無有放逸。
 It is said that all Bodhisattvas have no attachments. In the present Dharma and in the Paramita they practice, they should always practice diligently and diligently without any slack.
無顧戀故，攝受當來不放逸因。
 Regardless of love and past, take in what is coming and don’t let it go.
無罪過故，能正修習極善圓滿、極善清淨、極善鮮白波羅蜜多。
 Without any sins, one can practice the extremely good and perfect, the extremely good pure, the extremely good white paramitas.
無分別故，方便善巧波羅蜜多速得圓滿。
 Because there is no distinction, the paramita of expedient and skilful means will be perfected quickly.
正迴向故，一切生處波羅蜜多，及彼可愛諸果異熟皆得無盡，乃至無上正等菩提。
 Because of the right dedication, there are many paramitas in all places of birth, and all the fruits and fruits of love and ripeness are endless, leading to the supreme enlightenment.
世尊！如是所說波羅蜜多，何者最廣大？
 World Honored One! Thus, among the many paramitas mentioned, which one is the greatest?
何者無染污？
 Who is without defilement?
何者最明盛？
 Which one is the most prosperous?
何者不可動？
 What cannot be moved?
何者最清淨？
 Which one is the purest?
善男子！無染著性、無顧戀性、正迴向性，最為廣大。
 Good man! Non-attachment, non-attachment and positive devotion are the most vast.
無罪過性、無分別性，無有染污。
 No fault, no distinction, no defilement.
思擇所作，最為明盛。
 What Si chooses to do is the most prosperous.
已入無退轉法地者，名不可動。
 Those who have entered the Dharma Land of No Regression are called Untouchable.
若十地攝、佛地攝者，名最清淨。
 If one is captured in the ten realms or in the Buddha realm, his name is the purest.
世尊！何因緣故，菩薩所得波羅蜜多諸可愛果，及諸異熟常無有盡，波羅蜜多亦無有盡？
 World Honored One! Why is it that the many lovely fruits and extraordinary ripeness of the Paramita that a Bodhisattva obtains are endless, and the Paramita is also endless?
善男子！展轉相依，生起、修習無間斷故。
 Good man! They depend on each other, arising and practicing without interruption.
世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？
 World Honored One! Why is it that these Bodhisattvas, who firmly believe in the Paramita of Love and Bliss, do not get the lovely fruits that ripen in such a Paramita?
善男子！五因緣故。
 Good man! Five reasons.
一者、波羅蜜多是最增上喜樂因故；
 First, Paramita is the greatest cause of happiness;
二者、波羅蜜多是其究竟饒益一切自他因故；
 Second, Paramita is the ultimate benefit to all causes of self and others;
三者、波羅蜜多是當來世彼可愛果異熟因故；
 Third, Paramita is the reason why the lovely fruit will ripen in the next life;
四者、波羅蜜多非諸雜染所依事故；
 Fourth, Paramita is not the cause of the defilements;
五者、波羅蜜多非是畢竟變壞法故。
 Fifth, Paramita is not the result of the Dharma becoming bad after all.
世尊！如是一切波羅蜜多，各有幾種最勝威德？
 World Honored One! In this way, among all the paramitas, what are the most powerful virtues?
善男子！當知一切波羅蜜多，各有四種最勝威德。
 Good man! You should know that all Paramitas have four most powerful virtues.
一者、於此波羅蜜多正修行時，能捨慳悋、犯戒、心憤、懈怠、散亂、見趣所治；
 First, when practicing this Paramita properly, one can give up being frugal, violating the precepts, feeling angry, being lazy, being distracted, and being distracted;
二者、於此正修行時，能為無上正等菩提真實資糧；
 Second, when practicing this rightly, it can be the true material for the supreme and perfect bodhicitta;
三者、於此正修行時，於現法中，能自攝受、饒益有情；
 Third, during this correct practice, in the present Dharma, one can take in and benefit oneself and benefit sentient beings;
四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。
 Fourth, when you practice right here, you will be able to obtain vast, endless and lovely fruits that will ripen in the future life.
世尊！如是一切波羅蜜多，何因？
 World Honored One! Why are there so many paramitas?
何果？
 What's the result?
有何義利？
 What's the benefit?
善男子！當知一切波羅蜜多，大悲為因，微妙可愛諸果異熟饒益一切有情為果，圓滿無上廣大菩提為大義利。
 Good man! You should know that all paramitas are multiplied, great compassion is the cause, subtle and lovely fruits ripen to benefit all sentient beings, and the perfection of the supreme and vast Bodhi is the great righteous benefit.
世尊！若諸菩薩具足一切無盡財寶，成就大悲，何緣世間現有眾生貧窮可得？
 World Honored One! If Bodhisattvas possess all endless treasures and achieve great compassion, why are all living beings in the world so poor?
善男子！是諸眾生自業過失。
 Good man! This is the fault of all sentient beings.
若不爾者，菩薩常懷饒益他心，又常具足無盡財寶，若諸眾生無自惡業能為障礙，何有世間貧苦可得。
 If not, the Bodhisattva always has the intention of benefiting others and always has endless treasures. If all sentient beings have no bad karma to hinder them, how can they be poor in the world.
譬如餓鬼，為大熱渴逼迫其身，見大海水悉皆涸竭，非大海過，是諸餓鬼自業過耳。
 For example, it is like a hungry ghost whose body is driven by great heat and thirst. When he sees that all the sea water has dried up, it is not because of the great ocean but because of his own karma.
如是菩薩所施財寶，猶如大海，無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力，令無有果。
 The treasures given by Bodhisattva are like the ocean, without any fault. The karma of all sentient beings is like the evil karma of hungry ghosts, which results in no results.
世尊！菩薩以何等波羅蜜多取一切法無自性性？
 World Honored One! How can a Bodhisattva acquire the selfless nature of all dharmas with so many paramitas?
善男子！以般若波羅蜜多能取諸法無自性性。
 Good man! With Prajna Paramita, one can take in the selfless nature of all dharmas.
世尊！若般若波羅蜜多能取諸法無自性性，何故不取有自性性？
 World Honored One! If the Prajna Paramita can take the self-nature of all dharmas, why not take the self-nature?
善男子！我終不說以無自性性取無自性性。
 Good man! I will never say that one should obtain the nature without self-nature by taking the nature without self-nature.
然無自性性離諸文字自內所證，不可捨於言說文字而能宣說，是故我說般若波羅蜜多能取諸法無自性性。
 However, the non-self-nature can be proved from within by the words, and it cannot be expounded without speaking the words. Therefore, I say that Prajna Paramita can capture the self-nature of all dharmas.
世尊！如佛所說波羅蜜多、近波羅蜜多、大波羅蜜多，云何波羅蜜多？
 World Honored One! As the Buddha said, there are paramitas, near paramitas, and great paramitas, but why paramitas?
云何近波羅蜜多？
 How close is it to Paramita?
云何大波羅蜜多？
 Why is there such a great paramita?
善男子！若諸菩薩，經無量時修行施等，成就善法，而諸煩惱猶故現行，未能制伏，然為彼伏。
 Good man! If Bodhisattvas practice alms and charity for immeasurable amounts of time and accomplish good deeds, but all the troubles still arise and cannot be controlled, then they will be subjugated.
謂於勝解行地軟中勝解轉時，是名波羅蜜多。
 It is said that when the ground of the ultimate solution is soft and the ultimate solution turns around, it is called Paramita.
復於無量時修行施等，漸復增上成就善法，而諸煩惱猶故現行，然能制伏，非彼所伏。
 If you continue to practice giving and so on for an infinite amount of time, you will gradually increase and achieve good deeds, and all the troubles will still be present, but they can be subdued, and they cannot be subdued by them.
謂從初地已上，是名近波羅蜜多。
 It is said that the ground has been up since the beginning, and this is called the near paramita.
復於無量時修行施等，轉復增上成就善法，一切煩惱皆不現行。
 If you continue to practice giving for an infinite amount of time, you will be able to achieve more and achieve good deeds, and all worries will cease to exist.
謂從八地已上，是名大波羅蜜多。
 It is said that one has ascended from the eight realms, and this is called Mahaparamita.
世尊！此諸地中，煩惱隨眠可有幾種？
 World Honored One! How many kinds of troubles can there be in these lands?
善男子！略有三種。
 Good man! There are slightly three types.
一者、害伴隨眠，謂於前五地。
 First, harm accompanies sleep, which is said to be in the first five places.
何以故？
 Why?
善男子！諸不俱生現行煩惱，是俱生煩惱現行助伴，彼於爾時永無復有，是故說名害伴隨眠。
 Good man! All the non-co-occurring defilements are present and accompanying, and they will never reappear at that time. This is why it is said that the name and harm accompany sleep.
二者、羸劣隨眠，謂於第六、第七地中，微細現行，若修所伏，不現行故。
 The second one is that the weak body is accompanied by sleep, which means that in the sixth and seventh grounds, subtle manifestations occur. If you cultivate the body, it will not manifest.
三者、微細隨眠，謂於第八地已上。
 Third, the subtle sleep is said to have reached the eighth level.
從此已去，一切煩惱不復現行，唯有所知障為依止故。
 From now on, all troubles are gone, and all troubles no longer exist, only knowing obstacles can be relied upon.
世尊！此諸隨眠，幾種麁重斷所顯示？
 World Honored One! How many types of sleep are displayed in this kind of sleep?
善男子！但由二種。
 Good man! But there are two kinds.
謂由在皮麁重斷故，顯彼初二；
 It is said that because it was broken again in Piqun, it showed the second day of the year;
復由在膚麁重斷故，顯彼第三。
 Because it is broken again in the skin, it appears third.
若在於骨麁重斷者，我說永離一切隨眠，位在佛地。
 If the bones are seriously broken, I say that they will leave all sleep forever and live in the Buddha's land.
世尊！經幾不可數劫，能斷如是麁重？
 World Honored One! After countless eons, can such a heavy weight be broken?
善男子！經於三大不可數劫，或無量劫。
 Good man! It lasted for three great uncountable kalpas, or countless kalpas.
所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那量劫不可數故。
 The so-called years, months, half-months, days and nights, one hour, half an hour, a moment, an instant, and an instant are all kalpas that cannot be counted.
世尊！是諸菩薩，於諸地中所生煩惱，當知何相？
 World Honored One! Bodhisattvas, what should you know about the troubles arising in various places?
何失？
 What to lose?
何德？
 What virtue?
善男子！無染污相。
 Good man! No pollution.
何以故？
 Why?
是諸菩薩於初地中，定於一切諸法法界已善通達。
 These bodhisattvas, in the first level, are determined to master all dharmas and dharma realms.
由此因緣，菩薩要知方起煩惱，非為不知，是故說名無染污相。
 Due to this cause and condition, the Bodhisattva must know before troubles arise, and it is not due to ignorance, so it is said to be untainted.
於自身中不能生苦，故無過失。
 Suffering cannot arise within oneself, so there is no fault.
菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。
 When a Bodhisattva has such troubles, he can cut off the cause of suffering in the sentient world, so he has immeasurable merit.
甚奇世尊！無上菩提乃有如是大功德利，今諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德。
 What a wonder, World Honored One! Supreme Bodhi has such great merits and virtues, and the troubles that arise in the Bodhisattva now are superior to all sentient beings, voice-hearers, and alone enlightened beings with good roots, not to mention the other immeasurable merits and virtues.
世尊！如佛所說：
 World Honored One! As Buddha said:
若聲聞乘、若復大乘唯是一乘。
 If the Sravaka Vehicle or the Mahayana Vehicle are restored, they are only one vehicle.
此何密意？
 What's the secret of this?
善男子！如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類。
 Good man! For example, in that sravaka vehicle, I preached about the nature of various dharmas, the so-called five aggregates, or the six inner bases, or the six outer bases, and so on.
於大乘中，即說彼法同一法界，同一理趣，故我不說乘差別性。
 In the Mahayana, it is said that the dharmas are in the same dharma realm and have the same rationale, so I will not talk about the differences between the vehicles.
於中或有如言於義妄起分別，一類增益，一類損減。
 There may be a distinction between meaning and meaning, one kind of gain and the other kind of loss.
又於諸乘差別道理，謂互相違，如是展轉遞興諍論，如是名為此中密意。
 In addition, the different principles of various vehicles are said to contradict each other. This is how to convey the opinions and arguments, and this is called the secret meaning of this.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
諸地攝、想、所對治、　　殊勝、生、願、及諸學，
 All the things that are captured, thought, treated, distinguished, born, wished, and learned,
由依佛說是大乘，　　於此善修成大覺。
 According to the Buddha's teaching, this is the Mahayana, where one can practice well and achieve great enlightenment.
宣說諸法種種性，　　復說皆同一理趣；
 Proclaiming the various species and nature of all dharmas, each explanation has the same meaning;
謂於下乘或上乘，　　故我說乘無異性。
 It is said to be inferior or superior, so I say that there is no difference in the nature of vehicle.
如言於義妄分別，　　或有增益或損減；
 If there is a false distinction between meaning and meaning, there may be gains or losses;
謂此二種互相違，　　愚癡意解成乖諍。
 It is said that these two kinds of things are contradictory to each other, and the meaning of ignorance is interpreted as perverseness.
世尊！於是解深密法門中，此名何教？
 World Honored One! So in the deep secret method, what is the teaching of this name?
我當云何奉持？
 Why should I uphold this?
善男子！此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持。
 Good man! This is called the teaching of the perfect meaning of the paramitas of all places. You should uphold this teaching of the perfect meaning of the paramitas of all places.
說此諸地波羅蜜多了義教時，於大會中，有七十五千菩薩，皆得菩薩大乘光明三摩地。
 When the doctrine of the perfections of all lands was preached, there were seventy-five thousand bodhisattvas in the assembly, all of whom had attained the luminous samadhi of the Bodhisattva Mahayana.
復次，即依乘假安立，分別如來成所作事，當知如解深密經中，曼殊室利菩薩摩訶薩請問佛言：
 Again, that is to say, if you are established according to the vehicle, you should know that in the Tathagata Sutra, Manjushri Bodhisattva Mahasattva asked the Buddha:
世尊！如佛所說如來法身，如來法身有何等相？
 World Honored One! As the Buddha said about the Tathagata Dharmakaya, what are the characteristics of the Tathagata Dharmakaya?
佛告曼殊室利菩薩：
 The Buddha told Manjushri Bodhisattva:
曰善男子！若於諸地波羅蜜多善修出離，轉依成滿，是名如來法身之相。
 Said good man! If you practice renunciation well in the paramitas of all places and achieve complete refuge, this is called the sign of the Tathagata's dharma body.
當知此相，二因緣故不可思議，無戲論故，無所為故。
 You should know that this phenomenon is inconceivable because of the two causes, the reason why there is no drama, and the reason why there is nothing.
而諸眾生計著戲論，有所為故。
 But all sentient beings live and talk about dramas for some reason.
世尊！聲聞、獨覺所得轉依，名法身不？
 World Honored One! Isn’t the refuge obtained by the sravakas and pacifikas called the dharma body?
善男子！不名法身。
 Good man! Not named Dharmakaya.
世尊！當名何身？
 World Honored One! What is your name?
善男子！名解脫身。
 Good man! The name is liberation.
由解脫身故，說一切聲聞、獨覺，與諸如來平等平等。
 After the death of liberation, it is said that all sravakas and solitary awakeners are equal to Tathagata.
由法身故，說有差別。
 It is said that there is a difference due to the death of Dharma body.
如來法身有差別故，無量功德最勝差別，算數譬喻所不能及。
 There are differences in the Tathagata's Dharma body. Therefore, the immeasurable merits surpass the differences and are beyond the reach of calculations and metaphors.
世尊！我當云何應知如來生起之相？
 World Honored One! Why should I know the appearance of the Tathagata's emergence?
善男子！一切如來化身作業，如世界起一切種類，如來功德眾所莊嚴住持為相。
 Good man! All the Tathagata's incarnation operations are like the creation of all types in the world, and the Tathagata's meritorious deeds are solemn and abbotted as signs.
當知化身相有生起，法身之相無有生起。
 You should know that the appearance of the incarnation arises, but the appearance of the Dharma body does not arise.
世尊！云何應知示現化身方便善巧？
 World Honored One! Why should we know how to manifest the incarnation expediently and skillfully?
善男子！遍於一切三千大千佛國土中，或眾推許增上王家，或眾推許大福田家，同時入胎、誕生、長大受欲、出家、示行苦行、捨苦行已成等正覺次第示現，是名如來示現化身方便善巧。
 Good man! Throughout the lands of all three thousand great thousand Buddhas, some people may recommend him to be promoted to a royal family, or others may recommend him to a family of great blessings. At the same time, he will enter the womb, be born, grow up, experience desires, become a monk, perform ascetic practices, and complete the ascetic practices. Appearance, this is called the Tathagata manifesting the incarnation skillfully and skillfully.
世尊！凡有幾種一切如來身所住持言音差別，由此言音，所化有情未成熟者，令其成熟；
 World Honored One! If there are several different kinds of speech sounds held by all Tathagata bodies, the immature sentient beings transformed by these speech sounds will be matured;
已成熟者，緣此為境速得解脫。
 Those who have matured will be liberated quickly due to this.
善男子！如來言音略有三種。
 Good man! The Tathagata has three kinds of speech.
一者、契經，二者、調伏，三者、本母。
 The first one is Qijing, the second one is taming, and the third one is Benmu.
世尊！云何契經？
 World Honored One! What is the scripture?
云何調伏？
 How can I tame him?
云何本母？
 Yunhe's mother?
善男子！若於是處，我依攝事顯示諸法，是名契經。
 Good man! If this is the case, I will manifest various dharmas according to my instructions. This is called the Deed Sutra.
謂依四事，或依九事，或復依於二十九事。
 It means relying on four things, or relying on nine things, or relying on twenty-nine things again.
云何四事？
 What are the four things?
一者、聽聞事，二者、歸趣事，三者、修學事，四者、菩提事。
 The first is the matter of listening and hearing, the second is the matter of returning to interest, the third is the matter of practicing learning, and the fourth is the matter of Bodhi.
云何九事？
 What are the nine things?
一者、施設有情事，二者、彼所受用事，三者、彼生起事，四者、彼生已住事，五者、彼染淨事，六者、彼差別事，七者、能宣說事，八者、所宣說事，九者、諸眾會事。
 First, the gift has a love affair; second, it is used; third, it has arisen; fourth, it has lived; fifth, it has stained and purified; sixth, it has differentiated; seventh, Able to declare things, eight, the things he declares, and nine, all the people will attend meetings.
云何名為二十九事？
 Why is it called twenty-nine things?
謂依雜染品，有攝諸行事；
 It is said that according to the miscellaneous dyes, there are various actions;
彼次第隨轉事；
 Things turn around one after another;
即於是中，作補特伽羅想已，於當來世流轉因事；
 That's when you think about it and think about it, and the causes and events will flow in the next life;
作法想已，於當來世流轉因事。
 Thinking about the method has already happened, and it will change in the next life.
依清淨品，有繫念於所緣事；
 According to the pure quality, one has to be mindful of the object;
即於是中，勤精進事；
 That is to say, work diligently and diligently;
心安住事；
 Keep your mind at ease;
現法樂住事；
 Present the Dharma and live happily;
超一切苦緣方便事；
 Beyond all suffering and convenience;
彼遍知事，此復三種，顛倒遍知所依處故，依有情想外有情中邪行遍知所依處故，內離增上慢遍知所依處故；
 There are three kinds of omniscient knowledge: inversion of the basis of omniscient knowledge, reliance on sentient beings to think about wrong conduct in external beings, reason of omniscient knowledge, internal separation and increased conceit, reason of omniscient knowledge;
修依處事；
 Treat things according to cultivation;
作證事；
 testify;
修習事；
 practice things;
令彼堅固事；
 Make him solid;
彼行相事；
 He behaves in a similar manner;
彼所緣事；
 His destiny;
已斷、未斷觀察善巧事；
 Observation of skillful things has been discontinued and has not been discontinued;
彼散亂事；
 He scatters things;
彼不散亂事；
 He does not scatter things;
不散亂依處事；
 Don’t be distracted and deal with things according to your needs;
不棄修習劬勞加行事；
 Don’t give up on practicing and working hard;
修習勝利事；
 Practice victorious deeds;
彼堅牢事；
 He is a strong prisoner;
攝聖行事；
 act of photographing saints;
攝聖品眷屬事；
 Take photos of saints’ family members;
通達真實事；
 Get to know the real thing;
證得涅槃事；
 To attain nirvana;
於善說法毘奈耶中，世間正見超昇一切外道所得正見頂事；
 In the good Dharma Vinaya, the right view in the world is the highest thing that can be achieved by transcending all outsiders;
及即於此不修退事。
 And even if you don't repair it, you will retire.
於善說法毘奈耶中，不修習故說名為退，非見過失故名為退。
 In the good Dharma Vinaya, if you don’t practice it, it’s called withdrawal; if you don’t practice it, it’s called withdrawal.
曼殊室利！若於是處，我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，是名調伏。
 Manjusri! If this is the case, according to the voice-hearers and the bodhisattvas, I will show you different kinds of liberation and the methods corresponding to different kinds of liberation. This is called taming.
世尊！菩薩別解脫幾相所攝？
 World Honored One! What are the various aspects of Bodhisattva's liberation?
善男子！當知七相。
 Good man! Know the seven phases.
一者、宣說受軌則事故；
 1. Announcement of compliance with regulations;
二者、宣說隨順他勝事故；
 The second is to preach that following others will lead to better outcomes;
三者、宣說隨順毀犯事故；
 Third, preaching and following the rules will ruin and cause accidents;
四者、宣說有犯自性故；
 Fourth, preaching violates one's own nature;
五者、宣說無犯自性故；
 Fifth, preaching does not offend one’s own nature;
六者、宣說出所犯故；
 Sixth, declare what happened;
七者、宣說捨律儀故。
 Seventh, preach the laws and rituals.
曼殊室利！若於是處、我以十一種相，決了分別顯示諸法，是名本母。
 Manjusri! If this is the place where I use the eleven forms to distinguish and manifest various dharmas, this is called the original mother.
何等名為十一種相？
 What are the eleven types of signs?
一者、世俗相，二者、勝義相，三者、菩提分法所緣相，四者、行相，五者、自性相，六者、彼果相，七者、彼領受開示相，八者、彼障礙法相，九者、彼隨順法相，十者、彼過患相，十一者、彼勝利相。
 The first is the conventional phase, the second is the ultimate meaning, the third is the object of Bodhidharma, the fourth is the behavioral phase, the fifth is the inherent nature, the sixth is the fruit phase, and the seventh is the revelation he receives. The eighth phase is the phase of obstacles to the Dharma, the ninth phase is the phase of following the Dharma, the tenth phase is the phase of faults and dangers, and the eleventh phase is the phase of victory.
世俗相者，當知三種。
 There are three types of worldly appearances that you should know.
一者、宣說補特伽羅故；
 One is to preach the truth of Putegara;
二者、宣說遍計所執自性故；
 The second is to declare the true nature of what is being grasped;
三者、宣說諸法作用事業故。
 Third, it is because of the cause of explaining the functions of all dharmas.
勝義相者，當知宣說七種真如故。
 Those with the aspect of supreme meaning should know and expound the seven kinds of truth.
菩提分法所緣相者，當知宣說遍一切種所知事故。
 Those who understand the Bodhi Dharma should know and explain all kinds of events they know.
行相者，當知宣說八行觀故。
 Those who practice physical appearance should know why they preach the Eight Elements Contemplation.
云何名為八行觀耶？
 Why is it called the Eight Elements Contemplation?
一者、諦實故；
 First, the truth is true;
二者、安住故；
 The two are to live in peace;
三者、過失故；
 Third, due to negligence;
四者、功德故；
 Fourth, merit;
五者、理趣故；
 Fifth, reason and interest;
六者、流轉故；
 Sixth, due to circulation;
七者、道理故；
 Seventh, reason;
八者、總別故。
 Eighth, always stay away from each other.
諦實者，謂諸法真如。
 The truth is that all dharmas are true.
安住者，謂或安立補特伽羅，或復安立諸法遍計所執自性，或復安立一向、分別、反問、置記，或復安立隱密、顯了記別差別。
 The one who is settled means that he or she is established in the Putegara, or that the self-nature of all dharmas is established, or that one is established in the same direction, discrimination, questioning, and recording, or that the secret is established and the distinction is revealed.
過失者，謂我宣說諸雜染法，有無量門差別過患。
 Those who are at fault say that my preaching of various defilements has faults of immeasurable door differences.
功德者，謂我宣說諸清淨法，有無量門差別勝利。
 Those who have merit and virtue say that my preaching of the pure Dharma has infinite success.
理趣者，當知六種。
 Those who are rational and interested should know six kinds.
一者、真義理趣，二者、證得理趣，三者、教導理趣，四者、遠離二邊理趣，五者、不可思議理趣，六者、意趣理趣。
 The first is the true meaning and interest; the second is the realization of the interest; the third is the teaching of the interest; the fourth is the interest of staying away from the two sides; the fifth is the inconceivable interest; and the sixth is the interest of the meaning.
流轉者，所謂三世三有為相及四種緣。
 The circulation is the so-called three times, three states of existence and four kinds of conditions.
道理者，當知四種。
 A person of truth should know four kinds.
一者、觀待道理，二者、作用道理，三者、證成道理，四者、法爾道理。
 The first is to observe the truth, the second is to use the truth, the third is to prove the truth, and the fourth is to practice the truth.
觀待道理者，謂若因、若緣能生諸行，及起隨說，如是名為觀待道理。
 Those who observe the truth, say that if there are causes and conditions, all actions can arise, and they can be explained accordingly. This is called observing the truth.
作用道理者，謂若因、若緣能得諸法，或能成辦，或復生已作諸業用，如是名為作用道理。
 The principle of action means that if there are causes and conditions, various dharmas can be obtained, or it can be done, or it can be reborn and have performed various karma, this is called the principle of action.
證成道理者，謂若因、若緣，能令所立、所說、所標義得成立，令正覺悟，如是名為證成道理。
 Those who have demonstrated the truth are those who have causes and conditions that can establish the established, said, and marked meanings and lead to correct enlightenment. This is called the proven truth.
又此道理略有二種。
 There are two ways of doing this.
一者、清淨，二者、不清淨。
 One is pure, the other is unclean.
由五種相名為清淨，由七種相名不清淨。
 The five forms are called pure, and the seven forms are called impure.
云何由五種相名為清淨？
 Why are the five phases called pure?
一者、現見所得相，二者、依止現見所得相，三者、自類譬喻所引相，四者、圓成實相，五者、善清淨言教相。
 First, the appearance obtained by present seeing; second, the appearance obtained by relying on present seeing; third, the appearance derived from self-generated analogies; fourth, the perfected reality; fifth, the appearance of good and pure words and teachings.
現見所得相者，謂一切行皆無常性，一切行皆是苦性，一切法皆無我性，此為世間現量所得。
 Those who see the obtained characteristics now say that all actions are impermanent, all actions are suffering, and all dharmas have no self-nature. This is what is obtained in the world.
如是等類，是名現見所得相。
 Such and other categories are called appearances.
依止現見所得相者，謂一切行皆剎那性，他世有性，淨不淨業無失壞性。
 Those who rely on the characteristics obtained through present seeing say that all actions are of momentary nature, have the nature of other worlds, and have the nature of pure and impure karma without loss or destruction.
由彼能依麁無常性現可得故；
 It can be obtained by relying on the manifestation of impermanence;
由諸有情種種差別，依種種業現可得故；
 Due to the various differences among sentient beings and the various karma, they can be obtained;
由諸有情若樂、若苦，淨不淨業以為依止現可得故。
 Because all sentient beings are happy, miserable, and have pure and impure karma, they think that they can be relied upon.
由此因緣，於不現見可為比度。
 Due to this cause and condition, the non-appearance can be compared.
如是等類，是名依止現見所得相。
 Such as this and so on, this is called the appearance obtained by relying on the present view.
自類譬喻所引相者，謂於內外諸行聚中，引諸世間共所了知所得生死以為譬喻，引諸世間共所了知所得生等種種苦相以為譬喻，引諸世間共所了知所得不自在相以為譬喻；
 The self-generated metaphor refers to the gathering of internal and external activities, the introduction of life and death that is commonly understood in the world as an analogy, the introduction of various sufferings such as life and death that are commonly understood in the world as an analogy, and the introduction of all the sufferings in the world. Knowing what you get is uncomfortable and you can use it as an analogy;
又復於外，引諸世間共所了知所得衰盛以為譬喻。
 And again outside, it is used as a metaphor for the rise and fall of things that are known to all in the world.
如是等類，當知是名自類譬喻所引相。
 Such as this and so on, you should know that this name is derived from the analogy of the class.
圓成實相者，謂即如是現見所得相，若依止現見所得相，若自類譬喻所得相，於所成立決定能成，當知是名圓成實相。
 The perfected reality means that it is the phase obtained by the present view. If the phase obtained by relying on the present view is achieved, if the phase obtained by self-analogy is established and determined, it should be known that this is called the completed reality.
善清淨言教相者，謂一切智者之所宣說，如言涅槃究竟寂靜。
 Those who are good at pure speech and teachings say that what all wise men preach is like saying that Nirvana is the ultimate tranquility.
如是等類，當知是名善清淨言教相。
 Such as this and so on, you should know that this is a kind of good and pure words and teachings.
善男子！是故由此五種相故，名善觀察清淨道理；
 Good man! Therefore, based on these five characteristics, it is called good observation and pure principles;
由清淨故，應可修習。
 Since it is pure, it should be possible to practice.
世尊！一切智者相，當知有幾種？
 World Honored One! How many of the appearances of all wise men should we know?
善男子！略有五種。
 Good man! There are slightly five kinds.
一者、若有出現世間，一切智聲無不普聞；
 First, if it appears in the world, all the sounds of wisdom will be universally heard;
二者、成就三十二種大丈夫相；
 The two achieve thirty-two kinds of virtuous appearance;
三者、具足十力，能斷一切眾生一切疑惑；
 Third, it possesses ten powers and can eliminate all doubts of all sentient beings;
四者、具足四無所畏，宣說正法，不為一切他論所伏，而能摧伏一切邪論；
 Fourth, possessing the four fearlessnesses, preaching the righteous Dharma, not being succumbed to all other opinions, and being able to defeat all evil opinions;
五者、於善說法毘奈耶中，八支聖道、四沙門等皆現可得。
 Fifth, in the good Dharma Vinaya, the eight branches of the holy path, the four ascetics, etc. are all available.
如是生故、相故、斷疑網故、非他所伏能伏他故，聖道沙門現可得故，如是五種，當知名為一切智相。
 Such are the reasons for birth, the reason for appearance, the reason for breaking the net of doubt, the reason why no one can subdue others, and the reason why the holy path can be obtained by the ascetics. These five kinds of things should be known as the signs of all wisdom.
善男子！如是證成道理，由現量故、由比量故、由聖教量故，由五種相名為清淨。
 Good man! In this way, the truth is proved, and it is called pure from the five aspects due to actual measurement, comparison, and holy teachings.
云何由七種相名不清淨？
 Why are the names of the seven forms impure?
一者、此餘同類可得相，二者、此餘異類可得相，三者、一切同類可得相，四者、一切異類可得相，五者、異類譬喻所引相，六者、非圓成實相，七者、非善清淨言教相。
 First, the rest of the same kind can get the appearance; second, the rest of the different kinds can get the appearance; third, all the same kind can get the appearance; fourth, all the different kinds can get the appearance; fifth, the simile of the different kind can get the appearance; sixth, It is not the perfect reality. Seventh, it is not the appearance of good and pure words and teachings.
若一切法意識所識性，是名一切同類可得相。
 If the consciousness of all dharmas is aware of its nature, it means that all the same kind can obtain the form.
若一切法相、性、業、法、因果異相，由隨如是一一異相，決定展轉各各異相，是名一切異類可得相。
 If all phenomena, nature, karma, dharma, and cause and effect have different appearances, then one by one, these different appearances will determine the development of each different appearance. This is called the appearance of all different types.
善男子！若於此餘同類可得相及譬喻中，有一切異類相者，由此因緣，於所成立非決定故，是名非圓成實相。
 Good man! If there are any heterogeneous images among the rest of the same kind of images and analogies, then due to the causes and conditions, the establishment is not determined, and this is called non-perfect reality.
又於此餘異類可得相及譬喻中，有一切同類相者，由此因緣，於所成立不決定故，亦名非圓成實相。
 Moreover, among the other heterogeneous images and analogies, there are all the same images. Due to this cause and condition, the establishment is not determined, and it is also called non-perfect reality.
非圓成實故，非善觀察清淨道理；
 It is not perfect and true, nor is it good at observing the pure principles;
不清淨故，不應修習。
 Because it is not pure, it should not be practiced.
若異類譬喻所引相、若非善清淨言教相，當知體性皆不清淨。
 If there are different kinds of metaphors, if there are no good and pure words and teachings, you should know that the physical nature is not pure.
法爾道理者，謂如來出世、若不出世，法性安住，法住法界，是名法爾道理。
 The Principle of Dharma states that if the Tathagata is born or not, the nature of the Dharma will remain stable and the Dharma will reside in the Dharma Realm. This is called the Principle of Dharma.
總別者，謂先總說一句法已，後後諸句差別分別究竟顯了。
 The distinction between the two means that the first sentence is the same, and the difference between the subsequent sentences is finally apparent.
自性相者，謂我所說有行、有緣所有能取菩提分法，謂念住等，如是名為彼自性相。
 The characteristics of the self-nature are those that have actions and conditions that can lead to Bodhi as mentioned by me, and are called mindfulness, etc., which are called the characteristics of the self-nature.
彼果相者，謂若世間、若出世間諸煩惱斷，及所引發世出世間諸果功德，如是名為得彼果相。
 The sign of the fruit refers to the cessation of all troubles in the world and beyond, and the resulting merits and virtues in the world and beyond. This is called obtaining the sign of the fruit.
彼領受開示相者，謂即於彼以解脫智而領受之，及廣為他宣說開示，如是名為彼領受開示相。
 The person who receives the sign of the instruction is said to have received it with the wisdom of liberation, and the person who has widely preached the instruction to him is called the person who has received the sign of the instruction.
彼障礙法相者，謂即於修菩提分法，能隨障礙諸染污法，是名彼障礙法相。
 Those who obstruct the Dharma are those who practice the Bodhi Dharma and can obstruct all kinds of tainted Dharma. This is called the obstacle of the Dharma.
彼隨順法相者，謂即於彼多所作法，是名彼隨順法相。
 Those who follow the appearance of the Dharma are said to have done many Dharma to them. This is called following the appearance of the Dharma.
彼過患相者，當知即彼諸障礙法所有過失，是名彼過患相。
 Those who have the sign of faults and troubles should know that all the faults of the obstacles are called the signs of faults and troubles.
彼勝利相者，當知即彼諸隨順法所有功德，是名彼勝利相。
 Those who have the sign of victory should know that all the merits and virtues of those who follow and obey the Dharma are called the sign of victory.
曼殊室利菩薩復白佛言：
 Manjushri Bodhisattva again spoke to the Buddha and said:
唯願世尊為諸菩薩略說契經、調伏、本母不共外道陀羅尼義，由此不共陀羅尼義，令諸菩薩得入如來所說諸法甚深密意。
 I only wish that the World-Honored One could briefly explain to the Bodhisattvas the meaning of the Dharma Dharani of the Dharma Sutra, the Tranquility, and the True Mother, so that all the Bodhisattvas can enter into the profound meaning of the Dharma taught by the Tathagata.
佛告曼殊室利菩薩曰：
 The Buddha told Manjushri Bodhisattva:
善男子！汝今諦聽！吾當為汝略說不共陀羅尼義，令諸菩薩於我所說密意言詞能善悟入。
 Good man! You listen carefully now! I will briefly explain to you the meaning of the Uncommon Dharani, so that all Bodhisattvas can understand the secret meaning of what I have said.
善男子！若雜染法、若清淨法、我說一切皆無作用，亦都無有補特伽羅。
 Good man! As for the impure dharma and the pure dharma, I say that everything has no effect, and there is no dharma.
以一切種離所為故，非雜染法先染後淨，非清淨法後淨先染。
 Because all seeds are separated from the place, the non-defiled method is dyed first and then purified, and the non-pure method is purified and then dyed.
凡夫異生於麁重身執著諸法補特伽羅自性、差別，隨眠妄見以為緣故，計我我所，由此妄謂我見、我聞、我嗅、我甞、我觸、我知、我食、我作、我染、我淨，如是等類邪加行轉。
 Ordinary people who are born in the body of Ji Zhong are obsessed with the self-nature and difference of all dharma. They think it is because of sleep and have false views, and think about what I am. From this, they falsely say that I see, I smell, I smell, I smell, I touch. I know, I eat, I do, I pollute, I purify, and so on and so forth.
若有如實知如是者，便能永斷麁重之身，獲得一切煩惱不住，最極清淨，離諸戲論，無為依止，無有加行。
 If one knows this as it really is, he will be able to permanently cut off his heavy body, achieve the ultimate purity without any troubles, and be free from all kinds of dramas, have nothing to rely on, and have nothing to do.
善男子！當知是名略說不共陀羅尼義。
 Good man! You should know that the name briefly means Bu Gong Dharani.
爾時世尊欲重宣此義而說頌曰：
 At that time, the World Honored One wanted to reiterate this meaning and said:
一切雜染清淨法，　　皆無作用數取趣。
 All methods for purifying impurities are of no use and are of no use.
由我宣說離所為，　　染污、清淨、非先後。
 I declare that there is no order of defilement and purity.
於麁重身隨眠見，　　為緣、計我及我所，
 Yu Qi's heavy body is seen in his sleep, for the sake of fate, to plan for me and my place,
由此妄謂我見等，　　我食、我為、我染淨。
 From this, it is falsely said that I see, etc., I eat, I do, and I am pure.
若如實知如是者，　　乃能永斷麁重身，
 If one knows this as it really is, he will be able to put an end to Ji Chong's body forever.
得無染淨、無戲論、　　無為依止、無加行。
 There is no defilement, no drama, no reliance, and no preliminaries.
爾時曼殊室利菩薩復白佛言：
 At that time Manjushri Bodhisattva spoke to the Buddha again and said:
世尊！云何應知諸如來心生起之相？
 World Honored One! Why should we know the appearance of the Tathagata's mind?
佛告曼殊室利菩薩曰：
 The Buddha told Manjushri Bodhisattva:
善男子！夫如來者，非心、意、識生起所顯，然諸如來有無加行心法生起，當知此事猶如變化。
 Good man! The Tathagata is not manifested by the arising of the heart, mind, or consciousness. However, if the Tathagata has or has not been preliminarily performed, it should be understood that this is like a change.
世尊！若諸如來法身遠離一切加行，既無加行，云何而有心法生起？
 World Honored One! If the Tathagata Dharmakaya is far away from all preliminaries and has no preliminaries, how can the mind arise?
善男子！先所修習方便般若加行力故，有心生起。
 Good man! Because the skillful prajna practiced in the first place increases the power of practice, the intention arises.
善男子！譬如正入無心睡眠，非於覺悟而作加行，由先所作加行勢力，而復覺悟。
 Good man! For example, when you are entering unintentional sleep, you do preliminaries that are not for awakening, but you will regain awakening due to the power of the preliminaries you performed previously.
又如正在滅盡定中，非於起定而作加行，由先所作加行勢力，還從定起。
 Another example is that in the state of cessation concentration, preliminaries are not performed before concentration, but the force of preliminaries performed previously will still arise from concentration.
如從睡眠及滅盡定心更生起，如是如來由先修習方便般若加行力故，當知復有心法生起。
 Just as the Tathagata has arisen again from sleep and cessation of concentration, and because the Tathagata has first practiced expedient prajna to increase his power of action, you should know that there is another mental state arising.
世尊！如來化身當言有心，為無心耶？
 World Honored One! The Tathagata's incarnation says that he has a heart, but does he mean that he has no heart?
善男子！非是有心，亦非無心。
 Good man! It is neither intentional nor unintentional.
何以故？
 Why?
無自依心故，有依他心故。
 Because there is no self-reliance, there is no need to rely on others.
世尊！如來所行、如來境界，此之二種有何差別？
 World Honored One! What is the difference between the Tathagata's conduct and the Tathagata's state?
善男子！如來所行，謂一切種如來共有、不可思議、無量功德眾所莊嚴清淨佛土。
 Good man! What the Tathagata has done is to say that all kinds of Tathagatas share the inconceivable, immeasurable merits and virtues of a solemn and pure Buddha land.
如來境界，謂一切種五界差別。
 The realm of the Tathagata refers to the differences between all five realms.
何等為五？
 What is five?
一者、有情界，二者、世界，三者、法界，四者、調伏界，五者、調伏方便界。
 The first is the realm of sentient beings, the second is the world, the third is the realm of dharma, the fourth is the realm of taming, and the fifth is the realm of taming expedients.
如是名為二種差別。
 This is called two kinds of differences.
世尊！如來成等正覺、轉正法輪、入大涅槃，如是三種當知何相？
 World Honored One! The Tathagata achieves perfect enlightenment, turns the righteous Dharma wheel, and enters the Great Nirvana. What should we know about these three aspects?
善男子！當知此三皆無二相。
 Good man! You should know that these three have no dual characteristics.
謂非成等正覺，非不成等正覺；
 It is said that there is no equal enlightenment, and it is not impossible to achieve equal enlightenment;
非轉正法輪，非不轉正法輪；
 If you don’t turn the Dharma wheel right, you don’t have to turn the Dharma wheel right;
非入大涅槃，非不入大涅槃。
 It is not possible to enter the Great Nirvana, it is impossible not to enter the Great Nirvana.
何以故？
 Why?
如來法身究竟淨故，如來化身常示現故。
 This is why the Tathagata's dharma body is ultimately pure and why the Tathagata's incarnations always appear.
世尊！諸有情類但於化身見聞奉事生諸功德，如來於彼有何因緣？
 World Honored One! All sentient beings can only see, hear, serve and perform meritorious deeds in the incarnation. What causes and conditions does the Tathagata have for them?
善男子！如來是彼增上所緣之因緣故，又彼化身是如來力所住持故。
 Good man! The Tathagata is the cause of the increased object, and the incarnation is held by the power of the Tathagata.
世尊！等無加行，何因緣故，如來法身為諸有情放大智光，及出無量化身影像，聲聞、獨覺解脫之身無如是事？
 World Honored One! If there is no preliminaries, why is it that the Tathagata's Dharma body magnifies the light of wisdom to all sentient beings and produces the image of the immeasurable body, while the bodies of the sravakas and pacifikas who are liberated do not have such a thing?
善男子！譬如等無加行，從日月輪水火二種頗胝迦寶放大光明，非餘水火頗胝迦寶。
 Good man! For example, if there is no preliminary practice, the light will be magnified from the sun and moon wheel, water and fire, and there will be no remaining water, fire and water.
謂大威德有情所住持故，諸有情業增上力故。
 It is said that because it is held by sentient beings with great majesty and virtue, the deeds of all sentient beings are strengthened.
又如從彼善工業者之所彫飾末尼寶珠出印文像，不從所餘不彫飾者。
 Another example is that those who are good at craftsmanship carve and decorate the Muni jewels and get the seals and images, but those who do not follow the rest do not carve or decorate them.
如是緣於無量法界方便般若極善修習磨瑩集成如來法身，從是能放大智光明，及出種種化身影像，非唯從彼解脫之身有如斯事。
 This is due to the extremely good practice of prajna in the infinite dharma realm and the integration of the dharma body of the Tathagata. From this, it can magnify the light of wisdom and produce various incarnation images. This is not only the case with the body that is liberated.
世尊！如世尊說：
 World Honored One! As the Blessed One said:
如來菩薩威德住持，令諸眾生於欲界中，生剎帝利、婆羅門等大富貴家，人身財寶無不圓滿；
 The majestic virtue of Tathagata Bodhisattva enables all sentient beings to be born in the realm of desire, to be born into wealthy families such as Kshatriyas and Brahmins, and to have perfect lives and treasures;
或欲界天、色無色界一切身財圓滿可得。
 Or in the heaven of desire realm and the formless realm, all body and wealth can be obtained perfectly.
世尊！此中有何密意？
 World Honored One! What's the secret behind this?
善男子！如來菩薩威德住持，若道、若行，於一切處能令眾生獲得身財皆圓滿者，即隨所應，為彼宣說此道、此行。
 Good man! If the Tathagata Bodhisattva's majestic virtue and abbot's path and conduct can help all sentient beings achieve perfection in body and wealth, he will preach this path and conduct to them accordingly.
若有能於此道、此行正修行者，於一切處所獲身財無不圓滿。
 If there is anyone who can practice this path and this line correctly, he will be able to obtain body and wealth everywhere and be perfect.
若有眾生於此道、此行違背輕毀，又於我所起損惱心及瞋恚心，命終已後，於一切處所得身財無不下劣。
 If there are sentient beings who follow this path, disobey and despise me in this way, and have thoughts of harm, anger and anger towards me, their lives will be over and their body and wealth will be inferior wherever they are.
善男子！由是因緣，當知如來及諸菩薩威德住持，非但能令身財圓滿；
 Good man! From this cause and condition, you should know that the majestic virtues and abbotship of the Tathagata and the Bodhisattvas can not only make your body and wealth perfect;
如來菩薩住持威德，亦令眾生身財下劣。
 The Tathagata Bodhisattva's majestic virtue also causes all sentient beings to be degraded in body and wealth.
世尊！諸穢土中何事易得，何事難得？
 World Honored One! What is easy to come by in this filthy land, and what is hard to come by?
諸淨土中何事易得，何事難得？
 What is easy to achieve in the pure lands, and what is difficult to achieve?
善男子！諸穢土中，八事易得，二事難得。
 Good man! In all filthy lands, eight things are easy to obtain and two are difficult to obtain.
何等名為八事易得？
 What is the name of "eight things are easy to obtain"?
一者、外道，二者、有苦眾生，三者、種姓家世興衰差別，四者、行諸惡行，五者、毀犯尸羅，六者、惡趣，七者、下乘，八者、下劣意樂加行菩薩。
 First, heretics, second, suffering beings, third, differences in the rise and fall of caste and family, fourth, committing evil deeds, fifth, destroying Sheila, sixth, evil destinies, seventh, inferior vehicles, and eighth. , Bodhisattva with bad intentions and happy practices.
何等名為二事難得？
 How can it be said that two things are rare?
一者、增上意樂加行菩薩之所遊集，二者、如來出現于世。
 First, the Bodhisattva of Increased Intention, Joy and Practice gathers, and second, the Tathagata appears in the world.
善男子！諸淨土中與上相違，當知八事甚為難得，二事易得。
 Good man! In the pure lands, contrary to the above, you should know that eight things are very rare and two things are easy to obtain.
世尊！於此解深密法門中，此名何教？
 World Honored One! What is the name of this teaching in this profound esoteric method?
我當云何奉持？
 Why should I uphold this?
善男子！此名如來成所作事了義之教，於此如來成所作事了義之教，汝當奉持。
 Good man! This is called the Tathagata's teaching of the true meaning of all things done. You should uphold this Tathagata's teaching of the true meaning of all things done.
說是如來成所作事了義教時，於大會中有七十五千菩薩摩訶薩，皆得圓滿法身證覺。
 When it was said that the Tathagata had completed his teachings on the principles of deeds, there were seventy-five thousand Bodhisattvas and Mahasattvas in the assembly, all of whom had attained perfect Dharmakaya enlightenment.
瑜伽師地論卷第七十八
 Volume 78 of Yogi's Earth Treatise
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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第七十九彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 79 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之八
 The eighth part of the Bodhisattva ground
如是已說功德品決擇。
 It has been said that merit and character determine the choice.
問如說五種無量，謂有情界無量等。
 If you ask about the five immeasurables, the realm of sentient beings is immeasurable, etc.
彼一切世界，當言平等平等，為有差別？
 All worlds should be said to be equal, why are they different?
答：
 answer:
當言有差別。
 There is a difference.
彼復有二種，一者、清淨，二者、不清淨。
 There are two kinds of them, one is pure, the other is impure.
於清淨世界中，無那落迦、傍生、餓鬼可得，亦無欲界、色無色界，亦無苦受可得，純菩薩僧於中止住，是故說名清淨世界。
 In the pure world, there are no nalukas, paraborns, or hungry ghosts to be found. There is also no desire realm, colorless realm, and no painful feelings to be found. Pure Bodhisattvas and monks live in it, so it is called the pure world.
已入第三地菩薩，由願自在力故，於彼受生，無有異生，及非異生聲聞、獨覺，若異生菩薩得生於彼。
 A bodhisattva who has entered the third level will be reborn there due to the power of aspiration. There will be no other births, and there will be no other births for the Bodhisattva, and there will be no other births for the Bodhisattva.
問：
 ask:
若無異生菩薩，及非異生聲聞、獨覺得生彼者，何因緣故，菩薩教中作如是說：
 If there are no bodhisattvas of different births, and if there are no sravakas of different births, and only those who think they are born, what is the reason? Bodhisattva teachings say this:
若菩薩等意願於彼，如是一切皆當往生？
 If Bodhisattvas and others wish to be there, will everything be reborn in this way?
答：
 answer:
為化懈怠種類、未集善根所化眾生故，密意作如是說。
 In order to transform the lazy species and the sentient beings who have not gathered the roots of good deeds, I secretly say this.
所以者何？
 So what?
彼由如是蒙勸勵時，便捨懈怠，於善法中勤修加行，從此漸漸堪於彼生當得法性。
 When he is encouraged in this way, he will give up his laziness and practice diligently in the good Dharma. From then on, he will gradually be able to achieve the Dharma nature he deserves in his life.
應知是名此中密意。
 You should know that there is a secret meaning in this name.
復次，菩薩依四種住能成四事。
 Again, a Bodhisattva can achieve four things by relying on the four kinds of abiding.
云何四住？
 Why do you live everywhere?
一者、極歡喜住，二者、增上戒住，三者、增上心住，四者、增上慧住。
 The first is to live in extreme joy, the second is to increase the level of discipline, the third is to increase the level of mind, and the fourth is to increase the level of wisdom.
云何極歡喜住？
 Why is Yun so happy to live there?
謂諸菩薩，隨所安住，已入清淨增上意樂地故，乃至當坐妙菩提座，於三寶所不藉他緣，意樂清淨。
 It is said that all Bodhisattvas, as they abide peacefully and have entered the land of pure and superior mental happiness, they should even sit on the wonderful Bodhi Seat, in the place of the Three Jewels, without relying on other conditions, and their mental happiness will be pure.
云何增上戒住？
 How can I increase my abstinence?
謂諸菩薩，即於如是極歡喜住，從此已上，隨所安住，具性尸羅，遠離一切慳悋犯戒，即以如是圓滿戒捨迴向無上正等菩提。
 It is said that all Bodhisattvas, who live in such great joy, from now on, live peacefully wherever they are, have their own nature, stay away from all stinginess and violate the precepts, and then dedicate themselves to the supreme enlightenment with such perfect precepts.
云何增上心住？
 How can I increase my concentration?
謂諸菩薩，即依如是增上戒住，從此已上，隨所安住，離欲界貪，獲得靜慮及諸等至，安住慈悲，於諸眾生隨能、隨力如實正行。
 It is said that all Bodhisattvas should increase their precepts and abide in this way. From then on, they can abide wherever they are, free from greed in the realm of desire, gain tranquility and concern for all things, abide in compassion, and act according to their ability and ability to all sentient beings.
云何增上慧住？
 How can I increase my wisdom?
謂諸菩薩，即依如是增上心住，從此已上，隨所安住，漸能獲得菩提分法善巧、諸諦善巧、緣起善巧、不共法安立智善巧，出過一切聲聞、獨覺共所證智。
 It is said that all Bodhisattvas, who have increased their mental abiding in this way, and from then on, wherever they abide, they will gradually be able to obtain the skillful knowledge of Bodhisattva's divisions, the skillful truths, the skillful dependent origination, and the skillful wisdom of the establishment of unique dharmas, surpassing all voice-hearers. Independent enlightenment and shared wisdom.
即於此中，不共法安立智者，謂於菩薩藏中密意言辭智、非安立諦智，及安立諦智。
 That is to say, among them, there is no common Dharma-established wisdom, which is called the secret meaning speech wisdom, non-established truth wisdom, and established truth wisdom in the bodhisattva treasure.
即於此中，共所得智者，謂依緣起所得證智。
 That is to say, those who have gained wisdom together are called the wisdom gained through dependent origination.
云何依此四住能成四事？
 How can the four abodes achieve four things based on these?
謂諸菩薩，依止初住，乃至當坐妙菩提座，終不棄捨大菩提心。
 It is said that all Bodhisattvas will never give up the great Bodhicitta, even when they first abide in peace, even when they sit on the wonderful Bodhi Seat.
依第二住，乃至當坐妙菩提座，當來自身財寶善品運運增長。
 Relying on the second abode, even sitting on the Wonderful Bodhi Seat, your wealth, good deeds, and luck will increase.
依第三住，為欲利益諸有情故，轉諸靜慮，以大願力還生欲界，而不為彼欲纏煩惱之所染污。
 According to the third abode, in order to benefit all sentient beings, you turn to meditation and concern, and use the power of great vows to return to the realm of desire, without being tainted by the entanglement of desires and worries.
依第四住，於一切法安立通達而得善巧，為度眾生，故發誓願受於生死，因此誓願，便能積集廣大資糧。
 According to the fourth abode, one has established and understood all dharmas and gained skill. In order to save all sentient beings, one vows to endure life and death. By making this vow, one can accumulate vast wealth.
則由此住清淨為因，不待餘住、亦不由他教誡教授，速能證得如來妙智。
 Then if this abiding is pure as the cause, without waiting for the rest of the abode or being taught by others, one can quickly attain the wonderful wisdom of the Tathagata.
問：
 ask:
菩薩當言以何為苦？
 What does a Bodhisattva say is suffering?
答：
 answer:
眾生損惱為苦。
 All living beings are suffering.
問：
 ask:
菩薩當言以何為樂？
 What should a Bodhisattva say to be happy?
答：
 answer:
眾生饒益為樂。
 It is a joy to benefit all living beings.
問：
 ask:
菩薩當言以何作意？
 What should the Bodhisattva mean by saying this?
答：
 answer:
悟入所知境界邊際，及作一切利眾生事以為作意。
 Enlighten to the edge of the realm of knowledge, and do all the things that benefit sentient beings as your intention.
問：
 ask:
菩薩當言以何為住？
 What should the Bodhisattva say to live?
答：
 answer:
以無分別為住。
 Live without distinction.
復次，菩薩略有四上品障，若不淨除，終不堪能入菩薩地及地漸次。
 Furthermore, a bodhisattva may have some obstacles to the four higher qualities. If they are not purified, he will eventually be unable to enter the bodhisattva realm and the realms.
何等為四？
 What is four?
一者、於諸菩薩毘奈耶中起染污犯；
 First, defilements arise among the Bodhisattva Vinaya;
二者、毀謗大乘相應妙法；
 The second is to slander the wonderful Dharma corresponding to the Mahayana;
三者、未積集善根；
 Third, no good roots have been accumulated;
四者、有染愛心。
 Fourth, there is love.
為欲對治如是四障，復有四種淨除障法。
 In order to deal with these four obstacles, there are four methods for purifying them.
何等為四？
 What is four?
一者、遍於十方諸如來所，深心懇責，發露悔過；
 First, throughout the ten directions Tathagata came up with deep-hearted rebuke and expressed repentance;
二者、遍為利益一切十方諸有情類，勸請一切如來說法；
 Second, for the benefit of all sentient beings in the ten directions, we urge all Tathagatas to speak the Dharma;
三者、遍於十方一切有情所作功德，皆生隨喜；
 Third, the merits and deeds performed by all sentient beings in the ten directions will bring about joy;
四者、凡所生起一切善根，皆悉迴向阿耨多羅三藐三菩提。
 Fourth, all good roots that arise must be dedicated to Anuttarasamyaksambodhi.
復次，已入大地菩薩，有四微細難可遍知、難可除斷諸隨煩惱，彼諸菩薩應遍了知，當正除斷。
 Again, Bodhisattvas who have entered the great earth will have four subtle and subtle afflictions that are difficult to fully understand and eradicate. These Bodhisattvas should fully understand them and eliminate them correctly.
何等為四？
 What is four?
一者、法愛，二者、聲聞、獨覺相應作意，三者、味著等至，四者、眾魔事業。
 The first one is the love of Dharma, the second one is the corresponding intention of the sravakas and pakyabuddhas, the third one is the meaning of waiting, and the fourth one is the cause of all demons.
於諸相中，所有一切心動流散，當知皆是眾魔事業。
 In the various appearances, all the heartbeats are scattered, and you should know that they are all the work of demons.
問：
 ask:
已入初地菩薩當言何相？
 What should a Bodhisattva who has entered the first stage say?
答：
 answer:
當言超過諸異生地，已入菩薩正性離生；
 It should be said that beyond all the different places of rebirth, it has entered the righteous nature of Bodhisattva.
由已入故，不名異生。
 Since it has already entered the past, it cannot be called alien life.
超過一切所有怖畏，得未曾得無上法故，常能安住極歡喜住。
 Having overcome all fears and having attained the supreme Dharma, I can always abide in peace and joy.
問：
 ask:
已入第二地菩薩，當言何相？
 A bodhisattva who has entered the second level, what should he say?
答：
 answer:
當言於毘奈耶中，法爾獲得止息一切聲聞所學自性，能於身語意業清淨現行，故能遠離諸犯戒垢。
 It should be said that in Vinaya, Dharma obtains the self-nature learned by cessation of all voice-hearers, and can perform pure actions of body, speech, and mind, so it can stay away from all violations of the precepts and defilements.
問：
 ask:
已入第三地菩薩，當言何相？
 A bodhisattva who has entered the third level, what should he say?
答：
 answer:
當言於內獲得強盛奢摩他道，由此證得爾焰光明。
 It is said that the powerful Samatha path is obtained within oneself, and through this one attains the light of your flame.
問：
 ask:
已入第四地菩薩，當言何相？
 A bodhisattva who has entered the fourth level, what should he say?
答：
 answer:
當言於內獲得強盛毘鉢舍那道故，建立能燒煩惱智焰，由此能於如其所證一切所有菩提分法安立善巧。
 It is said that by acquiring a strong Vipasana path within oneself, one can establish a flame of knowledge that can burn away troubles, thereby being able to establish skillfully in all the Bodhisattvas as it has been realized.
問：
 ask:
已入第五地菩薩，當言何相？
 A Bodhisattva who has entered the fifth stage, what should he say?
答：
 answer:
當言超過一切世間智故，超過一切聲聞、獨覺智故，能昇悟入不思議諦極難勝道。
 It should be said that because it surpasses all worldly wisdom, surpasses all voice-hearers, and the wisdom of alone enlightenment, it can ascend to the unimaginable truth and the extremely difficult path to victory.
問：
 ask:
已入第六地菩薩，當言何相？
 A Bodhisattva who has entered the sixth level, what should he say?
答：
 answer:
當言悟入甚深緣起道理故，於一切行住厭背想，於無相界多住趣向作意思惟。
 When you have deeply understood the principle of dependent origination, you will be tired of thinking about everything, and you will dwell in many directions in the formless realm.
問：
 ask:
已入第七地菩薩，當言何相？
 A bodhisattva who has entered the seventh level, what should he say?
答：
 answer:
當言於有加行無間缺無相界作意能極遠入，於加行道已到究竟。
 It should be said that one can reach extremely far into the world of existence and preliminaries, and the path of preliminaries has reached the ultimate level.
問：
 ask:
已入第八地菩薩，當言何相？
 A bodhisattva who has entered the eighth stage, what should he say?
答：
 answer:
當言於無加行無功用無相界作意得任運故，無有動搖，於一切相得自在故，住清淨地。
 It should be said that since there is no preliminarily performed, no function, no form realm, the intention can be carried out at will, there is no wavering, and because it is at ease with all forms, it lives in a pure place.
問：
 ask:
已入第九地菩薩，當言何相？
 A Bodhisattva who has entered the ninth level, what should he say?
答：
 answer:
當言於名身、句身、文身得自在故，又得無罪無量廣大慧故，又得廣大無礙解故，能悅一切眾生心故，名大法師。
 It should be said that because the name body, sentence body, and tattoo body are at ease, and because there is no sin and immeasurable vast wisdom, and because there is a vast and unobstructed understanding, and because it can please the hearts of all living beings, it is called the Great Dharma Master.
問：
 ask:
已入第十地菩薩，當言何相？
 A Bodhisattva who has entered the tenth stage, what should he say?
答：
 answer:
當言已得一切如來同大灑故，已得如雲大法身故，已得一切大神通故，亦名如來。
 It should be said that because he has obtained the great sprinkling of all Tathagatas, he has obtained the body of the great Dharma like clouds, and he has obtained all great supernatural powers, he is also called Tathagata.
問：
 ask:
入如來地菩薩，當言何相？
 What should a Bodhisattva say when he enters the Tathagata?
答：
 answer:
當言即此所得法身更善清淨極成滿故；
 It should be said that this is why the Dharma body obtained is more perfect, pure and perfect;
於一切種煩惱障及所知障，得永遠離清淨智見。
 Achieve eternal freedom from all kinds of troubles and obstacles, and gain pure wisdom.
問：
 ask:
於此諸地云何造修？
 How can we build and cultivate these places?
答：
 answer:
若諸菩薩住勝解行地，依於十地修十法行。
 If all Bodhisattvas live in the ground of superior understanding and practice, they will practice the ten Dharma practices based on the ten grounds.
問：
 ask:
於此諸地云何而得？
 How can this be obtained in all places?
答：
 answer:
若諸菩薩證入菩薩正性離生，又復證得清淨意樂，爾時頓得一切諸地。
 If all Bodhisattvas realize that the Bodhisattva's true nature is separated from birth, and then again realize the pure joy of mind, they will suddenly gain access to all lands.
問：
 ask:
何等名為諸地等流？
 What is the name of all places and other streams?
答：
 answer:
一切地中證得已後，所有威德諸加行道。
 After attaining enlightenment in all lands, all the mighty virtues will be practiced.
問：
 ask:
於此諸地云何成滿？
 How can all these lands be fulfilled?
答：
 answer:
若諸菩薩，於彼諸地一一地中，經於無量百千大劫，隨所稱讚諸地威德，於此威德任運能證。
 If Bodhisattvas, in each of those lands, have passed through countless hundreds of thousands of great kalpas and praised the majestic virtues of those lands, they can realize this majestic virtue.
問：
 ask:
如說五種入正性離生，此中聲聞入正性離生，若諸菩薩入正性離生，等於法界如實通達。
 For example, it is said that there are five kinds of righteousness and rebirth, among which the voice-hearers enter the righteousness and rebirth, and if the bodhisattvas enter the righteousness and rebirth, it is equivalent to the Dharma Realm being fully understood.
此二差別云何應知？
 Why should we know the difference between these two?
答：
 answer:
略說法界有二種相。
 Briefly speaking, there are two phases in the Dharma Realm.
一者、差別相，二者、自相。
 One is the difference, the other is the self.
差別相者，謂常住相及寂靜相。
 The different phases are the phase of permanent residence and the phase of tranquility.
常住相者，謂本來無生法性及無盡法性。
 The permanent aspect refers to the originally unborn and endless dharma nature.
寂靜相者，謂煩惱苦離繫法性。
 The aspect of tranquility means that trouble, suffering and separation are related to the nature of the law.
言自相者，謂於相、名、分別、真如正智所攝一切法中，由遍計所執自性故，自性不成實法無我性。
 When talking about self-image, it means that in all dharmas captured by the form, name, distinction, and true wisdom, due to the self-nature that is grasped by universal calculation, the self-nature cannot become the real dharma without self.
此中聲聞，由差別相通達法界，入正性離生，不由自相。
 Among them, the voice-hearers can reach the Dharma Realm through differences, enter the righteous nature and separate from birth, and cannot help themselves.
以通達彼故，由無沒想及安隱想，於法界中得寂靜想，於一切行一向發起厭背之想。
 In order to understand that, from thinking about nothing to the thought of peace and tranquility, we can obtain the thought of tranquility in the Dharma Realm, and always initiate the thought of being disgusted with memorizing in all actions.
又復不能於彼相等所攝諸法性不成實法無我性如實了知，唯即於此法界定中，由緣法界差別作意，無相心轉，非由緣彼自相作意。
 Furthermore, it is no longer possible to understand the non-substantial self-nature of all dharmas captured by that equality. Only in the definition of this dharma, the intention is based on the differences in the dharma realm.
或復因他為其宣說法界自相，聞已一分迴向菩提聲聞，極大艱辛，然後悟入；
 Or it may be because he has proclaimed the self-image of the Dharma Realm, listened to it and devoted himself to the bodhisattva voice-hearer, and endured great hardships before realizing it;
既得入已，精勤修習。
 Now that you have gained it, practice diligently.
一分一向趣寂聲聞，極大艱辛，少能悟入；
 It is extremely difficult to hear the sound of silence, and few can understand it;
而不入已，精勤修習。
 Don’t get lost in yourself and practice diligently.
若諸菩薩，俱由二相通達法界，入於菩薩正性離生。
 If all Bodhisattvas have access to the Dharma Realm through the two phases, they will enter the true nature of Bodhisattvas and be born apart.
入離生已，多分安住緣於法界自相作意。
 After entering and leaving life, many points of peaceful abiding depend on the Dharma Realm and one's own mind.
何以故？
 Why?
由於法界緣差別相多作意時，速趣涅槃；
 Due to the many different conditions of the Dharma Realm, when you concentrate on it, you will achieve nirvana quickly;
故多住彼，於阿耨多羅三藐三菩提非正方便。
 Therefore, if you stay there for too long, it is not the right way to anuttara-samyaksambodhi.
當知雖等通達法界，由此因緣而有差別。
 You should know that even though they all have access to the Dharma Realm, there are differences due to causes and conditions.
問：
 ask:
如說三世三輪清淨，云何三世三輪清淨？
 If it is said that the three rounds of the three lives are pure, how come the three rounds of the three lives are pure?
答：
 answer:
由遍計所執自性故，於過去、未來、現在諸法，平等平等以如實慧正觀察時，於過去、未來、現在法中，無有顧戀、希望、染著，是名三世三輪清淨。
 Due to the self-nature that is grasped by universal calculation, all dharmas in the past, future, and present are equal and equal. When observing the dharmas with truthfulness and wisdom, there is no care, hope, or attachment in the past, future, and present dharmas. This is called the three rounds of the three times. Pure.
問：
 ask:
如先所說百四十不共佛法，餘經復說十八不共佛法，如是佛法云何安立？
 Just as it was said before that there are one hundred and forty different Buddha Dharmas, and the remaining sutras say eighteen different Buddha Dharmas, how can such a Buddha Dharma be established?
幾種所攝？
 What kind of photos were taken?
答：
 answer:
謂阿羅漢苾芻諸漏永盡，方入聚落遊行乞食；
 It is said that the Arhat will go to the settlements to beg for food only after all the outflows of the arhat have been eliminated forever;
或於一時，與諸惡象、惡馬、惡牛及惡狗等共路而行，或入稠林履踐棘圍；
 Sometimes, they may walk on the same road as evil elephants, horses, oxen, and dogs, or enter dense forests and walk through thorny areas;
或齊雙足踰越坑塹；
 Or use both feet to cross the chasm;
或入如是非法舍宅，為諸母邑非理招引，或阿練若棄捨正道，行邪惡徑；
 Either he enters such an illegal house and attracts unreasonable temptations in his hometown, or A Lianruo abandons the right path and practices evil ways;
或與盜賊、師子、猛獸、豺狼、豹等共路而遊。
 Or traveling with thieves, masters, wild beasts, jackals, leopards, etc.
如是等類，諸阿羅漢所有誤失，如來於此一切永無。
 Such as this, all the mistakes made by Arhats, Tathagata will never happen.
又阿羅漢，或於一時，遊阿練若大樹林中，迷失道路；
 Another Arhat may wander in the forest of Alianruo for a while and lose his way;
或入空宅揚聲大叫，呼噪遠聞；
 Or go into an empty house and shout loudly, making the noise heard far away;
或復因於習氣過失，無染污心騫脣露齒，逌爾而笑。
 Or due to faulty habits, an untainted mind, lips and teeth, and a sullen smile.
如是等類，諸阿羅漢所有暴音，如來於此永無所有。
 Like this and so on, the Tathagata will never have any of the violent sounds of Arhats.
又阿羅漢，或於一時由忘念故，於所作事而有喪失。
 Also, Arhats may lose sight of what they are doing due to forgetfulness for a moment.
如來於此永無所有。
 The Tathagata has nothing here forever.
又阿羅漢，於有餘依生死界中，一向發起厭背之想；
 Also, Arhats, in the world of life and death where there is more to rely on, always have the thought of being tired of carrying their back;
於無餘依涅槃界中，一向發起寂靜之想。
 In the realm of Nirvana, where there is no remainder, the thought of silence has always arisen.
如來於彼有依涅槃無差別想，安住第一平等捨故。
 The Tathagata has the undifferentiated thought of Nirvana, and he abides in the first place of equality and equanimity.
又阿羅漢，若入等至即名為定，若出等至即不名定。
 Also, Arhat, if he enters the level of attainment, it is called concentration; if he goes beyond the level of attainment, it is not called concentration.
如來遍於一切位中無不定心。
 The Tathagata pervades all positions and has a focused mind.
又阿羅漢，不善思擇而便棄捨利眾生事。
 Also, Arhats are not good at making choices and give up relics for all sentient beings.
如是等類，如來於此不善思擇而便棄捨永無所有。
 Like this and so on, the Tathagata is not good at making choices and abandons everything forever.
又阿羅漢，依所知障淨，由未得退，退失於欲、精進、念、定、慧及解脫、解脫知見。
 Also, Arhat, according to his knowledge, the obstacles are pure, and he has not retreated, but has retreated from desire, energy, mindfulness, concentration, wisdom, liberation, and the knowledge and view of liberation.
如是七種退失之法，如來永無。
 The Tathagata will never have these seven methods of retreat.
又阿羅漢，或於一時善身業轉，或於一時無記業轉。
 Also, an Arhat may have good deeds for a moment, or may have no deeds for a moment.
如於身業，語業、意業當知亦爾。
 Just like physical karma, verbal karma and mental karma should also be understood.
如來三業智前行故、智隨轉故，無無記業。
 Because the Tathagata's three karma are carried out with wisdom, and because the wisdom is followed, there is no unrecorded karma.
智所起故，名智前行；
 Because it arises from wisdom, it is called wisdom and moves forward;
智俱行故，名智隨轉。
 Wisdom is always practiced, so the name of wisdom changes with it.
又阿羅漢，遍於三世所知事中，不能率爾作意便解，是故智見說名有著；
 Furthermore, Arhats are omnipresent in the things they have known in the three lifetimes, and cannot simply interpret them simply by thinking about them. Therefore, the name of wisdom and view exists;
不能一切無餘正解，是故智見說名有礙。
 There cannot be any correct solution without any remainder, so it is hindered by wisdom to explain the name.
如來遍於三世境界，率爾作意，便能正解一切所知境事差別。
 The Tathagata pervades the realms of the three worlds, and by directing your mind, you can correctly understand the differences in all realms you know.
是故說此十八種名不共佛法。
 Therefore, it is said that these eighteen kinds of names are not the same as Buddha Dharma.
此中初四是無忘失法，及拔除習氣所攝；
 The fourth day of this process is about not forgetting the Dharma and eradicating habits;
次一是大悲所攝；
 The second time was taken by Great Compassion;
所餘當知是一切種妙智所攝。
 The rest should be known to be captured by all kinds of wonderful wisdom.
又復世尊於餘經中所說隨好，為令所化生淨信故，顯示於彼，然不立相。
 Furthermore, what the World Honored One said in the remaining sutras is that it is good to have it, so that it is transformed into pure faith and manifested there, but it does not establish a sign.
安立諸相，如建立品已廣顯示。
 Establishing all the features is like establishing a product that has been widely displayed.
從此隨好，當知分出彼諸隨好。
 From now on, you should know how to differentiate between the good things that follow you.
復次，菩薩邪行應當了知；
 Again, Bodhisattvas’ evil deeds should be understood;
菩薩正行應當了知；
 A Bodhisattva’s right conduct should be understood;
菩薩正行勝利應當了知；
 A Bodhisattva’s right conduct and victory should be understood;
菩薩於正行中，安立法行、平等行、善行、法住行相應當了知；
 A Bodhisattva, in his right conduct, should be aware of the Dharma, Equality, Good deeds, and Dharma abiding conduct;
菩薩能生淨信譬喻應當了知；
 The example of how a Bodhisattva can generate pure faith should be understood;
菩薩於正行中，安立所學應當了知；
 A Bodhisattva, in his right conduct, should establish what he has learned and understand it;
於諸聲聞所學、菩薩所學，殊勝差別應當了知；
 We should understand the sublime difference between what the voice-hearers and bodhisattvas have learned;
於諸菩薩應所學中，善學菩薩所有世間、出世間智，利益他事應當了知；
 Among the things that Bodhisattvas should learn, those who are good at learning Bodhisattva’s worldly and transcendental wisdom should know how to benefit others;
即於菩薩所教授中，聲聞所學應當了知；
 That is to say, in the Bodhisattva's teachings, the Shravakas should understand what they have learned;
非善學沙門應當了知；
 Those who are not good at learning should understand this;
善學沙門應當了知；
 The ascetics who are good at learning should understand this;
住世俗律儀者應當了知；
 Those who live in worldly laws should understand;
住勝義律儀者應當了知；
 Those who abide by the laws of supreme righteousness should understand this;
於諸如來調伏方便應當了知；
 You should understand how Tathagata tames expedients;
於密意語應當了知；
 You should understand the secret meaning;
於菩薩藏所教授中，勝解勝利應當了知。
 In the teachings of the Bodhisattva Storehouse, the ultimate understanding of victory should be understood.
如是略舉菩薩藏中所有教授。
 This is a brief list of all the teachings in the Bodhisattva Collection.
云何邪行？
 Why is this so evil?
當知略說後後引發，有八種相。
 When you know that it will be triggered after a brief explanation, there are eight phases.
一者、能退智資糧邪行；
 First, it can eliminate wisdom and evil behaviors;
二者、退智資糧故，能令忘念邪行；
 The second one is that it can make you forget your evil deeds because of its wisdom-reducing qualities;
三者、由忘念故，能壞白法邪行；
 Third, due to forgetfulness, it can destroy the white Dharma and engage in evil behaviors;
四者、白法壞故，能令非菩薩儀惡意現行邪行；
 Fourth, because the white Dharma is corrupted, it can cause people who are not Bodhisattvas to behave maliciously and engage in evil behaviors;
五者、惡意現行故，能令難可調伏邪行；
 Fifth, because bad intentions are present, it can make it difficult to tame evil deeds;
六者、難調伏故，能令行於非道邪行；
 Sixth, it is difficult to tame, so it can cause people to behave in wrong ways;
七者、行非道故，能令親近不賢良邪行；
 Seventh, because the behavior is not Tao, it can lead people to get close to unvirtuous and evil behavior;
八者、親近不賢良故，能令菩薩不如其義邪行。
 Eighth, being close to unvirtuous people can cause Bodhisattvas to behave improperly.
復次，菩提以慧為體，慧能引發所餘一切波羅蜜多；
 Again, Bodhi is based on wisdom, and wisdom can lead to all the remaining paramitas;
是故於慧起邪行時，當知菩薩於彼菩提及能引發菩提諸法皆起邪行。
 Therefore, when wisdom causes evil behavior, you should know that Bodhisattva's enlightenment can cause all dharma of enlightenment to cause evil behavior.
有四種法，能令菩薩智資糧退。
 There are four methods that can cause the Bodhisattva's wisdom and talent to decline.
何等為四？
 What is four?
一者、自不聽聞，二者、不令他聞，三者、為聽聞障，四者、顛倒執著而有聽聞。
 First, he does not listen; second, he does not allow others to hear; third, he is hearing-impaired; fourth, he hears despite being perverted and attached to it.
依此能令智資糧退四種法故，於現法中、或於後法，復生四種智相違法。
 According to this, the wisdom material can be eliminated in the four dharmas. Therefore, in the present dharma or in the later dharma, the four kinds of wisdom will be reborn, which is illegal.
何等為四？
 What is four?
一者、無所了知，二者、眾緣\xED\xA1\xA3\xED\xB5\x97乏，三者、能生感癡非福，四者、顛倒。
 First, there is no understanding; second, there is a lack of all kinds of conditions; third, being able to feel deluded is not a blessing; fourth, it is inversion.
自不聽聞為依止故，於現法中無所了知；
 Since I don’t rely on hearing, I have no understanding of the present Dharma;
不令他聞為依止故，於後法中眾緣闕乏；
 If you don’t let him listen to it and rely on it, he will be lacking in all the connections in the later Dharma;
為聽聞障為依止故，能生後法感癡非福；
 It is not a blessing to be born with a sense of Dharma and be deluded because of hearing impairment;
顛倒執著而有聽聞為依止故，於後法中更增顛倒。
 The reversal of attachment and the reliance on hearing will increase the confusion in the later Dharma.
自不聽聞者，憎背法故，憎背補特伽羅故，俱增背故。
 Those who do not listen naturally hate to recite the Dharma, and hate to recite Ptegara, both of which increase their recitation.
不令他聞者，恐他智勝故，有憍慠故，怖他輕毀故。
 If you don't let him hear it, you're afraid that he'll outwit it, you're afraid that he'll be embarrassed, and you're afraid that he'll underestimate it.
為聽聞障者，誹毀於法及補特伽羅故，惡作矯亂相牽引故，不令啟請及開許故，方便毀呰能聽者故。
 For those who are hearing-impaired, they slander the Dharma and Bu Te Jia Luo, and do evil things to distract those who are unable to ask for invitations and permissions.
顛倒執著而聽聞者，依自惡通達領解宣說，執著善通達領解宣說故；
 Those who overturn their attachment and listen to it will rely on the understanding and understanding of evil and the explanation and explanation of it, and the people who are attached to the good and understanding and explanation;
依他善通達領解宣說，執著惡通達領解宣說故。
 According to him, he is good, understands, understands and explains, and is persistent and evil, understands and explains.
此中若自不聽聞、若不令他聞、若為聽聞障，如是三法，多分能令退失聞所成智資糧；
 If you don't hear it yourself, if you don't let others hear it, or if you are hearing-obstructed, these three methods will cause you to lose the wisdom material gained through hearing.
顛倒執著而有聽聞，多分能令退失思修所成智資糧。
 Overturning attachments and listening, excessive sharing can lead to loss of wisdom and materials gained through meditation and practice.
復次，有四種法，能令菩薩忘失正念。
 Again, there are four methods that can make a Bodhisattva forget his right thoughts.
何等為四？
 What is four?
謂於四種補特伽羅四處迷亂。
 It is said that the four kinds of Putegara are confused everywhere.
一、於舉罪補特伽羅，二、於教導補特伽羅，三、於欲作利益補特伽羅，四、於有德補特伽羅。
 1. Compensate for Tegara when committing sins; 2. Complement Tegara for teaching; 3. Complement Tegara for those who wish to do benefit; 4. Complement Tegara for having virtues.
謂於同梵行所迷亂自過；
 It is said that he has passed away when he was confused by the same holy life;
於學現前迷亂學處；
 Confuse the school before learning;
於彼大乘欲勝解者、欲正行者，顯無差別、標舉分別諸過失故，發起迷亂勝解、正行；
 For those who want to understand the Mahayana and do it rightly, there is no difference between them and they distinguish between faults, so they start to be confused and understand it and do it rightly;
於能說法補特伽羅迷亂顯彼所有密處。
 Yu can explain the Dharma to remedy the confusion of Tegara and reveal all his secret places.
復次，有四種法，能令菩薩壞鮮白法。
 Again, there are four methods that can cause a Bodhisattva to corrupt the Xianbai Dharma.
謂與他競增上力故，起諸白法非處加行。
 It is said that in order to compete with him to increase his superior strength, he started to practice all kinds of white dharma in wrong places.
雖起白法處所加行，然有三種邪行過失。
 Even though the white Dharma place is followed by additional practices, there are three types of wrongdoings and mistakes.
一者、染著過失，二者、惡見過失，三者、受持過失。
 The first is the fault of contamination, the second is the fault of negative views, and the third is the fault of acceptance and upholding.
由二因緣，應知染著過失。
 From the two causes and conditions, it should be known that the stain is at fault.
一者、邪受用故；
 One, because of evil use;
二者、多雜處故。
 Both, there are many miscellaneous things.
由二因緣，應知惡見過失。
 Based on the two causes and conditions, one should know that evil has caused mistakes.
一者、誹撥正法補特伽羅故；
 One is to slander the righteous Dharma and supplement Tegara;
二者、於不正法顯示執著為正法故。
 The second is because the attachment to the incorrect Dharma is revealed as the Dharma.
由二因緣，應知受持過失。
 From the two causes and conditions, it should be known that acceptance and upholding are faulty.
一者、受持狹小唯不了義經故；
 First, the acceptance and upholding of sutras is narrow and does not understand the meaning;
二者、於所未聞、未曾領受諸了義經懸誹撥故。
 The second is because I have never heard of or received the clear meanings of the sutras.
復次，菩薩有四種非菩薩儀惡意現行。
 Again, Bodhisattvas have four kinds of malicious behaviors that are not Bodhisattva rituals.
一者、於大師所生不信順，敬學相違惡意現行；
 First, he is disobedient to the master, and his respect for learning is contrary to his malicious intentions;
二者、於同梵行攝受舉罪能教誡者，如實發露己過相違惡意現行；
 Second, those who have been taught sins in the same holy life should truthfully reveal their faults and behave in a contrary and malicious manner;
三者、於大智福諸善法中，精進相違惡意現行；
 Third, in the great wisdom and blessings of the good Dharma, diligent efforts are contrary to the current evil intentions;
四者、於廣大甚深勝解中，能令自障清淨相違惡意現行。
 Fourth, in the vast and profound understanding, one can make self-obstructions pure and contrary to evil intentions.
由三種相，應知於大師所生不信順，謂於有體、尊勝、得智。
 From the three characteristics, it should be known that disbelief and obedience are born in the master, which is said to have a body, respect for victory, and gain wisdom.
由三種相，應知不如實發露己過。
 From the three kinds of signs, you should know that it is better to reveal your faults than they really are.
一者、於彼攝受諸有情所，邪妄顯示己為尊勝，因此發起憍舉心故；
 First, when receiving sentient beings, he falsely shows that he is superior, and therefore arouses jealousy;
二者、於能舉罪諸有情所覆所犯故；
 Second, because of the crimes that can be committed by all sentient beings;
三者、於能教誡諸有情所，因彼驅擯增上力故，發穢濁心作損惱故。
 Third, in order to be able to teach and instruct all sentient beings, because they drive away and increase their superior power, they develop a filthy and turbid mind, causing harm and trouble.
由二種相，應知退失於諸善法發起精進。
 From the two characteristics, it should be known that retreat and loss of all good dharma initiates vigorous progress.
謂於大智福諸有情所，愛著利養恭敬故，及欣樂彼故。
 It is said that in the place of great wisdom and blessed sentient beings, one loves, benefits, nourishes and respects them, and enjoys them.
復次，有四種法，能令菩薩難可調伏。
 Again, there are four methods that make it difficult for a Bodhisattva to tame them.
謂於正修有四種障。
 It is said that there are four obstacles to correct cultivation.
一、於聽聞執為究竟；
 1. Persist in hearing and listening to the end;
二、於教授左謬領解；
 2. Professor Yu Zuo’s understanding;
三、於尸羅不正安住，多諸惡作；
 3. If you dwell improperly in Sheila, you will commit many evil deeds;
四、於自見安住見取。
 Fourth, abide in your own view and take it.
謂但聽聞心不寂靜，故於聽聞執為究竟。
 It is said that the mind is not still when listening, so it is the ultimate in listening.
由於教誡顛倒分別，故於教授左謬領解。
 Because the teachings reversed distinctions, the teachings were misunderstood.
由於尸羅多作缺犯而受信施，故有惡作。
 Because Shiluo committed many wrongdoings and received alms of trust, he committed evil deeds.
與勝有情共興諍競。
 Share the excitement and competition with the winning ones.
故於自見多住見取。
 Therefore, in seeing oneself, one lives in seeing and taking.
勝有情者，謂根調伏勝及斷滅勝。
 The victory over sentient beings is the victory over subduing the roots and the victory over annihilation.
復次，菩薩有四種於諸有情行於非道。
 Again, there are four kinds of Bodhisattvas who act on the wrong path for all sentient beings.
一者、於未安立淨信有情而不為說；
 First, do not explain it until you have established pure faith in sentient beings;
二者、於下乘希求大乘諸有情所，不隨所宜而有所說；
 Second, in the lower vehicle, I hope to seek the sentient places of the Mahayana, and do not say anything according to what is appropriate;
三者、於大乘希求下乘諸有情所，不順其儀而有所說；
 Third, in the Mahayana, I hope to seek the sentient beings of the lower vehicles, but do not follow their etiquette and say something;
四者、於住禁戒、不住禁戒貪愛朋黨，不平等說。
 Fourthly, it is not equal to those who abide by the abstinence and those who do not abide by the abstinence and love friends.
由三種相，當知是名安住禁戒。
 From the three characteristics, you should know that this is called abiding in abstinence.
一者、事業無愆故；
 First, there is no cause for error;
二者、尸羅無缺故；
 Two, because the corpse is intact;
三者、恭敬所學故。
 Third, respect what you have learned.
由二種相，當知是名不住禁戒。
 From the two aspects, we should know that this is called the inability to abstain from restraint.
一者、尸羅缺故；
 One is because of Shi Luo Que;
二者、不恭敬所學故。
 The second is because they do not respect what they have learned.
復次，菩薩由親近不賢良故，退失四事。
 Again, a Bodhisattva loses four things by being close to unvirtuous people.
一者、退失於乘；
 First, retreat and lose in multiplication;
二者、退失利益有情加行；
 Second, retreat and lose benefits with sentiment;
三者、退失聖教；
 Third, retreating from the holy religion;
四者、退失無間修諸善法。
 Fourth, practice good Dharma without interruption.
復次，有四種菩薩不如其義。
 Again, there are four kinds of Bodhisattva that are not as good as their meaning.
一者、任持正法；
 First, uphold the righteous Dharma;
二者、住阿練若；
 The two live in Alianruo;
三者、勤修福業；
 Third, diligently cultivate good deeds;
四者、管御大眾。
 Fourth, control the public.
謂諸菩薩欲令信伏，雖住持正法，亦不如義，非如其義。
 It is said that if Bodhisattvas want to make people believe in them, even if they abide by the true Dharma, they are not as right as they should be.
若諸菩薩為求聲譽，雖住阿練若，亦不如義，非如其義。
 If Bodhisattvas seek reputation, even if they live in Alenruo, they will not live up to the meaning and will not live up to the meaning.
若諸菩薩心專繫著有染之果，雖勤修福業，亦不如義，非如其義。
 If the Bodhisattva's mind is exclusively attached to the fruits of contamination, even if he diligently cultivates meritorious deeds, it will not be as good as the meaning, and it will not be as good as its meaning.
若諸菩薩心專繫著供事名稱，雖管御大眾，亦不如義，非如其義。
 If the Bodhisattva's mind is exclusively attached to the name of the service, even if he controls the people, it will not be as righteous and as the meaning.
復次，云何正行？
 Again, why is this right?
謂與上相違，離別過失宣說對治。
 It is said to be contrary to the above, and it is necessary to say goodbye to the fault and explain the remedy.
當知後後之所引發八種行相，是名正行。
 You should know that the eight kinds of actions caused by the later ones are called right actions.
謂說由自不聞令智退失，此何因緣？
 It is said that one's wisdom is lost due to not hearing it. What is the reason for this?
由於正法補特伽羅不恭敬所顯故。
 It is because of the disrespect of Zhengfa Bu Te Jialuo.
由此毀犯；
 thereby destroying the crime;
設不毀犯，亦無勝解，是故退失。
 Even if the offense is not destroyed, there is no solution, so we retreat and lose.
又說由不令聞令智退失，此何因緣？
 It is also said that due to the lack of hearing, the wisdom will fade away. What is the reason for this?
由欲令他信伏所顯故。
 This is shown by the desire to convince him.
由此毀犯；
 thereby destroying the crime;
設不毀犯，迴向邪法，是故退失。
 Suppose you do not destroy the transgression and return to the evil dharma, which is why you retreat.
又說由為聞障令智退失，此何因緣？
 It is also said that hearing impairment causes loss of wisdom. What is the reason for this?
由不欲、不聞、不持所顯故。
 It is manifested by not wanting, not hearing, and not holding on.
由此毀犯；
 thereby destroying the crime;
設不毀犯，懈怠嬾墮，是故退失。
 If you don't destroy the offense, you will be lazy and lazy, so you will retreat.
又說由邪執著而有聽聞令智退失，此何因緣？
 It is also said that due to evil attachment, hearing and hearing can lead to loss of wisdom. What is the cause and condition of this?
由於修行不見功德，但聞言說為究竟所顯故。
 Because there is no merit in practicing, but it is revealed in the end after hearing the words.
由此毀犯；
 thereby destroying the crime;
設不毀犯，智不成實，是故退失。
 Assuming that the crime is not destroyed, the wisdom will not be realized, so we will retreat and lose.
復說由於舉罪者所迷亂自過，令念忘失，此何因緣？
 Furthermore, it is said that it is because the person who committed the crime was so confused that he forgot his thoughts. What is the cause and condition of this?
由於重事中怖畏衰損，於輕事中怖畏呵責，而設妄語所顯故。
 Because of the fear of failure in serious matters and the fear of blame in light matters, lies are revealed.
由此毀犯，由業障故有所忘失；
 Destroyed by this, forgotten due to karma;
設不毀犯，由犯障故而有忘失。
 If you don't destroy the crime, you will forget it because of the fault.
又說由迷亂學處，令念忘失，此何因緣？
 It is also said that due to confusion and confusion in studying, one forgets his thoughts. What is the reason for this?
由非自性隨轉虛妄見曲所顯故。
 It is manifested by the twists and turns of non-self-nature.
由此毀犯，由業障故有所忘失；
 Destroyed by this, forgotten due to karma;
設不毀犯，由犯障故而有忘失。
 If you don't destroy the crime, you will forget it because of the fault.
又說由於大乘迷亂勝解、正行，令念忘失，此何因緣？
 It is also said that due to Mahayana confusion, the ultimate understanding and correct conduct have caused the mind to be forgotten. What is the cause and condition of this?
由於菩薩不生恭敬，隱覆實德所顯故。
 Because the Bodhisattva does not generate respect, his real virtues are hidden and hidden.
由此毀犯，由業障故有所忘失；
 Destroyed by this, forgotten due to karma;
設不毀犯，由犯障故而有忘失。
 If you don't destroy the crime, you will forget it because of the fault.
又說由迷亂顯隱密處，令念忘失，此何因緣？
 It is also said that the hidden places are revealed due to confusion, causing thoughts to be forgotten. What is the reason for this?
由欲令於大乘不生樂欲所顯故。
 It is manifested by the desire not to have pleasure and desire in the Mahayana.
由此毀犯，由業障故而有忘失；
 This leads to destruction and forgetfulness due to karma;
設不毀犯，由犯障故而有忘失。
 If you don't destroy the crime, you will forget it because of the fault.
復說由非處加行壞鮮白法，此何因緣？
 Furthermore, what is the cause and condition of destroying the Xianbai Dharma by doing it from a wrong place?
由樂己利狹小，不轉下乘聽聞，心不謙下所顯故。
 It is manifested by taking pleasure in one's own interests and narrow interests, not turning around to listen to others, and being dissatisfied with one's heart.
由此毀犯，由不能得所未獲得諸鮮白法，於所聽受生賒緩故，於己得退。
 In this way, you destroy and commit crimes, and because you are unable to obtain the clear and clear Dharma that you have not obtained, and because of the delay in hearing and receiving, you are retreating from yourself.
又說由染愛過失壞鮮白法，此何因緣？
 It is also said that due to the fault of dyed love, the fresh and white Dharma is destroyed. What is the reason for this?
由於正在家所得利養不生喜足，矯誑等法有希望所顯故。
 Because the benefits gained at home do not give rise to happiness and contentment, there is hope for deception and other methods.
由此毀犯，由不聽聞所未聞法，多諸事業輕躁散亂，於三摩地不能證得。
 This is the cause of destruction, the failure to listen to the unheard Dharma, the frivolity and distraction in many undertakings, and the inability to attain samadhi.
又說由惡見過失壞鮮白法，此何因緣？
 It is also said that the pure and clear Dharma is destroyed due to evil views. What is the cause and condition of this?
由懷惡意瞻視於他，於諸聲聞、大乘所學其心顛倒所顯故。
 It is manifested by looking at him with ill intentions and having a perverted mind based on what the sravakas and Mahayana have learned.
由此毀犯，由不正行獲得衰損，由誑惑他獲得衰損。
 This is how you destroy an offender, you gain damage by doing wrong, and you gain loss by deceiving him.
又說由受持過失壞鮮白法，此何因緣？
 It is also said that the fresh white Dharma is destroyed due to faulty acceptance and upholding. What is the cause and condition of this?
由於如來智意趣中起等覺慢所顯故。
 This is because the Tathagata's wisdom and interest are manifested by the slowness of awareness.
由此毀犯，由謗正法獲得衰損，由於如來智意趣中邪稱量故，獲得衰損。
 This is the result of slander, the slander of the true Dharma, and the loss of the Tathagata's wisdom and interest.
復說由於所學不甚恭敬故，惡意現行，此何因緣？
 Again, because what you have learned is not very respectful, you have bad intentions. What is the reason for this?
由於所犯不發露、不陳悔、不除惡作所顯故。
 This is because the wrongdoings are not exposed, the regrets are not revealed, and the bad deeds are not eliminated.
由此現行，由於所緣有散亂故，行不明了。
 From this, the action becomes unclear because the object is scattered.
又說由不如實顯己過故，惡意現行，此何因緣？
 He also said that because he did not reveal his faults as they really were, malice manifested itself. What is the cause and condition of this?
由於身財有所顧戀，樂非諦語所顯故。
 Because I care about my body and wealth, my happiness is not revealed by the truth.
由此現行，由於聖教有散亂故，行不明了。
 From this point of view, due to the dispersion of the holy religion, its practice is unclear.
又說由於精進懈怠因緣，惡意現行，此何因緣？
 It is also said that due to the cause and condition of being diligent and slacking off, bad intentions are present. What is the cause and condition of this?
由無堪忍所顯故。
 It is manifested by the inability to bear it.
由此現行，由於眾苦不能堪忍，於諸善法有散亂故，行不明了。
 Due to this, the suffering is unbearable and the good dharma is scattered and confused, so the practice is unclear.
又說由障淨因緣，惡意現行，此何因緣？
 It is also said that due to the obstruction of pure causes and conditions, malicious intentions are present. What is the cause and condition of this?
由於大乘無增上意樂勝解所顯故。
 This is because the Mahayana does not have the ultimate solution to increase the supreme intention and happiness.
由此現行，於廣大乘有散亂故，行不明了。
 Because of this, the current situation is scattered and confused in the vast vehicle, and the behavior is unclear.
復說由唯聽聞究竟修障，難可調伏，此何因緣？
 Furthermore, it is difficult to overcome the obstacles caused by listening and hearing. What is the cause and condition of this?
由唯觀見免脫難論勝利聽聞所顯故。
 It is obvious that it is difficult to escape only by observing and seeing, and it is difficult to talk about victory and hearing.
由此毀犯，矯誑顯示持法善友。
 This destroys criminals and shows deception as a good friend who upholds the Dharma.
又說由於教授左解修障，難可調伏，此何因緣？
 He also said that it was difficult to tame the obstacles because of the professor's left-hand interpretation. What was the reason for this?
由不堪受教，堅持所犯，不敬教授所顯故。
 It is caused by not being able to be taught, persisting, and disrespecting the professor.
由此毀犯，矯誑顯示住阿練若善友。
 In this way, he destroyed the crime and showed that A Lian was a good friend.
又說由於尸羅不堅安住惡作修障，難可調伏，此何因緣？
 It is also said that because the Sheila is not firm, it can do bad things and build obstacles, so it is difficult to tame them. What is the reason for this?
由於所學不甚恭敬，虛受信施所顯故。
 Because what I have learned is not very respectful, it is because I only accept what I have trusted and given to others.
由此毀犯，矯誑顯示勤修福業善友。
 This destroys criminals and shows deceit to good friends who are diligent in their meritorious deeds.
又說由於自見安住見取修障，難可調伏，此何因緣？
 He also said that it is difficult to tame obstacles due to self-view, abiding, view, and repair. What is the cause and condition of this?
由於清淨波羅蜜多諸菩薩所不生恭敬、不欲瞻仰、不欲親近、不欲聽聞、不隨法行所顯故。
 This is because the Bodhisattvas of Pure Paramita have no respect, no desire to look up, no desire to get close, no desire to hear, and no desire to follow the teachings.
由此毀犯，矯誑顯示御眾善友。
 In this way, he destroys criminals and shows himself to be a good friend.
復說由不宣說、不隨宣說、不順義說、不平等說行於非道，此何因緣？
 Again, the explanations of non-declaration, non-adherence to explanation, non-compliance with righteousness, and unequal explanation are wrong ways. What is the reason for this?
由前後宣說厭倦不平等心，於所宣說不知方便，下乘勝解有染愛心。
 From the front and back, he proclaims his tiredness and unequal heart, and does not know the convenience of what he proclaims, and is tainted with love.
教誡徒眾加行所顯故。
 Teach the disciples to practice more and more.
由此毀犯，由善根不圓滿故，由不攝受廣大善根故，由棄捨廣大善根故，生非福故，誑惑所化諸有情類。
 This is the result of destruction, because the roots of good are not perfected, because the roots of good are not taken in, and because the roots of good are abandoned, there is no blessing, and all sentient beings are deceived.
復說由四種親近不賢良故，退失四事，此何因緣？
 Furthermore, due to the four kinds of closeness to unvirtuous people, there are four kinds of retreat and loss. What are the causes and conditions for this?
由慳悋、少聞、不善入聖教、於佛語言不聽聞所顯故。
 It is manifested by being timid, having little knowledge, being unskilled in entering the holy religion, and not listening to the words of the Buddha.
由此毀犯，不修善根故，怖畏生死苦故，於利他事不能作故，狹小善根故，於諸法中有疑惑故，而有退失。
 This is the reason for destruction, failure to cultivate good roots, fear of the suffering of life and death, inability to do altruistic things, narrowing of good roots, doubts in all dharma, and retreat.
復說由於四種菩薩欲求信伏、欲求聲譽、欲求染果、欲求供養承事名稱，是諸菩薩不如其義，此何因緣？
 Furthermore, because there are four kinds of Bodhisattvas who desire faith, fame, fruits, and names, these Bodhisattvas are not as good as they are meant to be. What is the reason for this?
由與我愛俱，於微細罪不見怖畏；
 Because of my love for myself, I have no fear of small sins;
與其無我非勝解俱，不顧他利，於生死涅槃一向觀見過失功德；
 Rather than being selfless, it is the ultimate solution, regardless of other benefits, and always observing the merits and demerits in life, death, and nirvana;
於現法中樂相雜住；
 Happiness abides in the present Dharma;
於當來世欣樂富貴，攝受財法所顯故。
 In the next life, you will be happy and wealthy, and you will be blessed by the laws of wealth.
由此毀犯，矯現自身能正持法乃至御眾。
 In this way, he destroys crimes and proves that he can uphold the law and even control the public.
復次，云何正行勝利？
 Again, why is Zhengxing successful?
此亦四種，後後應知。
 These are also four types, which you should know later.
如是正行菩薩，能積集福智資糧故；
 Such a righteous bodhisattva can accumulate merits of blessing and wisdom;
以此為依，障清淨故；
 Based on this, the obstacles will be pure;
以此為依，於一切門集成白法故；
 Based on this, the white Dharma is integrated in all doors;
以此為依，起一切種利益有情加行故，又能生長無量福故。
 Based on this, it can benefit all sentient beings and perform actions, and it can also bring about immeasurable blessings.
復有四法，能令積集福智資糧。
 There are four methods that can help you accumulate blessings and wisdom.
一者、依此正行供養承事諸佛如來；
 First, according to this righteous conduct, support and serve all Buddhas Tathagata;
二者、聞清淨；
 Two, smell pure;
三者、思清淨；
 Third, think pure;
四者、修清淨。
 Fourth, practice purity.
復有四法，能令障淨。
 There are four more methods that can purify obstacles.
一者、於乘自然無動；
 First, there is no movement in nature;
二者、於諸有情遠離不行因緣；
 Second, stay away from all sentient beings;
三者、遠離邪行因緣；
 Third, stay away from evil causes and conditions;
四者、遠離不圓滿正行因緣。
 Fourth, stay away from unsatisfactory causes and conditions for correct conduct.
復有四法，能令一切門集成白法。
 There are four more Dharmas that can make all the gates integrate into the White Dharma.
一者、修修所成，二者、成熟有情即彼所成；
 First, it is what is achieved through cultivation; second, it is what mature sentient beings are achieved by;
三者、堪忍難事即彼所成；
 Third, the unbearable and difficult things are caused by him;
四者、聞思無厭即彼所成。
 Fourth, listening and thinking without getting tired of it is what is achieved.
復有四法，能令作一切種利有情事。
 There are four more methods that can enable you to do all kinds of beneficial and emotional things.
謂於四處濟拔有情。
 It is said that there are sentient beings everywhere.
一者、於疑惑猶豫處，二者、於極穢惡趣顛墜處，三者、於下乘信解處，四者、於憎背聖教瞋恚心處。
 First, in the place of doubt and hesitation; second, in the place of falling into the extremely filthy and evil realm; third, in the place of faith and understanding; fourth, in the place of hatred and anger that betrays the holy teachings.
復次，云何菩薩於正行中現在轉時，猶得如是功德勝利？
 Again, how can a Bodhisattva achieve such merit and victory when he is currently doing the right thing?
謂具法行、中平等行、善行、法住行相。
 It is said to have the characteristics of Dharma conduct, neutral conduct, good conduct, and Dharma dwelling conduct.
云何菩薩具於法行？
 How can a Bodhisattva practice Dharma?
此何行相？
 What is the sign of this?
謂諸菩薩，凡所修行不越正法，是故名為具足法行。
 It is said that all Bodhisattvas’ practices do not exceed the true Dharma, so they are called complete Dharma practices.
當知此行有五行相。
 You should know that this trip has five elements.
一者、於不饒益樂行惡行諸有情所，欲令入善攝受哀愍故；
 First, for the sake of being compassionate to all sentient beings who do no good, enjoy and do evil;
二者、於住種性外緣闕乏諸有情所，勸令發起菩提心故；
 Second, because there are no sentient beings in the outer boundary of the abiding seed nature, it is because we are encouraged to initiate bodhicitta;
三者、於波羅蜜多殊勝中，自了知故。
 Third, in the sublime perfection of Paramita, one can understand oneself.
四者、於尊重處，發起恭敬禮拜加行故；
 Fourth, in the place of respect, initiate respectful worship and conduct actions;
五者、於諸外道怨敵有情，安住聖教無傾動故。
 Fifth, I have feelings for the enemies of heretics, so I can abide in the holy teaching without being disturbed.
云何菩薩具平等行？
 How can a Bodhisattva practice equality?
此何行相？
 What is the sign of this?
謂諸菩薩，遍於一切利眾生事平等修行，是故說名具平等行。
 It is said that all Bodhisattvas practice equality in all things that benefit all sentient beings. This is why it is called the practice of equality.
當知此行有八行相。
 You should know that this line has eight elements.
一者、於諸有情平等親愛故；
 First, because we love all sentient beings equally;
二者、於諸有情以無染污、無差別身、無差別世、無差別求親愛之心，平等慰喻故；
 Secondly, to comfort all sentient beings with an untainted, undifferentiated body, an undifferentiated world, and an undifferentiated heart to seek love and comfort;
三者、捨諸憒鬧，舒顏和悅，於已受擔平等能運故；
 Third, give up all worries and troubles, be calm and happy, and be able to carry out the tasks as equals as you have already received;
四者、於未受擔平等能取故；
 Fourth, because it is equal and can be obtained without being burdened;
五者、於一切苦平等堪忍故；
 Fifth, all suffering is tolerable;
六者、於無量調伏方便平等能求故；
 Sixth, because we can seek for the equality of countless methods of taming;
七者、展轉更互平等正語堪忍語故；
 Seventh, since the right words can be tolerated, the right words can be tolerated;
八者、一切善根平等迴向大菩提故。
 Eighth, all good roots are equally dedicated to the great Bodhi.
云何菩薩具於善行？
 How can a Bodhisattva perform good deeds?
此何行相？
 What is the sign of this?
謂諸菩薩，於內成熟諸佛法故，於外成熟諸有情故，修行善行，是故說名具於善行。
 It is said that Bodhisattvas practice good deeds because they mature the Buddha's Dharma internally, and because they mature sentient beings externally. This is why it is said that they are called good deeds.
當知此行有七行相。
 You should know that this trip has seven elements.
一者、無所依止而惠施故；
 One is to give charity when there is nothing to rely on;
二者、無所依止而持戒故；
 The second one is to keep the precepts without any support;
三者、由哀愍心而修忍故；
 Third, it is because of compassion and compassion that one can cultivate tolerance;
四者、非於少分修精進故；
 Fourth, it is not due to a small amount of practice and diligence;
五者、為作利益諸有情處修靜慮故；
 Fifth, practice meditation for the benefit of all sentient beings;
六者、見不相應修妙慧故；
 Sixth, seeing that it is not appropriate to practice wonderful wisdom;
七者、成熟方便善巧故。
 Seventh, mature and skillful.
云何菩薩具於法住？
 How can a Bodhisattva abide in the Dharma?
此何行相？
 What is the sign of this?
謂諸菩薩，非但追求以為究竟，非但讀誦以為究竟，非但宣說以為究竟，非但尋思以為究竟，而於內心勝奢摩他正修習中，發勤方便，平等修集，是故說名具於法住。
 It is said that Bodhisattvas not only pursue as the ultimate, not only read and recite as the ultimate, not only preach as the ultimate, not only meditate as the ultimate, but in the inner practice of supreme samatha, they use diligent methods and practice equally, so they are called Live in the Dharma.
當知此住有十二行相。
 You should know that this abode has twelve elements.
一者、於住禁戒、不住禁戒能教授中，無分別故；
 First, there is no distinction between those who abide by the precepts and those who do not abide by the abstinence and can teach;
二者、以此為依，恭敬領受所教授故；
 Second, rely on this and respectfully accept what is taught;
三者、以此為依，身遠離故；
 Third, rely on this to keep your body away;
四者、以此為依，心遠離故；
 Fourth, rely on this to keep your mind away;
五者、以此為依，越聲聞乘相應作意，大乘相應作意思惟故；
 Fifth, based on this, the Yue Shravakayana means corresponding thoughts, and the Mahayana means corresponding thoughts;
六者、以此為依，不捨遠離軛，與諸有情共止住故，及與所餘共止住故；
 Sixth, relying on this, not giving up and staying away from the yoke, so that you can stop with all sentient beings, and stop with the rest;
七者、以此為依，領受清淨世間智大福資糧威德修果故；
 Seventh, rely on this to receive pure worldly wisdom, great blessings, majesty, virtue, and fruitfulness;
八者、於世間智不知喜足，尋求修治出世智故。
 Eighth, he does not know how to be satisfied with worldly wisdom, so he seeks to cultivate transcendental wisdom.
又清淨智者，斷四種過失，管御大眾故。
 Also, a pure and wise person can eliminate the four faults and control the public.
一者、不能堪忍觸惱過失。
 First, one cannot bear to be annoyed and make mistakes.
二者、不決定說教授過失；
 Both, it is not decided to say that the professor is at fault;
三者、不如其言所作過失；
 Third, it is not as bad as what he said or did;
四者、有染愛心過失。
 Fourth, there is a fault of love.
如是四種及前八種，合有十二行相。
 These four types and the first eight types combine to form twelve elements.
復次，云何菩薩能生淨信所有譬喻？
 Again, how can a Bodhisattva generate pure faith in all the examples?
謂諸菩薩，從初發心初中後時，作諸眾生引發善根所依止故，普於一切若怨、若恩，心無所著，猶如大地。
 It is said that all Bodhisattvas, from the time when they first arouse their intention, and then become a middle school student, act as a support for the good roots of all sentient beings, and they are universal in everything whether they are resentful or kind, and their hearts are unattached, just like the earth.
而諸菩薩非如大地中庸而轉，眾生依之自施功力，方得存活。
 But Bodhisattvas are not like the earth turning around in the middle, and all living beings can rely on it to exert their own power in order to survive.
然諸菩薩生長善根，淨信歡喜，能滋潤故，猶如大水。
 However, all Bodhisattvas have good roots, pure faith and joy, and can nourish them, just like great water.
而諸菩薩非如大水，與諸稼穡成熟相違。
 But the Bodhisattvas are not like the great water, which is contrary to the maturity of the crops.
然諸菩薩為欲成熟諸善根故，於可厭法深生厭患，能燒煉故，猶如大火。
 However, because Bodhisattvas want to mature their good roots, they are deeply disgusted by the detestable dharmas and can be burned and refined, just like a big fire.
而諸菩薩非如大火，與諸佛土集會相違。
 But the Bodhisattvas are not like a fire, which is contrary to the assembly of the Buddha lands.
然諸菩薩能令善根已成熟者，引發、聚集、解脫、觸得，由能發起正教授故，譬如大風。
 However, Bodhisattvas can cause those whose good roots have matured to be triggered, gathered, liberated, and touched, because they can initiate true teachings, such as strong winds.
而諸菩薩非如大風，能引發已終歸滅盡。
 But all Bodhisattvas are not like strong winds, which can cause them to eventually perish.
然諸菩薩令自白法轉增盛故，猶如朗月。
 However, the Bodhisattvas make the self-explanatory Dharma turn and become more prosperous, just like the bright moon.
而諸菩薩非如朗月，但於白分光明照曜，非於黑分。
 Bodhisattvas are not like the bright moon, but they shine with light in the white part, not in the black part.
然諸菩薩其相平等，於黑白分一切法中，智普照故，猶如日輪。
 However, all Bodhisattvas are equal, and in all dharmas divided into black and white, their wisdom shines universally, just like the sun wheel.
而諸菩薩非如日輪，怖羅怙捉即便旋轉。
 But all Bodhisattvas are not like the sun wheel, even if it is caught by the zodiac, it will spin.
然諸菩薩一切趣中，終不怖畏煩惱所執而旋轉故，譬如師子。
 However, in all the interests of Bodhisattvas, they are not afraid of the attachment of troubles and spin around, just like the master.
而諸菩薩非如師子，怯於大擔。
 But all Bodhisattvas are not like teachers and disciples, who are afraid of heavy burdens.
然諸菩薩能擔一切大苦擔故，如善調龍。
 However, Bodhisattvas are able to bear all great sufferings, just as they are good at taming dragons.
而諸菩薩非如龍象，若遭利衰、軟非軟語、若樂若苦，則為愛恚之所塗染。
 Bodhisattvas are not like dragons and elephants. If they suffer from prosperous or weak situations, are soft-spoken, happy or miserable, they are stained by love and hatred.
然諸菩薩於諸世法，不為愛恚所塗染故，如紅蓮花。
 However, the Bodhisattvas in all worlds are not stained by love and hatred, just like red lotus flowers.
而諸菩薩非如紅蓮，斷其莖已不復生長。
 Bodhisattvas are not like red lotuses, whose stems will no longer grow if they are cut.
然諸菩薩雖伏煩惱，由善根力之所任持，於生死中復生長故，猶如大樹根未損壞。
 However, although all Bodhisattvas are suffering from troubles, they are held up by the power of their good roots and grow again in life and death, just like the roots of a big tree that have not been damaged.
而諸菩薩非如大樹，其根後時定當損壞。
 Bodhisattvas are not like big trees, their roots will be damaged over time.
然諸菩薩所有善根，迴向涅槃大菩提故，譬如眾流趣入大海。
 However, all the good roots of bodhisattvas are dedicated to the great enlightenment of Nirvana, just like the people flowing into the ocean.
而諸菩薩非如眾流，趣入大海即成海性。
 However, all Bodhisattvas are not like the crowd, and when they enter the sea, they become the nature of the sea.
然諸菩薩依止涅槃及大菩提諸善根力而遊戲故，猶如諸天依蘇迷住。
 However, because the Bodhisattvas rely on the power of the good roots of Nirvana and Mahabodhi to play, they are just like the gods who are fascinated by Su.
而諸菩薩非如諸天住蘇迷盧，於自事中專行放逸，多受快樂。
 However, Bodhisattvas are not like those who live in Sumeru in the heavens. They only act leisurely in their own affairs and receive much happiness.
然諸菩薩方便般若所攝持故，成辦一切佛所作故，譬如群臣所輔大王。
 However, because the Bodhisattva's skillful prajna holds it in mind, it can accomplish the work of all Buddhas, just like the ministers assisting the great king.
而諸菩薩非如群臣所輔大王，為自利益守護國人。
 But the Bodhisattvas are not like the great king supported by the ministers, protecting the people of the country for their own benefit.
然諸菩薩不顧己利攝護眾生，猶如大雲。
 However, Bodhisattvas protect all sentient beings regardless of their own interests, just like great clouds.
而諸菩薩非如大雲，不能畢竟成辦稼穡。
 But all Bodhisattvas are not like great clouds, and they cannot succeed in cultivating crops.
然諸菩薩畢竟生長菩提分法，如轉輪王出現於世。
 However, all Bodhisattvas eventually develop the enlightenment method and appear in the world like the Wheel-turning King.
而諸菩薩非如輪王，無有第二大丈夫眾。
 However, all Bodhisattvas are not like wheel kings, and there is no second great public.
然諸菩薩解脫平等，善根所生多同出現，如末尼寶。
 However, all bodhisattvas are liberated and equal, and the many good roots they have arisen appear at the same time, just like the moni treasure.
而諸菩薩非如末尼寶珠，與迦理沙般拏極不相似。
 The Bodhisattvas are not like the Moni Jewel, nor are they similar to Kalisha Panna.
然諸菩薩入無漏界，所作平等、受樂等故，譬如已入雜林諸天。
 However, when all Bodhisattvas enter the realm of no outflows, their actions are equal, they receive happiness, etc., they are like those who have entered the mixed forest of heavens.
而諸菩薩非如已入雜林諸天，煩惱增長，當來顛墜。
 But all Bodhisattvas are not like those who have entered the jungle and the heavens, and their troubles have increased, and they will fall down.
然諸菩薩伏諸煩惱，無顛墜故，所有煩惱如呪術等所伏諸毒。
 However, Bodhisattvas subjugate all kinds of troubles without falling, so all troubles are like poisons that are subdued by magic.
而諸菩薩所有煩惱，非如呪等所伏諸毒，唯不為害，更無餘德。
 And all the troubles that Bodhisattvas have are not like the poisons lurked by them, but they are not harmful, and they have no residual virtue.
然諸菩薩由自煩惱，能作一切眾生利益，故此煩惱如大城中諸糞穢聚。
 However, Bodhisattvas can benefit all sentient beings from their own troubles, so their troubles are like the accumulation of excrement in a big city.
如是菩薩所有功德，麁同世間共所知事，故得為喻；
 Such a Bodhisattva has all the merits and virtues and knows the same things in the world, so it can be compared;
而此功德由殊勝故，無有譬喻。
 This merit is so extraordinary that there is no analogy.
是故當知，菩薩功德，一切譬喻所不能及。
 Therefore, you should know that the merits of Bodhisattvas are beyond the reach of all metaphors.
瑜伽師地論卷第七十九
 Volume 79 of Yogi's Earth Treatise
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
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瑜伽師地論卷第八十彌勒菩薩說
 The Sayings of Maitreya Bodhisattva in Volume 80 of the Yogi Earth Treatise
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝決擇分中菩薩地之九
 The ninth part of the bodhisattva ground
復次，云何菩薩於正行中安立所學？
 Again, how can a Bodhisattva establish what he has learned in the right conduct?
謂諸菩薩具足法住，於依世俗諦道理所說不了義非所依聲聞乘相應經典，已作依持、已作善巧，而復超度於大乘相應、甚深空性相應，依世俗、勝義諦道理所說了義可依經典勤修學時，名為如理正勤修學。
 It is said that all bodhisattvas have sufficient Dharma abiding, have relied on and performed skillfully the scriptures corresponding to the Shravakayana that are incomprehensible according to the truth of the worldly truth and are not based on the scriptures of the Shravakayana. . When the doctrine of ultimate truth says that righteousness can be diligently studied according to the scriptures, it is called true and diligent study.
如是如理勤修學時，名正修行中道勝行。
 When you study diligently in this way, you are called to practice the middle path and achieve success.
所以者何？
 So what?
由此正法貫穿十三中道行故：
 Therefore, the Dharma runs through the Thirteen Middle Paths:
一者、貫穿補特伽羅空性；
 One, penetrating the emptiness of Putegara;
二者、貫穿補特伽羅無我性；
 Both of them penetrate the selfless nature of Putegara;
三者、貫穿法空性；
 The third one penetrates the emptiness of the Dharma;
四者、貫穿法無我性；
 Fourth, the selfless nature of Dharma is penetrated;
五者、貫穿增益邊；
 Fifth, penetrate the gain edge;
六者、貫穿損減邊；
 Sixth, penetrating the loss side;
七者、貫穿法現觀；
 Seventh, permeate the view of the appearance of Dharma;
八者、貫穿法現觀迴向大菩提性；
 Eighth, penetrating the Dharma-appearance contemplation and dedicating it to the great Bodhi nature;
九者、貫穿如是行者煩惱眾苦不纏繞心性；
 Ninth, those who practice this way will have their troubles and sufferings uninterrupted in their mind;
十者、貫穿二無我勝解差別；
 Tenth, penetrate the difference between the two selfless solutions;
十一者、貫穿前無我性是後因性；
 Eleventh, the selflessness that runs through the past is the nature of subsequent causes;
十二者、貫穿到邊際空性；
 Twelve, penetrating to the edge of emptiness;
十三者、貫穿即彼威德。
 Thirteenth, the penetration is that mighty virtue.
云何貫穿補特伽羅空性？
 How can we penetrate the emptiness of Potegara?
謂由一種相，不可得所顯故。
 It is said that one kind of appearance cannot be revealed.
此中不可得者，謂於三種事。
 What is not obtainable here refers to three things.
一者、有情事；
 One, there is love;
二者、彼差別事；
 The two are doing different things;
三者、彼受用事，若內、若外、若二中間，愚夫遍計所執實我都不可得。
 Third, if he is used for things, whether inside, outside, or between the two, I will not be able to get the truth that the fool has calculated.
云何貫穿補特伽羅無我性？
 How can we understand the selfless nature of Putegara?
謂由唯一相，可得所顯故。
 It is said that the manifestation can be obtained from the only phase.
此中可得者，謂即於彼三事，愚夫所遍計緣生諸法中，常住實性不可得故，愚夫所計我異相性道理可得。
 What can be obtained here means that among the three things that the fool has calculated, among all the dharma of origin, the permanent reality cannot be obtained, and the principle of my heterogeneous nature can be obtained, as the fool has calculated.
云何貫穿法空性？
 How can it penetrate the emptiness of the Dharma?
謂唯由一相，不可得所顯故。
 It is said that only one phase cannot be revealed.
此中不可得者，即於彼事所取無常性，若內、若外、若二中間，愚夫遍計所執言說自性都不可得。
 What cannot be obtained here is the impermanence of that matter, whether it is inside, outside, or between the two, even if the fool tries to talk about its nature, it cannot be obtained.
云何貫穿法無我性？
 How can we understand the selfless nature of Dharma?
謂唯由一相，可得所顯故。
 It is said that only one phase can reveal it.
此中可得者，謂即於彼事道理可得，聖智所行。
 What can be obtained in this means that the truth can be obtained in that matter, and it is done by sage wisdom.
又即於彼自內所證，不可以言為他宣說。
 Furthermore, what he has witnessed within himself cannot be expounded for him.
彼由六相，於諸凡愚遍計所執言說自性、異相可得。
 It can be obtained from the six characteristics of the self-nature and the different characteristics that all foolish people insist on talking about.
何等六相？
 What six phases?
一者、不可自尋思，二者、不可說示他，三者、超過色根所行，四者、超過一切相，五者、超過識所行，六者、超過煩惱所行。
 Firstly, it cannot be thought about by oneself; secondly, it cannot be explained to others; thirdly, it is beyond what is done by the sense of color; fourthly, it is beyond all appearances; fifthly, it is beyond what is done by consciousness; sixthly, it is beyond what is done by troubles.
云何貫穿增益邊？
 Why does it run through the gain edge?
謂由二種相。
 It is said to be composed of two phases.
一者、差別增益所顯故；
 First, it is manifested by differential gain;
二者、自性增益所顯故。
 The two are manifested by the gain of self-nature.
何等名為差別增益？
 What is called differential gain?
謂由後後展轉八相。
 It is said that the eight phases are transformed from the back to the back.
一者、即於彼事執常增益。
 First, he will always gain from doing that thing.
二者、執無常增益。
 Both, insisting on impermanence gain.
三者、執常增益為所依止，執我增益。
 Third, clinging to constant gain is what you rely on, and clinging to self-gain.
四者、執無常增益為所依止，執無我增益。
 Fourth, clinging to impermanence and gain is what you rely on, and clinging to selfless gain.
五者、執無我增益為所依止，執真實心增益。
 Fifth, clinging to selflessness will gain you something to rely on, and clinging to true intention will gain you.
六者、執我增益為所依止，執不真實心增益。
 Sixth, clinging to the self will gain you something to rely on, and clinging to the unreal mind will gain you.
此復二種。
 There are two types of this.
一者、決定，二者、尋求。
 One, decision, two, seeking.
尋求者，謂遍計所依及遍計相應，於所對治雜染法中，由五過失，謂顛倒過失、戲論過失、發起惡行過失、麁重過失、無常性過失。
 Those who seek, say that the universal calculation is based on and the universal calculation corresponds. In the method of treating the defilements, there are five faults, namely the fault of inversion, the fault of dramatization, the fault of initiating evil deeds, the fault of overloading, and the fault of impermanence.
及於彼能對治清淨法中。
 As for those who can counteract and purify the Dharma.
七者、執真實心增益為所依止，執善等增益，乃至執清淨增益。
 Seventh, adhere to the gain of the true mind as the basis, adhere to the gain of goodness, and even adhere to the gain of purity.
八者、執不真實心增益為所依止，執不善等增益，乃至執雜染增益。
 Eighth, clinging to the unreal mind will gain something to rely on, clinging to unwholesome qualities will gain you, and even clinging to impure defilements will gain you.
是名八種差別增益。
 It is called eight kinds of differential gain.
此中菩薩，於彼增益都不執著，不勸他執，亦不讚美。
 Among these Bodhisattvas, there is no attachment to others' gain, no admonishment to others, and no praise.
何等名為自性增益？
 What is called self-nature gain?
謂差別增益為所依止，由諸愚夫遍計所執所有言說自性增益，即於彼事增益為有。
 It is said that differential gain is the basis, and all the foolish people have thought about it and said that it is self-nature gain, that is, gain is the existence of that thing.
云何貫穿損減？
 How to avoid losses?
謂由一相，損減實事所顯故。
 It is said that it is revealed by one phase, which reduces the actual situation.
此中損減實事者，謂即於彼邪法無我性起於勝解，執著一切種、一切法相都無所有。
 What detracts from the reality here is that the selfless nature of the evil dharma arises from the ultimate understanding, and there is nothing left to cling to all species and all dharma-appearances.
云何貫穿法現觀？
 How does it penetrate the view of the appearance of Dharma?
謂由三種相。
 It is said to consist of three phases.
一者、即於彼事及第四生事，所治、能治、有為、無為安立中，自性不可得所顯故；
 First, that is, in that thing and the fourth thing, the things that are governed, able to be governed, acted, and inaction are established, because the self-nature cannot be manifested;
二者、彼差別不可得所顯故；
 The reason why the difference between the two cannot be clearly shown;
三者、即彼串習故，如實通達智所顯故。
 Third, it is because of the string of habits that truthful understanding and wisdom are revealed.
此中自性不可得者，謂諸愚夫遍計所執自性。
 Among them, the self-nature cannot be obtained, which is the self-nature that all fools cling to.
此中差別不可得者，謂即彼自性滅、生、集、成二分不可得。
 The difference cannot be obtained, that is, the destruction, birth, collection, and formation of the self-nature cannot be divided into two parts.
此中智通達者，謂即彼自性相不作意、不思擇加行自內所證智通達。
 The wisdom and understanding within this means that it is the wisdom and understanding achieved from within without thinking about its own nature, without thinking, choosing and practicing.
云何貫穿法現觀迴向大菩提性？
 How can we dedicate ourselves to the great bodhi nature through the contemplation of the appearance of Dharma?
謂由一種相，思擇所得能治、所治不斷故。
 It is said that based on a kind of appearance, the result obtained through thinking and selection can be cured, and the cured result is continuous.
此中能治、所治者，謂空是煩惱對治，無願是有願對治，無相是諸相對治。
 What can be cured and cured here is that emptiness is the cure for troubles, wishlessness is the cure for desire, and formlessness is the cure for all the opposites.
如是一切名無造作。
 In this way, all names are unpretentious.
此復是後有業對治，亦是生身流轉、剎那生流轉對治，名滅煩惱行無自性。
 This is followed by the antidote to karma, which is also the antidote to the flow of life and the flow of life in the moment. It is called the cessation of troubles and actions without their own nature.
此復以生死流轉為所對治。
 This is treated by the cycle of life and death.
若諸菩薩由此對治，故起思擇，不斷所治，此由悲愍諸眾生故，希求大菩提。
 If the Bodhisattvas treat this, think about it, and continue to treat it, they are out of compassion for all living beings and hope to achieve great enlightenment.
云何貫穿如是行者煩惱眾苦不纏繞心？
 How can such a practitioner keep all the troubles and sufferings from entangled in his mind?
謂由一種相，雖不永斷所對治法，而能如實通達故。
 It is said that based on a kind of appearance, although the treatment method cannot be permanently determined, it can be understood truthfully.
此中如實通達者，謂即於彼法，由法無我加行，觀彼自性無染無苦。
 Those who truly understand this are those who are in the Dharma, practice selflessness in the Dharma, and observe the self-nature of the Dharma, which is untainted and unsuffering.
云何貫穿差別？
 How can there be a difference?
謂由四種相。
 It is said to consist of four phases.
一者、見差別所顯故；
 First, see the difference;
二者、即此極遠損減差別所顯故；
 The two are due to this extreme loss and difference;
三者、於斷迷失差別所顯故；
 Third, it is because of the confusion and difference;
四者、於心迷失差別所顯故。
 Fourth, it is manifested by the confusion of mind.
此中見差別者，謂住補特伽羅無我及涅槃，於當來身起斷滅增上慢。
 The difference is seen here, that is, the selflessness and nirvana of abiding in Bu Te Jialuo will cause the death of the body in the future and increase the contemplation of progress.
又於所取觀察故，於能取言說自性畢竟遠離、空性所攝不觀察故，名不善觀察所知境界。
 And because of the observation, because it can be said that the self-nature is far away and emptiness is captured without observation, it is called the realm of unsatisfactory observation.
由執著諸法故，求煩惱斷。
 Because of attachment to all dharmas, I seek an end to troubles.
而諸菩薩則不如是。
 But Bodhisattvas are not as good as this.
此中極遠損減差別者，謂住補特伽羅無我，於我見異生下中更下。
 Among them, the one who greatly reduces the difference is that there is no self in Pote Jia Luo, and the self is different from the middle to the lower.
由二因緣，謂苦不解脫故、安住苦故，前後二種執著失壞故。
 Due to two causes and conditions, it is said that suffering is not freed from suffering, suffering is due to persistence, and the two attachments before and after are destroyed.
而諸菩薩則不如是。
 But Bodhisattvas are not as good as this.
此中於斷迷失差別者，謂住補特伽羅無我，執法無我無自性故，便生驚怖，謂無言說自性追求斷滅。
 Among those who lose sight of the difference in cessation, it is said that there is no self in the life of the Buddha, and there is no self and no self in law enforcement. Therefore, fear arises, and it is said that the self-nature pursues the annihilation without words.
而諸菩薩則不如是。
 But Bodhisattvas are not as good as this.
此中於心迷失差別者，謂如是於斷迷失住補特伽羅無我，於自遍計所起境界中，為想顛倒等之所顛倒。
 The one who loses distinction in the mind means that he dwells in the state of selflessness in the cessation of confusion, and in the state of self-accumulation, he is disturbed by the inversion of thoughts and so on.
而諸菩薩則不如是。
 But Bodhisattvas are not as good as this.
云何貫穿因性？
 How does it penetrate the nature of cause?
謂由二種相。
 It is said to be composed of two phases.
一者、觀察能取所顯故；
 First, observation can reveal what is revealed;
二者、彼如實通達所顯故。
 Second, it is because he understands what is revealed.
此中觀察能取者，謂即觀察此無我智，遠離言說自性故，遠離彼分別故，應捨相故，有剎那故。
 What can be obtained through observation is that it means observing the wisdom of selflessness, because it is far away from the self-nature of speech, because it is far away from other distinctions, because it should be abandoned, and because it exists momentarily.
此中彼如實通達者，謂觀察所取、能取二種，如理作意思惟為因，各別內證決定智生。
 Among them, those who understand the truth are the two types of observation and ability. The reason for thinking is the cause, and each internal realization determines the birth of wisdom.
云何貫穿到邊際空性？
 How can it penetrate to the marginal emptiness?
謂由一種相，即彼法無我智如實顯現故。
 It is said that it is due to a kind of appearance, that is, the selfless wisdom of the law appears as it really is.
此中如實顯現者，謂顯現業、煩惱相似相故，不可言說法故，離言說自性故，如是不執著故，有剎那故。
 Herein, what appears as it really is means that the manifested karma and afflictions are similar to each other; the reason is that it cannot be expressed in words; the reason why it is self-nature can be separated from words; the reason is that it is non-attached and exists in an instant.
云何貫穿即彼空性威德？
 How can it penetrate the majestic virtue of emptiness?
謂由一種相，業、煩惱斷對治所顯故。
 It is said that it is manifested by the elimination of karma and troubles and their corresponding treatments.
此中斷者，謂彼剎那光明想生，能斷無始時來所集一切諸業、煩惱。
 This interruption refers to the occurrence of bright thoughts in that moment, which can break all the karma and troubles accumulated since the beginning.
復次，有幾種聲聞？
 Again, how many kinds of voices are there?
聲聞所學、菩薩所學有何差別？
 What is the difference between what a sravaka learns and what a bodhisattva learns?
謂有四種聲聞。
 It is said that there are four kinds of voices.
聲聞所學、菩薩所學，當知差別有十三種。
 You should know that there are thirteen differences between what the sravakas have learned and what the bodhisattvas have learned.
云何名為四種聲聞？
 Why are the four kinds of voice-hearing called?
一者、變化聲聞，二者、增上慢聲聞，三者、迴向菩提聲聞，四者、一向趣寂聲聞。
 First, the voice-hearers who change, the second, the voice-hearers who become more and more slow, the third, the voice-hearers who return to Bodhi, and the fourth, the voice-hearers who remain silent.
變化聲聞者，為欲化度由彼所化諸有情故，或諸菩薩、或諸如來化作聲聞。
 Those who transform into voice-hearers may be Bodhisattvas or Tathagatas who transform into voice-hearers in order to save the sentient beings transformed by them.
增上慢聲聞者，謂但由補特伽羅無我智，及執著邪法無我智，計為清淨。
 Those who have increased the arrogance of the sound hearers say that the wisdom of no-self due to Putegara and the wisdom of self-lessness of attachment to evil dharma are regarded as pure.
迴向菩提聲聞者，謂從本來是極微劣慈悲種姓，由親近如來住故，於廣大佛法中，起大功德想，熏修相續。
 Those who dedicate themselves to the bodhicitta sound-hearers say that they were originally from a very low-level compassionate caste, and because they lived close to the Tathagata, they developed great merits and virtues in the vast Buddha Dharma, and cultivated continuance.
雖到究竟住無漏界，而蒙諸佛覺悟引入方便開導，由此因故，便能發趣廣大菩提。
 Even if you reach the realm of ultimate abode without leakage, and be enlightened by the Buddhas and introduce expedient enlightenment, for this reason, you will be able to develop the vast enlightenment.
彼於如是廣大菩提雖能發趣，由樂寂故，於此加行極成遲鈍，不如初始發心有佛種性者。
 Although he can generate interest in such vast bodhisattva, due to the tranquility of happiness, his advanced practice will become extremely dull, and he will not be as good as those who initially aroused the Buddha's nature.
一向趣寂聲聞者，謂從本來是最極微劣慈悲種性故，一向棄背利益眾生事故，於生死苦極怖畏故，唯有安住涅槃意樂，畢竟不能趣大菩提。
 Those who have always been silent listeners say that because they are originally the most inferior kind of compassion, they have always abandoned the interests of sentient beings, and are afraid of the extreme suffering of life and death. They can only abide in the joy of Nirvana. After all, they cannot achieve great Bodhi.
如二王子相似處生，平等平等受王快樂，一於王政詩論工巧處等皆悉善知，第二王子則不如是。
 For example, the two princes were born in a similar way and received the king's happiness equally. The first prince was well versed in the king's politics, poetry, craftsmanship, etc., but the second prince was not as good as him.
彼二但由此分差別，非由受用王之快樂。
 The difference between the two is due to this, and they cannot enjoy the happiness of the king.
如是於無漏界中，諸菩薩眾與一向趣寂聲聞，當知差別。
 In this way, in the world without outflows, the Bodhisattva assembly and the always silent sound-hearers should know the difference.
應知彼二復有差別。
 You should know that there are differences between the two.
謂意樂故、白法集成故、智集成故、種類故、種性故、持種故、加行故、威德故、正行故、福田故、殊勝差別故、因果故、生依止故。
 It means the joy of mind, the integration of white dharma, the integration of wisdom, the reason of species, the nature of species, the persistence of species, the promotion of conduct, the power of virtue, the right conduct, the field of blessings, the extraordinary difference, the cause and effect, the support of life. Therefore.
一向趣寂聲聞，棄背諸行雜染利益有情事故，一向安住寂靜意樂；
 Always listen to the silence of the voice, abandon all defilements and interests of sentient beings, and always live in tranquility and joy;
菩薩雖有垢染，而與彼相違。
 Although the Bodhisattva is stained, he is contrary to that.
又彼聲聞，唯為自身得增長故，白法狹小；
 Moreover, those sravakas only want to increase their own growth, so the Dharma is narrow and narrow;
菩薩為欲增長一切有情樂故，白法無量。
 In order to increase the happiness of all sentient beings, Bodhisattva has immeasurable Dharma.
又彼聲聞，由無為智，但為除遣自身煩惱；
 Moreover, this voice-hearer makes wisdom from nothingness, but only to eliminate his own troubles;
菩薩普為一切十方諸有情類。
 Bodhisattva is universal for all sentient beings in the ten directions.
又彼聲聞，雖緣最勝解脫法境作意集成，而非佛子；
 Furthermore, those voice-hearers, although they are based on the most sublime liberating Dharma state, are not disciples of the Buddha;
菩薩雖緣下劣諸行有情法境作意集成，而是佛子。
 Although the Bodhisattva is inferior to all actions, sentient beings, Dharma, realms, and thoughts, he is a son of the Buddha.
又彼聲聞，雖勤精進，於諦善巧心善安定，不成就佛種性相故，諸佛世尊不堪攝受；
 Moreover, although those voice-hearers are diligent and diligent, and their minds are good and stable in truth, they have not achieved the Buddha's nature and nature, so they cannot be accepted by the Buddhas and World-Honored Ones.
而諸菩薩與彼相違。
 But Bodhisattvas are contrary to that.
又彼聲聞，到究竟故，根雖成熟，於當來世而不能作佛所作事；
 Furthermore, because the voice-hearers have reached the ultimate level, even though their roots are mature, they will not be able to do the things that Buddhas did in the next life;
菩薩初心剎那生已，便能造作。
 The Bodhisattva's original intention is born in an instant, and he can create things.
又彼聲聞，雖到究竟，而不為彼諸天人等供養讚嘆，如住始業修行菩薩；
 Moreover, even though those voice-hearers have reached the ultimate level, they will not praise and offer offerings to those gods and humans, just like the Bodhisattva who lives in the beginning of his career and cultivates;
而諸菩薩雖復未到究竟之位，然其威德及與智慧，映蔽一切聲聞、獨覺。
 Although the Bodhisattvas have not yet reached the ultimate position, their majesty and wisdom overshadow all the Sravakas and Solitary Enlightenments.
又彼聲聞，療煩惱病智慧良藥雖復成滿，而不能治一切眾生諸煩惱病；
 Furthermore, he heard that although the wisdom and good medicine for curing afflictions and diseases are fully perfected, they cannot cure the afflictions and illnesses of all sentient beings;
而諸菩薩與彼相違，由能修行利益他事勝義行故。
 However, Bodhisattvas are contrary to that, because they can practice righteous actions that benefit others.
又彼聲聞，雖到究竟，於諸有情智光明照，然非諸天及餘世間真實福田，如諸菩薩未盡煩惱。
 Furthermore, even though the voice-hearers have reached the ultimate level and the light of wisdom shines on all sentient beings, they are not the real fields of blessing in the heavens and the rest of the world, just like the Bodhisattvas who have not yet exhausted their troubles.
又於聲聞一切時中，如來最勝；
 And among all the times of the Sravakas, the Tathagata is the most victorious;
於最勝中，諸菩薩眾彌復最勝；
 Among the most victorious, all Bodhisattvas will be the most victorious;
彼由於此所集成故。
 They are integrated because of this.
又由二緣應知彼勝，彼能成熟諸有情故，亦能成熟諸佛法故。
 And from the two reasons, we should know that it is superior, because it can mature all sentient beings, and it can also mature all Buddha Dharma.
由此因緣感菩提果，隨所成熟諸有情類，能令解脫。
 From this, the fruit of enlightenment, which matures as a result of causality, can lead to liberation for all sentient beings.
譬如有人，能辦能熟覺慧希奇，非彼端然而食用者。
 For example, there is a person who is able to do things and be familiar with it, but he is not the other side but the one who eats it.
此中道理，當知亦爾。
 You should know the truth behind this.
又彼聲聞，雖復一向受學修行清淨法因，亦為無量善友攝受，而不能引大菩提果；
 Moreover, even though that voice-hearer continues to study and practice the pure Dharma, he is still accepted by countless good friends and cannot lead to the fruit of great bodhi.
諸菩薩眾與彼相違，而能引發。
 All Bodhisattvas are against him and can cause it.
又諸聲聞依菩薩生，非諸菩薩依彼聲聞。
 Moreover, all voice-hearers are born based on Bodhisattva, but not all Bodhisattvas are born based on that voice-hearer.
復次，云何由世間、出世間智，能作利益他事？
 Again, how can worldly or supramundane wisdom be able to do things that benefit others?
謂諸菩薩遍於十方，或遊歷世界，或遊歷國土，或遊歷生，或勸請他，為大良醫，善能療治煩惱鬼魅所著有情；
 It is said that Bodhisattvas are everywhere in the ten directions, either traveling around the world, traveling across lands, or traveling across lives, or urging them to be great doctors who are good at curing sentient beings caused by troubles, ghosts, and demons;
為無有上，宣說三學清淨之道。
 For the sake of being supreme, he preaches the pure path of the three studies.
云何世間智？
 What is worldly wisdom?
謂於麁品所有雜染，能為止息對治；
 It is said that all defilements in the body can be stopped and cured;
於中品者，能為制伏對治。
 Those who are in the middle grade can subdue and treat it.
云何名為麁品雜染？
 Why is it called a pure dye?
謂在家者貪瞋癡行性；
 It is said that those at home are greedy, angry and foolish;
諸出家者見依止性；
 All monks see the nature of dependence;
及彼所依不正作意依止性；
 And the dependence on which he relies is not correct;
後有願依止性；
 Later, there will be a desire to rely on;
由總別四顛倒故，於非解脫執為解脫依止性。
 Due to the general distinction between the four perversions, attachment to non-liberation is the nature of liberation and dependence.
云何中品雜染？
 Why is it so bad?
謂已止息麁品雜染，別別對治為依止故，於諸境界貪瞋癡纏依止性。
 It is said that the negative defilements have been stopped, and the antidote is the dependence. Therefore, greed, anger, and delusion are entangled in the dependence nature in all realms.
於其所緣正繫念故，令不定者心得安定，精勤修習菩提分法，方能制伏。
 Because the object is rightly thought of, the unstable mind can be stabilized, and only by practicing the Bodhisattva method diligently can it be controlled.
不依此修而自恃舉，故於所緣繫心令住，勇猛精進，從此於住能正攝受；
 If you don’t rely on this practice and rely on yourself, you can make your mind stay in the object and make vigorous efforts. From then on, you can stay in it and receive it correctly;
攝受住故，於積聚中，由一合執中煩惱轉，便能制伏。
 Therefore, in the accumulation, the troubles can be controlled by grasping and grasping them.
從此為斷出世間法所對治故，依止對治即令堅住。
 From then on, in order to cut off the antidote of worldly laws, relying on the antidote means staying firm.
從此能伏諸緣起愚、補特伽羅無我性愚及法無我性愚，從此能於邪道、正道皆得決定。
 From then on, one can subdue the ignorance of dependent origins, the ignorance of the selfless nature of Ptegara, and the ignorance of the selfless nature of Dharma. From now on, one can be able to determine both the evil path and the right path.
由如是相，應知麁品、中品雜染止息制伏能對治智，是名世間智。
 From such a sign, we should know that the cessation and subjugation of impure defilements of the lower and middle grades can counteract wisdom, which is called worldly wisdom.
云何出世間智？
 How can there be transcendental wisdom?
謂如是制伏貪瞋癡纏諸雜染已，復能對治微細隨眠所有雜染，此真實智名出世智。
 It is said that by thus subduing the entangled defilements of greed, anger, and delusion, one can again cure all the subtle defilements that follow sleep. This true wisdom is called transcendental wisdom.
此復云何？
 What does this mean?
謂即依彼制伏對治三處善巧。
 It is said that it is skillful to control and treat the three places according to it.
謂緣起善巧、補特伽羅無我勝解善巧、法無我勝解善巧。
 It is said that Dependent Origination is skillful, Pote Jialuo's Selfless Understanding is skillful, and Dharma's Selfless Understanding is skillful.
為欲超度無餘雜染，對治四種無知故，不待他教，於內精勤觀察自心。
 In order to transcend all defilements and to cure the four kinds of ignorance, do not wait for others to teach you, but diligently observe your own mind within.
四無知者，一、於共相無知，二、於自相無知，三、於雜染相無知，四、於清淨相無知。
 The four types of ignorance are: 1. Ignorance of the universal phase, 2. Ignorance of the self-phase, 3. Ignorance of the defiled phase, and 4. Ignorance of the pure phase.
由三種相，應知心共相。
 From the three aspects, we should know the universal appearance of the heart.
一、於緣生者不現在前無作用故；
 1. Because the thing that is caused by conditions does not have any effect before it appears;
二、於現在者唯一剎那無作用故；
 2. In the present moment, it has no effect;
三、於貪等自緣所生非心作故。
 3. Greed and other self-conditioned causes are not caused by the mind.
由三種相，應知心自相。
 From the three kinds of appearances, one should know the nature of the mind.
一者、如前言說自性不可得故；
 First, as the preface said, the self-nature cannot be obtained;
二者、如前由六種相如實可得故；
 The second one can be obtained from the six types of appearances as before;
三者、一切聖者無差別智之所得故。
 Third, all saints have the wisdom of indifference.
由三種相，應知心雜染相：
 From the three characteristics, we should know the characteristics of the defilements of the mind:
一者、生故；
 One, death;
二者、轉故；
 Two, change of circumstances;
三者、行故。
 The third is behavior.
於諸趣中，種種自體生故，名雜染生。
 In all kinds of interests, all kinds of self-generated causes are called the arising of mixed defilements.
即於此中，生者自然剎那有流轉故，一切所緣難伏轉故，貪愛勢力之所轉故，名雜染轉。
 That is to say, in this process, because the living beings naturally change from moment to moment, because all objects are difficult to change, and because the power of craving changes, it is called the transformation of defilements.
若於彼行、若如是行，名雜染行。
 If you do that, if you do this, it is called the defilement.
謂於一時行於善中，或於一時行不善中，或於一時行境界中，或於一時行造業中，或於一時行煩惱中。
 It means that one is performing good deeds at one time, or one is performing unwholesome deeds at one time, or one is in a realm of one's deeds for one moment, or one is performing deeds for one moment, or one is performing troubles for one moment.
又於煩惱行貪、瞋等無決定行，非即於此行有貪已復行無貪，行無貪已復行有貪，如是等。
 In addition, if you perform undetermined actions such as greed and hatred in the afflictions, it does not mean that you have greed in this action and then do it without greed, or you do it without greed and you do it again with greed, and so on.
又於隨順樂等法中，得為增上現行。
 And in Suishunle and other methods, it can be added to the actual situation.
又生自苦斷壞眾樂，不由執著故，但由顛倒故。
 Also, suffering and the destruction of all happiness arise not because of attachment, but because of confusion.
由此引發自身眾苦，無有厭足。
 This causes a lot of suffering in oneself, and there is no need to be tired of it.
或於善中而安置時，即便棄捨思求瑕隙。
 Or when settling in the good, even if you give up and think about flaws.
為令不善現前行故，於其瑕隙及衰盛中，為諸愛恚之所損惱。
 In order to cause unwholesome deeds to appear, in their defects and decline, they are harmed and troubled by all kinds of love and hatred.
又隨放逸勢力，一切所作諸善根本皆令損壞。
 And with the unbridled power, all the good things done will be destroyed.
又極樂著色等境故，雖於極利益甘露界中數數思擇，而難可安立。
 Moreover, due to the state of blissful color and so on, even if you think about it over and over in the realm of the nectar of ultimate benefit, it is difficult to settle down.
於此義中，示現假合所設譬喻其事應知。
 In this sense, it is necessary to know what is happening by showing the false combination of the metaphor and the metaphor.
由三種相，應知心清淨相。
 From the three characteristics, one should know the characteristics of pure mind.
一者、不得得相故；
 First, there is no way to get the relationship;
二者、無為相故；
 The two are mutually exclusive;
三者、種性相故。
 Third, the species is related to each other.
若由別異如理勤修，求心清淨不能證得。
 If you practice diligently on the principles of distinction and difference, you will not be able to achieve a pure mind.
若由如是如理勤修，便能證得。
 If you practice diligently in this way, you can achieve it.
又不觀見言說自性，見真如相。
 And instead of observing the self-nature of speech, one sees the true nature.
此由九種相，當觀無為相。
 This is based on the nine types of characteristics, and we should observe the non-action characteristics.
一者、不行世故。
 First, do not be worldly.
二者、非如在滅盡定，言說自性不可得故，真如相可得故，是無二相。
 Second, it is not the case that the self-nature cannot be obtained in the cessation of cessation, but the true nature can be obtained, there are no two characteristics.
三者、非生身相故。
 The third one is not related to the body.
四者、超過生身因自性相故。
 Fourth, it transcends the living body due to its own nature.
五者、超過當來生故。
 Fifth, it will exceed the future life.
六者、超過死沒故。
 Sixth, there is no cause beyond death.
七者、超過剎那展轉不遠離故。
 Seventh, it is the reason why it never goes away beyond an instant.
八者、超過趣轉易故。
 Eighth, the reason is that it is easy to change beyond the interest.
九者、超過業煩惱行故。
 Ninth, go beyond karma and troubles.
此中種性相，當知是無學界相。
 It should be understood that this aspect of caste and nature is unlearned.
於現法中，超過五事。
 In the present Dharma, there are more than five things.
一者、超過所作；
 One, exceeding what is done;
二者、超過非所作；
 Both, exceeding what is not done;
三者、超過所作加行；
 Third, it exceeds the preliminaries;
四者、超過所作非加行；
 Fourth, exceeding what has been done is not a prerequisite;
五者、超過非所作加行。
 Fifth, it exceeds the preliminaries that were not done.
於後法中，超過六事。
 In the later Dharma, there are more than six things.
一者、超過能發起後有行；
 First, if it exceeds the ability to initiate, then there will be action;
二者、超過彼行；
 Two, go beyond that;
三者、超過彼果生；
 Third, beyond that fruition;
四者、超過依彼衰盛；
 Fourth, surpassing and relying on the other to decline and prosper;
五者、超過於彼所依一切無記動搖中，修學期願受用；
 Fifth, surpass all the unrecorded fluctuations that he relies on, and he is willing to benefit from the practice;
六者、超過彼所依自體差別。
 Sixth, it exceeds the self-difference on which it depends.
復由四位、九相，應知種性相。
 From the four positions and nine phases, we should know the nature and phase.
何等四位？
 What four?
一、不清淨位，二、清淨位，三、通達位，四、究竟位。
 One, the impure position, two, the pure position, three, the accessible position, and four, the ultimate position.
云何九相？
 What are the nine phases?
謂不清淨位，於一切相等隨行故，譬如虛空。
 It is said that the impure position is due to the fact that everything is equal and consistent, such as space.
若清淨位，平等一味，及身心遠離。
 If you are in the pure position, you will be equal, and your body and mind will be far apart.
若通達位，隨順趣究竟。
 If you understand the position, follow the instructions to the end.
由一切煩惱自性離繫離垢故，超過薩迦耶見，及超過彼為根本諸惡見趣。
 Since the nature of all afflictions is out of touch and tainted, it exceeds the Sakya view and exceeds that, which is the root of all evil views.
若究竟位，安樂成滿，及超過三種變壞。
 If it reaches the ultimate position, peace and happiness will be complete, and there will be more than three kinds of deterioration.
何等名為三種變壞？
 What are the three kinds of deterioration?
一者、老死等變壞，二者、顛倒處變壞，三者、清淨退失變壞。
 First, old age and death lead to deterioration; second, inversions deteriorate; third, purity fades away and deteriorates.
復次，云何於菩薩教授中聲聞所學？
 Again, why did the sravakas learn from the Bodhisattva’s teachings?
謂諸貪、憂毘柰耶故，是增上戒學加行；
 It is said that there is greed and worry, so it is necessary to increase the precepts, learn and practice;
厭患作意故，是增上心學加行；
 Being tired of suffering and making deliberate intentions is to increase your mental learning and practice;
補特伽羅無我性故，或法無我性故，是增上慧學加行。
 Because Tejiala has no self-nature, or because the Dharma has no self-nature, this is an increase in wisdom and practice.
此中貪、憂，是能發起所有毀犯。
 Greed and worry can trigger all kinds of destruction.
又如正不除遣、如已不除遣、如正除遣，如已除遣，由此四相，應知自心不如理作意所起貪欲、薩迦耶見及與瞋恚。
 And if it is true that it has not been eliminated, if it has not been eliminated, if it is correct that it has been eliminated, it is like it has been eliminated, from these four signs, you should know that the greed, sakya, and anger arise from your mind's unreasonable intentions.
若由境界，或復由他而起妄計，如是名正不除遣。
 If it is due to the state or other people to make false plans, such a name will not be eliminated.
若由境界，或由他不饒益加行之所引奪，如是名已不除遣。
 If it is caused by one's state of mind or by his unhelpful behavior, such a name will not be eliminated.
由隨一不除遣故，當知隨一亦不除遣。
 Since you can't get rid of your troubles if you follow them, you should know that you can't get rid of them if you follow them.
由隨一除遣故，當知隨一亦復除遣。
 Since the one who follows the one is dismissed, one should know that the one who follows the one is also dismissed again.
又若不除遣，雖住律儀，於增上戒尚名毀犯，何況安住不律儀者。
 Moreover, if you do not eliminate the ban, even if you live in a disciplined manner, your reputation will be ruined if you increase the precepts. How much more will you live in an unruly manner.
又增上心學，於所緣境散亂錯誤，是能障礙。
 In addition, if you increase your mental knowledge and make mistakes in the surrounding environment, it can hinder you.
依補特伽羅無我修增上慧者，薩迦耶見是能障礙。
 For those who increase their wisdom through selfless cultivation of Bu Te Jia Luo, Sakya Ye will see that this can be an obstacle.
依法無我修增上慧者，自性、差別分別計縛是能障礙。
 For those who practice selflessness according to the Dharma and increase their wisdom, self-nature, differences, divisions, calculations and bindings can be obstacles.
於此三學正修遣中，有八種違逆學法，有八種隨順學法。
 Among these three studies of correct cultivation, there are eight kinds of disobedient learning methods and eight kinds of obedient learning methods.
何等為八？
 What is eight?
一者、唐捐耽著；
 First, Tang Xuan was detained;
二者、耽著故縛；
 The two are tied up by being clinging to it;
三者、縛故障礙；
 Third, binding and obstacles;
四者、障礙故垢；
 Fourth, obstruction and dirt;
五者、垢故災雹；
 Fifth, dirt causes hail;
六者、雹故瘡皰；
 Sixth, hail causes sores and blisters;
七者、瘡皰故熱惱；
 Seventh, sores and blisters cause heat and irritation;
八者、熱惱故諸煩惱病難可療治。
 Eighth, due to heat and vexation, various vexations and diseases are difficult to cure.
與此相違，當知即是八種隨順學法。
 Contrary to this, you should know that there are eight ways to follow and follow.
復次，云何不善學沙門？
 Again, why don’t you learn from Samanas well?
謂三種應知。
 It’s called three kinds of knowledge.
一者、不顧沙門；
 First, ignore the ascetics;
二者、形相同分；
 The two are identical in form;
三者、軌則、正命、受用、加行、戒見、意樂皆不同分。
 The three, principles, right livelihood, enjoyment, preliminaries, moral views, and pleasure are all different.
若迴向資具，是增上戒形相同分，是增上心及增上慧形相同分，是彼行意樂不同分。
 If you dedicate the resources, it is the same part that increases the form of moral discipline, it is the same part that increases the form of mind and wisdom, and it is the same part that increases the form of conduct, intention, and happiness.
若迴向聲譽，是奢摩他支同分，是毘鉢舍那支同分，是俱修支同分，是俱資糧支同分，是意樂不同分。
 If you dedicate it to reputation, it is the same part of the samatha branch, the same part of the vipassana branch, the same part of the joint cultivation branch, the same part of the joint material and food branch, and the same part of the joy and happiness branch.
復次，云何善學沙門？
 Again, how can one be good at learning from Samanas?
當知由四種相。
 You should know that it consists of four phases.
一者、加行故；
 One is to add actions;
二者、意樂故；
 Two, because of pleasure;
三者、通達故；
 The third one is understanding;
四者、趣究竟故。
 Fourth, the ultimate interest.
於現法中，由厭患加行故；
 In the present method, it is due to the aversion to suffering and the addition of actions;
於前生中，由相續成熟加行故；
 In the previous life, due to continuous maturity and action;
當知加行圓滿。
 You should know that the preliminaries are perfect.
由法無我勝解意樂故；
 Because there is no self in the Dharma, I am happy;
若所應得、若能應得，於此二言說自性無執著故；
 If you deserve what you deserve, if you can deserve it, these two statements mean that your own nature has no attachment;
於意趣義正尋求故；
 In pursuit of meaning and meaning;
不但隨順言詞故；
 Not only follow the words;
當知意樂圓滿。
 When you know that your mind is full of joy.
若於法真如，以不緣他智通達自性無雜染故；
 If the Dharma is true, it is because of the wisdom that is not dependent on others that one can understand one's own nature without any impurities;
於世俗寶，及世俗生死、涅槃、解脫、繫縛自性無所得故；
 Because there is nothing to gain from worldly treasures, worldly life and death, nirvana, liberation, and the bound self-nature;
當知通達圓滿。
 Know how to reach perfection.
已善修習一切雜染對治故，又於真如無斷壞故，及能勝伏故，當知趣究竟圓滿。
 Because you have practiced well in the treatment of all defilements, and because the truth is unbreakable, and because you are able to overcome it, you should know the ultimate perfection of your interests.
復次，不善學沙門，由三種相，當知彼名不如其義。
 Again, those who are not good at learning from Samanas should know from the three characteristics that their names are not as good as their meanings.
一者、意樂衰損，加行具足；
 First, the joy of mind is declining and the preliminaries are insufficient;
二者、意樂具足，加行衰損；
 In the second case, if the mind and happiness are sufficient, the performance will be reduced;
三者、意樂衰損、加行衰損。
 The third one is the decline of meaning and happiness, and the decline of additional actions.
此中意樂衰損，加行具足，復有三種。
 In this case, the happiness of the mind is diminished and the preliminaries are sufficient, and there are three kinds of them.
一者、能聽唯此喜足；
 First, if you can listen, you will be satisfied with it;
二者、能說唯此喜足；
 Both of them can be said to be happy only with this;
三者、能證世間三摩地而生愛味唯此喜足。
 Third, being able to realize samadhi in the world and giving birth to love is the only contentment.
若善學沙門，唯由一相，當知意樂具足、加行具足。
 If you are good at practicing ascetics, you will know that you have sufficient happiness and preliminaries based on one characteristic.
復次，云何住世俗律儀？
 Again, why should we live in secular laws?
當知有四種相。
 You should know that there are four forms.
謂雖成就六支尸羅，而為二種損害損害尸羅。
 It is said that although the six branches of Shelu are achieved, the Shelu is damaged due to two kinds of damage.
謂由薩迦耶見纏故，及於毀犯出離不了知故。
 It is said that from Sakya, he saw the entanglement, and when he was destroyed and violated, he could not leave and knew the reason.
雖遠離此二種過失，而未得世間清淨律儀，不能制伏薩迦耶見。
 Although one is far away from these two faults, one has not yet obtained the pure laws of the world, and one cannot subdue the view of Sakya.
雖已得世間清淨律儀，已制伏薩迦耶見，而不損減串習法無我性怖畏，損壞尸羅。
 Although the pure laws of the world have been obtained and the view of Sakya has been subdued, the fear of selflessness and the fear of selflessness will not be reduced or damaged in the body.
雖遠離一切所餘過失，而為邪法無我勝解及增上慢損壞尸羅。
 Although he is far away from all remaining faults, he is damaged by evil laws and self-defeat and increased conceit.
復次，云何住勝義律儀？
 Again, where can I live in the laws of supreme justice?
謂所成就出世間一切煩惱不相應，能對治三界尸羅。
 It is said that all troubles in the transcendental world are not corresponding, and it can cure the three realms of Sheila.
又於四種住律儀中，諸戲論法現所可得，若能寂靜彼相，當知是名無漏尸羅。
 In addition, in the four kinds of living laws and rituals, all the dramas and theories can be obtained. If you can calm down the appearance, you should know that it is called the Immaculate Silk Road.
云何名為諸戲論法？
 Why is it called Zhuxilu Dharma?
謂於初住律儀中，我執可得，若我所執，若作毀犯，若不作彼，若故思所作加行，若非彼加行，若正知而行，若彼不行，若失念而行，若彼不行。
 It is said that in the first abiding in the rules and rituals, the self-grasping can be obtained. If I hold on to it, if I commit a violation, if I do not do it, if I deliberately think about what I have done, if I do not do it, if I do it with correct knowledge, if I do not do it, if I do not do it, if I do it with correct knowledge, If you lose your mind and do it, if you can't do it.
於第二住律儀中，薩迦耶見品麁重隨行，若名可得，若色可得，若當來生相，若今時無相，若纏寂靜，若隨眠故彼不寂靜，若補特伽羅無我執，若補特伽羅執棄捨，若即於彼補特伽羅無我執中所執性，若非所執性，若由此故於色等中有情執，若彼假設讚善執，若能假設心語假設讚善執。
 In the second living ritual, Sakya saw that there are many people accompanying him, if the name can be obtained, if the form can be obtained, if there will be an appearance in the next life, if there is no appearance at the present time, if there is silence, if if he sleeps, he will not be silent. If there is no self-grasping in Potekara, if there is clinging to renunciation in Potekara, if there is no self-grasping in that Putekara, if it is not the nature of grasping, if on this account there is attachment to emotions in form, etc., If he assumes that he praises good things and clings to them, if he can assume that his mind says he praises good things and clings to them.
於第三住律儀中，若生上故世間，若捨下故非世間，若三摩他依止，若諸欲依止，若恃舉自尸羅，若輕蔑他尸羅。
 In the third abiding ritual, if you are born in the world above, if you give up the world below, you are not in the world, if you are relying on samatha, if you are relying on desires, if you are relying on one's own body, if you are contemptuous of other bodies.
於第四住律儀中，若計我尸羅清淨，若由自性、差別分別故分別尸羅。
 In the fourth abiding ritual, if you consider that my shulu is pure, if you distinguish it based on your own nature and differences, you can distinguish shulu.
如是等諸戲論法，於無漏戒中皆悉寂靜。
 All the dramas and methods like this are all peaceful in the flawless precepts.
又即與此義相應，依清淨三學，應知所說伽他。
 And corresponding to this meaning, according to the three pure studies, one should know the gata mentioned.
當知為令福德資糧塵垢微薄，攝受善士，無失壞故；
 You should know that it is for the sake of making the merits, merits, and defilements of the virtuous people rare, without loss or damage;
智慧資糧，於甚深處起勝解故。
 The material of wisdom arises from the profound understanding.
由二因緣，入如來教。
 Due to two causes and conditions, he entered the Tathagata teachings.
一者、由法住智深了別故；
 First, because of the Dharma and deep wisdom;
二者、由真實智善決定故。
 Both are determined by truth, wisdom and goodness.
復次，云何如來調伏方便？
 Again, how can Tathagata subdue expedient means?
當知此有二種。
 You should know that there are two types of this.
謂自體同分故，及勝解同分故。
 It is said that the self-substance is the same and the ultimate solution is the same.
又現同分，為令安住受教心故，及依教授而出離故。
 It also shows the same part, in order to abide in the mind of being taught, and to renounce according to the teaching.
又正清淨加行教導教授，當知復有四種。
 In addition, you should know that there are four kinds of teachings and teachings in the pure and advanced practice.
一者、於雜染、清淨驚怖轉依教導；
 First, turn to the teachings when you are frightened and purified from defilements;
二者、遠離雜染因緣教導；
 Two, stay away from the teachings of causes and conditions of defilements;
三者、遠離於清淨驚怖因緣教導；
 Third, stay away from the teachings of pure and terrifying causes and conditions;
四者、第一現法樂住加行教導。
 Fourth, the first is to show the Dharma and enjoy the practice and teaching.
此中雜染因緣有二種。
 There are two types of causes and conditions for defilement.
一者、由世俗言說，自性雜染自性執分別故；
 First, according to conventional wisdom, the self-nature is defiled and self-nature is clinging to distinction;
二者、由彼功德、過失差別執分別故。
 The two are distinguished by their merits and faults.
由二種相，應知於清淨導驚怖因緣。
 From the two kinds of appearances, we should know the causes and conditions of purity leading to fear.
一者、由於前後清淨導雜染分別故；
 First, because the purity of the front and back leads to the separation of defilements;
二者、由雜染遠離分別故。
 The two are separated by the separation of defilements.
由二種相，應知於涅槃清淨驚怖因緣。
 From the two kinds of appearances, we should know that Nirvana has pure and frightening causes and conditions.
一者、由世俗言說自性執故；
 First, it is due to the attachment of self-nature to worldly talk;
二者、於涅槃增語想中，作心所有想故。
 Second, in the thought of nirvana, it is because of all the thoughts in the mind.
又於寂靜心所有想、若增語想遍了知故；
 Also, if you add words to think about all your thoughts in a quiet mind, you will understand them;
於彼二因緣俱遠離故，當知是第一住加行教導。
 Since these two causes and conditions are far apart, you should know that this is the first abiding preliminaries and teachings.
復次，云何名為密意語言？
 Again, what is the meaning of secret language?
謂無二相智，是能悟入一切密意語言相。
 It is called non-dual phase wisdom, which is the ability to understand all the secret language phases.
云何無二相？
 How can there be no duality?
謂諸名言安足處事，由彼自性無所有故，非名言熏習想所行自性有故，說為無二。
 It is said that all the famous sayings are enough to handle things, because the self-nature has no possessions, and it is not because the self-nature of what is influenced by the sayings and thoughts is, it is said to be non-dual.
於此無二若起二執，名為雜染；
 If there is no duality, if there are two attachments, it is called defilement;
若無二執，名為清淨。
 If there is no duality, it is called purity.
又非一切名言安足處事，由彼世俗言說熏習想所行自性無所有故，非彼熏習智所行自性有故，說為無二。
 And it is not because all the famous sayings are enough to deal with things. It is because the worldly words, practice, thinking and practice have no inherent nature. It is not because the practice of wisdom and practice has its own nature, so it is said to be non-dual.
於此無二若起二執，名為雜染；
 If there is no duality, if there are two attachments, it is called defilement;
若無二執，名為清淨。
 If there is no duality, it is called purity.
由此無二相，應知悟入如來一切密意語言。
 From this there is no duality, and one should know and understand all the secret words of the Tathagata.
此中由五種相名論圓滿；
 This is completed by the five theories of appearance and name;
即於教授中，由五種相名果圓滿，由五種相名果勝利圓滿；
 That is to say, in the teaching, the fruit of the name of the five forms is perfected, and the fruit of the name of the five forms is triumphant and perfect;
當知皆依密意語言。
 You should know that everything depends on the secret language.
云何由五種相名論圓滿？
 Why is the theory of five phases and names perfect?
謂若由此相宣說、若是宣說、若所宣說、若如是宣說、若彼宣說，如是圓滿。
 It is said that if this is declared, if it is declared, if it is declared, if it is declared in this way, if that is declared, then it is complete.
云何由五種相名果圓滿？
 Why is the fruit of the five forms perfected?
謂無餘依涅槃界、若有餘依涅槃界、若聖道圓滿、若勝內怨、若勝外怨、如是圓滿。
 It is said that there is no remaining attachment to the Nirvana realm, if there is any remaining attachment to the Nirvana realm, if the holy path is perfected, if internal resentment is overcome, if external resentment is overcome, this is how it is completed.
云何由五種相名果勝利圓滿？
 Why are the five fruits of sign name successful and complete?
謂即是供養大師；
 It is said that it is the offering to the master;
報信施恩；
 Reporting news and showing favor;
越生死苦；
 The more suffering there is in life and death;
於福田性無有退轉；
 There is no retreat in the nature of the blessed field;
從法化生名如來子，依止如來。
 A son named Tathagata is born from the Dharma and relies on the Tathagata.
復次，云何於菩薩藏教授中，勝解勝利？
 Again, why is there such a great solution to victory in the teachings of the Bodhisattva Storehouse?
當知由五種相。
 You should know that there are five kinds of characteristics.
一者、建立因時即能映蔽感大富貴增上因故；
 First, when the cause is established, it can reflect the feeling of great wealth and increase the cause;
二者、由轉依故；
 Both, from turn to dependence;
三者、即於是處作說器故；
 The third is that it is used as a speaking instrument everywhere;
四者、作說者器故；
 Fourth, the speaker is a tool;
五者、於捨身時，得見業清淨故。
 Fifth, when you sacrifice your body, you will see that your karma is pure.
由五種相，當知映蔽感大富貴增上之因。
 From the five aspects, we should know the reason why the sense of reflection increases wealth and honor.
所謂此因能引有量、無量果故，有盡、無盡法故，感非廣大、廣大樂故；
 It is said that this cause can lead to immeasurable and immeasurable results, that there is an endless and endless dharma, and that the feeling is not vast and vast happiness;
是智資糧、智自性故，由此能引彼故。
 This is the material of wisdom and the nature of wisdom, so it can lead to others.
又由遠離六種過失，應知身行。
 And by staying away from the six kinds of faults, one should know how to behave.
何等名為六種過失？
 What are the six kinds of faults called?
一者、愁憂相過失；
 One, sorrow and fault;
二者、不了知數習過失；
 The second is the fault of not knowing how to count;
三者、由二種相，威儀過失；
 Third, from the two aspects, the dignity and appearance are faulty;
四者、由三種相，怖畏相過失；
 Fourth, there are three aspects: fear and fault;
五者、由二種相，遏履瑟吒過失；
 Fifth, due to two aspects, Lu Seza's fault can be restrained;
六者、身不調柔過失。
 Sixth, the body is not attuned and flexible.
又於相慶慰時，遠離五種過失，應知語行。
 Also, when congratulating each other, stay away from the five faults and know your words and actions.
何等名為五種過失？
 What are the five faults?
一者、怯怖過失；
 One, fear of mistakes;
二者、麁獷過失；
 The two are bold and reckless;
三者、棄捨佛語，作不相應戲論過失；
 Third, abandoning the Buddha’s words and making irresponsible remarks about faults;
四者、不讚歎如來過失；
 Fourth, do not praise the Tathagata for his faults;
五者、於同法者不施諫誨過失。
 Fifth, do not admonish those who have committed the same crime.
又於記別所解了時，遠離五種過失，應知語行。
 Also, when remembering what has been explained, you should stay away from the five faults and know how to speak and behave.
何等名為五種過失？
 What are the five faults?
一者、於所證得忘念過失；
 First, forget your faults in what you have achieved;
二者、前後語言相違過失；
 The two, the preceding and following language are inconsistent with each other;
三者、道理相違過失；
 Third, violation of principles and negligence;
四者、敬信聖教諸天訶責過失；
 Fourth, believe in the holy religion and the gods will not blame you for your mistakes;
五者、如來訶責過失。
 Fifth, the Tathagata takes responsibility for mistakes.
又由遠離五種過失，應知意行。
 Also, by staying away from the five faults, one should know how to behave.
謂依現法義，有前四種；
 According to the present legal meaning, there are the first four types;
依後法義，有第五種。
 According to the later legal principles, there is a fifth type.
何等名為五種過失？
 What are the five faults?
一者、不忍過失。
 First, one cannot tolerate mistakes.
不能忍受現在、過去不饒益事故。
 Unable to tolerate unfavorable events in the present and past.
二者、覆藏過失。
 Both, cover up mistakes.
由覆藏故，惡作燒惱故。
 It is caused by covering up and hiding, and it is caused by burning and irritation.
三者、貪染過失。
 Third, greed and mistakes.
希求諸欲及受用故，希求出離怨故。
 It is because we hope to achieve all our desires and enjoy them, and because we hope to be free from resentment.
四者、忘念過失。
 Fourth, forget your mistakes.
攝受不正見故，於斷、心、迷亂故。
 It is due to accepting incorrect views, due to separation, mind, and confusion.
五者、期願過失。
 Fifth, wishful thinking is wrong.
由自輕賤，遠離廣大諸佛菩薩之所加被諸佛國土微妙願故；
 Because of one's own contempt and despicability, one is far away from the subtle wishes of all Buddhas and Bodhisattvas in the land of Buddhas;
由微細意樂引發諸佛法故；
 It is because of the subtle joys of mind that all Buddha Dharmas are triggered;
於一切法殊勝世間興盛差別起憍慢故；
 Because of the differences in the prosperity and prosperity of all Dharmas in this world;
及願彼故。
 And wish him that.
於分別菩薩藏教授勝解勝利無量標釋中，當知有無量無數勝解勝利。
 In the immeasurable standard explanation of the victory and victory taught by the Discriminating Bodhisattva Storehouse, you should know that there are immeasurable and countless victory and victory.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
攝決擇分中有餘依及無餘依二地
 The photo decision is divided into two places: one with Yuyi and one without Yuyi.
如是已說菩薩地決擇。
 This has already been said about the Bodhisattva's decision.
有餘依、無餘依二地決擇，我今當說。
 I will now talk about the choice between those who have more to rely on and those who have no more to rely on.
嗢拕南曰：
 Fu Gaonan said:
離繫、與壽行、　　轉依、住、差別、
 To separate, to live with longevity, to turn to, to live, to be different,
有、常、樂、殊勝、　　異性、自在等。
 Being, constant, happy, extraordinary, different, free, etc.
問：
 ask:
於有餘依涅槃界中現在轉時，一切煩惱當言離繫耶？
 When I turn around now in the realm of nirvana, should all worries be separated from me?
當言不離繫耶？
 Are you saying we are inseparable?
答：
 answer:
當言離繫。
 When talking about separation.
問：
 ask:
於一切苦當言離繫耶？
 Should we say goodbye to all suffering?
當言不離繫耶？
 Are you saying we are inseparable?
答：
 answer:
當言亦離繫，亦不離繫。
 It should be said that it is also separated from the relationship, but also not separated from the relationship.
所以者何？
 So what?
若未來生所有眾苦，當言離繫；
 If you are going to suffer all kinds of suffering in the future, you should say goodbye;
若現在生心所有苦，亦當言離繫。
 If you feel any pain in your mind right now, you should also talk about separation.
若現身中飢苦、渴苦、界不平苦、時節變苦，及餘所有逼迫等苦，當言不離繫。
 If you experience suffering from hunger, thirst, uneven worlds, changing seasons, and all other sufferings such as persecution, you should say that you are not separated from them.
此由現前行故，非諸煩惱所繫縛故。
 This is due to present actions and is not bound by various worries.
問：
 ask:
若一切阿羅漢皆得心自在，何因緣故，不捨壽行入般涅槃，雖苦所逼而久住耶？
 If all Arahants are at ease, why do they not sacrifice their lifespan to enter Parinirvana, and stay there for a long time despite being forced by suffering?
答：
 answer:
功能有差別故。
 There are differences in functions.
所以者何？
 So what?
有一分阿羅漢能捨壽行，一分不能；
 There are some Arhats who can sacrifice their lives, and there are those who cannot;
有一分阿羅漢能增壽行，一分不能故。
 Some Arhats can increase their longevity, but some cannot.
問：
 ask:
若阿羅漢，如先所有六處生起，即如是住相續不滅，無有變異，更有何等異轉依性，而非六處相續而轉？
 If an Arhat has all the six bases arisen in the first place, that is, if he lives like this continuously and without any change, how much more can he depend on the nature of change and transformation instead of continuously turning around in the six bases?
若更無有異轉依者，何因緣故，前後二種依止相似，而今後時煩惱不轉，聖道轉耶？
 If there are no different refuges, why are the two refuges before and after similar, but the troubles in the future are not transferred, and the holy path is transferred?
答：
 answer:
諸阿羅漢實有轉依，而此轉依與其六處異不異性俱不可說。
 All Arhats actually have refuge, but this refuge cannot be said to be different or different from the six places.
何以故？
 Why?
由此轉依真如清淨所顯，真如種性、真如種子、真如集成，而彼真如與其六處異不異性俱不可說。
 From this, the pure nature of the true nature is revealed, the true nature, the true seed, and the true integration. However, the true nature of the true nature and its six differences and sameness cannot be described.
不可說義，如前已辯。
 The meaning cannot be explained, as has been argued before.
是故若問所得轉依與其六處為異不異，非如理問。
 Therefore, if you ask whether the refuge you get is different from the six bases, it is not reasonable to ask.
若此轉依無有體者，應有如前所說過失。
 If this reliance does not have a body, it should be a fault as mentioned before.
謂阿羅漢煩惱應行，道應不行。
 It is said that the troubles of an Arhat should be carried out, but the Tao should not be carried out.
是故當知有轉依性。
 Therefore, you should know that there is a turning point.
世尊依此轉依體性，密意說言：
 The World-Honored One then turned to his body and spoke secretly:
遍計自性中，　　由有執無執，
 All over the self-nature, from attachment to non-attachment,
二種習氣故，　　成雜染清淨。
 The two kinds of habits make the impurities pure.
是即有漏界，　　是即無漏界，
 Yes, there is a boundary of leakage. Yes, there is no boundary of leakage.
是即為轉依，　　清淨無有上。
 This is turning for refuge, and it is pure and unsurpassed.
如屠牛師，或彼弟子，以利牛刀殺害牛已，於內一切斫刺椎剖，骨肉筋脈皆悉斷絕，復以其皮張而蔽之，當言此牛與皮非離、非合。
 For example, if a cattle butcher or one of his disciples kills a cow with a sharp knife, cuts out all the vertebrae inside, cuts off all the bones, flesh, tendons, and then covers it with its skin, it should be said that the cow and the skin are neither separated nor combined. .
如是諸阿羅漢既得轉依，由慧利刀，斷截一切結、縛、隨眠、隨煩惱、纏已，當言與六處皮非離、非合。
 In this way, all Arhats who have taken refuge and used the sharp knife of wisdom to cut off all knots, fetters, sleep, troubles, and entanglements should say that they are neither separated nor united with the six bases of skin.
又已轉依諸觀行者，雖取眾相，當知與昔所取差別。
 Also, those who have turned to various ways of observing and practicing, even if they take the common appearance, should know the difference from what they have taken in the past.
此所取相，猶如真如自內所證，不可以言說示於他；
 This phenomenon is as if it is true within itself and cannot be expressed in words or shown to others;
我所觀相如是如是。
 What I see is like this.
問：
 ask:
諸阿羅漢住有餘依涅槃界中，住何等心，於無餘依般涅槃界當般涅槃？
 Arhats who live in the realm of nirvana with remaining support, what kind of mind do they live in to achieve parinirvana in the realm of parinirvana with no remaining support?
答：
 answer:
於一切相不復思惟，唯正思惟真無相界，漸入滅定滅轉識等，次異熟識捨所依止。
 No longer thinking about all forms, only thinking about the true formless realm, gradually entering the state of cessation, concentration, annihilation, turning consciousness, etc., and relying on the familiar consciousness.
由異熟識無有取故，諸轉識等不復得生，唯餘清淨無為離垢真法界在。
 Since there is no access to different and familiar consciousnesses, all transferred consciousnesses are no longer reborn, and only the pure and unconditioned true Dharma realm remains.
於此界中般涅槃已，不復墮於天、龍、藥叉、若乾達縛、若緊㮈洛、若阿素洛、若人等數。
 Having attained parinirvana in this world, you will no longer fall into the realm of gods, dragons, yakshas, takas, ruojingluo, ruasuluo, or human beings.
以要言之，所有有情假想施設，遍於十方一切界、一切趣、一切生、一切生類、一切得身、一切勝生、一切地中，非此更復墮在彼數。
 In summary, all sentient beings' imaginary facilities are present in all realms, all destinations, all lives, all living species, all bodies, all transcendent lives, and all lands in the ten directions. Otherwise, they will fall into that number again.
何以故？
 Why?
由此真界離諸戲論，唯成辦者內自證故。
 This is why the true world is separated from all dramas and theories, and can only be realized by those who have achieved it.
問：
 ask:
於有餘依涅槃界中、若無餘依涅槃界中，已般涅槃諸阿羅漢有何差別？
 In the realm of Nirvana with remaining attachments and in the realm of Nirvana without remaining attachments, what is the difference between Arahants who have already attained parinirvana?
答：
 answer:
住有餘依，墮在眾數；
 If you live with a little support, you will fall into the crowd;
住無餘依，不墮眾數。
 Live without any remaining support, and do not fall into the crowd.
住有餘依，猶有眾苦；
 There is still a lot of support to live in, but there are still many sufferings;
住無餘依，永離眾苦。
 Live without any support, forever free from suffering.
住有餘依所得轉依，猶與六處而共相應；
 The refuge obtained by living in Yuyi still corresponds to the six places;
住無餘依，永不相應。
 Live without any support and never respond.
問：
 ask:
若無餘依涅槃界中已般涅槃，所有轉依永與六處不相應者，彼既無有六處所依，云何而住？
 If there is no remaining support for parinirvana in the realm of nirvana, and all the attachments will never correspond to the six places, then how can they live since they have no support in the six places?
答：
 answer:
非阿羅漢所得轉依六處為因，然彼唯用緣真如境修道為因，是故六處若有若無，尚無轉依成變異性，何況殞沒。
 It is not the cause of the Arahant to rely on the six bases, but he only uses the condition of true suchness to cultivate the Tao as the cause. Therefore, if the six bases are present or not, there will be no variability in turning to the six bases, let alone disappear.
又復此界非所遍知，非所應斷，故不可滅。
 Furthermore, this realm is not universally known and cannot be destroyed, so it cannot be destroyed.
問：
 ask:
於無餘依涅槃界中般涅槃已，所得轉依當言是有，當言非有？
 In the realm of nirvana without any remaining reliance, parinirvana has already occurred. Should the obtained reliance be said to exist, or should it be said that it does not exist?
答：
 answer:
當言是有。
 Of course there is.
問：
 ask:
當言何相？
 What should I say?
答：
 answer:
無戲論相，又善清淨法界為相。
 There is no drama about the appearance, and the appearance of the good and pure Dharma Realm is the appearance.
問：
 ask:
何因緣故，當言是有？
 For what reason should it be said that there is?
答：
 answer:
於有餘依及無餘依涅槃界中，此轉依性皆無動法；
 In the realm of nirvana with and without residual dependence, this turning dependence has no movement;
無動法故，先有後無不應道理。
 There is no moving law, so there is no reason why there should be something first and then nothing.
又此法性非眾緣生，無生無滅。
 Furthermore, this Dharma-nature is not conditioned by all beings, and has neither birth nor death.
然譬如水澄清之性，譬如真金調柔之性，譬如虛空離雲霧性。
 However, it is like the clear nature of water, the soft nature of real gold, and the separation of clouds and mist in space.
是故轉依，當言是有。
 Therefore, it should be said that there is a turning point.
問：
 ask:
當言是常，當言無常？
 Should we say it is permanent or should we say it is impermanent?
答：
 answer:
當言是常。
 That's true.
問：
 ask:
何因緣故，當言是常？
 For what reason should it be said that it is constant?
答：
 answer:
清淨真如之所顯故。
 That’s why the purity and truth are revealed.
非緣生故，無生滅故。
 There is no cause of birth, no cause of birth and death.
問：
 ask:
當言是樂，當言非樂？
 Should we say it is happiness, should we say it is not happiness?
答：
 answer:
由勝義樂，當言是樂，非由受樂說名為樂。
 It should be said that it is happiness based on the ultimate meaning of happiness, and it is called happiness if it is not based on the enjoyment of feelings.
何以故？
 Why?
一切煩惱及所生苦皆超越故。
 All worries and suffering are transcended.
問：
 ask:
於無餘依涅槃界中般涅槃者，為有少分差別意趣殊異不耶？
 In the realm of nirvana without any remaining attachment, there is little difference in the meaning and taste of those who have attained parinirvana.
答：
 answer:
一切無有。
 Nothing.
所以者何？
 So what?
非此界中可得安立下中上品；
 It is not possible to establish the lower, middle and higher grades in this world;
不可施設高下勝劣，此是如來、此聲聞等。
 Don't use superiority to defeat inferiority. This is the Tathagata, this voice-hearer, etc.
問：
 ask:
何因緣故，無有差別？
 Why is there no difference?
所以者何？
 So what?
諸聲聞等有餘殘障，於無餘依涅槃界中而般涅槃，佛一切障永無所有。
 All voice-hearers and others who have disabilities will achieve parinirvana in the realm of nirvana without any remaining support. The Buddha will never have any obstacles.
答：
 answer:
住有餘依涅槃界中，可得安立有障、無障；
 Living in the realm of Nirvana, one can be established with and without obstacles;
住無餘依涅槃界中，畢竟無障可立差別。
 Dwelling in the realm of nirvana without any remainder, after all, there is no obstacle to make a difference.
何以故？
 Why?
於此界中，一切眾相及諸麁重，皆永息故，皆永滅故。
 In this world, all the appearances and all the elements will cease forever, and they will all be destroyed forever.
所以者何？
 So what?
諸阿羅漢住有餘依涅槃界時，一切眾相非悉永滅，異熟麁重亦非永滅，由彼說有煩惱習氣，即觀待彼相及麁重，安立有障。
 When Arhats are living in the realm of Nirvana, all the appearances are not permanently extinguished, and the strange and familiar colors are not destroyed forever. From this, it is said that there are troubles and habits, that is, when observing the appearance and the colors, there are obstacles in the establishment.
住無餘依涅槃界時，彼永無有。
 When he abides in the realm of nirvana without any remnant, he will never exist.
是故當知，於此界中無有有障、無障差別。
 Therefore, you should know that in this world there is no distinction between obstacles and obstacles.
問：
 ask:
若此界中，永無有障，如諸如來離一切障，阿羅漢等亦復如是。
 If there are never any obstacles in this world, just as Tathagata is free from all obstacles, so will Arahants.
何因緣故，阿羅漢等不同如來作諸佛事？
 Why do Arhats and others not perform the Buddha's deeds differently from the Tathagata?
答：
 answer:
彼闕所修本弘願故，又彼種類種性爾故，阿羅漢等決定無有還起意樂而般涅槃，是故不能作諸佛事。
 Because of the original great vows that he has cultivated, and because of his species nature, Arahants and others have decided that there will be no rebirth, happiness and parinirvana, so they cannot do all the Buddha's deeds.
問：
 ask:
於無餘依涅槃界中般涅槃者，所有無漏界此與諸色，當言有異，當言無異？
 In the realm of nirvana without residue, in the realm of parinirvana, should we say that there is any difference between this and other forms in the realm of no leakage, or should we say that there is no difference?
答：
 answer:
當言非異，亦非不異。
 It should be said that it is neither different nor the same.
如與諸色，與諸受等，當知亦爾。
 Just like with various forms, with various feelings, etc., you should know this.
與一切行、與一切界、與一切趣，亦復如是。
 It is the same with all actions, all realms, and all interests.
問：
 ask:
於無餘依涅槃界中般涅槃者，於色等法，當言獲得自在，當言不得自在？
 In the realm of nirvana without any remaining dependence, in the realm of parinirvana, should we say that we are at ease with matter and other dharmas, or should we say that we are not at ease?
答：
 answer:
當言獲得自在。
 Be at ease.
問：
 ask:
此所得自在，當言能現在前，當言不能現在前？
 This obtained freedom, should it be said that it can be present before, or should it be said that it cannot be present before?
答：
 answer:
一分能現在前，一分不能現在前。
 One point can be in front of now, one point cannot be in front of now.
謂諸如來，於無餘依涅槃界中般涅槃已，能現在前，所餘不能令現在前。
 It is said that the Tathagata has attained parinirvana in the realm of nirvana without any remaining attachments, and can appear before him, but the rest cannot be caused to appear before him.
問：
 ask:
若此界中離諸戲論，由此因緣不墮眾數，云何復能起現在前？
 If there are no dramas in this world, and if the causes and conditions do not fall into the masses, how can they appear before the present?
答：
 answer:
由先發起正弘願故，又由修習與彼相似道勢力故。
 It is because of first initiating great aspirations, and also because of practicing the power of Tao similar to that of others.
譬如正入滅盡定者，雖無是念：
 For example, if someone is entering the state of cessation, even though he has no such thoughts:
我於滅定當可還出，或出已住。
 I should be able to come out of the samadhi of annihilation, or I may have already lived in it.
然由先時加行力故，還從定出，依有心行而起遊行。
 However, due to the previous addition of force, it is still possible to proceed from concentration and move according to the intention.
當知此中道理亦爾。
 You should know the truth behind this.
問：
 ask:
迴向菩提聲聞，為住無餘依涅槃界中，能發趣阿耨多羅三藐三菩提耶？
 Dedicated to the sound-hearers of Bodhi, in order to abide in the realm of nirvana without any residue, can one achieve Anuttarasamyaksambodhi?
為住有餘依涅槃界耶？
 Why do you want to live in the realm of Nirvana?
答：
 answer:
唯住有餘依涅槃界中可有此事。
 This can only happen if you live in the realm of nirvana.
所以者何？
 So what?
以無餘依涅槃界中，遠離一切發起事業，一切功用皆悉止息。
 In the realm of Nirvana with nothing left to live, stay away from all initiated undertakings, and all functions will cease.
問：
 ask:
若唯住有餘依涅槃界中，能發趣阿耨多羅三藐三菩提者，云何但由一生，便能證得阿耨多羅三藐三菩提耶？
 If only those who can attain Anuttarasamyaksambodhi while living in the realm of Nirvana, how can they achieve Anuttarasamyaksambodhi in just one lifetime?
所以者何？
 So what?
阿羅漢等尚當無有所餘一生，何況當有多生相續。
 Arhats and others should not have anything left in their lives, let alone have many lives to last.
答：
 answer:
由彼要當增諸壽行，方能成辦。
 Only by increasing longevity can this be accomplished.
世尊多分依此迴向菩提聲聞，密意說言：
 The World-Honored One dedicated many parts of his life to the Bodhisattvas and said secretly:
物類善男子，若有善修四神足已，能住一劫，或餘一劫。
 A good man of all kinds, if he has cultivated the Four Gods well enough, he can live for one calamity or one more calamity.
餘一劫者，此中意說過於一劫。
 If there is one calamity left, this means that one calamity is exceeded.
彼雖如是增益壽行，能發趣阿耨多羅三藐三菩提，而所修行極成遲鈍，樂涅槃故，不如初心始業菩薩。
 Although he can increase his longevity by practicing this way and be able to achieve Anuttara-samyak-sambodhi, his practice will become extremely dull and he will not be as good as the Bodhisattva with the First Mind and the First Karma because of his joy in Nirvana.
彼既如是增壽行已，留有根身，別作化身，同法者前方便示現於無餘依般涅槃界而般涅槃。
 Having thus extended his lifespan, he left his roots and body, and became another incarnation. The same method as before appeared in the realm of parinirvana without any remaining support, and he attained parinirvana.
由此因緣，皆作是念：
 Due to this reason, we all have these thoughts:
某名尊者，於無餘依般涅槃界已般涅槃。
 A certain venerable person has achieved parinirvana in the realm of parinirvana without any remaining support.
彼以所留有根實身，即於此界贍部洲中，隨其所樂，遠離而住，一切諸天尚不能覩，何況其餘眾生能見。
 With the roots and real body left behind, he lives in the supporting islands of this world as he pleases and lives far away. All the gods cannot see him, let alone other living beings.
彼於涅槃多樂住故，於遍遊行彼彼世界，親近供養佛菩薩中，及於修習菩提資糧諸聖道中，若放逸時，諸佛菩薩數數覺悟；
 Because he abides in the many joys of Nirvana, he wanders around that world, gets close to and makes offerings to Buddhas and Bodhisattvas, and practices the holy path of enlightenment. If he relaxes, numerous Buddhas and Bodhisattvas will become enlightened;
被覺悟已，於所修行能不放逸。
 Once you have been awakened, you will not let go of your practice.
問：
 ask:
若阿羅漢迴向菩提，便能證得阿耨多羅三藐三菩提者，何因緣故，一切阿羅漢不皆迴向無上菩提？
 If an Arhat dedicates himself to Bodhi, he will be able to attain Anuttarasamyaksambodhi. Why is it that all Arhats do not dedicate themselves to Supreme Bodhi?
答：
 answer:
由彼種性有差別故。
 Because there are differences in their natures.
所以者何？
 So what?
諸阿羅漢現見種性有多差別，謂或見有諸阿羅漢俱分解脫，或復見有唯慧解脫，於無餘依般涅槃界而般涅槃。
 Arhats now see that there are many differences in caste nature. It is said that some Arhats may be seen to be liberated, or they may be liberated by wisdom alone and achieve parinirvana in the realm of parinirvana without any remaining support.
是故當知，由彼種性有差別故，非一切阿羅漢皆能迴向無上菩提。
 Therefore, you should know that due to differences in their natures, not all Arahants can dedicate themselves to the Supreme Bodhi.
復次，迴向菩提聲聞，或於學位即能棄捨求聲聞願，或無學位方能棄捨。
 Again, if you dedicate yourself to the Bodhisattva Sravakas, you may be able to give up and seek the Sravaka vows with a degree, or you may be able to give them up without a degree.
由彼根性有差別故，所待眾緣有差別故。
 Because their roots are different, the conditions they treat are different.
如迴向菩提聲聞，由遇緣故，乘無上乘而般涅槃。
 Just like dedicating oneself to the bodhisattva, due to encountering circumstances, he takes the unsurpassed vehicle and achieves parinirvana.
如是菩薩，設為如來及諸菩薩之所棄捨，因棄捨故，若遭尤重求下劣乘般涅槃緣，應乘下乘而般涅槃。
 Such a Bodhisattva should be abandoned by the Tathagata and other Bodhisattvas. Because of this abandonment, if he encounters the condition of seeking parinirvana in the inferior vehicle, he should take the inferior vehicle and attain parinirvana.
然無處無容，諸佛菩薩如是放逸，棄捨於彼，定無是處。
 However, there is nowhere to be tolerated. If the Buddhas and Bodhisattvas are so careless and abandoned, there will be no place for them.
復次，迴向菩提聲聞，若隨證得阿耨多羅三藐三菩提，爾時即同如來，於無餘依般涅槃界而般涅槃。
 Again, if you devote yourself to the bodhisattvas and realize Anuttarasamyaksambodhi, then you will attain parinirvana just like the Tathagata in the realm of parinirvana without any remaining support.
問：
 ask:
迴向菩提聲聞，從本已來，當言聲聞種性，當言菩薩種性？
 Dedicated to the Bodhi Sravakas, from the original self, should we talk about the nature of the Sravakas, and should we talk about the nature of the Bodhisattvas?
答：
 answer:
當言不定種性。
 Of course, caste is not determined.
譬如安立有不定聚諸有情類，於般涅槃法性聚中，當知此是不定種性。
 For example, if there are all kinds of sentient beings who have an indefinite agglomeration, and in the aggregation of parinirvana dharma-nature, you should know that this is an indefinite species-nature.
復次，彼即於此住處轉時，如無死畏，如是亦無老病等畏。
 Again, when he returns to this abode, he has no fear of death, nor does he have any fear of old age, sickness, etc.
如來亦爾。
 So is the Tathagata.
彼及所餘，於無餘依涅槃界中般涅槃者，於十方界當知究竟不可思議，數數現作一切有情諸利益事。
 Those who have attained parinirvana in the realm of nirvana without any remnants, and those who have attained parinirvana in the realm of the ten directions, should know the ultimate inconceivability and perform numerous beneficial deeds for all sentient beings.
如首楞伽摩三摩地中，說幻師喻、若商主喻、若船師喻，當知此中道理亦爾，是名最極如來祕密。
 For example, in Surangama Samadhi, the metaphor of the illusionist, the metaphor of the merchant, and the metaphor of the boat master are said. You should know the truth behind this. This is called the secret of the most extreme Tathagata.
於此及餘種種差別如來祕密，勝解行地修行菩薩下忍轉時，隨其勝解差別而轉；
 This and the other secrets of the Tathagata with different distinctions, when the Bodhisattva practicing the ground of supreme understanding practices and turns in endurance, he will turn according to his superior understanding of the differences;
從此轉勝進入增上意樂淨地，如是乃至於九地中，展轉增進勝解清淨；
 From then on, he will advance to the pure land of increased spiritual happiness, and in this way, he will advance to the nine realms and advance to the pure land of superior understanding;
第十地中，於此勝解最善清淨。
 Among the tenth level, this is the most perfect and pure solution.
於彼如來諸祕密中，是諸菩薩應正隨轉。
 Among the secrets of the Tathagata, these Bodhisattvas should be following him.
當知如來如是祕密，不可思議、不可度量，超過一切度量境界。
 You should know that the secret of the Tathagata is inconceivable and immeasurable, exceeding all realms of measurement.
問：
 ask:
於法決擇，總義云何？
 What is the overall meaning of making a decision based on law?
答：
 answer:
由品類差別，　　而建立諸法；
 Dharmas are established based on category differences;
即於彼釋難，　　分別一行等。
 That is to say, he will solve the problem and distinguish one line from another.
如是應知此中總義。
 So you should know the general meaning of this.
於此地中餘決擇文，更不復現。
 In this place, Yu decided to write, let alone reappear.
當知於彼一一地中，皆有無量決擇差別，我今且略開示少分。
 You should know that there are countless differences in decisions in each of these places. I will briefly explain a few of them now.
由此方隅、由此所學、由此教導，諸有智者餘類應思。
 From this corner, from this learning, from this teaching, the rest of the wise should think about it.
瑜伽師地論卷第八十
 Volume 80 of Yogi's Earth Treatise

3 - *vyākhyāna-saṃgrahanī 攝釋分 Agama sutra analysis

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#【經文資訊】大正新脩大藏經 第 30 冊 No.
 #【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No.
1579 瑜伽師地論
 1579 Yogi's Discourse on Earth
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2023-11-09
 2023-11-09
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
 #[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
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瑜伽師地論卷第八十一彌勒菩薩說
 Volume 81 of the Yogi Earth Treatise on Maitreya Bodhisattva
三藏法師玄奘奉　詔譯
 Translated by the imperial edict of Tripitaka master Xuanzang
攝釋分之上
 Above the shooting points
如是已說攝決擇。
 This is what has been said about photography and decision-making.
云何攝釋？
 How can I explain it?
總嗢拕南曰：
 General Manager Caonan said:
體、釋、文、義、法、　　起、義、難、次、師、
 Style, explanation, text, meaning, method, origin, meaning, difficulty, times, teacher,
說眾、聽、讚佛　　略廣、學勝利。
 Talking to the public, listening, praising the Buddha is broad, and learning is successful.
云何為體？
 What is the body of cloud?
謂契經體。
 It is called the scripture body.
略有二種。
 There are slightly two types.
一、文，二、義。
 One, literature, two, righteousness.
文是所依，義是能依。
 Wen is what we rely on, and righteousness is what we can rely on.
如是二種，總名一切所知境界。
 These two types are collectively called the realm of all knowledge.
云何為釋？
 What is the explanation?
謂略有五。
 It is said to be slightly five.
一者、法，二者、等起，三者、義，四者、釋難，五者、次第。
 The first is Dharma, the second is etiquette, the third is righteousness, the fourth is resolving difficulties, and the fifth is sequence.
云何為文？
 What is the meaning of writing?
謂有六種。
 It is said that there are six kinds.
一者、名身，二者、句身，三者、字身，四者、語，五者、行相，六者、機請。
 The first is the body of the name, the second is the body of the sentence, the third is the body of the word, the fourth is the language, the fifth is the behavior, and the sixth is the invitation.
名身者，謂共知增語。
 The person who names the body means that the common knowledge increases the language.
此復略說有十二種。
 There are twelve types of this complex theory.
一者、假立名，二者、實事名，三者、同類相應名，四者、異類相應名，五者、隨德名，六者、假說名，七者、同所了名，八者、非同所了名，九者、顯名，十者、不顯名，十一者、略名，十二者、廣名。
 The first is false names, the second is real names, the third is names corresponding to the same kind, the fourth is names corresponding to different types, the fifth is names that follow virtue, the sixth is hypothetical names, the seventh is names that have the same name, and the eighth is , non-identical names, the ninth one is a clear name, the tenth one is not a clear name, the eleventh one is abbreviated name, the twelve one is a broad name.
假立名者，謂於內假立我及有情、命者等名，於外假立瓶、衣等名。
 Those who falsely establish names mean that internally they falsely establish names such as self, sentient beings, and destiny, and externally they falsely establish names such as bottles and clothes.
實事名者，謂於眼等、色等諸根義中，立眼等名。
 The name of actual things refers to the names of eyes, etc., among various root meanings such as eyes, color, etc.
同類相應名者，謂有情、色、受、大種等名。
 Those with similar names and corresponding names are called beings such as emotions, forms, feelings, and major species.
異類相應名者，謂佛授、德友、青、黃等名。
 Those with different corresponding names are named Buddha, Deyou, Qing, Huang, etc.
隨德名者，謂變礙故名色，領納故名受，發光故名日，如是等名。
 Those who follow the name of virtue are called change, so it is called color, receiving, so it is called receiving, shining, so it is called sun, and so on.
假說名者，謂呼貧名富，若餘所有不觀待義，安立其名。
 Those who pretend to be famous are those who call the poor and famous for the rich. If the rest of the people do not regard justice, they will establish their names.
同所了名者，謂共所解想。
 Those who have the same name are said to have the same interpretation.
與此相違，是非同所了名。
 Contrary to this, right and wrong are in the same name.
顯名者，謂其義易了。
 Those who show their names say that their meanings have changed.
不顯名者，謂其義難了，如達羅弭茶明呪等。
 Those who do not reveal their names are said to have difficult righteousness, such as Duluo Mi Cha Ming Gu and so on.
略名者，謂一字名。
 Those with abbreviated names are called one-word names.
廣名者，謂多字名。
 Those with wide names are called multi-character names.
句身者，謂名字圓滿。
 The body of the sentence means that the name is complete.
此復六種。
 There are six more types.
一者、不圓滿句，二者、圓滿句，三者、所成句，四者、能成句，五者、摽句，六者、釋句。
 The first one is an incomplete sentence, the second one is a perfect sentence, the third one is a completed sentence, the fourth one is a sentence that can be completed, the fifth one is a sentence, and the sixth one is an interpretation sentence.
不圓滿句者，謂文不究竟，義不究竟。
 If the sentence is not perfect, the text is incomplete and the meaning is incomplete.
當知復由第二句故，方得圓滿。
 It should be understood that only by the second sentence can it be completed.
如說：
 As said:
諸惡者莫作，　　諸善者奉行，
 Do not do evil things, practice good things,
善調伏自心，　　是諸佛聖教。
 Being good at taming your own mind is the holy teaching of all Buddhas.
若唯言諸惡，則文不究竟。
 If you only talk about evil things, the article will not be thorough.
若言諸惡者，則義不究竟。
 If you talk about evil things, then the righteousness is not final.
更加莫作，方得圓滿，即圓滿句。
 Only by doing more can you achieve perfection, that is, a perfect sentence.
所成句者，謂前句由後句方得成立。
 The sentence is formed by saying that the previous sentence can only be established from the following sentence.
如說：
 As said:
諸行無常，　　有起盡法，　　生必滅故，
 All actions are impermanent, they have their origins and cessation, and their birth must cease.
彼寂為樂。
 He is happy in silence.
此中為成諸行無常，故次說言有起盡法。
 This is because all actions are impermanent, so it is said that there are beginnings and endings.
前是所成，即所成句；
 The former is what is formed, that is, the sentence is formed;
後是能成，即能成句。
 Finally, if it can be completed, it can be completed into a sentence.
摽句者，如言善性。
 Those who write sentences are like expressing their good nature.
釋句者，謂正趣善士。
 The person who explains the sentence is called a good person with good interests.
字身者，謂若究竟、若不究竟，名句所依四十九字。
 The body of the character refers to whether it is ultimate or not, and the famous sentence is based on forty-nine characters.
此中欲為名首，名為句首。
 This is the beginning of the name and the beginning of the sentence.
句必有名，名必有字。
 A sentence must have a name, and a name must have a word.
若唯一字，則不成句。
 If there is only one word, it cannot form a sentence.
又若有字名所不攝，唯字無名。
 Also, if there is a name that cannot be captured, the only word is without a name.
問：
 ask:
何因緣故，施設名等三種身耶？
 What is the reason for giving birth to three kinds of bodies such as name?
答：
 answer:
為令領受諸增語觸所生受故。
 In order to receive the feelings arising from the increased speech and contact.
問：
 ask:
名是何義？
 What does the name mean?
答：
 answer:
能令種種共所了知，故名為名。
 It can make all kinds of things understood, so it is named.
又能令意作種種相，故名為名。
 It can also make the mind make various appearances, so it is named Ming.
又由語言之所呼召，故名為名。
 It is also called by language, so it is named.
攝受諸名，究竟顯了不現見義，故名為句。
 The names that are taken in and accepted have the ultimate meaning of not appearing, so they are called sentences.
隨顯名句，故名為文。
 Along with the famous sentences, it is called Wen.
如世尊說：
 As the Blessed One said:
增語、增語路，乃至廣說。
 Increase the language, increase the way of speaking, and even speak more widely.
此中增語者，謂一切眾同類相應名。
 The additional words here refer to the corresponding names of all people of the same kind.
增語路者，謂并眾同類欲，能起彼故。
 Those who add the language method say that the same desire among others can arouse it.
詞者，謂彼相應語。
 The poet refers to the corresponding words.
又即此語，各別於彼彼處若摽、若釋，彼所依處名為彼路。
 In other words, this saying is different from other places, such as Ruodu and Ruoshi, and the place it relies on is called that way.
施設者，謂一一分別施設建立。
 Facilitators refer to the establishment of facilities one by one.
彼所依處名為彼路。
 That place is called that road.
欲即是詞，無有別欲。
 Desire is the word, there is no other desire.
此即增語施設之路。
 This is the way to increase language facilities.
又名身等略有六種依處。
 Also known as the body, there are six kinds of bases.
一者、法，二者、義，三者、補特伽羅，四者、時，五者、數，六者、處所。
 The first is Dharma, the second is righteousness, the third is Bu Te Jia Luo, the fourth is time, the fifth is number, and the sixth is place.
彼廣分別，當知已如聞所成地。
 He is widely differentiated, and you should know that you have already accomplished what you have heard.
語者，當知略具八分。
 The speaker should know that it has eight points.
謂先首、美妙等。
 It is said to be first, wonderful, etc.
由彼語文句等相應，乃至常委分資糧故，能說正法。
 Because the words, sentences, etc. correspond to each other, and even the members of the Standing Committee share their qualifications, they can speak the righteous Dharma.
先首語者，趣涅槃宮為先首故。
 The first person to speak is because the Palace of Nirvana is the first.
美妙語者，其聲清美，如羯羅頻迦音故。
 Those who speak beautifully have a clear and beautiful sound, just like the sound of Karabinka.
顯了語者，謂詞句文皆善巧故。
 Those who express their language are skillful in their predicates and sentences.
易解語者，巧辯說故。
 He who understands the language easily can explain it skillfully.
樂聞語者，引法義故。
 Those who are happy to listen to the words will quote the meaning of the Dharma.
無依語者，不依希望他信己故。
 Those who have no words to rely on, don’t rely on hope that they will believe in themselves.
不違逆語者，知量說故。
 Those who do not contradict what they say are wise enough to tell the truth.
無邊語者，廣大善巧故。
 Those who speak boundlessly are vast and skillful.
如是八種語，當知略具三德。
 Such eight kinds of language should be understood to have three virtues.
一者、趣向德，謂初一種。
 The first one is to be interested in virtue, which is called the first kind.
二者、自體德，謂次二種。
 The second one, self-generated virtue, is called the second two kinds.
三者、加行德，謂所餘種。
 The third is to add virtue, which is called the remaining species.
相應者，謂名句文身次第善安立故，又依四種道理相應故。
 Correspondence means that the order of famous sentences and tattoos is good and stable, and it also corresponds to the four principles.
助伴者，能成次第故。
 Those who help companions can achieve success.
隨順者，謂解釋次第故。
 Those who follow suit are called explanations.
清徹者，文句顯了故。
 If it is clear and clear, the words and sentences will show the reason.
清淨資助者，善入眾心故。
 Those who are pure sponsors are kind to the people.
相稱者，如眾會故、應供故、稱法故、引義故、順時故。
 Those who are commensurate are as follows: for the sake of meeting, for the sake of offering offerings, for the sake of proclaiming the Dharma, for the sake of introducing meaning, and for the sake of following the time.
常委分資糧者，審悉所作、恒常所作，故名常委；
 The members of the Standing Committee are responsible for distributing funds and materials. They review what they have done and what they do on a regular basis, hence the name Standing Committee;
彼分者，謂正見等，此是彼資糧故。
 Those who are divided are called right views, etc., because this is their material.
行相者，謂諸蘊相應、諸界相應、諸處相應、緣起相應、處非處相應、念住相應。
 The form of action refers to the correspondence of all aggregates, the correspondence of all realms, the correspondence of all places, the correspondence of dependent origins, the correspondence of places and non-places, and the correspondence of mindfulness.
如是等相應語言，或聲聞說、或如來說、或菩薩說，是名行相。
 Such corresponding words may be spoken by voice-hearers, Tathagata, or Bodhisattvas. These are called behaviors.
機請者，謂因機請問而起言說。
 The person who asked for the opportunity means that he started to speak because of the opportunity to ask.
此復根等差別，當知有二十七種補特伽羅。
 With these complex roots and other differences, it should be known that there are twenty-seven kinds of bu Tegara.
此中由根差別，故成二種。
 There are two types because they are different from each other.
一者、鈍根，二者、利根。
 One has a blunt root, the other has a sharp root.
由行差別，故成七種。
 Due to differences in behavior, they are divided into seven types.
謂貪等行，如聲聞地已說。
 It is said that greed and other actions are as mentioned by the Sravakas.
由眾差別，故成二種。
 Due to their differences, they are divided into two types.
一者、在家眾，二者、出家眾。
 One is for lay people, the other is for monks.
由願差別，故成三種。
 Due to differences in wishes, there are three types.
一者、聲聞，二者、獨覺，三者、菩薩。
 The first one is the voice-hearer, the second one is the Solitary Enlightenment, and the third one is the Bodhisattva.
由可救、不可救差別，故成二種。
 Because of the difference between salvageable and unsalvageable, there are two types.
謂般涅槃法、不般涅槃法。
 It is called the Dharma of parinirvana and the Dharma of non-parinirvana.
由加行差別，故成九種。
 Due to the difference in addition, it is divided into nine types.
一、已入正法，二、未入正法，三、有障礙，四、無障礙，五、已成熟，六、未成熟，七、具縛，八、不具縛，九、無縛。
 1. Has entered the dharma, 2. has not entered the dharma, 3. has obstacles, 4. has no obstacles, 5. is mature, 6. is immature, 7. is bound, 8. is not bound, and 9. is not bound.
由種類差別，故成二種。
 Due to differences in types, they are divided into two types.
一者、人，二者、非人。
 One is human, the other is non-human.
如是六文，總有四相，說名為文。
 Such six articles always have four aspects, which are called articles.
一、所說相，謂名身等，行相為後。
 1. The mentioned characteristics refer to the name, body, etc., followed by the physical characteristics.
二、所為相，謂機請攝二十七種補特伽羅。
 2. The appearance is that the machine invites you to take pictures of twenty-seven kinds of Bu Te Jia Luo.
三、能說相，謂語。
 3. Able to express signs and predicates.
四、說者相，謂聲聞、菩薩及與如來。
 4. The speaker’s appearance refers to the voice-hearers, bodhisattvas and Tathagata.
如是六種皆顯於文。
 All six of these are shown in the text.
若闕一種，不能顯義。
 If one is missing, the meaning cannot be revealed.
由能顯義，是故名文。
 Because it can reveal its meaning, it is named Wen.
云何為義？
 What is righteousness?
當知略有十種。
 You should know that there are ten kinds.
一者、地義，二者、相義，三者、作意等義，四者、依處義，五者、過患義，六者、勝利義，七者、所治義，八者、能治義，九者、略義，十者、廣義。
 The first, the meaning of place, the second, the meaning of phase, the third, the meaning of making, etc., the fourth, the meaning of place, the fifth, the meaning of fault, the sixth, the meaning of victory, the seventh, the meaning of governance, the eighth, To be able to govern the meaning, the ninth one is the brief meaning, and the tenth one is the broad meaning.
地義者，略有五地。
 There are five places in the land.
一者、資糧地，二者、加行地，三者、見地，四者、修地，五者、究竟地。
 The first is the foundation ground, the second is the preliminary ground, the third is the view, the fourth is the cultivation ground, and the fifth is the ultimate ground.
又廣分別有十七地，謂五識身地為初，無餘依地為後。
 There are also seventeen levels of broad distinction, which means that the body of five consciousnesses is the first, and the ground without any remaining support is the second.
相義者，當知有五種相。
 Those who understand Xiangyi should know that there are five types of Xiangyi.
一者、自相，二者、共相，三者、假立相，四者、因相，五者、果相。
 The first is the self-phase, the second is the universal phase, the third is the false and established phase, the fourth is the cause-phase, and the fifth is the effect-phase.
如是五相，如思所成地已辯。
 Such are the five phases, just as they have been thought about, they have been argued.
復有五相。
 There are five phases again.
一者、異門相，二者、瑜伽相，三者、轉異相，四者、雜染相，五者、清淨相。
 The first is the phase of different doors, the second is the phase of yoga, the third is the phase of transformation, the fourth is the phase of impurities, and the fifth is the phase of purity.
如是五相，當知如前處處分別。
 If these are the five characteristics, you should know that they are differentiated everywhere as before.
復有五相。
 There are five phases again.
一者、所詮相，二者、能詮相，三者、此二相應相，四者、執著相，五者、不執著相。
 The first is the phase of interpretation, the second is the phase of being able to interpret, the third is the phase of correspondence between these two, the fourth is the phase of attachment, and the fifth is the phase of non-attachment.
所詮相者，謂相等五法，如五事中已說。
 Those who interpret the appearance are said to be equal to the five methods, as has been said in the five things.
能詮相者，謂即於彼依止名等，為欲隨說自性、差別所有語言，應知此即是遍計所執自性相。
 Those who are able to interpret the appearance, that is, rely on the name, etc., and want to speak of the self-nature and distinguish all languages, you should know that this is the self-nature that is grasped by the comprehensive calculation.
此遍計所執自性有差別名，所謂亦名遍計所執，亦名和合所成，亦名所增益相，亦名虛妄所執，亦名言說所顯，亦名文字加行，亦名唯有音聲，亦名無有體相。
 The self-nature of this universal calculation has different names. It is also called what is grasped by universal calculation. It is also called what is formed by harmony. It is also called what is added to. It is also called what is false. It is also called what is revealed by famous sayings. It is also called what words add and do. There is only sound, which is also called having no physical form.
如是等類差別應知。
 If so, you should know the difference.
此二相應相者，謂所詮、能詮更互相應，即是遍計所執自性執所依止。
 These two correspond to each other, that is to say, what is interpreted and what can be interpreted correspond to each other, that is, what is grasped by the omnipresence and what is relied upon by the self-nature.
執著相者，謂諸愚夫，無始時來相續流轉，遍計所執自性執及彼隨眠。
 Those who are attached to the appearance are called foolish people, who will continue to flow from time to time without beginning, counting all the things they cling to on their own nature and their subsequent sleep.
不執著相者，謂已見諦者，如實了知遍計所執相，及彼習氣解脫。
 Those who are not attached to the appearance are said to have seen the truth. They truly understand the omnipresent appearance and are liberated from their habits.
若正分別，如思所成地，應知其相。
 If you distinguish them correctly, as you think about them, you should know their characteristics.
作意等義者，謂七種作意。
 Those with meanings such as meaning are called seven kinds of meaning.
即了相等，如前聲聞地已說。
 That is to say, they are equal, as the sravakas have said before.
復有十智。
 There are ten wisdoms again.
一者、苦智，二者、集智，三者、滅智，四者、道智，五者、法智，六者、種類智，七者、他心智，八者、世俗智，九者、盡智，十者、無生智。
 The first is the wisdom of suffering, the second is the wisdom of gathering, the third is the wisdom of cessation, the fourth is the wisdom of the Tao, the fifth is the wisdom of Dharma, the sixth is the wisdom of species, the seventh is the wisdom of other minds, the eighth is the wisdom of worldliness, and the ninth is , complete wisdom, tenth, unborn wisdom.
此亦如前聲聞地辯。
 This is also argued by the sravakas before.
復有六識身，所謂眼識乃至意識。
 There are six consciousness bodies again, the so-called eye consciousness and even consciousness.
此亦如前五識身地、意地已辯。
 This is also the same as the previous five consciousnesses, body ground and mind ground.
復有九種遍知。
 There are again nine kinds of omniscience.
一者、欲界繫見苦集所斷斷遍知，二者、色無色界繫見苦集所斷斷遍知，三者、欲界繫見滅所斷斷遍知，四者、色無色界繫見滅所斷斷遍知，五者、欲界繫見道所斷斷遍知，六者、色無色界繫見道所斷斷遍知，七者、順下分結斷遍知，八者、色貪盡遍知，九者、無色貪盡遍知。
 First, the realm of desire is omniscient and is bounded by seeing the origin of suffering. Second, the world of formless form is bound by seeing the origin of suffering. Third, the realm of desire is bound by seeing the cessation of suffering. Fourth, the realm of formless and omniscient. It is omniscient and omniscient about the cessation of seeing. The fifth one is the desire realm, which is annihilated and omniscient about the way of seeing. The sixth one is the colorless realm, which is annihilated and omniscient about the way of seeing. The seventh one is the omniscient knowledge of following the division and attachment. Eighth, Form, greed, and omniscience, nine, formless, greed, and omniscience.
如三摩呬多地已辯其相。
 For example, many places of Samadhi have identified their characteristics.
復有三解脫門。
 There are three more doors of liberation.
謂空、無願、無相。
 It is said to be empty, wishless, and phaseless.
當知亦如三摩呬多地已辯其相。
 You should know that it is just like the samadhi that has been identified in many places.
此中應當分別諸法，幾種作意之所思惟，幾智所知，幾識所識，幾種遍知之所遍知，幾解脫門之所解脫。
 Here we should distinguish various dharmas, several types of thoughts that are thought about, several types of knowledge that are known, several types of consciousness that are recognized, several types of omniscient knowledge that are omniscient, and several types of liberation doors that are liberated.
以如是等無量觀門，應觀諸法。
 With such immeasurable contemplation, one should observe all dharmas.
依處義者，略有三種。
 There are three types of righteous persons.
一者、事依處，二者、時依處，三者、補特伽羅依處。
 The first is the place of dependence on things, the second is the place of dependence on time, and the third is the place of complementation.
事依處者，復有三種。
 There are three types of things that depend on the situation.
一者、根本事依處，二者、得方便事依處，三者、悲愍他事依處。
 First, it is the place where fundamental things depend; second, it is the place where convenience is obtained; third, it is the place where compassion and sympathy for others depend.
根本事依處，復有六種。
 There are six kinds of fundamental matters.
一者、善趣，二者、惡趣，三者、退墮，四者、昇進，五者、生死，六者、涅槃。
 The first is good destiny, the second is evil destiny, the third is regression, the fourth is advancement, the fifth is birth and death, and the sixth is nirvana.
得方便事依處，復有十二種。
 There are twelve kinds of ways to obtain convenient things.
謂十二種行。
 It is called twelve kinds of behavior.
一者、欲行，二者、離行，三者、善行，四者、不善行，五者、苦行，六者、非苦行，七者、順退分行，八者、順進分行，九者、雜染行，十者、清淨行，十一者、自義行，十二者、他義行。
 The first is desire to practice, the second is renunciation, the third is good conduct, the fourth is unwholesome conduct, the fifth is asceticism, the sixth is non-ascetic conduct, the seventh is the branch of forward and backward conduct, the eighth is the branch of forward conduct, and the ninth is the branch of forward conduct. , The conduct of impurities, the tenth, the conduct of purity, the eleventh, the conduct of one's own righteousness, the twelve, the conduct of others' righteousness.
悲愍他事依處，復有五種。
 There are five kinds of sadness and sympathy for others.
一者、令離欲，二者、示現，三者、教導，四者、讚勵，五者、慶喜。
 The first is to dissipate desire, the second is to show, the third is to teach, the fourth is to praise, and the fifth is to celebrate.
此中善趣者，謂人天。
 Among them, those who are good are called humans and gods.
惡趣者，謂諸惡趣。
 The bad destinies are called evil destinies.
退墮者，復有二種。
 There are two types of regressors.
一者、不方他，二者、方他。
 The first is not good for him, the second is good for him.
初謂自然壽命退減。
 At first, it was called natural life span reduction.
如壽命退減，如是色力、財富、安樂、名稱、辯才等退減，當知亦爾。
 If your lifespan is diminished, if your sexual power, wealth, happiness, reputation, eloquence, etc. are diminished, you should know this.
方他者，謂族姓退減，自在增上退減，薄少宗葉，言不威肅，智慧弊惡，不能獲得廣大色聲及香味觸，於所受用廣大事中心不喜樂。
 The other side means that the family name has declined, the freedom has increased and declined, the leaves of the ancestors are thin, the speech is not dignified, the wisdom is bad, the color, sound, fragrance and touch are not available, and the heart of the vast things that are used are not happy.
如是等類，名為退墮。
 Such and other categories are called regression.
與此相違，隨其所應，名為昇進。
 Contrary to this, it is called promotion.
生死者，謂即善趣惡趣退墮昇進。
 Life and death are said to be the good and evil realms, their decline and advancement.
涅槃者，謂有餘依及無餘依二涅槃界。
 Nirvana refers to the two realms of Nirvana: those with remaining support and those with no remaining support.
欲行者，謂如十種受用欲中說。
 Those who wish to practice are as mentioned in the ten kinds of desire for enjoyment.
離行者，謂即於彼所受用事知無常等已，厭而出家，受持禁戒，守根門等。
 Those who leave the practice are those who have learned about the impermanence of what they have received, become tired of it, and have left home, and have observed the strict precepts and kept their roots, etc.
善行者，謂施、戒、修善有漏行。
 Those who practice good deeds refer to those who have missed the mark in giving, refraining from doing good deeds, and practicing good deeds.
不善行者，謂三種惡行。
 Those who do not do good deeds are called three kinds of evil deeds.
苦行者，謂露形無衣，如是等類乃至廣說。
 Ascetics are said to be naked without clothes, and so on and so forth.
非苦行者，謂不棄捨如法所得所有安樂。
 Those who are not ascetic mean that they do not give up all the happiness gained by following the Dharma.
遠離二邊，所謂受用欲樂行邊，及與受用自苦行邊；
 Stay away from the two sides, the so-called side of enjoying and practicing pleasure, and the side of practicing self-suffering and suffering;
依止中道，如法追求及正受用衣服等事。
 Follow the Middle Way, pursue things according to the Dharma, and wear your clothes properly.
順退分行者，謂所有行能障壽等諸昇進事。
 Those who follow and retreat from one's actions mean that all actions can hinder things such as longevity and other advancements.
與此相違，當知即是順進分行，如鸚鵡經說。
 Contrary to this, you should know that it is a branch of progress, as the Parrot Sutra says.
雜染行者，略有三種。
 There are basically three types of practitioners of miscellaneous dyes.
一者、業雜染，二者、煩惱雜染，三者、流轉雜染。
 The first one is the defilements of karma, the second one is the defilements of afflictions, and the third one is the defilements of circulation.
當知此中，有九根本句。
 You should know that there are nine basic sentences in this.
謂業雜染有三句，一、貪欲，二、瞋恚，三、愚癡；
 There are three sentences about karmic defilements: first, greed, second, anger, and third, ignorance;
煩惱雜染有四句，即四顛倒；
 There are four sentences about defilements and defilements, namely the four inversions;
流轉雜染有二句，謂無明及有愛。
 There are two sentences about the circulation of defilements, namely ignorance and love.
所以者何？
 So what?
由三不善根，生起種種業雜染故。
 Due to the three unwholesome roots, various karmic defilements arise.
由四顛倒，能發種種煩惱雜染故。
 Due to the four inversions, all kinds of troubles and defilements can arise.
煩惱生已，由無明門，諸出家者能生種種流轉雜染；
 When defilements arise, monks and nuns can develop all kinds of defilements due to the door of ignorance;
由有愛門，諸在家者能生種種流轉雜染。
 Because of the door of love, all kinds of defilements can arise in those who are at home.
清淨行者，略有三學、五地。
 Those who practice purity have some of the three schools and five realms.
謂資糧地乃至究竟地，如先已說。
 It is called the material ground and even the ultimate ground, as mentioned before.
當知學等，有九根本句。
 When you know how to learn, etc., there are nine basic sentences.
謂增上戒學及增上心學，有無貪、無瞋、無癡，在資糧地及加行地；
 It is said that the study of precepts and the study of mind should be improved, and there should be no greed, no hatred, and no delusion, both in the ground of merit and in the ground of preliminaries;
增上慧學，有四無顛倒明及解脫，在見地、脩地及究竟地。
 To increase the knowledge of wisdom, there are four kinds of non-inverted enlightenment and liberation, which are in the view point, the practice point and the ultimate point.
自義行者，謂自利行。
 Those who practice self-righteousness are said to practice self-interest.
如聲聞、獨覺，彼雖或時起利他行，然本期願不唯利他，是故所行名自義行。
 Just like the Sravakas and Sutra Awakabuddhas, although they may sometimes perform altruistic deeds, they are determined not to do altruistic activities in this period. Therefore, what they do is called self-righteous deeds.
他義行者，謂利他行。
 He who acts righteously is said to act altruistically.
如佛菩薩為欲利益無量眾生，為欲安樂無量眾生，乃至廣說。
 For example, Buddhas and Bodhisattvas wish to benefit countless sentient beings and wish to bring peace and happiness to countless sentient beings, and even preach widely.
令離欲者，謂訶責六種黑品諸行，示現過患，令離愛欲。
 Those who want to be freed from desire are said to be responsible for the six black qualities of behavior, which show faults, and to be freed from love and desire.
示現者，謂為令受學白品行故，示現四種真實道理。
 Those who show it are said to show the four true principles in order to make the recipients learn to behave in a white way.
教導者，謂示現已，得信解者，安置學處，令正受行。
 Those who teach, say that the teachings have already been revealed, and those who have gained trust and understanding, will be placed in a place of study, so that they can be practiced properly.
由已於彼得自在故，彼便請言：
 Since he was at ease with Peter, he asked:
我於今者當何所作？
 What should I do now?
唯願教誨。
 Just want to teach.
因告之曰：
 Because he told him:
汝等今者，於如是如是事應正作、應隨學。
 You, now, should do such things properly and learn from them.
讚勵者，謂彼有情若於所知、所行、所得中，心生退屈，爾時稱讚策勵其心，令於彼事堪有勢力。
 Those who praise, say that if the sentient being's heart is aggrieved by what he knows, does, or achieves, then praise and encourage his heart, making him powerful in that matter.
慶喜者，謂彼有情於法隨法勇猛正行，即應如實讚悅，令其歡喜。
 Those who rejoice, saying that those sentient beings are brave and upright in following the Dharma, should praise them as they are and make them happy.
復次，令離欲示現者，或有令離欲而不示現，如教導他令其離欲，而謂彼曰：
 Again, there may be a person who is asked to give up desire but does not show it. For example, if you teach him to give up desire, you say to him:
如某所言不應作者，汝今必定不應復作。
 Just as someone said that the author should not be the author, you must not be the author now.
或怖彼言：
 Or he might say:
汝若作者，我必當作如是如是。
 If you are the author, I will treat it as such.
或復求彼：
 Or ask him again:
汝若是我親愛善友，必不應作。
 If you were my dear and good friend, you should not do this.
或有示現，不令離欲。
 There may be manifestations that will not make you want to leave.
如處中者，示現功德及與過失，而未堪遮令離過失。
 If you are in the middle, you will show your merits and faults, but you will not be able to cover up the faults.
或有令離欲，亦示現。
 There may be instructions to renounce desire, and this may also appear.
如示彼過，令其離欲。
 If you show him his fault, make him renounce his desires.
教導讚勵者，謂初未受學令其受學；
 Those who teach and praise are those who have not learned yet and ask them to learn;
既受學已，未上昇進，令其昇進。
 Having received training, but has not advanced yet, let him advance.
慶喜者，若可慶喜而慶喜時，有五勝利。
 Those who rejoice, if they can rejoice and rejoice, there are five victories.
一者、令彼於己所證其心決定；
 First, let him make his own decision based on what he has proven;
二者、令餘於彼所證功德生趣證心；
 Second, let Yu Yu realize the merits and virtues he has realized and realize his mind;
三者、令誹謗者心得清淨；
 Third, make the slanderer feel pure;
四者、令不清淨者心處中住；
 Fourth, make the impure person's mind dwell in the center;
五者、令清淨者倍復增長。
 Fifth, make the pure ones multiply and multiply.
若有補特伽羅慶他善事，當知造作增長能感悅意天生之業。
 If there is a Putegara who celebrates his good deeds, he should know that the growth of his creations can satisfy his innate karma.
若命終已，隨彼彼生，常聞悅意美妙音聲，一切境界無不悅意。
 If your life is over, you will always hear pleasant and beautiful sounds, and all realms will be pleasant.
復次，欲行或有能感善趣，如為欲故造後善業。
 Again, if you want to do good deeds, you may be able to experience good deeds, such as creating good deeds for the sake of desire.
或有能感惡趣，如以非法攝受諸欲。
 There may be people who are capable of experiencing evil realms, such as engaging in illegal desires.
離行若有毀犯，能感惡趣；
 If there is any violation of the practice, you can feel the bad destiny;
若能成辦，能感善趣，及能作涅槃資糧。
 If it can be done, you can feel the good destiny and become the material for Nirvana.
善行能感善趣，及作涅槃資糧；
 Good deeds can lead to a good destination and provide the means for Nirvana;
不善行能感惡趣。
 Unwholesome deeds lead to bad destinies.
苦行能感惡趣，由依邪見自苦身故；
 Practicing asceticism can lead to suffering from evil destinies, as a result of relying on wrong views;
非苦行能作涅槃資糧。
 Nothing but asceticism can provide the material for Nirvana.
順退分行、順進分行，隨其所應，退墮、昇進。
 The branch of forward and backward is divided into lines of forward and backward, depending on the situation, retreat and advance.
雜染行能感生死，清淨行能證涅槃。
 Impure conduct can lead to birth and death, and pure conduct can lead to nirvana.
自義行唯令自身往善趣，逮昇進，證涅槃；
 Self-righteous conduct can only lead oneself to a good destination, to advance, and to realize Nirvana;
他義行俱令自他往善趣，逮昇進，證涅槃。
 His righteous deeds will lead him to a good destination, advancement, and attainment of Nirvana.
如是三事中，根本事有六種，謂初善趣乃至涅槃為後；
 Among these three things, there are six basic things, which are said to be the first good state and even Nirvana.
得方便事有十二種，謂十二行；
 There are twelve kinds of convenient things, which are called twelve lines;
悲愍他事有五種，謂由五種悲愍眾生。
 There are five types of compassion for other things. It is said that there are five types of compassion for all living beings.
此中由根本事增上力故，依十二行，如其所應，令他離欲乃至慶喜。
 This is because the fundamental thing increases the power, and according to the twelve actions, as it should be, it makes him free from desire and even joyful.
時依處者，謂略有三種言事。
 Depending on the time and place, there are three kinds of things to say.
一者、過去言事，二者、未來言事，三者、現在言事。
 The first one talks about things in the past, the second one talks about things in the future, and the third one talks about things in the present.
如經廣說。
 As the scriptures say.
補特伽羅依處者，謂軟根等二十七種補特伽羅，應知其相。
 The 27 kinds of Bu Te Jia Luo, including soft roots, should know their characteristics.
即依如是如上所說若事、若時、若補特伽羅故，諸佛世尊流布聖教，是故說彼名為依處。
 That is to say, according to the above-mentioned things, at certain times, and at the same time, the Buddhas and World-Honored Ones spread the holy teachings, so that is called the place of reliance.
過患義者，以要言之，於應毀厭義而起毀厭，或法、或補特伽羅。
 Those who overestimate the meaning, use important words, and cause detestation of the despised meaning, or Dharma, or Bu Te Jialuo.
勝利義者，以要言之，於應稱讚義而起稱讚，或法、或補特伽羅。
 Those who are victorious in righteousness should use important words to praise the righteousness that should be praised, whether it is Dharma or Putegara.
所治義者，以要言之，一切雜染行。
 Those who govern righteousness should speak the important words and avoid all defilements.
能治義者，以要言之，一切清淨行。
 Those who can govern righteousness should speak the important words and conduct all things purely.
如貪是所治，不淨為能治；
 Just as greed can be cured, impurity can be cured;
瞋是所治，慈為能治。
 Anger can be cured, but loving-kindness can cure it.
如是等，盡當知。
 If so, you should know it.
略義者，謂宣說諸法同類相應。
 In a nutshell, it means that all dharmas are declared to be of the same kind and correspond to each other.
廣義者，謂宣說諸法異類相應。
 In a broad sense, it means to declare that all dharmas correspond to each other.
復次，說不了義經故，說了義經故。
 Again, it is because the meaning of the Sutra cannot be explained, but because of the meaning of the Sutra it is explained.
復次，有二種略義。
 Again, there are two brief meanings.
一者、名略，二者、義略。
 One is the name, the other is the meaning.
如略義，如是廣義亦有二種。
 There are two kinds of meaning, such as the brief meaning and the broad meaning.
一有名廣，二者、義廣。
 One has a wide reputation, the other has a wide meaning.
如世尊言：
 As the World Honored One said:
舍利子！我所說法或略、或廣，然悟解者甚難可得。
 Relics! What I have said may be brief or extensive, but it is very difficult for those who understand it to understand it.
廣說如經。
 Speak widely as scripture.
當知此中，顯示世尊於契經中文廣義略，於伽他中義廣文略。
 You should know that this shows that the Blessed One has a broad outline of the meaning in the Sutra, and a broad outline of the meaning in the Katha Sutra.
為攝十義，故說中間嗢拕南曰：
 In order to capture the ten meanings, I said in the middle:
諸地、相、作意、　　依處、德、非德、
 All places, aspects, intention, base, virtue, non-virtue,
所對治、能治、　　廣、略義應知。
 You should know the treatment, ability, broadness, and brief meaning.
復次，如是略說佛教體性十種義已，諸說法者，應依聖教尋求十種，若具不具。
 Again, the ten meanings of Buddhist nature have been briefly explained in this way. Those who preach the Dharma should seek for the ten meanings according to the holy teachings, if they are not found.
既自求已，應為他說。
 Since you ask for it yourself, you should speak for him.
如是建立諸經文義體已。
 In this way, the meaning of the scriptures has been established.
諸說法者，應以五相，隨順解釋一切佛經。
 Those who preach the Dharma should interpret all Buddhist sutras according to the five characteristics.
謂初應略說法要，次應宣說等起，次應宣說其義，次應釋難，後應辯次第。
 It is said that the main points of the teaching should be summarized at the beginning, the explanation should be given next, the meaning should be explained next, the difficulties should be explained next, and the argument should be argued at the end.
法者，略有十二種，謂契經等十二分教。
 There are twelve kinds of Dharma, which are called the Twelve Teachings such as the Scriptures.
契經者，謂貫穿義長行直說，多分攝受意趣體性。
 The Qi Sutra refers to the long and direct explanation of the meaning, and the multi-part absorption of the nature of the mind, interest and body.
應頌者，謂長行後宣說伽他，又略摽所說不了義經。
 Those who responded to the chant said that after a long journey, he proclaimed the Gatha, and then briefly copied the Sutra of Incomprehensible Meanings.
記別者，謂廣分別略所摽義，及記命過弟子生處。
 The person who remembers the difference means that the meaning of the difference is widely copied, and the destiny of the disciple is recorded.
諷頌者，謂以句說。
 Those who satirize and praise are said to use sentences.
或以二句，或以三、四、五、六句說。
 Either in two sentences, or in three, four, five or six sentences.
自說者，謂無請而說，為令弟子得勝解故。
 Those who speak by themselves mean that they speak without invitation, in order to enable the disciples to gain victory.
為令上品所化有情安住勝理，自然而說。
 In order to make the sentient beings transformed by the superior grade settle down in the supreme principles, it is said naturally.
如經言：
 As the scripture says:
世尊今者自然宣說。
 The World-Honored One now speaks naturally.
緣起者，謂有請而說。
 Dependent origin is said when there is an invitation.
如經言：
 As the scripture says:
世尊一時依黑鹿子，為諸苾芻宣說法要。
 For a while, the World-Honored One relied on Heiluzi and preached the Dharma to the people.
又依別解脫因起之道，毘奈耶攝所有言說。
 And according to the path of the cause of liberation, Vinaya captures all speeches.
又於是處說如是言：
 And he said this everywhere:
世尊依如是如是因緣，依如是如是事，說如是如是語。
 The World Honored One relies on such and such causes and conditions, and relies on such and such things, and speaks such and such words.
譬喻者，謂有譬喻經，由譬喻故，隱義明了。
 Those who use metaphors say that there is a sutra of metaphors. Because of the metaphors, the hidden meaning is clear.
本事者，謂除本生，宣說前際諸所有事。
 The most important thing is to explain all the things in the past except this life.
本生者，謂宣說己身，於過去世行菩薩行時，自本生事。
 Innate birth refers to declaring one's own body and doing things in one's own self in the past life of the Bodhisattva.
方廣者，謂說菩薩道。
 Fang Guang is said to preach the way of Bodhisattva.
如說七地四菩薩行，及說諸佛百四十種不共佛法。
 For example, it talks about the seven levels and four Bodhisattva practices, and talks about one hundred and forty different Dharma of all Buddhas.
謂四一切種清淨，乃至一切種妙智。
 It is said that all the four kinds are pure, and even all kinds of wonderful wisdom.
如菩薩地已廣說。
 As Bodhisattva has widely said.
又復此法，廣故、多故、極高大故、時長遠故，謂極勇猛，經三大劫阿僧企耶方得成滿，故名方廣。
 This method has been repeated, and the long -term, many reasons, extremely tall and long states, and long distance, are extremely brave.
未曾有法者，謂諸如來、若諸聲聞、若在家者說希奇法。
 If there is no Dharma, it is said that Tathagata, the voice-hearers, and those at home speak strange Dharma.
如諸經中，因希有事起於言說。
 As in the Sutras, it is because of hope that something starts from speaking.
論議者，謂諸經典循環研覈摩呾理迦。
 Those who discuss it say that all the classics are cycled through the core of Maharaja.
且如一切了義經，皆名摩呾理迦。
 And just like all sutras with clear meanings, they are all named Mahalika.
謂於是處，世尊自廣分別諸法體相。
 It is said that in this place, the World-Honored One distinguishes the various forms of dharma.
又於是處，諸聖弟子已見諦迹，依自所證，無倒分別諸法體相，此亦名為摩呾理迦。
 And at this place, all the disciples of the saints have seen the traces of truth, and according to their own realization, they can distinguish the characteristics of all dharma bodies without any incomprehension. This is also called Mahalika.
即此摩呾理迦，亦名阿毘達磨。
 That is to say, this Mahavira is also called Abhidharma.
猶如世間一切書算詩論等，皆有摩呾理迦，當知經中循環研覈諸法體相，亦復如是。
 Just like all the books, poems, treatises, etc. in the world, all have Maharajas. You should know that the same is true for the cyclic study and examination of all dharma entities in the sutras.
又如諸字，若無摩呾理迦，即不明了。
 Another example is the words, if there is no Mojilijia, it will be unclear.
如是契經等十二分聖教，若不建立諸法體相，即不明了；
 If the twelve parts of the sacred teachings such as the Sutra and other scriptures are not established, it will be unclear;
若建立已，即得明了。
 If it is established, it will be understood.
又無雜亂宣說法相，是故即此摩呾理迦，亦名阿毘達磨。
 There is no confusion in the preaching of the Dharma, so this Mahavira is also called Abhidharma.
又即依此摩呾理迦，所餘解釋諸經義者，亦名論議。
 In addition, the rest of the explanations of the meanings of the sutras based on this Mahavira are also called discussions.
等起者，謂由三種若事、若時、若補特伽羅依處故，隨應當說。
 Waiting for it, it is said that there are three kinds of things, times and places that should be explained accordingly.
謂如是補特伽羅有如是行，為令離欲乃至慶喜。
 It is said that Putegara behaves in this way, in order to achieve freedom from desire and even joy.
已說等起。
 Said to wait.
次應說義。
 The second time should explain the meaning.
義者，略有二種。
 There are two types of righteous people.
一者、總義，二者、別義。
 The first one is the general meaning, the second one is the different meanings.
由四種相，當說總義。
 From the four phases, we should talk about the general meaning.
一者、引了義經故；
 First, it is because of the introduction of the Yoshitsune Sutra;
二者、分別事究竟故；
 The two separate things from each other;
三者、行故；
 Third, conduct;
四者、果故。
 Fourth, the result.
行復二種，一者、邪行，二者、正行。
 There are two types of conduct, one is evil conduct, and the other is right conduct.
果亦二種，一者、正行果，二者、邪行果。
 There are two kinds of fruits, one is the fruit of righteous conduct, the other is the fruit of wrong conduct.
由四種相，當說別義。
 There are four different meanings.
一者、分別差別名；
 First, distinguish names;
二者、分別自體相；
 The two are distinguished from each other;
三者、訓釋言詞；
 The third is to explain words;
四者、義門差別。
 Fourth, the difference between righteousness and justice.
訓釋言詞，復由五種方便。
 There are five methods for teaching and explaining words.
一、由相故；
 1. Because of appearance;
二、由自性故；
 2. Due to self-nature;
三、由業故；
 3. Due to karma;
四、由法故；
 4. Due to legal reasons;
五、由因果故。
 5. Cause and effect.
義門差別，當知復由五相。
 The difference between righteousness gates should be understood to be divided into five phases.
一者、自性差別故；
 First, due to differences in self-nature;
二者、界差別故；
 The two have different boundaries;
三者、時差別故；
 Third, the time difference;
四者、位差別故；
 Fourth, the position is different;
五者、補特伽羅差別故。
 Fifth, it is due to the difference between Bu Te Jia Luo.
此中自性差別者，謂色自性有十色處差別，受自性有三受差別，想自性有六想差別，行自性有三行差別，識自性有六識差別。
 Among the differences in self-nature, it means that there are ten differences in the self-nature of form, there are three differences in the self-nature of feelings, there are six differences in the self-nature of thoughts, there are three differences in the self-nature of actions, and there are six differences in the self-nature of awareness.
如是等類，當知諸法自性差別。
 If you are like this, you should know the differences in the nature of all dharmas.
界差別者，謂欲界差別故，色界差別故，無色界差別故。
 The difference in realms is due to the difference in the desire realm, the difference in the form realm, and the difference in the formless realm.
時差別者，謂過去時差別故，未來時差別故，現在時差別故。
 The difference in time means that the past tense is different, the future tense is different, and the present tense is different.
位差別者，當知有二十五種分位差別。
 For those who are different in position, you should know that there are twenty-five kinds of differences in position.
謂下中上三位差別故，苦、樂、不苦不樂三位差別故，善、不善、無記三位差別故，聞思修三位差別故，增上戒、增上心、增上慧三位差別故，內外二位差別故，所取、能取二位差別故，所治、能治二位差別故，現前、不現前二位差別故，因果二位差別故。
 It is said that there are three differences between lower, middle and upper, there are three differences between suffering, happiness and neither pain nor happiness, there are three differences between wholesome, unwholesome and immeasurable, there are three differences between listening, thinking and cultivating, so the moral precepts, mind and mind are increased. The three positions of wisdom are different, the two positions of inner and outer are different, the two positions of what is taken and what can be taken are different, the two positions of what is cured and what can be cured are different, the two positions of present and non-present are different, and the two positions of cause and effect are different.
補特伽羅差別者，如前所說二十七種補特伽羅，應知差別。
 Those who make up the difference between Tegara, as mentioned before, the twenty-seven kinds of Maketegara, you should know the difference.
釋難者，若自設難、若他設難皆應解釋。
 Those who solve difficulties should explain whether they set up difficulties for themselves or others.
當知此難略由五相。
 You should know that this difficulty can be solved by five aspects.
一者、為未了義得顯了故。
 First, it is because the unresolved righteousness has been revealed.
如言：
 As the saying goes:
此文有何義耶？
 What is the meaning of this article?
二者、語相違故。
 The two words contradict each other.
如言：
 As the saying goes:
何故世尊先所說異，今所說異？
 Why did the World Honored One say something different first and now he says something different?
三者、道理相違故。
 The third reason is contrary to the truth.
如有顯示與四道理相違之義。
 If there is any meaning that is contrary to the four principles.
四者、不決定顯示故。
 Fourth, it is not decided to show it.
如言：
 As the saying goes:
何故世尊於一種義，於彼彼處，種種異門差別顯示？
 Why does the World-Honored One show one kind of meaning and all kinds of differences in this and that place?
五者、究竟非現見故。
 Fifth, the ultimate is not due to appearance.
如言：
 As the saying goes:
內我有何體性，有何色相，而言常恒無有變易，如是正住？
 What is the nature and form of the inner self? Is it eternal and unchangeable? How does it abide?
如是等類難相應知。
 It is difficult to know the corresponding categories.
於此五難，隨其次第應當解釋。
 Of these five difficulties, the following should be explained.
謂於不了義難，方便顯了。
 It is said that it is difficult to understand the righteousness, but it is convenient.
於語相違難，顯示意趣隨順會通。
 It is difficult to contradict the words, showing that the meaning and interest are easy to understand.
如於語相違難，顯示意趣隨順會通；
 If the words are contradictory and difficult, it shows that the meaning and interest are easy to understand;
如是於不決定顯示難、於究竟非現見難，當知亦爾。
 In this way, it is difficult to manifest without determination, and it is difficult to see the ultimate non-appearance, so you should know this.
於道理相違難，或以異教而決判之，或復示現四種道理，或復示現因果相應。
 If the principles are contrary to the truth, it may be judged as heresy, or the four principles may be repeated, or the cause and effect shall be repeated.
所謂此言或為增果、或為增因。
 It is said that this statement may increase the effect or increase the cause.
又於釋難應設四記。
 There should also be four notes for resolving difficulties.
一者、一向記。
 One, always remember.
謂為如理來請問者，無倒建立諸法性相。
 It is said that those who come to ask questions based on reason will undoubtedly establish the nature and characteristics of all dharmas.
二者、分別記。
 The two are recorded separately.
謂為如理、或不如理來請問者，開示差別諸法性相。
 If you ask me whether it is rational or unreasonable, I will explain the differences between the various dharma-natures.
三者、反問記。
 Third, rhetorical questions.
謂為令彼戲論問者，自敘己過。
 It is said that those who asked him to play and comment on his story told about his own mistakes.
四者、置記。
 Fourth, record.
由四因緣，默置而記。
 Based on the four causes and conditions, it is recorded silently.
謂無體性故、甚深等故。
 It is said to have no physical nature, is very deep, etc.
此廣如前思所成地已說其相。
 The appearance of this Guang has been described as previously thought.
又如有問如來滅後為有無等，此於世俗及勝義諦所有理趣皆不應記，是故說彼名為置記。
 Also, if there is a question about whether the Tathagata will exist after his death, etc., this should not be remembered in all the conventional and ultimate truths. Therefore, it is called Zhiji.
此中如來約勝義諦，非有性故，不可記別。
 The ultimate truth of the Tathagata covenant in this is because it has no nature and cannot be distinguished.
約世俗諦，所依、能依道相違故，彼果永斷不成實故，亦不可記如來滅後是有無等。
 Conventional truth is based on and can be relied on because it is contrary to the Tao. Therefore, its fruit will never be realized. It is also impossible to remember whether there will be anything after the death of the Tathagata.
次第者，略有三種。
 There are three kinds of order.
一者、圓滿次第，二者、解釋次第，三者、能成次第。
 The first is the perfection stage, the second is the explanation stage, and the third is the ability stage.
為欲顯示此三次第，略引聖教。
 In order to illustrate this third stage, I briefly quote the Holy Scriptures.
如世尊言：
 As the World Honored One said:
我昔出家甚為盛美、第一盛美、最極盛美。
 When I became a monk, I was very beautiful, the most beautiful, the most beautiful.
此言顯示盛美圓滿次第。
 This statement shows the order of perfection and perfection.
又復說言：
 He said again:
我曾處父淨飯王宮，顏容端正，乃至廣說。
 I once lived in the palace of my father Suddhodana. I had a good appearance and even spoke widely.
此言顯示盛美解釋次第。
 This statement shows the order of Shengmei's explanation.
又復說言：
 He said again:
為何義故，盛美出家？
 Why did Shengmei become a monk for the sake of justice?
由見老病死等法故。
 Due to old age, sickness and death.
此言顯示能成次第。
 This statement shows that it can be achieved.
又復經中略說諸法，如言三受，樂受、苦受、不苦不樂受。
 Furthermore, the Sutra briefly explains all kinds of dharmas, such as the three kinds of feeling: pleasant feeling, painful feeling, and neither painful nor pleasant feeling.
如是等類，但顯圓滿次第。
 Such and so on, but showing the perfect order.
由所餘句圓滿此受，故名圓滿。
 The remaining sentences complete this feeling, so it is called perfection.
如受，四諦亦爾。
 If you feel it, so do the Four Noble Truths.
謂先說一句，後後隨順次第宣說。
 It means saying one sentence first, and then speaking in sequence.
能成次第復有二種。
 There are two ways to achieve success.
謂或以前句成立後句，或以後句成立前句。
 Predicate or the previous sentence establishes the following sentence, or the following sentence establishes the previous sentence.
解釋次第，當知亦爾。
 You should know the order of explanation.
師者，謂成就十法，名說法師眾相圓滿。
 The teacher is said to have accomplished the Ten Dharmas, and is called the Dharma Master to achieve perfection.
一者、善於法義。
 One, be good at legal principles.
謂於六種法、十種義，善能解了故。
 It is said that the six kinds of Dharma and the ten kinds of righteousness can be understood by virtue.
二者、能廣宣說。
 Both can spread the word widely.
謂多聞、聞持、其聞積集故。
 It means hearing a lot, holding on to hearing, and accumulating the hearing.
三者、具足無畏。
 The third one is fearless.
謂於剎帝利等勝大眾中，宣說正法無所怯懼故。
 It is said that among the victorious people such as the Kshatriyas, there is no fear in preaching the Dharma.
又因此故，聲不嘶掉，腋不流汗，念無忘失故。
 And because of this, the voice does not hoarse, the armpits do not sweat, and the thoughts are not forgotten.
四者、言詞善巧。
 Fourth, speak skillfully.
謂語工圓滿、八支成就、言詞具足，處眾說法故。
 It means that the speech skills are perfect, the eight limbs are achieved, the words are sufficient, and the Dharma is preached to everyone.
語工圓滿者，謂文句相應、助伴等，乃至廣說。
 Those who have perfect language skills can be said to correspond to sentences, help companions, etc., and even speak widely.
八支成就者，謂此語言先首、美妙等，乃至廣說。
 Those who have attained the eight branches will say that this language is first, wonderful, etc., and even speaks it widely.
五者、善方便說。
 Fifth, be good at explaining convenience.
謂二十種善巧方便宣說正法故，如以時、殷重等。
 It is said that the twenty skillful methods are used to preach the true Dharma, such as using time, diligence, etc.
六者、具足成就法隨法行。
 Sixth, practice the Dharma in accordance with the Dharma.
謂不唯聽聞以為究竟，如其所說，即如是行故。
 It is said that it is not just what you hear and think it is the end, but it is just what it says, that is why it is done.
七者、威儀具足，謂說法時手足不亂，頭不動搖，面無變易，鼻不改異，進止往來威儀庠序故。
 Seventh, the dignity and appearance are sufficient, which means that when speaking the sermon, the hands and feet are not disordered, the head is not shaking, the face is not changing, the nose is not changing, and the movement and movement are dignified and orderly.
八者、勇猛精進，謂常樂聽聞所未聞法，於已聞法轉令明淨，不捨瑜伽，不捨作意，心不捨離內奢摩他故。
 Eighth, be brave and diligent, that is, always be happy to listen to the unheard Dharma, and turn to the clear and clear Dharma after hearing it, never give up yoga, never give up mindfulness, and never give up the inner Samatha.
九者、無有厭倦。
 Nine, there is no boredom.
謂為四眾廣宣妙法，身心無倦故。
 It is said that because he preaches the wonderful Dharma widely to the four peoples, his body and mind are not tired.
十者、具足忍力。
 Tenth, possessing endurance.
謂罵弄訶責終不反報，若被輕蔑不生忿慼，乃至廣說。
 It is said that he will never retaliate if he is scolded and scolded. If he is scorned, he will not be angry and even speak out widely.
說眾者，謂處五眾，宣八種言。
 Those who speak to the public are said to be in the five public places and preach eight kinds of words.
何等為八？
 What is eight?
一者、可憙樂言，二者、善開發言，三者、善釋難言，四者、善分析言，五者、善順入言，六者、引餘證言，七者、勝辯才言，八者、隨宗趣言。
 First, he can speak happily; second, he is good at developing words; third, he is good at explaining difficult words; fourth, he is good at analyzing words; fifth, he is good at speaking smoothly; sixth, he is good at quoting testimonies; seventh, he is good at eloquence. Words, eight, follow the clan's interesting words.
五眾者，一、在家眾，二、出家眾，三、淨信眾，四、邪惡眾，五、處中眾。
 The five groups are: first, those who are lay people, second, those who are monks, third, those who are pure believers, fourth, those who are evil, and fifth, those who are in the middle.
可憙樂言者，當知有五相。
 Those who are happy to talk should know that there are five characteristics.
一、有證因，二、有譬喻，三、語具圓滿，四、文句綺靡，五、言詞顯了。
 1. There are proven causes; 2. There are metaphors; 3. The language is perfect; 4. The sentences are elegant and elegant; 5. The words are clear.
善開發言者，開深隱義令麁顯故，辯麁顯義令深隱故。
 Those who are good at developing words can open up the hidden meanings so that they can be revealed, and they can argue the obvious meanings so that the hidden meanings can be revealed.
善釋難言者，以要言之，當知離五種難，善成就故。
 Those who are good at explaining the difficult to explain should use the key points. They should know how to avoid the five types of difficulties and achieve good results.
善分析言者，於一一法，依增一道理，乃至析為十種，或復過此。
 Those who are good at analyzing words can add one principle to each method, and even analyze it into ten types, or even more than this.
如依三法說，或依四念住，乃至廣說。
 For example, it can be explained according to the three dharma, or it can be explained according to the four kinds of mindfulness, or even widely.
善順入言者，唯善顯現解釋契經、應頌等法，終不引餘外道邪論。
 Those who are good at following the words will only be good at explaining the scriptures, chanting, and other methods, and will not lead to other heretical theories.
引餘證言者，謂引餘經成立所說。
 Those who quote Yu's testimony are said to have established what I said by citing Yu's scriptures.


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