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【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論

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No. 1648 解脫道論卷第一

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

因緣品第一

禮世尊、應供、正遍知！

戒定智慧，　　無上解脫，　　隨覺此法，有稱瞿曇。

若人脫眾難，已得離諸著，成就於勝分，心畏生老死，樂善樂解脫，令到涅槃樂；未到有彼岸，亦令得具足。廣問修多羅、毘曇、毘尼事。此解脫道我今當說。諦聽。

問：云何為戒？答：戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。以戒定慧解脫殊勝功德，能到最勝名稱無量。解脫道者何義？解脫者五解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。云何伏解脫？現修行初禪伏諸蓋，此謂伏解脫。

Here is the complete English translation: Treatise on the Path to Liberation, Volume 1 Composed by Arhat Upatissa, whose name means "Great Light" Translated by Sanghavarman of Funan during the Liang Dynasty Chapter 1: On Causes and Conditions Homage to the World-Honored One, the Worthy of Offerings, the Perfectly Enlightened One! Morality, concentration, and wisdom, The supreme liberation, Understanding these dharmas, One is called Gautama. If one who has escaped numerous difficulties, has already become free from all attachments, has achieved the superior portion, fears birth, old age and death, delights in goodness and liberation, causing attainment of the bliss of nirvana; for those who have not yet reached the other shore, also enabling them to achieve completeness. Broadly inquiring into matters of sutra, abhidharma, and vinaya. I shall now explain this Path to Liberation. Listen carefully. Question: What is meant by morality? Answer: Morality means proper conduct and deportment, concentration means non-distraction, wisdom means understanding and awareness, liberation means freedom from bondage, supreme means without outflows, understanding means knowledge and attainment, these dharmas means the four noble truths, Gautama refers to the clan name, "one who is called" refers to the World-Honored One. Through the extraordinary merits of morality, concentration, wisdom and liberation, one can reach supreme renown beyond measure. What is meant by Path to Liberation? There are five types of liberation: suppression liberation, partial liberation, severance liberation, tranquility liberation, and separation liberation. What is suppression liberation? When practicing the first dhyana, one suppresses the five hindrances - this is called suppression liberation.

彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。斷解脫者，修出世間道能滅餘結，此謂斷解脫。猗解脫者，如得果時樂心猗，此謂猗解脫。離解脫者，是無餘涅槃，此謂離解脫。此解脫道為得解脫，是具足道，以戒定慧謂解脫道。解脫道者我今當說。

問：何用說解脫道？答：有善人樂得解脫，不聞說解脫故，又不伏解脫故，又不正伏解脫故，如盲人無導獨遊遠國，唯嬰眾苦不得解脫，欲得解脫而無所因。何以故解脫是因？如佛所說：若有眾生塵勞微細，不聞法故終亦退轉。又如佛說：諸比丘有二因二緣能生正見。云何為二？一、從他聞；二、自正念。是故說解脫。不伏解脫者，為生厭離，故說解脫。不正伏解脫者，為除不正道、為得禪解脫道，故說解脫。如遠行人得善示導。是伏解脫道，三陰成滿。何等為三？謂戒陰、定陰、慧陰。云何戒陰？正語、正業、正命及種類所攝，或戒陰種種戒功德聚。云何定陰？正精進、正念、正定及種類定陰所攝，或種種定功德聚。云何慧陰？正見、正思惟及種類所攝，或種種慧功德聚。此三陰成滿，是伏解脫道。當學三學，謂增上戒學、增上心學、增上慧學。有戒、有增上戒學，有定、有增上心學，有慧、有增上慧學。

Here is the complete English translation: Partial liberation means: when practicing and reaching the partial concentration, one is liberated from various views - this is called partial liberation. Severance liberation means: cultivating the supramundane path that can eliminate remaining fetters - this is called severance liberation. Tranquility liberation means: like when attaining the fruit, the mind takes delight in tranquility - this is called tranquility liberation. Separation liberation means: this is nirvana without remainder - this is called separation liberation. This Path to Liberation is for attaining liberation, it is the complete path, consisting of morality, concentration and wisdom, called the Path to Liberation. I shall now explain the Path to Liberation. Question: What is the purpose of explaining the Path to Liberation? Answer: There are good people who desire to attain liberation, but because they have not heard teachings about liberation, have not suppressed [defilements] for liberation, and have not properly suppressed [defilements] for liberation, they are like blind people traveling alone in distant lands without a guide, only experiencing numerous sufferings without attaining liberation, wanting to attain liberation but having no causes for it. Why is liberation said to have causes? As the Buddha said: If there are beings with subtle defilements who do not hear the Dharma, they will ultimately regress. Also as the Buddha said: Bhikkhus, there are two causes and two conditions for the arising of right view. What are these two? First, hearing from others; second, proper reflection. Therefore liberation is explained. For those who have not suppressed [defilements] for liberation, liberation is explained to generate disenchantment. For those who have not properly suppressed [defilements] for liberation, liberation is explained to eliminate incorrect paths and to attain meditative liberation, like a traveler going far receiving good guidance. This Path of Liberation through suppression is fulfilled through three aggregates. What are these three? They are the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom. What is the aggregate of morality? Right speech, right action, right livelihood and related factors, or the collection of various moral virtues. What is the aggregate of concentration? Right effort, right mindfulness, right concentration and related factors, or the collection of various concentrative virtues. What is the aggregate of wisdom? Right view, right thought and related factors, or the collection of various wisdom virtues. The fulfillment of these three aggregates is the Path of Liberation through suppression. One should train in the three trainings: the training in higher morality, the training in higher mind, and the training in higher wisdom. There is morality and the training in higher morality, there is concentration and the training in higher mind, there is wisdom and the training in higher wisdom.

復次有戒戒學、有戒增上戒學，有定心學、有定學增上心學，有慧慧學、有慧增上慧學。

問：云何戒學？答：謂有相戒是名戒學，謂達分戒是增上戒學。復次凡夫戒是名戒學，聖戒是增上戒學。

問：云何心學？答：所謂欲定。

問：云何增上心學。答：色定及無色定，此謂增上心學。復次有相定，心學；達分定及道定，是謂增上心學。云何慧學？謂世間智是名慧學；四諦相似智及道智，是謂增上慧學。如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學。

問：學者何義？答：學可學、學增上學、學無學名學。如是學此三學，謂伏解脫道，以三種學成就清淨，所謂戒清淨、心清淨、見清淨，於是戒是戒清淨，定是心清淨，慧是見清淨。戒者洗犯戒垢、定洗纏垢，是謂心清淨。慧除無知垢，此謂見清淨。復次戒除惡業垢、定除纏垢、慧除使垢，如是以三清淨是伏解脫道。又以三種善伏道，謂初、中、後善。以戒為初，以定為中，以慧為後。云何戒為初善？有精進人成就不退，以不退故喜，以喜故踴躍，以踴躍故身猗，以身猗故樂，以樂故心定，此謂初善。定為中善者，以定如實知見，此謂中善。慧為後善者，已如實知見厭患，以厭患故離欲，以離欲故解脫，以解脫故成自知。

Here is the complete English translation: Furthermore, there is morality and the training in morality, there is morality and the training in higher morality, there is concentration and the training in mind, there is concentration and the training in higher mind, there is wisdom and the training in wisdom, there is wisdom and the training in higher wisdom. Question: What is the training in morality? Answer: What is called morality with characteristics is named the training in morality, what is called partial morality is the training in higher morality. Furthermore, the morality of ordinary people is called the training in morality, the noble morality is the training in higher morality. Question: What is the training in mind? Answer: It refers to desire-realm concentration. Question: What is the training in higher mind? Answer: Form-realm concentration and formless-realm concentration, these are called the training in higher mind. Furthermore, concentration with characteristics is the training in mind; partial concentration and path concentration are called the training in higher mind. What is the training in wisdom? Worldly knowledge is called the training in wisdom; knowledge similar to the Four Noble Truths and knowledge of the path are called the training in higher wisdom. As the World-Honored One taught the training in higher morality for those of dull faculties, taught the training in higher mind for those of medium faculties, and taught the training in higher wisdom for those of sharp faculties. Question: What is meant by training? Answer: Training means to train in what should be trained in, to train in higher training, and to train in non-training is called training. Thus training in these three trainings is called the Path of Liberation through suppression, accomplished through three kinds of purification, namely purification of morality, purification of mind, and purification of view. Here morality is purification of morality, concentration is purification of mind, wisdom is purification of view. Morality cleanses the defilement of breaking precepts, concentration cleanses the defilement of bondage - this is called purification of mind. Wisdom eliminates the defilement of ignorance - this is called purification of view. Furthermore, morality eliminates the defilement of evil actions, concentration eliminates the defilement of bondage, wisdom eliminates the defilement of latent tendencies. Thus through these three purifications is the Path of Liberation through suppression. Also through three kinds of good suppression path, namely good in the beginning, middle and end. Morality is the beginning good, concentration is the middle good, wisdom is the end good. How is morality good in the beginning? When a person with energy achieves non-regression, due to non-regression there is joy, due to joy there is elation, due to elation there is tranquility of body, due to tranquility of body there is happiness, due to happiness there is concentration of mind - this is called good in the beginning. Concentration being good in the middle means knowing and seeing according to reality - this is called good in the middle. Wisdom being good in the end means having known and seen according to reality there is disenchantment, due to disenchantment there is dispassion, due to dispassion there is liberation, due to liberation there is self-knowledge.

如是成就三善道已伏解脫道，得三種樂，謂無過樂、寂滅樂、正覺樂。彼以戒得無過樂，以定得寂滅樂，以慧得正覺樂。如是成就得三種樂，是伏解脫道，遠離二邊得中道具足。以此戒善除諸欲著，於無過樂情生欣樂；以定除身羸，於寂滅樂而增喜樂；以慧分別四諦中道具足，於正覺樂深懷愛樂。如是遠離二邊得中道具足，是伏解脫道。以戒除惡趣，以定除欲界，以慧除一切有。於戒多修、於定慧少修，成須陀洹、斯陀含。於戒定多修、於慧少修，成阿那含。修三種滿，成阿羅漢無上解脫。

分別戒品第二

問：云何戒？何相？何味？何起？何足處？何功德？何戒義、戒行？何差別？幾戒？何所起？何戒初中後？幾法障礙戒道？幾戒因？幾種戒？云何令戒清淨？幾因以是戒住？答：云何戒者，謂思戒、威儀戒、不越戒。何者為思戒？我不作惡，作者自受。何者威儀戒？離於犯處。云何不越戒？若有戒人，身口無過。復次斷義威儀，一切善法是戒。如阿毘曇說：以出離法斷於欲欲，是戒能離惡。

Here is the complete English translation: Having thus accomplished the three good paths of the Path of Liberation through suppression, one attains three kinds of happiness: the happiness of being without fault, the happiness of cessation, and the happiness of right enlightenment. Through morality one attains the happiness of being without fault, through concentration one attains the happiness of cessation, through wisdom one attains the happiness of right enlightenment. Having thus accomplished and attained these three kinds of happiness, this is the Path of Liberation through suppression, avoiding the two extremes and achieving the complete middle way. Through this good morality one eliminates attachment to desires, and delights in the happiness of being without fault; through concentration one eliminates bodily weakness, and increases joy in the happiness of cessation; through wisdom one discriminates the middle way of the Four Noble Truths completely, and deeply cherishes the happiness of right enlightenment. Thus avoiding the two extremes and achieving the complete middle way is the Path of Liberation through suppression. Through morality one eliminates evil destinies, through concentration one eliminates the desire realm, through wisdom one eliminates all existence. With much practice of morality and little practice of concentration and wisdom, one becomes a Stream-enterer or Once-returner. With much practice of morality and concentration but little practice of wisdom, one becomes a Non-returner. With complete practice of all three, one becomes an Arhat of supreme liberation. Chapter 2: Analysis of Morality Question: What is morality? What are its characteristics? What is its flavor? What is its origin? What is its foundation? What are its merits? What is the meaning of morality and moral conduct? What are its distinctions? How many types of morality are there? What gives rise to it? What are the beginning, middle and end of morality? How many factors obstruct the path of morality? How many causes of morality are there? How many kinds of morality are there? How is morality purified? Through how many causes does morality endure? Answer: What is morality? It refers to morality of intention, morality of deportment, and morality of non-transgression. What is morality of intention? I will not do evil, for the doer receives the consequences themselves. What is morality of deportment? Avoiding places of transgression. What is morality of non-transgression? When a person of morality has no faults of body and speech. Furthermore, the meaning of cessation and deportment, all wholesome dharmas are morality. As stated in the Abhidharma: Using the dharmas of renunciation to cut off desire for desires, this is morality that can abandon evil.

思戒、護戒、威儀戒，以不瞋恚斷滅瞋恚、以光明相斷於睡眠、以不散亂斷於調戲、以見法起斷於疑悔、以智斷無明、以喜斷無可樂，以初禪斷五蓋、以二禪斷覺觀、以三禪斷喜、以四禪斷樂，以空入定斷於色想乃至瞋恚及種種想、以識入定斷虛空、以無所有定斷識入想、以非想非非想定斷無所有，以無常見斷於常想、以苦見斷樂想、以無我見斷我想、以不淨見斷淨想，以過患見斷於愛想、以無染見斷於欲想、以滅見斷集、以消見斷厚、以分見斷聚、以生滅見斷常，以無相見斷相、以無作見斷作、以空見斷入，以增上慧見斷執著、以如實知見斷無明執、以過患見而斷居執、以彼觀見斷不彼觀、以轉散見斷和合執，以須陀洹道斷見一處煩惱、以斯陀含道斷麁煩惱、以阿那含道斷細煩惱、以阿羅漢道斷一切煩惱。此謂不越戒、思戒、護戒、威儀戒。此謂戒。何戒相者？威儀除非威儀。

問：云何名非威儀？答：謂破法。破法有三種：一、破波羅提木叉法；二、破緣法；三、破根法。云何破波羅提木叉法？謂無慚無愧，於如來離信。云何破緣法？答：命與形飾相應，離於知足。云何破根法？不閉六根門，離於念慧。以此三覆非威儀，是名戒相。何味者、起者、足處者？無過樂是味，無憂是起，三善行是足處。

Here is the complete English translation: Morality of intention, protective morality, and morality of deportment: using non-anger to eliminate anger, using the characteristic of light to eliminate sleepiness, using non-distraction to eliminate restlessness, using seeing the dharma to eliminate doubt and remorse, using wisdom to eliminate ignorance, using joy to eliminate joylessness, using the first dhyana to eliminate the five hindrances, using the second dhyana to eliminate initial and sustained thought, using the third dhyana to eliminate joy, using the fourth dhyana to eliminate pleasure, using the sphere of infinite space to eliminate perceptions of form and various perceptions including anger, using the sphere of infinite consciousness to eliminate space, using the sphere of nothingness to eliminate perception of consciousness, using the sphere of neither perception nor non-perception to eliminate nothingness, using the view of impermanence to eliminate the perception of permanence, using the view of suffering to eliminate the perception of pleasure, using the view of non-self to eliminate the perception of self, using the view of impurity to eliminate the perception of purity, using the view of danger to eliminate the perception of love, using the view of non-attachment to eliminate the perception of desire, using the view of cessation to eliminate origination, using the view of diminishing to eliminate thickness, using the view of separation to eliminate aggregation, using the view of arising and passing away to eliminate permanence, using the view of signlessness to eliminate signs, using the view of non-fabrication to eliminate fabrication, using the view of emptiness to eliminate entering, using the view of higher wisdom to eliminate clinging, using the view of knowing and seeing as it really is to eliminate the grip of ignorance, using the view of danger to eliminate the grip of dwelling, using that observation to eliminate non-observation, using the view of dispersion to eliminate the grip of unity, using the Stream-enterer's path to eliminate defilements bound to one place, using the Once-returner's path to eliminate gross defilements, using the Non-returner's path to eliminate subtle defilements, using the Arhat's path to eliminate all defilements. This is called morality of non-transgression, morality of intention, protective morality, and morality of deportment. This is called morality. What are the characteristics of morality? Proper deportment eliminates improper deportment. Question: What is called improper deportment? Answer: It refers to breaking the dharma. There are three kinds of breaking the dharma: First, breaking the Pratimoksha dharma; Second, breaking the conditional dharma; Third, breaking the faculty dharma. What is breaking the Pratimoksha dharma? It means having no shame and no fear of wrongdoing, lacking faith in the Tathagata. What is breaking the conditional dharma? Answer: It means being concerned with livelihood and external adornments, lacking contentment. What is breaking the faculty dharma? Not guarding the doors of the six faculties, lacking mindfulness and wisdom. These three coverings of improper deportment are called the characteristics of morality. What is its flavor, origin, and foundation? The happiness of being without fault is its flavor, freedom from worry is its origin, the three good conducts are its foundation.

復次悅勝為味，不悔為起，覆諸根為足處。何戒功德者？不悔是戒功德。如世尊告阿難：不悔戒善是功德義。復次名戒者，是無過樂、是眾姓上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。若人有戒，為有戒故，成就無畏、榮顯親友、聖所憐愍，是親友依、是善莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨雖死不忘，成伏解脫樂方便，如是無邊戒功德。戒者何義？答：冷義、增上義、行義、自性義、苦樂性相應義。復次頭義、冷義、安義。云何頭為戒義？答：如人無頭，一切諸根不復取塵，是時名死。如是比丘以戒為頭，若頭斷已失諸善法，於此佛法謂之為死。是戒為頭義。何者冷為戒義？如摩勝冷栴檀則除身熱、成就歡喜。如是戒為勝冷栴檀，能滅犯戒恐畏心熱、成就歡喜，是冷為戒義。何者安為戒義？答：若人有戒，風儀整肅不生恐畏，是安為戒義。行何差別者？修行精進受持頭陀，是行非戒；戒亦名行，戒名威儀，受亦名行。幾戒者？謂三種戒：善戒、不善戒、無記戒。云何善戒？謂善身口業及正命，無過患故，果報可愛。云何不善戒？謂惡身口業及邪命，有過患故，果報不可愛。

Here is the complete English translation: Furthermore, superior joy is its flavor, non-remorse is its origin, guarding the faculties is its foundation. What are the merits of morality? Non-remorse is the merit of morality. As the World-Honored One told Ananda: The merit of good morality is non-remorse. Furthermore, morality is called: the happiness of being without fault, the highest among all families, wealth for nobility, the ground for Buddhahood, bathing without water, universally pervading fragrance, shadow following form, parasol covering what should be covered, noble lineage, unsurpassed training, and path to good destinations. When a person has morality, due to having morality, they achieve fearlessness, honor among relatives and friends, compassion from the noble ones, they become a support for relatives and friends, they are well adorned, they lead all practices, they are a basis for merit, they are worthy of offerings, they are worthy of studying together with, they have no fear or regression regarding all wholesome dharmas, they achieve all pure aspirations and do not forget even at death, they achieve the expedient means for the happiness of liberation through suppression - such are the boundless merits of morality. What is the meaning of morality? Answer: It means coolness, superiority, conduct, inherent nature, and association with the nature of suffering and happiness. Furthermore, it means head, coolness, and peace. How is morality the meaning of head? Answer: Just as when a person has no head, all faculties no longer grasp objects and this is called death. Similarly, for a bhikkhu morality is the head, and when the head is cut off, all wholesome dharmas are lost, and in this Buddha-dharma this is called death. This is morality as the meaning of head. How is coolness the meaning of morality? Just as supreme cool sandalwood eliminates bodily heat and brings about joy. Similarly, morality is like supreme cool sandalwood, able to extinguish the heat of fear from breaking precepts and bring about joy - this is coolness as the meaning of morality. How is peace the meaning of morality? Answer: When a person has morality, their deportment is dignified and they generate no fear - this is peace as the meaning of morality. What are the distinctions in conduct? Practicing with energy and upholding the dhutanga practices is conduct, not morality; morality is also called conduct, morality is called deportment, acceptance is also called conduct. How many types of morality are there? There are three kinds of morality: wholesome morality, unwholesome morality, and neutral morality. What is wholesome morality? It refers to wholesome bodily and verbal actions and right livelihood, being without fault and having desirable results. What is unwholesome morality? It refers to evil bodily and verbal actions and wrong livelihood, having faults and having undesirable results.

云何無記戒？無漏身口業及清淨命，無有過患亦無果報。云何起戒者？善心所起善戒，不善心所起不善戒，無記心所起無記戒。何戒初中後者？受戒是初，不越是中，歡喜是後。戒有幾法障礙？幾戒因？答：三十四法是障礙道，三十四法是戒因。所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墮不禪誦。此三十四法是障礙道。若二障礙，戒不成滿；若不成滿，必還退失。若反是法三十四種，是名戒因。戒有幾種者？謂有二種、三種、四種。云何二種？謂性戒、制戒。以身口所行，佛斷不行，是名性戒。身口可行，佛斷不行，是名制戒。性戒以信、精進能令具足。制戒以信、念持能令具足。復次戒有二種：退戒、得戒。云何名退？能滅非戒。云何名得？得眾善法。除諸非戒如斷光影，以斷非戒離於惡趣，以得正戒能趣善道，以斷非戒成就住分。復次戒有二種：世戒、出世戒。云何出世戒？如聖道果之所得戒是出世戒，所餘世戒。以世戒成就，故有具足。以出世戒成就，故有解脫。復次戒有二種：有量、無量。

Here is the complete English translation: What is neutral morality? It refers to undefiled bodily and verbal actions and pure livelihood, having neither faults nor results. What gives rise to morality? Wholesome mind states give rise to wholesome morality, unwholesome mind states give rise to unwholesome morality, neutral mind states give rise to neutral morality. What are the beginning, middle and end of morality? Accepting the precepts is the beginning, non-transgression is the middle, joy is the end. How many factors obstruct morality? How many causes of morality are there? Answer: Thirty-four factors are obstacles to the path, and thirty-four factors are causes of morality. These are namely: anger, hostility, concealment, agitation, stinginess, jealousy, deceit, hypocrisy, hatred, competitiveness, pride, superior pride, arrogance, heedlessness, laziness, sensual desire, discontent, not following wisdom, improper mindfulness, harsh speech, evil friends, evil wisdom, wrong views, impatience, lack of faith, shamelessness, fearlessness of wrongdoing, pursuing bodily and taste pleasures, close association with worldly people, intimacy with women, disrespect towards teachers and learning, not restraining the faculties, immoderation in food, and falling into non-meditation and non-recitation in the first and last watches of the night. These thirty-four factors are obstacles to the path. If there are two obstacles, morality cannot be fulfilled; if not fulfilled, it will certainly regress. The opposites of these thirty-four factors are called the causes of morality. How many kinds of morality are there? There are two kinds, three kinds, and four kinds. What are the two kinds? Natural morality and prescribed morality. What should not be done with body and speech as prohibited by the Buddha is called natural morality. What could be done with body and speech but is prohibited by the Buddha is called prescribed morality. Natural morality is fulfilled through faith and energy. Prescribed morality is fulfilled through faith and mindful maintenance. Furthermore, morality has two kinds: regressive morality and attainment morality. What is called regressive? It can eliminate non-morality. What is called attainment? It attains all wholesome dharmas. Eliminating all non-morality is like cutting off light and shadow; by cutting off non-morality one avoids evil destinies, by attaining right morality one tends toward good paths, by cutting off non-morality one achieves the portion of abiding. Furthermore, morality has two kinds: worldly morality and supramundane morality. What is supramundane morality? The morality obtained through the noble path and fruits is supramundane morality, the remainder is worldly morality. Through the accomplishment of worldly morality, there is fulfillment. Through the accomplishment of supramundane morality, there is liberation. Furthermore, morality has two kinds: limited and unlimited.

不具足戒，是名有量。若具足戒，以佛所斷，是名無量。復次戒有二種：有邊、無邊。云何有邊？若人為世利、為勝、為親友、為身、為命、為越所依而行受戒，彼戒利養為邊、稱譽為邊、身有為邊、命有為邊。云何無邊？此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯，此謂無邊戒。復次戒有二種：有依、無依。云何有依？有相應戒依愛，戒盜相應戒依見，自譽毀他相應戒依慢，此有依戒。若成就解脫資用，是無依戒。若有依戒，非慧人所樂。若無依戒，是慧人所樂。復次戒有二種：梵行之初學微細戒。云何梵行之初？正業、正語、正命所攝戒，此謂梵行之初。有餘學戒，此謂輕戒。復次戒有二種：有心相應、無心相應。云何有心？謂初學梵行。云何無心？謂餘輕戒。聲聞於梵行之初堅戒上戒，於此輕戒得犯得起。何以故？佛不說此障於解脫。復次有二種戒，謂無犯戒、清淨戒。云何無犯？謂聲聞戒。云何清淨戒？佛及緣覺戒。復次戒有二種，謂時分戒及盡形戒。少時暫受不俱形命，謂時分戒。從師始誓乃至捨壽，謂盡形戒。時分戒者，果報有時。盡形戒者，果報無時。

何者為三？謂止惡不犯、受不犯、斷不犯。云何止惡不犯？雖未受受至，非所行處，心不生犯，是謂止惡不犯。

Here is the complete English translation: Incomplete morality is called limited. If morality is complete according to what the Buddha prescribed, it is called unlimited. Furthermore, morality has two kinds: bounded and unbounded. What is bounded? When a person accepts and practices precepts for worldly gain, for superiority, for friends and relatives, for the body, for life, or for transcending dependencies, their morality is bounded by material gain, bounded by fame, bounded by bodily existence, bounded by life existence. What is unbounded? When this bhikkhu accepts precepts according to Dharma for liberation, for excellence, for body, for life, and does not give rise to thoughts of transgression, much less deliberately transgress - this is called unbounded morality. Furthermore, morality has two kinds: dependent and independent. What is dependent? Morality associated with characteristics depends on craving, morality associated with stealing depends on views, morality associated with self-praise and disparaging others depends on pride - this is dependent morality. If one accomplishes the requisites for liberation, this is independent morality. Dependent morality is not what wise people delight in. Independent morality is what wise people delight in. Furthermore, morality has two kinds: the beginning of holy life and minor precepts. What is the beginning of holy life? Morality encompassed by right action, right speech, and right livelihood - this is called the beginning of holy life. The remaining training precepts are called minor precepts. Furthermore, morality has two kinds: associated with mind and not associated with mind. What is associated with mind? It refers to the beginning training in holy life. What is not associated with mind? It refers to the remaining minor precepts. Disciples are firm and superior in morality at the beginning of holy life, but may transgress and arise regarding these minor precepts. Why? Because the Buddha did not say these obstruct liberation. Furthermore, there are two kinds of morality: non-transgressing morality and pure morality. What is non-transgressing? The morality of disciples. What is pure morality? The morality of Buddhas and Pratyekabuddhas. Furthermore, morality has two kinds: temporary morality and life-long morality. Accepting for a short time without maintaining throughout life is called temporary morality. Taking vows from a teacher until abandoning life is called life-long morality. Temporary morality has limited results. Life-long morality has unlimited results. What are the three? They are non-transgression through restraining evil, non-transgression through acceptance, and non-transgression through elimination. What is non-transgression through restraining evil? Even though one has not yet accepted the precepts, when encountering situations that should not be engaged in, the mind does not give rise to transgression - this is called non-transgression through restraining evil.

云何受不犯？從受受已，終不復犯，是謂受不犯。云何斷不犯？聖人以聖道斷諸惡因，是謂斷不犯。復次戒有三種，謂觸戒、不觸戒、猗戒。云何為觸？有為相初見愛為觸。是凡夫善戒，資用入道，是謂無觸戒。云何猗戒？謂阿羅漢戒。復次有三種，謂依世戒、依身戒、依法戒。何者依世戒？若人有恐怖，將護世意除諸惡法，是名依世。何者依身戒？若人有恐懼，將護於身命除諸惡法，是名依身。何者依法戒？若人驚畏，將護於正法除諸不善，是名依法。復次戒有三種，謂所願不等、所願等、無所願。云何所願不等？惱他受戒，此謂所願不等。云何所願等？戒受戒為現有樂及未來解脫樂，是謂所願等。云何無所願？戒受戒不悔，為饒益他，此謂無所願。復次戒有三種，謂清淨戒、不清淨戒、有疑戒。云何清淨戒？以二因緣戒成清淨：一不犯、二犯已能悔，此謂清淨戒。以二因緣成不清淨：一自故犯、二犯不悔，此謂不清淨。云何有疑戒？以三因故成就有疑：一以不分別處、二不分別犯、三不分別不正行，此謂有疑戒。若坐禪人戒不清淨，深生慚悔成清淨樂。又有疑惑，令現知罪得成安樂。復次戒有三種，謂學，無學，非學非無學。云何為學？七學人戒。云何無學？阿羅漢戒。云何非學非無學？凡夫人戒。

Here is the complete English translation: What is non-transgression through acceptance? After accepting the precepts, one never transgresses again - this is called non-transgression through acceptance. What is non-transgression through elimination? Noble ones eliminate the causes of evil through the noble path - this is called non-transgression through elimination. Furthermore, morality has three kinds: contacted morality, uncontacted morality, and dependent morality. What is contacted? It is conditioned characteristics initially seen and craved as contact. The wholesome morality of ordinary people is a requisite for entering the path - this is called uncontacted morality. What is dependent morality? It refers to the morality of Arhats. Furthermore, there are three kinds: morality dependent on the world, morality dependent on the body, and morality dependent on the Dharma. What is morality dependent on the world? When a person has fear and guards their worldly intentions while eliminating evil dharmas - this is called dependent on the world. What is morality dependent on the body? When a person has fear and guards their body and life while eliminating evil dharmas - this is called dependent on the body. What is morality dependent on the Dharma? When a person is alarmed and guards the right Dharma while eliminating unwholesome states - this is called dependent on the Dharma. Furthermore, morality has three kinds: unequal aspiration, equal aspiration, and no aspiration. What is unequal aspiration? Accepting precepts while harming others - this is called unequal aspiration. What is equal aspiration? Accepting precepts for present happiness and future liberation happiness - this is called equal aspiration. What is no aspiration? Accepting precepts without remorse for the benefit of others - this is called no aspiration. Furthermore, morality has three kinds: pure morality, impure morality, and doubtful morality. What is pure morality? Morality becomes pure through two causes: first, not transgressing; second, being able to repent after transgressing - this is called pure morality. It becomes impure through two causes: first, deliberately transgressing; second, not repenting after transgressing - this is called impure morality. What is doubtful morality? It arises from three causes: first, not discriminating the situation; second, not discriminating transgression; third, not discriminating improper conduct - this is called doubtful morality. If a meditating person's morality is impure, generating deep shame and remorse leads to pure happiness. Also having doubts enables one to know present faults and attain peace and happiness. Furthermore, morality has three kinds: training, beyond training, and neither training nor beyond training. What is training? The morality of the seven types of trainees. What is beyond training? The morality of Arhats. What is neither training nor beyond training? The morality of ordinary people.

復次戒有三種，謂畏戒、憂戒、癡戒。云何為畏？有人畏罪不敢為惡，斯謂畏戒。云何為憂？若人念離親友暫生愁苦，以愁苦故不起諸惡，斯謂憂戒。云何癡戒？有人受牛戒狗戒，斯謂癡戒。癡戒若成則為牛狗，若復不成則墮地獄。復次戒有三種，謂下、中、上。云何為下？謂上煩惱、上上煩惱、大煩惱所觸，不知足所染，此謂下戒。云何為中？細煩惱所觸，知足所染，此謂中戒。云何為上？無所觸，知足所染，此謂上戒。下戒成滿令人具足，中戒成滿令天具足，上戒成滿令得解脫。

復次戒有四種，謂退分、住分、勝分、達分。云何退分？不除道障礙、離精進人，知而故犯、犯已覆藏，此謂退分。云何住分？於戒成就不起放逸，不生寂見，成就住分。於戒定成滿不起放逸，不生寂見，成就勝分。於戒定成滿不起放逸，以生寂見，成就達分。復次戒有四種：比丘戒、比丘尼戒、不具足戒、白衣戒。云何比丘戒？波羅提木叉威儀，是比丘戒。比丘尼戒波羅提木叉威儀，是比丘尼戒。沙彌、沙彌尼十戒，式叉摩尼戒，是謂不具足戒。優婆塞、優婆姨五戒及八戒，是白衣戒。復次戒有四種，謂性戒、行戒、法志戒、初因戒。云何性戒？欝單越戒，此謂性戒。云何行戒？如姓族國土外道等法，是謂行戒。

Here is the complete English translation: Furthermore, morality has three kinds: fearful morality, anxious morality, and deluded morality. What is fearful? When people fear wrongdoing and dare not commit evil - this is called fearful morality. What is anxious? When people think of separation from relatives and friends and temporarily generate sorrow and suffering, and due to this sorrow and suffering do not give rise to various evils - this is called anxious morality. What is deluded morality? When people accept cow precepts or dog precepts - this is called deluded morality. If deluded morality is accomplished, one becomes a cow or dog; if it is not accomplished, one falls into hell. Furthermore, morality has three kinds: lower, middle, and higher. What is lower? That which is touched by strong defilements, very strong defilements, and great defilements, and is stained by discontent - this is called lower morality. What is middle? That which is touched by subtle defilements and stained by contentment - this is called middle morality. What is higher? That which is untouched and stained by contentment - this is called higher morality. When lower morality is fulfilled, it leads to human completeness; when middle morality is fulfilled, it leads to divine completeness; when higher morality is fulfilled, it leads to liberation. Furthermore, morality has four kinds: regressive portion, stable portion, superior portion, and penetrative portion. What is regressive portion? Not removing obstacles to the path, departing from energy, knowingly transgressing and concealing transgressions - this is called regressive portion. What is stable portion? Being accomplished in morality without giving rise to heedlessness, not generating views of tranquility - this accomplishes the stable portion. Being accomplished in morality and concentration without giving rise to heedlessness, not generating views of tranquility - this accomplishes the superior portion. Being accomplished in morality and concentration without giving rise to heedlessness, generating views of tranquility - this accomplishes the penetrative portion. Furthermore, morality has four kinds: bhikkhu morality, bhikkhuni morality, incomplete morality, and lay morality. What is bhikkhu morality? The Pratimoksha deportment is bhikkhu morality. The bhikkhuni Pratimoksha deportment is bhikkhuni morality. The ten precepts of male and female novices and the precepts of female probationers are called incomplete morality. The five precepts and eight precepts of male and female lay followers are lay morality. Furthermore, morality has four kinds: natural morality, practiced morality, dharma-aspiring morality, and initial-cause morality. What is natural morality? The morality of Uttarakuru - this is called natural morality. What is practiced morality? Like the customs of castes, countries and non-Buddhist traditions - this is called practiced morality.

云何法志戒？菩薩入胎戒，是謂法志戒。云何初因戒？菩薩及摩訶迦葉戒，是謂初因戒。

復次戒有四種，戒戒、集戒、滅戒、滅道具足。云何戒？戒者有二種，善戒、不善戒，此謂戒。云何戒集？善心集善戒。不善心集不善戒。云何滅戒？得善戒滅不善戒，得阿羅漢滅善戒。云何滅道具足戒？謂四正勤，此謂滅道具足戒。如是分別曉了四法，是謂精進非真持戒，是名正勤。

復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。云何波羅提木叉威儀戒？於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。此者，於此師法。比丘者，有凡夫善。復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。不越身口業，是威儀所覆者。以此波羅提木叉威儀成就住者，護四威儀。眾行具足者，復有行、有非行。云何非行？若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。如此諸行佛之所制，謂邪命自活，此為非行。復次二種非行：身、口非行。

Here is the complete English translation: What is dharma-aspiring morality? The morality of the Bodhisattva entering the womb - this is called dharma-aspiring morality. What is initial-cause morality? The morality of the Bodhisattva and Mahakasyapa - this is called initial-cause morality. Furthermore, morality has four kinds: morality of morality, accumulation of morality, cessation of morality, and perfection of the path to cessation. What is morality? Morality has two kinds: wholesome morality and unwholesome morality - this is called morality. What is accumulation of morality? Wholesome mind accumulates wholesome morality. Unwholesome mind accumulates unwholesome morality. What is cessation of morality? Obtaining wholesome morality ceases unwholesome morality, obtaining Arhatship ceases wholesome morality. What is morality perfecting the path to cessation? It refers to the four right efforts - this is called morality perfecting the path to cessation. Understanding and comprehending these four dharmas in this way is called energy, not true maintenance of precepts - this is called right effort. Furthermore, morality has four kinds: morality of Pratimoksha deportment, morality of pure livelihood, morality of faculty deportment, and morality of conditional cultivation. What is morality of Pratimoksha deportment? Here a bhikkhu dwells covered by the Pratimoksha deportment, complete in conduct and domain, fearing even subtle offenses, properly accepting training in the trainable precepts. Here refers to in this teacher's doctrine. Bhikkhu refers to having ordinary wholesomeness. Furthermore, there is the Pratimoksha of learners, non-learners and immovable dharma, which is morality, arising, beginning, conduct, protection, deportment, liberation, non-bondage, and face of all dharmas - properly accepting wholesome dharmas is the meaning of Pratimoksha. Not transgressing bodily and verbal actions is being covered by deportment. Being accomplished and dwelling in this Pratimoksha deportment means guarding the four deportments. Complete in all conduct means there is also conduct and non-conduct. What is non-conduct? If a bhikkhu, regarding one person, either gives staffs and bamboo, or gives flowers, leaves, fruits and seeds, or gives toothsticks and bathing materials, or trades in beautiful and ugly things, or engages in amusement, or advances himself through flattery, or indulges in traveling far to gather guests. Such various conducts prohibited by the Buddha are called wrong livelihood and self-support - this is non-conduct. Furthermore, there are two kinds of non-conduct: bodily non-conduct and verbal non-conduct.

云何身非行？若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，嬌身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。如是等過，謂身非行。云何口非行？若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：何所姓字？有可食物不？有者現我我欲得食。如是等語，為口非行。一切犯戒此謂非行。云何為行？反於非行。復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。

行處者，謂有行處、有非行處。云何非行處？若有比丘，入於婬舍、寡婦舍、處女舍、不男舍、比丘尼舍及諸酒肆，親近國王、大臣、外道沙門、非法伴侶，如是等輩無信樂心，常於四眾不生饒益、甚可厭患，此謂非行處。如佛所說：比丘行非梵行處。云何行非梵行處？謂販賣女色。行處可知。

復次三種行處：依行處、守護行處、繫縛行處。

Here is the complete English translation: What is bodily non-conduct? If a bhikkhu, with an arrogant mind enters among the Sangha, pushes against and touches elders, rudely puts himself forward, either leans or walks to sit in higher positions pushing the great ones down, or sits leaning and pushing playfully, or pats shoulders while laughing and talking, wearing leather sandals while elders are barefoot, walking on high paths while elders take lower roads, causing distress to many through various conditions, or treating the superior as inferior and pushing the inferior to be senior, or burning firewood in the bathhouse, closing doors and gates all without consultation, or going to the water's edge and entering first, displaying various crude appearances by splashing and striking the body proudly, or when entering others' houses jumping over front and back with no order in walking and sitting, or in private places playing with women and young girls and touching their heads. Such transgressions are called bodily non-conduct. What is verbal non-conduct? If a bhikkhu, with a mind lacking reverence and fear, teaches Dharma without consulting senior monks, or recites the Pratimoksha, or speaks while patting shoulders, or enters others' homes and questions women: "What is your family name? Do you have food? If you have it show me as I want to eat." Such speech is verbal non-conduct. All breaking of precepts is called non-conduct. What is conduct? It is the opposite of non-conduct. Furthermore, a bhikkhu having respect and shame, being accomplished in deportment lacking nothing, restraining and protecting the faculties, being moderate in food and drink, never sleeping in the first and last watches, being accomplished in wisdom with few desires and contentment, not being intimate with worldly affairs and arousing vigorous mind, generating deep respect towards fellow practitioners - this is called conduct. Domain means there are proper domains and improper domains. What are improper domains? If a bhikkhu enters brothels, widows' houses, maidens' houses, houses of gender-variant persons, bhikkhunis' dwellings and various taverns, being close to kings, ministers, non-Buddhist ascetics, and improper companions - such types lacking faith and joy, always not benefiting the four assemblies and being extremely wearisome - these are called improper domains. As the Buddha said: "Bhikkhus practicing in non-holy life domains." What are domains of practicing non-holy life? It refers to trading in women's appearances. Proper domains can be known accordingly. Furthermore, there are three kinds of domains: dependent domains, protective domains, and binding domains.

云何依行處？謂十處功德成就善友，依此功德，未聞得聞，若已聞聞已令其增廣，斷除疑悔正見清白，能隨法學深信勇猛，以戒聞施慧唸唸增長，此謂依行處。云何守護行處？若有比丘，須入他舍及行村裡，看地而前不踰尋仞，威容整肅人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌仰觀四望，此謂守護行處。云何繫縛行處？如佛所說：若有比丘觀其家境界，此謂繫縛行處。是名為行。以此行處成就故，曰具足行處。

畏於細罪者，我於所學畢故敢造，謂畏細罪。復次有說：若起不善心，是謂微過。於此微過心生避遠，見過患畏見出離，此謂於微過見畏。

正受學可學者，可學何名？謂七聚威儀正受一切隨逐，此謂正受學可學。此謂波羅提木叉威儀戒。

問：云何名清淨戒？答：謂不犯邪命。云何邪命？懈怠諂曲示相、以瞋罵示相，以施望施。云何懈怠？懈怠有三處：思計欲得、惡他四事，假肅威儀普自稱說。若比丘心懷惡欲貪樂財利，讓勝衣食趣求麁弊，如不欲得、有若愍他，如此四事，此謂緣計懈怠。若有比丘，惡欲貪利，詐現威儀我入禪定，要引供施讀誦經典，此謂威儀懈怠。若有比丘，貪欲諂誑，向人有言：我得聖法棲止閑寂，有若禪習所說深微。示過人相，貪利向己廣自宣揚，是謂懈怠。

Here is the complete English translation: What are dependent domains? These refer to the accomplishment of ten virtuous qualities in good friends. Depending on these virtues, what has not been heard becomes heard, what has already been heard becomes expanded, doubts and regrets are eliminated and right views become pure, one can follow the Dharma training with deep faith and vigor, and morality, learning, giving, wisdom and mindfulness increase moment by moment - this is called dependent domains. What are protective domains? If a bhikkhu needs to enter others' houses or walk through villages, he looks at the ground ahead not exceeding a plough's length, maintains dignified deportment that people respect, does not look at elephants, horses, carriages, or gatherings of men and women, does not look at palaces, alleys or gaze in the four directions - this is called protective domains. What are binding domains? As the Buddha said: if a bhikkhu observes the boundaries of households - this is called binding domains. This is called conduct. Through accomplishment in these domains, it is called complete in domains. Fearing subtle offenses means: "Having completed my training, I dare not commit [offenses]" - this is fearing subtle offenses. Furthermore, it is said: if unwholesome mind arises, this is called a subtle fault. Regarding these subtle faults, the mind generates avoidance, sees the danger in faults and sees the escape - this is called seeing fear in subtle faults. Properly accepting training in the trainable means: what is called trainable? It refers to properly accepting and following all [precepts] in the seven groups of deportment - this is called properly accepting training in the trainable. This is called morality of Pratimoksha deportment. Question: What is called pure morality? Answer: It means not transgressing wrong livelihood. What is wrong livelihood? Laziness, flattery showing signs, showing signs through anger and scolding, expecting gifts in return for giving. What is laziness? Laziness has three aspects: thinking and planning to obtain, despising others' four requisites, assuming dignified deportment while proclaiming oneself. If a bhikkhu harbors evil desires and craves material gain, yet gives up fine clothes and food seeking coarse ones as if not wanting them or as if pitying others - these four things are called calculated laziness. If a bhikkhu, with evil desires craving gain, falsely displays deportment saying "I enter meditation" to attract offerings while reciting scriptures - this is called deportment laziness. If a bhikkhu, with craving and deceit, says to others: "I have attained noble dharmas and dwell in solitude" as if practicing meditation, speaking profoundly. Showing signs of superhuman qualities, craving gain for oneself while widely proclaiming - this is called laziness.

諂曲者，如其心念，虛相推舉善言稱讚，販弄好惡為調要利，排諧相悅引利自向，此謂諂曲。云何示相？依有利者而為說法，要利為己心不能普，此謂示相。瞋罵示相者，或罵他令畏、或空相毀薄、或加打觸怖人要利，此謂嗔罵示相。云何以施望施者？好為輕施輒要厚答，此謂以施望施。以是諸惡，謂為邪命。復有邪命，或施杖竹、或施花葉果實、或施楊枝澡浴，或占相夢悟、觀察星宿、善解禽獸音聲等業，推步吉兇、惡言離散，燒花事火，商旅販賣，將領軍眾蓄銳兵刃。如是種種，此謂邪命。若不犯者，名清淨戒。

問：云何守護根威儀戒？答：於見聞覺知色聲香味觸法煩惱相著，及受持不犯，此謂守護根威儀戒。此守護根戒，以九行成滿：以惡為相斷諸根故、彼對治不作意故、如救頭然終不暫捨故、如見難陀以威儀故、伏惡心故、於定相心自在故、不守護根人遠離故、於守護根人和合故。

問：云何修行四事戒？答：以此八行已觀修行乞食。一者不為兇險行、不為自高行；二者不為裝束、不為莊嚴；三者為此身住、為自調護；四者為除飢渴；五者為攝受梵行；六常自思惟，飲食為除先病、不起新疾；七當以少自安；八無過貪住。

Here is the complete English translation: Flattery means: as one thinks in mind, falsely promoting and praising with good words, trading in likes and dislikes to scheme for gain, creating harmony and pleasure to draw profit towards oneself - this is called flattery. What is showing signs? Teaching Dharma depending on those who have gain, wanting profit for oneself with a mind that cannot be universal - this is called showing signs. Showing signs through anger and scolding means: either scolding others to make them afraid, or emptily disparaging them, or adding physical threats to frighten people for gain - this is called showing signs through anger and scolding. What is expecting gifts in return for giving? Making small gifts while immediately expecting generous returns - this is called expecting gifts in return for giving. These various evils are called wrong livelihood. Furthermore, there is wrong livelihood: giving staffs and bamboo, giving flowers, leaves, fruits and seeds, giving toothsticks and bathing materials, or divining through signs and dreams, observing constellations, understanding the sounds of birds and beasts and such activities, calculating good and bad fortune, speaking harmful words to cause division, burning flowers to worship fire, engaging in trade and commerce, leading armies and storing sharp weapons. Such various kinds are called wrong livelihood. If one does not transgress these, it is called pure morality. Question: What is morality of guarding faculty deportment? Answer: Regarding the defilements and attachments to forms, sounds, smells, tastes, touches and mental objects that are seen, heard, sensed and known, and maintaining without transgressing - this is called morality of guarding faculty deportment. This morality of guarding faculties is fulfilled through nine practices: cutting off the faculties by seeing evil as a sign, not attending to their counter-measures, never temporarily abandoning as if saving one's head from burning, through deportment like seeing Nanda, through subduing evil mind, through mastery of mind in meditation signs, through avoiding those who do not guard their faculties, through associating with those who guard their faculties. Question: What is morality of cultivating the four requisites? Answer: One observes and practices alms-gathering through these eight practices: First, not practicing for ferocity or danger, not practicing for self-elevation; Second, not for adornment, not for decoration; Third, for the dwelling of this body, for self-regulation and protection; Fourth, for removing hunger and thirst; Fifth, for supporting the holy life; Sixth, constantly reflecting that food is for removing existing illness and not giving rise to new sickness; Seventh, should be content with little; Eighth, dwelling without excessive craving.

問：云何不兇險行、不自高行？答：我以貪食勇健、兇險戲暴爭競馳走，是兇險行。高慢自舉不知厭足，如嗔者打撲。不裝束莊嚴者，為身份充滿面貌肥悅，令人愛樂情無厭足，是有欲人。為此身住、為自調護者，貪身安住如轂須膏。除飢渴者，常資少食，如是修行猶瘡塗藥。攝受梵行者，依少食力樂得聖道，如是修行猶食子想。為除先病不起新疾者，不少不多，如是修習如服湯藥。以少自安者，以少功德自安己身，常應習行如看病人。無過者，以少自安，如是修行不令身無，是智慧所歎，是故無過安住。若食調適未甞懈怠，初中後夜亦不眠睡，成就安隱。如是以此八行，已觀修行乞食，當如是修。復次此八行略為四觀，謂可斷觀、事觀、以少自安觀、以少功德觀。

問：云何可斷觀？答：不為兇險行、不為自高、不為先身、不為嚴首，此謂可斷觀。為此身住、為正調護、為除飢渴、為攝受梵行，此謂事觀。我當除先病不起新疾者，此謂以少自安觀。我當以少自安無過成安樂住，此謂少功德觀。此四觀。此四觀已略成三，謂斷二邊得中具足。以斷觀斷欲樂著，謂除飢渴斷於本疾不起新疾，又以此觀斷著身疲，餘中具足觀應當修行。又觀衣服，為除風寒暑蚊虻蟻觸，為生慚恥遮覆醜露，於具足觀如是修行。

Here is the complete English translation: Question: What is not practicing for ferocity and danger, not practicing for self-elevation? Answer: Being violent, dangerous, playful and aggressive, competing and running about due to craving for food - this is practicing for ferocity and danger. Being arrogant and self-elevating without knowing contentment, like an angry person striking and beating. Not for adornment and decoration means: making the body full and face plump and pleasing, making people feel love and pleasure without satiation - this is a person with desire. For the dwelling of this body and for self-regulation and protection means: craving bodily comfort like an axle needing grease. Removing hunger and thirst means: constantly taking little food, practicing like applying medicine to a wound. Supporting the holy life means: relying on the power of taking little food to joyfully attain the noble path, practicing like thinking of food as [medicine for] a child. For removing existing illness and not giving rise to new sickness means: neither too little nor too much, practicing like taking medicinal decoction. Being content with little means: being content with oneself through little virtue, should constantly practice like caring for a sick person. Without excess means: being content with little, practicing in this way not to make the body lacking - this is praised by wisdom, therefore dwelling without excess in peace. When food is properly regulated one never becomes lazy, not sleeping in the beginning, middle or end of night, accomplishing peace and security. Thus observing and practicing alms-gathering through these eight practices, one should practice in this way. Furthermore, these eight practices are summarized as four observations: observation of what can be abandoned, observation of purpose, observation of being content with little, and observation of little virtue. Question: What is observation of what can be abandoned? Answer: Not practicing for ferocity and danger, not for self-elevation, not for the former body, not for adorning the head - this is called observation of what can be abandoned. For the dwelling of this body, for proper regulation and protection, for removing hunger and thirst, for supporting the holy life - this is called observation of purpose. "I shall remove existing illness and not give rise to new sickness" - this is called observation of being content with little. "I shall be content with little without excess and dwell in peace and happiness" - this is called observation of little virtue. These are the four observations. These four observations are further summarized as three: abandoning the two extremes and attaining middle fulfillment. Through observation of abandonment, abandoning craving and attachment, namely removing hunger and thirst, abandoning original sickness and not giving rise to new sickness, and through this observation abandoning attachment to bodily fatigue, the remaining middle fulfillment observation should be practiced. Also observing clothing, for removing wind, cold, heat, mosquitoes, flies and ant contact, for generating shame and covering ugliness - practicing observation of fulfillment in this way.

又觀服藥乃至疾病。若如此說，當何時觀？於乞食服藥一飡時觀。又於衣服臥具及初得時觀。又於日日時時中觀我命由他，是故當觀。如是一切，皆成觀行。

先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。云何盜受用？謂犯戒人受用。云何負債受用？謂無慚無愧邪命人受用。云何家財受用？謂精進人受用。云何為主受用？謂聖人受用。復有二種受用，謂穢污受用、清白受用。云何污穢？有慚愧人而不能觀，是名污穢。云何清白？有慚愧人觀知自節，有厭惡想，此謂清白。以清白故，常當修習。四事可知。此謂修行四事戒。於是律儀戒者，以深信應令滿。命清淨戒者，以深精進應令滿。根威儀戒者，以深信應令滿。修行四事者，以深慧應令滿。於此命清淨戒，是隨從律儀。何以故？不為壽命而斷。諸事安者，所作得身口業威儀。此二種戒，是隨從根威儀。何以故？謂於善以守護心。善守護身口業，修行四事，是根威儀。何以故？已知集相依處，違厭正念正定如此。世尊所說：若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。

Here is the complete English translation: Also observing medicine up to sickness. If speaking thus, when should one observe? One should observe during the time of taking alms food and medicine in one meal. Also observe regarding clothing and bedding when first obtaining them. Also observe in the daily moments that my life depends on others, therefore one should observe. In this way, everything becomes contemplative practice. The former teachers spoke of four kinds of using requisites: using as theft, using as debt, using as family wealth, and using as master. What is using as theft? It refers to precept-breakers' usage. What is using as debt? It refers to usage by those without shame and fear who practice wrong livelihood. What is using as family wealth? It refers to usage by energetic people. What is using as master? It refers to usage by noble ones. Furthermore, there are two kinds of usage: defiled usage and pure usage. What is defiled? When people with shame and fear cannot observe - this is called defiled. What is pure? When people with shame and fear observe and know self-restraint, having the perception of disgust - this is called pure. Because of purity, one should constantly practice. The four requisites can be known. This is called morality of cultivating the four requisites. Regarding this, disciplinary morality should be fulfilled through deep faith. Morality of pure livelihood should be fulfilled through deep energy. Morality of faculty deportment should be fulfilled through deep faith. Cultivating the four requisites should be fulfilled through deep wisdom. Regarding this morality of pure livelihood, it follows from disciplinary morality. Why? Because it is not cut off for the sake of life. When various matters are peaceful, bodily and verbal actions and deportment are accomplished. These two kinds of morality follow from faculty deportment morality. Why? Because regarding wholesome things, one guards the mind. Well guarding bodily and verbal actions, cultivating the four requisites is faculty deportment. Why? Having known the characteristics of accumulation and dependence, aversion, right mindfulness and right concentration are thus. As the World-Honored One said: If a bhikkhu can know material food and know the five desires, being complete in this discipline and pure livelihood, this is included in the aggregate of morality, faculty discipline morality is included in the aggregate of concentration, morality of cultivating the four requisites is included in the aggregate of wisdom. What makes receiving precepts pure? If a bhikkhu first receives meditation dharma, observing oneself regarding the seven groups, if one has completely violated parajika, one cuts off the bhikkhu dharma and dwells in incomplete precepts.

若住具足戒，當得勝法。是先師所說。若見犯僧伽婆尸沙，以眾事懺悔。若見犯餘罪，於其所犯向一人懺。若見犯邪命，於其所犯作相應懺，如此悔已我不更作。見如是受持犯根威儀及修行四事，我不更作。若受持者，當得未來勝上威儀。彼人如是從清淨戒，所有身口業可作現作。當觀彼彼作善除惡，當觀朝夕住清淨戒。若如是者令戒清淨。何戒清淨相者？成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德。何等稱量過患？若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。其有聞慧樂說功德，人不貴敬，猶如糞火。生不如處、死時惛忘，神行惡道。如此等過是可稱量，若變此惡成戒功德亦可稱量。如是稱量。其犯戒者，心意粗屈、情悉退散。

Here is the complete English translation: If dwelling in complete precepts, one shall attain superior dharma. This is what the former teachers said. If seeing violation of Sanghadisesa, one should confess with many matters before the assembly. If seeing violation of other offenses, one should confess to one person regarding what was violated. If seeing violation of wrong livelihood, one should make appropriate confession regarding what was violated, after such confession "I will not do it again." Seeing such maintaining of violations of faculty deportment and cultivation of four requisites, "I will not do it again." If maintaining, one shall attain superior deportment in the future. Such a person, from pure morality, whatever bodily and verbal actions that can be done and are being done, should observe each action removing evil and doing good, should observe morning and evening dwelling in pure morality. If like this, it makes morality pure. What are the characteristics of pure morality? Accomplishing appropriateness, and defilements not arising or regressing, attaining complete concentration - these are called characteristics of pure morality. Through how many practices does one dwell? One dwells through two kinds of morality: first, weighing the faults of breaking precepts, second, weighing the merits of morality. What is weighing the faults? When a person breaks precepts, they accomplish non-virtue, accomplish evil destinations, fear the four assemblies, are doubted by wise people with morality who avoid them, cannot be taught meditation, are despised by devas and humans and detested by all, thinking of their precept violations, seeing people praise the merits of maintaining precepts they regret and lack faith, among the four assemblies they always generate disputes, towards friends they mostly generate resentment, turning away from people with morality to form evil factions, no longer capable of obtaining superior concentration dharmas, although artificially adorned they remain ugly. Like feces and urine detested by people, like molds and patterns rarely useful for anything, like mud clots bringing no benefit in present or future, always generating worry and weariness. If having committed offenses, they generate shame and regret afterwards without peace of mind, like a thief in prison having no joy in the noble ones, like an outcaste having no desire for kingship. Though having learned wisdom and delighting in speaking of merits, people do not value or respect them, like a fire of dung. Born in unfavorable places, confused at death, their spirit travels evil paths. Such faults can be weighed, and if transforming these evils into merits of morality they can also be weighed. Weighing thus. Those who break precepts, their mind becomes coarse and bent, their spirit entirely scattered and retreating.

其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。如是受持心被擁衛，安住禪定戒得守護。

解脫道論卷第一

解脫道論卷第二

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

頭陀品第三

問：爾時淨戒坐禪人，心欲成就勝善功德，又為欲得頭陀功德，當如是成就。何故受此頭陀功德？答：為坐禪人性不一種，為於少欲、為於知足、為於無疑、為於滅愛、為欲增長勇猛精進、為自少營不受外施、為於安住、為斷所著守護戒善，是諸定眾具、是初聖種、是勝功德觀。何者為頭陀？有十三法。二法衣相應，謂糞掃衣及三衣。五法乞食相應，謂乞食、次第乞食、一坐食、節量食、時後不食。五法坐臥相應：一無事處坐、二樹下坐、三露地坐、四塚間坐、五遇得處坐。一勇猛相應有一種，謂常坐不臥。云何糞掃衣？答：效能受持是謂為性，餘亦如是。云何受糞掃衣？斷居士施。

Here is the complete English translation: Those who have morality, only with deep diligence, generate doubled faith and respect, become diligent people, become people of faith and respect, single-mindedly protecting precepts like ants guarding eggs, like yaks loving their tails, like protecting an only child, like protecting one eye, like sorcerers protecting their bodies, like poor people protecting treasures, like sea captains protecting ships - among all these protections, the morality I practice should be most respectfully protected. Thus maintaining, the mind being protected and surrounded, dwelling peacefully in meditation, morality becomes guarded. The Treatise on the Path to Liberation, Volume One The Treatise on the Path to Liberation, Volume Two Composed by Arahant Upatissa, whose name means Great Light Translated by Sanghabhadra, Tripiṭaka Master from Funan during Liang Dynasty Chapter Three: The Dhutaṅga Practices Question: At this time, for a meditator of pure morality who wishes to accomplish superior wholesome merits, and also wishes to obtain the merits of dhutaṅga practices, how should they be accomplished? Why does one undertake these dhutaṅga merits? Answer: Because meditators' natures are not of one kind, for few desires, for contentment, for freedom from doubt, for extinction of craving, for increasing vigorous effort, for having few affairs not accepting external offerings, for peaceful dwelling, for cutting off attachments and protecting wholesome morality - these are the requisites of concentration, these are the initial noble lineages, these are observations of superior merits. What are the dhutaṅga practices? There are thirteen practices. Two practices are associated with robes, namely wearing rag-robes and three robes. Five practices are associated with alms-food, namely alms-gathering, gathering in sequence, one-sitting eating, measured eating, and not eating after time. Five practices are associated with sitting and lying down: first dwelling in empty places, second dwelling under trees, third dwelling in open air, fourth dwelling in charnel grounds, fifth dwelling wherever found. One practice is associated with vigor, namely constantly sitting without lying down. What is wearing rag-robes? Answer: The nature is being able to maintain it - this is called its nature, the others are likewise. How does one undertake wearing rag-robes? By cutting off householders' offerings.

云何受三衣？謂斷長衣。云何乞食？謂斷他請。云何次第乞食？謂斷超越乞。云何一坐食？謂不再坐。云何節量食？斷於貪恣。云何時後不食？謂斷於後望。云何無事處坐？斷聚落住。云何樹下坐？斷屋舍住。云何露地坐？斷眾覆處。云何塚間坐？斷餘勝處。云何遇得坐？斷貪樂處。云何常坐不臥？謂離寢寐。何故受糞掃衣？見居士衣有求乞等過，復見受持納衣功德，我見如是斷居士施故受納衣。云何受納衣功德？以似居士衣受持無闕，得不由他、失亦不憂，心無貪染、盜賊不取，足用常用少所經營，善人所習是行無疑，勝善相應現法樂住，令人欣慕使得正受，是納衣功德佛所稱歎。

問：納衣有幾？何人受持？何因而失？答：納衣有二種，一無主守護、二世人所棄。或於塚間、或於糞掃、或於市肆、或於道路，拾剪浣染掩緝裁縫，成就受持，此謂無主。或剪鑿之餘，牛鼠所嚙、或火所燒、或人所擲，施覆屍衣及外道服，此謂世人所棄。云何受糞掃衣？若比丘斷居士施，是謂受糞掃衣。云何失？若比丘受居士施，此謂失納衣。云何受三衣？為有長衣應須淨施守護受著，知是等過、見三衣功德，我從今日棄捨長衣，故受三衣。

Here is the complete English translation: What is undertaking three robes? It means cutting off extra robes. What is alms-gathering? It means cutting off invitations from others. What is gathering alms in sequence? It means cutting off skipping when begging. What is one-sitting eating? It means not sitting again. What is measured eating? Cutting off greedy indulgence. What is not eating after time? It means cutting off expectation afterwards. What is dwelling in empty places? Cutting off village dwelling. What is dwelling under trees? Cutting off dwelling in buildings. What is dwelling in open air? Cutting off dwelling in covered places. What is dwelling in charnel grounds? Cutting off dwelling in other superior places. What is dwelling wherever found? Cutting off dwelling in places of greedy pleasure. What is constantly sitting without lying down? It means abandoning sleep and drowsiness. Why undertake wearing rag-robes? Seeing the faults of seeking and begging for householders' robes, and furthermore seeing the merits of maintaining rag-robes, seeing thus I cut off householders' offerings and therefore undertake rag-robes. What are the merits of undertaking rag-robes? Though similar to householders' robes when maintained there are no deficiencies, obtaining without depending on others, not worrying when lost, mind without greedy attachment, thieves do not take them, sufficient for constant use with little management, practiced by good people this practice is without doubt, associated with superior wholesome qualities dwelling happily in the present life, making people admire and attain proper acceptance - these are the merits of rag-robes praised by the Buddha. Question: How many types of rag-robes are there? What people maintain them? For what reasons are they lost? Answer: There are two types of rag-robes: first, those without owner's protection, second, those discarded by people. Either from charnel grounds, or from refuse heaps, or from markets, or from roads, picking up, cutting, washing, dyeing, patching, and sewing, accomplishing and maintaining - this is called without owner. Either remnants from cutting and piercing, or gnawed by cattle and rats, or burned by fire, or thrown away by people, cloths for covering corpses and outer path robes - this is called discarded by people. How does one undertake rag-robes? If a bhikkhu cuts off householders' offerings, this is called undertaking rag-robes. How are they lost? If a bhikkhu accepts householders' offerings, this is called losing rag-robes. How does one undertake three robes? Because having extra robes requires purifying offerings and protection for wearing, knowing these faults and seeing the merits of three robes, "From today I abandon extra robes," therefore undertaking three robes.

云何受三衣功德？善人所行離畜遊長，少於營造約身知足，如鳥飛空無所顧戀，善人所習是法無疑。

問：云何名三衣？云何為受？云何為失？答：謂僧伽梨、欝多羅僧、安陀會，此謂三衣。云何受三衣？若比丘不畜盈長，是受三衣。若受四衣，是名為失。

云何受乞食？若受他請則妨自業，不為悅人，不與非法比丘接膝共坐。知是過患，復見乞食功德，我從今日斷受他請，受乞食法。云何乞食功德？依心所願進止自由，不希供饍，消除懈怠、斷滅憍慢、不貪滋味、饒益眾生，常於四方心無限礙，善人所行是業無疑。

問：請有幾種？云何為受？云何為失？答：請有三種，一似食請、二就請、三過請。除此三種請，受乞食。若受三請，是失乞食。

云何受次第乞食？若於次第處得多美味則不重往，若其重往則受常食，若有疑處亦應遠離。知是過患，復見次第功德，我從今日捨非次乞，受次第乞。云何次第乞功德？以平等心饒益一切，除憎嫉惡、斷遊狎過、不喜喚召、不樂多語、遠人宅舍、離於疾行，如月希現人所瞻仰，善人所行是業無疑。

問：云何名次第乞？云何為受？云何為失？答：若比丘始行乞食入於聚落，從最後家以為初次，此謂次第行乞。云何為失？謂超越隣比，是名為失。

Here is the complete English translation: What are the merits of undertaking three robes? It is practiced by good people, free from keeping excess and wandering far, having few affairs and being content with what covers the body, like birds flying in the sky without attachment, practiced by good people this dharma is without doubt. Question: What are called the three robes? How are they undertaken? How are they lost? Answer: They are the saṅghāṭi, uttarāsaṅga, and antaravāsaka - these are called the three robes. How are three robes undertaken? If a bhikkhu does not keep extra robes, this is undertaking three robes. If accepting four robes, this is called loss. How does one undertake alms-gathering? If accepting others' invitations then it hinders one's own practice, not for pleasing people, not sitting knee-to-knee with non-dharma bhikkhus. Knowing these faults and furthermore seeing the merits of alms-gathering, "From today I cut off accepting others' invitations" and undertake the practice of alms-gathering. What are the merits of alms-gathering? Depending on what the mind wishes, advancing and stopping with freedom, not hoping for offerings, eliminating laziness, cutting off pride, not craving flavors, benefiting all beings, always having a mind without limitation in the four directions, practiced by good people this karma is without doubt. Question: How many kinds of invitations are there? How are they undertaken? How are they lost? Answer: There are three kinds of invitations: first, food-like invitations, second, direct invitations, third, advance invitations. Excluding these three kinds of invitations, one accepts alms-gathering. If accepting three invitations, this is losing alms-gathering. How does one undertake gathering alms in sequence? If obtaining many delicious flavors in sequential places then not going again, if going again then accepting regular food, if there are doubtful places they should also be avoided. Knowing these faults and furthermore seeing the merits of sequence, "From today I abandon non-sequential begging" and undertake sequential begging. What are the merits of sequential begging? With an equal mind benefiting all, eliminating hatred and jealousy, cutting off the fault of wandering intimately, not delighting in being called, not enjoying much speech, staying away from people's houses, departing from hasty walking, like the moon rarely appearing yet admired by people, practiced by good people this karma is without doubt. Question: What is called sequential begging? How is it undertaken? How is it lost? Answer: If a bhikkhu begins alms-gathering entering a village, starting from the last house as the first sequence - this is called sequential alms-gathering. How is it lost? Skipping adjacent houses is called loss.

云何受一坐食？謂於二坐處，數坐、數受食、數洗鉢。與此相違名一坐食，善人所行是業無疑。知如是過，見一坐食功德，是故應受。我從今日捨二坐食，一坐食。云何一坐食功德？不多不少、不貪不淨施，無諸病惱、起居無妨、自事安樂，善人所行是業無疑。

問：云何受一坐食？云何為邊？云何為失？答：邊有三種，謂坐邊、水邊、食邊。云何坐邊？食已猶坐。受水洗鉢，不得更食，此謂水邊。云何食邊？若於揣食生最後想，若吞，不更食，此謂食邊。若經二坐，則失一食，除水藥等諸佛所嘆，此謂食邊。

云何受節量食？若飡飲無度增身睡重，常生貪樂為腹無厭。知是過已、見節量功德，我從今日斷不貪恣受節量食。云何節食功德？籌量所食不恣於腹，多食增羸，知而不樂，除貪滅病斷諸懈怠，善人所行是業無疑。

問：云何受節量食？云何為失？答：若受飯食，應自思惟，所須多少。以為常準，不取長食。善知籌量，斷無期度，謂節量食。若不如是，此則為失。

云何受時後不食？斷於望想、離於長食，知是過患、見時後不食功德，我從今日斷於長食，受時後不食。云何時後不食功德？斷所貪樂，節護其身，離於宿食、息所營求、無告於他、不隨心欲，善人所行是業無疑。

Here is the complete English translation: How does one undertake one-sitting eating? Regarding two-sitting places, repeatedly sitting, repeatedly accepting food, repeatedly washing the bowl. The opposite of this is called one-sitting eating, practiced by good people this karma is without doubt. Knowing these faults thus, seeing the merits of one-sitting eating, therefore one should undertake it. "From today I abandon two-sitting eating" and undertake one-sitting eating. What are the merits of one-sitting eating? Neither too much nor too little, not craving impure offerings, without various illnesses and afflictions, rising and resting without hindrance, peaceful in one's affairs, practiced by good people this karma is without doubt. Question: How does one undertake one-sitting eating? What are its limits? How is it lost? Answer: There are three kinds of limits, namely sitting limit, water limit, and food limit. What is the sitting limit? Still sitting after eating. Accepting water to wash the bowl, not eating again - this is called the water limit. What is the food limit? If generating the thought of finality regarding mouthfuls of food, if swallowing, not eating again - this is called the food limit. If passing through two sittings, then one-sitting eating is lost, except for water, medicine and other things praised by the Buddha - this is called the food limit. How does one undertake measured eating? If eating and drinking without measure increases bodily heaviness and sleep, always generating craving pleasure with insatiable stomach. Knowing these faults and seeing the merits of measured eating, "From today I cut off unrestrained craving" and undertake measured eating. What are the merits of measured eating? Calculating what is eaten without indulging the stomach, excess eating increases weakness, knowing this and not delighting in it, eliminating craving, extinguishing illness, cutting off all laziness, practiced by good people this karma is without doubt. Question: How does one undertake measured eating? How is it lost? Answer: When accepting rice food, one should reflect on how much is needed. Taking this as a regular standard, not taking excess food. Wisely knowing calculation, cutting off lack of measure - this is called measured eating. If not like this, this then is loss. How does one undertake not eating after time? Cutting off expectation, departing from excess food, knowing these faults and seeing the merits of not eating after time, "From today I cut off excess food" and undertake not eating after time. What are the merits of not eating after time? Cutting off what is craved and enjoyed, restraining and protecting the body, departing from stored food, ceasing seeking and searching, not telling others, not following mental desires, practiced by good people this karma is without doubt.

問：時後幾種？云何為受？云何為失？答：時後有二種，謂不節邊、受持邊。云何不節邊？若受長食，得別請罪，不當更食。云何受持邊？已食二十一揣食，不當更受。時後不食則斷於長，若受長食，失時後不食。

云何受無事處？國中喧雜，識觸五塵心生染樂，若住閙處去來紛動。知是過患、復見無事處功德，我從今日斷國中住受無事處。云何無事處功德？離於國中喧雜識觸五塵心生染樂。若住閙處去來紛動，見十種語功德最勝可愛、天人歡喜，不樂狎俗樂，得寂寂、樂少聲，從心禪坐，善人所行是業無疑。

問：云何最後無事處？云何為受？云何為失？答：離於國城，棲處郊外、避於邊遠，取中人四肘五百弓內，是最後無事處。除國中住，此謂無事處。若住國中，則失無事處。

云何受樹下坐？捨於覆處、不積畜，修治貪受求索。知是為過，見樹下功德，我從今日斷於覆處，受樹下住。云何樹下功德？依樂可愛不交世俗，樂離作務與天同止，斷住處嫉及離愛著，善人所行是業無疑。

問：何樹可住？何樹可離？云何而受？云何能失？答：於日中時樹影至處，及無風時葉所墮處，是所可住。除危朽樹、空腐樹、鬼神樹，離諸覆處，是受樹下。若往覆處，則失樹下。

Here is the complete English translation: Question: How many kinds of "after time" are there? How is it undertaken? How is it lost? Answer: There are two kinds of "after time", namely the unlimited boundary and the maintenance boundary. What is the unlimited boundary? If accepting excess food, obtaining the offense of separate invitation, one should not eat again. What is the maintenance boundary? Having eaten twenty-one mouthfuls of food, one should not accept more. Not eating after time then cuts off excess; if accepting excess food, one loses not eating after time. How does one undertake dwelling in empty places? In countries there is clamor, consciousness contacts the five sense objects and mind generates defiled pleasure, if dwelling in noisy places coming and going is confused and agitated. Knowing these faults and furthermore seeing the merits of empty places, "From today I cut off dwelling in countries" and undertake dwelling in empty places. What are the merits of empty places? Departing from countries' clamor, consciousness contacts five sense objects and mind generates defiled pleasure. If dwelling in noisy places coming and going is confused and agitated, seeing ten kinds of speech merits most superior and lovable, delighting devas and humans, not delighting in intimacy with worldly pleasures, obtaining stillness and delighting in little sound, meditating according to mind, practiced by good people this karma is without doubt. Question: What is the ultimate empty place? How is it undertaken? How is it lost? Answer: Departing from countries and cities, dwelling in outskirts and avoiding distant borders, taking within five hundred bows of four cubits of an average person, this is the ultimate empty place. Excluding dwelling in countries, this is called empty places. If dwelling in countries, then one loses empty places. How does one undertake dwelling under trees? Abandoning covered places, not accumulating possessions, cultivating and correcting craving acceptance and seeking. Knowing these as faults, seeing the merits of dwelling under trees, "From today I cut off covered places" and undertake dwelling under trees. What are the merits of dwelling under trees? Relying on delightful pleasure without mixing with worldly affairs, delighting in departing from tasks and dwelling together with devas, cutting off dwelling place jealousy and departing from attachment and love, practiced by good people this karma is without doubt. Question: Under which trees may one dwell? Which trees should one avoid? How is it undertaken? How is it lost? Answer: Places where tree shadows reach at midday, and places where leaves fall when there is no wind - these are suitable for dwelling. Excluding dangerous decaying trees, hollow rotting trees, trees with spirits, departing from all covered places - this is undertaking dwelling under trees. If going to covered places, then one loses dwelling under trees.

云何受露地住？不樂覆處及在樹下藏畜物處。知是過患，見露住功德，我從今日斷不樂處受露地住。云何露住功德？莫往不樂處，斷懈怠睡眠，猶如野鹿隨意而行無所追慕，善人所行是業無疑。云何為受？云何為失？斷於覆處及在樹下，是受露住。若住覆處及在樹下，則失露住。

云何受塚間住？若於餘處少行放逸、不起畏惡，知是過患，見塚間功德，我從今日斷於餘處受塚間住。云何受塚間功德？得死時念、得不淨相、得非人敬重，不起放逸、伏於欲染、多所厭患、不懼可畏，觀身空寂、斷計常想，善人所行是業無疑。

問：云何受塚間功德？於何可住？於何可行？何受何失？答：若恒有人常多哭泣、恒有煙火，若初欲住如是塚間，當先觀察，有餘靜處，便可往住。若比丘止於塚間，不當作房及安床座，不從風坐、不逆風住，臥時不熟，無食魚味、不飲乳酪、不食麻粹、不觸肴肉，不住屋中，不安鉢器。若人已去，捉持坐具及餘衣物，往到塚間，當其住處如擲物遠。明相現時，攝諸衣具還僧伽藍，除餘處住，是謂塚間。若住餘處，則名為失。云何受？遇得處住，不樂人所貪、不惱他令避，知是過患、見遇得處功德，我從今日斷貪住處受遇得處。

Here is the complete English translation: How does one undertake dwelling in the open air? Not delighting in covered places and places for storing things under trees. Knowing these faults and seeing the merits of dwelling in the open, "From today I cut off unpleasant places" and undertake dwelling in the open air. What are the merits of dwelling in the open? Not going to unpleasant places, cutting off laziness and sleepiness, like wild deer walking freely without pursuit or longing, practiced by good people this karma is without doubt. How is it undertaken? How is it lost? Cutting off covered places and being under trees is undertaking dwelling in the open. If dwelling in covered places and under trees, then one loses dwelling in the open. How does one undertake dwelling in charnel grounds? If in other places practicing little negligence and not arousing fear of evil, knowing these faults and seeing the merits of charnel grounds, "From today I cut off other places" and undertake dwelling in charnel grounds. What are the merits of dwelling in charnel grounds? Obtaining mindfulness of death, obtaining the sign of impurity, obtaining respect from non-humans, not arising negligence, subduing sensual defilements, having much weariness, not fearing the fearsome, observing the body's emptiness and tranquility, cutting off the notion of permanence, practiced by good people this karma is without doubt. Question: How does one undertake the merits of charnel grounds? Where may one dwell? Where may one practice? What is undertaken and what is lost? Answer: If there are always people constantly crying and wailing, always having smoke and fire, if initially wishing to dwell in such charnel grounds, one should first observe if there are other quiet places, then may go to dwell. If a bhikkhu stays in charnel grounds, should not make rooms or set up beds and seats, should not sit in the wind or dwell against the wind, when lying down should not sleep deeply, should not eat fish flavors, not drink milk or yogurt, not eat sesame paste, not touch meat dishes, not dwell in buildings, not set down bowls and utensils. When people have left, taking sitting cloth and other robes and materials, going to charnel grounds, at that dwelling place should be as far as throwing something. When dawn appears, gathering all robes and materials returning to the Sangha compound, excluding dwelling in other places - this is called charnel grounds. If dwelling in other places, then it is called loss. How does one undertake? Dwelling wherever found, not delighting in what people crave, not troubling others making them avoid, knowing these faults and seeing the merits of dwelling wherever found, "From today I cut off craving for dwelling places" and undertake dwelling wherever found.

云何遇得處功德？覓知足處，貪於寂靜、斷多愛樂，人所敬重，住於慈悲，一向斂攝，善人所行是業無疑。云何為受？云何為失？斷貪所止，是謂依遇。若往樂處，則名為失。

云何受常坐不臥？於所住處睡眠懈怠，知是過患、見常坐功德，我從今日斷於惛臥，受常坐不臥。云何常坐功德？斷生怠處，除為身嫉、離染觸樂、少於纏睡，常多寂靜堪修禪勝，善人所行是業無疑。云何為受？云何為失？謂斷睡臥。若寢名失。

云何離糞掃衣？於居士施衣，芻麻古貝、憍奢耶、欽婆羅等，以方便受，不失納衣。云何三衣？若畜長衣已過十日，有月望衣、有功德衣、又有長衣，為護臥具敷具、覆瘡衣手巾雨浴衣，不受持不淨施，若以方便，不失三衣。云何乞食方便？若僧次食及常住食、行籌食、十五日食、布薩食、眾食、寺食，以方便受，不失乞食。若見此過，亦應捨離。云何次第乞食方便？見象馬等當門而鬪可羞鄙處，諸如是等若見宜避。又見旃陀羅、覆鉢學家、隨和上闍梨客行比丘，諸如是等方便而越，不失次第。云何一坐食方便？若正食時，見象馬牛蛇、雨、和上、闍梨、客比丘來，方便而起，起已更食，不失一坐。若節量食及時後食，無方便。

Here is the complete English translation: What are the merits of dwelling wherever found? Seeking places of contentment, craving for tranquility, cutting off many pleasures and delights, respected by people, dwelling in loving-kindness and compassion, single-mindedly restrained, practiced by good people this karma is without doubt. How is it undertaken? How is it lost? Cutting off craving for dwelling places is called relying on whatever is found. If going to places of pleasure, then it is called loss. How does one undertake constant sitting without lying down? In dwelling places there is sleep and laziness, knowing these faults and seeing the merits of constant sitting, "From today I cut off drowsy lying down" and undertake constant sitting without lying down. What are the merits of constant sitting? Cutting off places that generate laziness, eliminating jealousy for the body, departing from defiled tactile pleasure, having few entanglements of sleep, always having much tranquility capable of cultivating superior meditation, practiced by good people this karma is without doubt. How is it undertaken? How is it lost? It means cutting off sleep and lying down. If lying down it is called loss. How does one depart from rag-robes? Regarding householders' offered robes, grass cloth, silk, fine wool and so forth, accepting through skillful means without losing rag-robes. What are the three robes? If keeping extra robes past ten days, having full moon robes, having merit robes, and also having extra robes, for protecting bedding and sitting cloth, covering sores cloth, handkerchiefs and rain bathing robes, not maintaining and not purifying offerings, if through skillful means, not losing the three robes. What are the skillful means for alms-gathering? If Sangha sequential food and permanent residence food, ticket food, fortnightly food, uposatha food, community food, monastery food, accepting through skillful means without losing alms-gathering. If seeing these faults, one should also abandon them. What are the skillful means for sequential alms-gathering? Seeing elephants, horses and such fighting at doors and shameful places, all such things if seen should be avoided. Also seeing outcasts, houses under bowl suspension, following preceptors and teachers, visiting bhikkhus, all such things passing by through skillful means without losing sequence. What are the skillful means for one-sitting eating? If during proper meal time, seeing elephants, horses, cattle, snakes, rain, preceptors, teachers, visiting bhikkhus coming, rising through skillful means, after rising eating again without losing one-sitting. For measured eating and not eating after time, there are no skillful means.

云何無事處方便？或為受戒、懺罪、問法、布薩自恣、自病、看疾、問經疑處，如是等緣，方便住聚落，不失無事處。云何樹下方便？若遇雨時宜入覆處，明相既現還而不失樹下。露住、塚間，遇得此等方便，亦復如是，餘住處可住。常坐不臥無方便。復有一說：若灌鼻時得作方便，不失常坐。以此十三頭陀，更成八法。如毘曇中說八頭陀，是時後不食攝。節量、一坐，其所受持成一種類，是無事處攝。樹下、露坐、塚間，何故於無事處？若營造房舍樂為作務，多所聚蓄愛著住處，非心所樂。作如是意，於樹下塚間露地淨住，是故成八。於八頭陀復成三法：一無事處、二糞掃衣、三行乞食。若三清淨，頭陀成滿。故佛為難陀說：何時見汝成無事處、受糞掃衣、不時後食，趣養身命，無見所欲。

問：誰名頭陀分？頭陀有幾種法？云何三行人修頭陀行？幾頭陀有時節？有是頭陀說頭陀？答：有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。此不應說善、不善、無記。何以故？不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善。頭陀幾種法者，謂有二頭陀法：不貪、不癡。如佛所說：若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣。諸餘頭陀，亦復如是不貪不癡。

Here is the complete English translation: What are the skillful means for empty places? Whether for receiving precepts, confessing offenses, inquiring about Dharma, observing uposatha and pravāraṇā, personal illness, attending the sick, asking about scriptural doubts, for such causes skillfully dwelling in villages without losing empty places. What are the skillful means for dwelling under trees? If encountering rain it is appropriate to enter covered places, when dawn appears returning without losing dwelling under trees. Open air dwelling and charnel ground dwelling, encountering such skillful means are also like this, other dwelling places may be dwelt in. Constant sitting without lying down has no skillful means. There is another explanation: When irrigating the nose one may employ skillful means without losing constant sitting. These thirteen dhūtaṅgas further become eight practices. As explained in the Abhidharma, the eight dhūtaṅgas include not eating after time. Measured eating and one-sitting eating, what is maintained becomes one category, this is included in empty places. Under trees, open air sitting, and charnel grounds - why in empty places? If constructing rooms and buildings delighting in tasks, accumulating many things and attaching to dwelling places, it is not what the mind delights in. Making such intention, purely dwelling under trees, in charnel grounds and open places, therefore becoming eight. The eight dhūtaṅgas further become three practices: first empty places, second rag-robes, third alms-gathering. If these three are pure, the dhūtaṅgas are fulfilled. Therefore the Buddha said to Nanda: "When will I see you accomplished in empty places, accepting rag-robes, not eating after time, just maintaining life without seeing desires?" Question: What is called the dhūtaṅga portion? How many kinds of dhūtaṅga practices are there? How do the three types of practitioners cultivate dhūtaṅga practices? How many dhūtaṅgas have time periods? Are there dhūtaṅgas that are called dhūtaṅgas? Answer: There are thirteen dhūtaṅgas spoken by the Buddha, precepts established by the Buddha - these are called the dhūtaṅga portion. These should not be called wholesome, unwholesome, or neutral. Why? Because unwholesome people are the same as evil desires, not eliminating evil desires, together arising with non-dharmic craving for pleasure and gains, therefore unwholesome. As for how many kinds of dhūtaṅga practices, there are two dhūtaṅga practices: non-craving and non-delusion. As the Buddha said: "If a rag-robe bhikkhu relies on few desires and contentment, delighting in tranquility without doubt, relying on liberation - this is called accepting rag-robes." All other dhūtaṅgas are also likewise without craving and without delusion.

以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明。復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；以此不癡，相似除身羸欺誑。此二頭陀法，是不貪不癡。云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行。何以故貪癡行人而能修行頭陀？如貪人至愛成不放逸，若不放逸則能伏貪。如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡。何故貪癡人修行頭陀？瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行。復說瞋人應住無事處及在樹下。何故住無事處？以無世間苦故。幾頭陀有時節？三頭陀八月時。謂樹下住、露地住、塚間住，是安居時，佛聽覆處。

問：云何是頭陀說頭陀？答：亦有頭陀說頭陀，有頭陀不說頭陀，有非頭陀說有頭陀，有非頭陀不說頭陀。云何有頭陀說頭陀？謂阿羅漢成就頭陀受。云何有頭陀不說頭陀？謂阿羅漢不成就頭陀受。云何有非頭陀說頭陀？謂學人及凡夫成就頭陀受。云何非頭陀不說頭陀？謂學人凡夫不成就頭陀受。

問：頭陀何相？何味？何起？答：少欲為相，知足為味，無疑為起。復次無所著為相，無過為味，不退為起。云何初中後？謂受為初，修行為中，歡喜為後。

Here is the complete English translation: Through this non-craving in these thirteen places one can eliminate craving desire, through this non-delusion in thirteen places one can eliminate ignorance. Furthermore through this non-craving, permitted by the Buddha, able to generate weariness similar without doubt, eliminating sensual defilement and deception; through this non-delusion, similarly eliminating bodily weakness and deception. These two dhūtaṅga practices are non-craving and non-delusion. How do the three types of practitioners cultivate dhūtaṅga practices? Those of craving and delusion temperament are ones who cultivate dhūtaṅga practices, those of anger temperament cannot cultivate the practices. Why can those of craving and delusion temperament cultivate dhūtaṅgas? As craving people through intense love become non-negligent, if non-negligent then can subdue craving. As delusion without doubt, relying on dhūtaṅga acceptance becomes non-negligent, if non-negligent then can subdue delusion. Why do craving and deluded people cultivate dhūtaṅgas? Angry people receiving suffering further increases their evil, like those with phlegm illness if taking hot soup further increases their sickness, therefore angry people should not cultivate practices. Furthermore it is said angry people should dwell in empty places and under trees. Why dwell in empty places? Because there are no worldly sufferings. How many dhūtaṅgas have time periods? Three dhūtaṅgas for eight months time. Namely dwelling under trees, dwelling in open air, dwelling in charnel grounds, this is during the rains retreat time, the Buddha allowed covered places. Question: What are dhūtaṅgas that are called dhūtaṅgas? Answer: There are dhūtaṅgas called dhūtaṅgas, there are dhūtaṅgas not called dhūtaṅgas, there are non-dhūtaṅgas called dhūtaṅgas, there are non-dhūtaṅgas not called dhūtaṅgas. What are dhūtaṅgas called dhūtaṅgas? Namely arhats accomplished in dhūtaṅga acceptance. What are dhūtaṅgas not called dhūtaṅgas? Namely arhats not accomplished in dhūtaṅga acceptance. What are non-dhūtaṅgas called dhūtaṅgas? Namely learners and ordinary people accomplished in dhūtaṅga acceptance. What are non-dhūtaṅgas not called dhūtaṅgas? Namely learners and ordinary people not accomplished in dhūtaṅga acceptance. Question: What are the characteristics of dhūtaṅgas? What is their flavor? What is their arising? Answer: Few desires is their characteristic, contentment is their flavor, no doubt is their arising. Furthermore non-attachment is their characteristic, faultlessness is their flavor, non-regression is their arising. What are their beginning, middle and end? Namely acceptance is the beginning, cultivation is the middle, joy is the end.

分別定品第四

問：爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？答：令定起。

問：何定？何相？何味？何起？何處？何人受禪？解脫定、正受何差別？幾定因可見，以此起定？障定有幾法？幾定功德？定幾眾具？幾種定？云何起定？答：定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定。復次煩惱猛風無傾心慮，如殿裏燈光焰不動。如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定。云何相何味？何起？何處？心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處。何人受定？謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。念與精進等行為定，猶如四馬齊力牽車。思惟等為定，如彼箭師注心調直。以除怨故，如藥消毒。如毘曇說：斂攝是定義。從是定義，滿是定義。禪者四禪，謂初禪等。解脫者，謂八解脫，內有色想外觀色等。定者三定，謂有覺有觀等。正受者，謂九次第正受。云何為禪？思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故。解脫正受者，幾功德令定得起？見四功德，令定得起。云何為四？現見法樂樂住、以觀樂事、神通現證、有具足。

Here is the complete English translation: Chapter Four: Analysis of Meditation Question: At that time, for one who sits in meditation with pure precepts and has practiced and accepted dhūtaṅgas, accomplished in superior wholesome places, what should be done? Answer: Make concentration arise. Question: What is concentration? What are its characteristics? What is its flavor? What is its arising? What is its basis? What kind of person receives meditation? What are the differences between liberation concentration, concentration, and attainment? How many causes of concentration can be seen through which concentration arises? How many dharmas obstruct concentration? How many merits of concentration? How many requisites of concentration? How many kinds of concentration? How does concentration arise? Answer: Concentration means having a pure mind, single-minded diligence together with tranquil merits and such, dwelling in true rightness without distraction - this is called concentration. Furthermore when the fierce winds of defilements cannot tilt mental consideration, like a lamp flame inside a palace not moving. As said in the Abhidharma: If the mind dwells in rightness without grasping at conditions and without distraction, tranquil without attachment, right concentration, concentration faculty, concentration power - this is called concentration. What are its characteristics, flavor, arising and basis? Mind-dwelling is its characteristic, subduing enemies is its flavor, tranquility is its arising, obtaining liberation of mind from non-attachment to defilements is called its basis. What kind of person receives concentration? Namely receiving mental factors and such, skillful means concentration and such, like holding scales making mental factors equal, like oil in a bowl. Mindfulness and diligence equally functioning is concentration, just like four horses pulling a chariot with equal force. Equal contemplation is concentration, like an archer focusing mind to shoot straight. For eliminating enemies, like medicine dissolving poison. As said in the Abhidharma: Restraint is the meaning of concentration. From this meaning of concentration, fulfillment is the meaning of concentration. Meditation means the four jhānas, namely first jhāna and so forth. Liberation means the eight liberations, having internal form perception observing external forms and so forth. Concentration means three concentrations, namely with initial and sustained thought and so forth. Attainment means the nine sequential attainments. What is meditation? Because of contemplating matters, because of contemplating enemies, because of mental joy and pleasure, because of liberation from obstacles, because of making equalness, because of skillfully generating concentration, because of obtaining mastery, because of not dwelling in attainment with one meaning, because of delighting in arising concentration. For liberation and attainment, how many merits make concentration arise? Seeing four merits make concentration arise. What are the four? Present vision of Dharma pleasure dwelling, pleasant matters through observation, direct realization of supernatural powers, and completeness of factors.

何者現見法樂樂住？謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。是故世尊說：彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。如佛告比丘：我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。是謂於聖法現見法樂樂住。以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂。是故世尊教諸比丘應當修行，如是一切以心依如實知。神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。是故世尊說：已得心定，隨宜轉變，如是一切令得如意。有具足者，已得定人未到無學，終令不退。由定得報，得色無色有具足。如佛所說：少修初禪得梵天眷屬，如是種類一切生彼。如是一切此四功德，能生彼定，一一當起。障定有幾者，謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。一切惡法是障法。幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因。幾定資者，謂有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。

定有幾種者，定有二種：一世間定、二出世間定。聖果所得謂出世定，餘名世定。

Here is the complete English translation: What is present vision of Dharma pleasure dwelling? When people obtain concentration, able to generate the uncontaminated, mind arising with delight, receiving transcendent pleasure, this is present vision of Dharma pleasure dwelling. Therefore the World-Honored One said: "From this body's tranquility arises joy, obtaining coolness, gradually becoming complete, fully accomplished" and so forth. As the Buddha told the bhikkhus: "When I was previously a Nigantha, for seven days and nights my body did not move, mouth did not speak words, silently dwelling upright, single-mindedly receiving pleasure." This is called present vision of Dharma pleasure dwelling in the noble Dharma. As for pleasant matters through observation, meditation practitioners obtaining mental concentration, matters without hindrances or entanglements, becoming pliant and capable of maintaining, observing aggregates, sense bases, elements and such, inherent nature at peace and happiness. Therefore the World-Honored One taught bhikkhus they should cultivate practice, all such with mind relying on knowing as it really is. Direct realization of supernatural powers means those who have obtained concentration rely on realizing five supernatural powers, namely psychic powers, divine ear, others' minds, past lives, divine eye. Therefore the World-Honored One said: "Having obtained mental concentration, transforming according to circumstances, all such obtaining as wished." Completeness of factors means those who have obtained concentration but not yet reached non-learning, ultimately making non-regression. Through concentration obtaining results, obtaining completeness of form and formless factors. As the Buddha said: "Little cultivation of first jhāna obtains Brahma's retinue, all such types are born there." All such four merits can generate that concentration, each should arise. As for how many obstacles to concentration, namely eight dharmas: sensual desire, anger, laziness, sleepiness, restlessness, doubt, ignorance, joylessness. All unwholesome dharmas are obstructing dharmas. As for how many causes of concentration, namely eight dharmas. These are causes of renunciation without anger, clear characteristics without confusion. All wholesome dharmas making the mind joyful, able to generate dharma wisdom - these are causes of concentration. As for how many supports of concentration, namely seven kinds of precepts: assembly factors and contentment, covering and guarding sense doors, measuring food and drink, not sleeping in beginning middle or end of night, constant mindfulness of wisdom, dwelling place tranquil and quiet. As for how many kinds of concentration, concentration has two kinds: first worldly concentration, second transcendent concentration. What is obtained as noble fruits is called transcendent concentration, the rest are called worldly concentration.

其世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。與此相違，名出世定。復次定有二種：邪定、正定。云何邪定？不善一心，是謂邪定；若善一心，是謂正定。邪定當斷，正定應修。復次定有二種：外定、安定。彼彼定初分，此謂外定。性除無間，此謂安定。

復次定有三種：有覺有觀定、無覺少觀定、無覺無觀定。云何有覺有觀？謂初禪有覺有觀，二禪無覺少觀，餘禪無覺無觀。復次定有三種，謂共喜生定、共樂生定、共捨生定。初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生。復次定有三種：善定、報定、事定。云何善定？聖道學人及凡夫，修色無色定，是謂善定。聖果學人凡夫，生色無色界，是謂報定。無學人受色無色定，是謂事定。

復次定有四種：欲定、色定、無色定、無所受定。謂彼彼行正受行，是謂欲定。四禪是謂色定。四無色定及善業報，此謂無色定。四道果，謂無所受定。又定有四種修行，謂苦修行鈍智、苦修行利智、樂修行利智、樂修行鈍智。此四人，一者密煩惱，二者疎煩惱，三者利根，四者鈍根。於密煩惱人鈍根苦修行，鈍智得定。密煩惱利根苦修行，利智得定。疎煩惱人鈍根樂修行，鈍智得定。疎煩惱利根樂修行，利智得定。

Here is the complete English translation: This worldly concentration is with contamination, with fetters, with bonds, is with outflows, is with calamities, is with hindrances, is with theft of precepts and theft of views, is with grasping, is with afflictions - this is called worldly concentration. The opposite of this is called transcendent concentration. Furthermore concentration has two kinds: wrong concentration and right concentration. What is wrong concentration? Non-wholesome one-pointedness of mind is called wrong concentration; if wholesome one-pointedness of mind, this is called right concentration. Wrong concentration should be abandoned, right concentration should be cultivated. Furthermore concentration has two kinds: external concentration and settled concentration. The initial portions of each concentration, this is called external concentration. Nature eliminated without intervals, this is called settled concentration. Furthermore concentration has three kinds: concentration with initial and sustained thought, concentration without initial but with sustained thought, concentration without initial and sustained thought. What is with initial and sustained thought? Namely first jhāna has initial and sustained thought, second jhāna without initial but with sustained thought, remaining jhānas without initial and sustained thought. Furthermore concentration has three kinds, namely concentration born together with joy, concentration born together with pleasure, concentration born together with equanimity. First and second jhāna are called born together with joy, third jhāna is called born together with pleasure, fourth jhāna is called born together with equanimity. Furthermore concentration has three kinds: wholesome concentration, resultant concentration, and functional concentration. What is wholesome concentration? Noble path learners and ordinary people cultivating form and formless concentration, this is called wholesome concentration. Noble fruit learners and ordinary people born in form and formless realms, this is called resultant concentration. Non-learners receiving form and formless concentration, this is called functional concentration. Furthermore concentration has four kinds: desire realm concentration, form realm concentration, formless realm concentration, and non-receiving concentration. The various practices and attainments of practice, this is called desire realm concentration. The four jhānas are called form realm concentration. The four formless concentrations and wholesome karma results, these are called formless realm concentration. The four path fruits are called non-receiving concentration. Also concentration has four kinds of cultivation: painful practice with dull wisdom, painful practice with sharp wisdom, pleasant practice with sharp wisdom, pleasant practice with dull wisdom. These four people: first those with dense defilements, second those with sparse defilements, third those with sharp faculties, fourth those with dull faculties. For those with dense defilements and dull faculties, painful practice obtains concentration with dull wisdom. Those with dense defilements and sharp faculties, painful practice obtains concentration with sharp wisdom. Those with sparse defilements and dull faculties, pleasant practice obtains concentration with dull wisdom. Those with sparse defilements and sharp faculties, pleasant practice obtains concentration with sharp wisdom.

於是密煩惱人，已密煩惱故，苦折伏煩惱，是故苦修行鈍根人以鈍根故，久積禪行覺鈍智，是故名鈍智。以此方便，一切應分別。

復次定有四種，謂小定小事、小定無量事、無量定小事、無量定無量事。云何小定小事？定不隨心所得，定小精進，此謂小定小事。云何小定無量事？定不隨心所得，彼事大精進，此謂小定無量事。云何無量定小事？定隨心所得，彼事小精進，此謂無量定小事。云何無量定無量事？定已隨心所得，彼事大精進，此謂無量定無量事。

復次定有四種：欲定、精進定、心定、慧定。欲定者，依欲修得，謂為欲定。依精進得，謂精進定。依心修得，謂為心定。依慧修得，謂為慧定。復次定有四種：有定是佛所得非聲聞所得、有定聲聞所得非佛所得、有定是佛所得及聲聞所得、有定非佛所得非聲聞所得。大悲定、雙變定，是佛所得，非聲聞所得。學果定是聲聞所得，非佛所得。九次第定、無學果定，佛所得及聲聞得。無想定，非佛所得非聲聞得。復次定有四種：有定為起不為滅、有定為滅不為起、有定為起為滅、有定不為起亦不為滅。問：云何為起不為滅？答：欲界善不善定，此謂為起不為滅。四聖道定，是為滅不為起。學及凡夫色無色善定，為起亦為滅。一切果定及事定，非為起非為滅。

Here is the complete English translation: For those with dense defilements, due to dense defilements, painfully subduing defilements, therefore painful practice; for those with dull faculties, due to dull faculties, long accumulation of meditation practice realizes dull wisdom, therefore called dull wisdom. Through these skillful means, all should be distinguished accordingly. Furthermore concentration has four kinds: small concentration small matters, small concentration limitless matters, limitless concentration small matters, limitless concentration limitless matters. What is small concentration small matters? Concentration not obtained according to mind's ability, small diligence - this is called small concentration small matters. What is small concentration limitless matters? Concentration not obtained according to mind's ability, but great diligence in those matters - this is called small concentration limitless matters. What is limitless concentration small matters? Concentration obtained according to mind's ability, but small diligence in those matters - this is called limitless concentration small matters. What is limitless concentration limitless matters? Concentration already obtained according to mind's ability, great diligence in those matters - this is called limitless concentration limitless matters. Furthermore concentration has four kinds: desire concentration, diligence concentration, mind concentration, wisdom concentration. Desire concentration means obtained through relying on desire, called desire concentration. Obtained through relying on diligence, called diligence concentration. Obtained through relying on mind cultivation, called mind concentration. Obtained through relying on wisdom cultivation, called wisdom concentration. Furthermore concentration has four kinds: there is concentration obtained by the Buddha but not by śrāvakas, there is concentration obtained by śrāvakas but not by the Buddha, there is concentration obtained by both the Buddha and śrāvakas, there is concentration obtained neither by the Buddha nor by śrāvakas. Great compassion concentration and twin transformation concentration are obtained by the Buddha but not by śrāvakas. Learner's fruition concentration is obtained by śrāvakas but not by the Buddha. Nine sequential concentrations and non-learner's fruition concentration are obtained by both the Buddha and śrāvakas. Non-perception concentration is obtained neither by the Buddha nor by śrāvakas. Furthermore concentration has four kinds: there is concentration for arising but not for cessation, there is concentration for cessation but not for arising, there is concentration both for arising and cessation, there is concentration neither for arising nor for cessation. Question: What is for arising but not for cessation? Answer: Desire realm wholesome and unwholesome concentration, this is called for arising but not for cessation. The four noble path concentrations are for cessation but not for arising. Learners' and ordinary people's form and formless wholesome concentration are both for arising and cessation. All fruition concentrations and functional concentrations are neither for arising nor for cessation.

復次定有四種：初禪、二禪、三禪、四禪。離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪。

復次定有五種，謂初禪、二禪、三禪、四禪、五禪。五禪者為五枝，覺、觀、喜、樂、一心，離五蓋成就五枝，是謂初禪。離覺，成就四枝，是謂二禪。離喜，成就二枝，是謂三禪。離樂，成就二分，謂第四禪，所謂捨一心。問：何故說四禪及五禪？答：由二人報故，第二禪二種，謂無覺無觀、無覺少觀。

問：是誰坐禪人，令初禪自在起第二禪？答：於麁覺觀攝念思惟，復知覺過患，令起無覺觀第二禪，是其修四禪次第。復有一人已令初禪自在現起第二禪，於麁覺攝念思惟，唯知覺過患，見無覺少觀，起第二禪，是其受五禪次第，是故說於五禪。

復五種定：謂五分正受，喜滿、樂滿、心滿、光滿、觀想。於是初禪二禪喜滿，於是三禪樂滿，於他心智是名心滿，於天眼通是名光滿，從彼彼定起觀智是名觀想。復次定有五種，謂五智正定，此現在樂亦未來樂報。依身智起此定，是聖所行無煩惱。此定慧人修習，此定寂寂快樂，猗所得成就無二，不伏生死。此定寂寂最樂，猗成一性所得，非伏生死我。此定念入念起、依身智起。

Here is the complete English translation: Furthermore concentration has four kinds: first jhāna, second jhāna, third jhāna, fourth jhāna. Separated from the five hindrances, accomplishing initial thought, sustained thought, joy, pleasure, and one-pointedness of mind - this is called first jhāna. Separated from initial and sustained thought, accomplishing three factors; separated from joy, accomplishing two factors; separated from pleasure, with equanimity and one-pointedness of mind accomplishing the fourth jhāna. Furthermore concentration has five kinds, namely first jhāna, second jhāna, third jhāna, fourth jhāna, fifth jhāna. The fifth jhāna has five factors: initial thought, sustained thought, joy, pleasure, and one-pointedness of mind; separated from the five hindrances accomplishing five factors - this is called first jhāna. Separated from initial thought, accomplishing four factors - this is called second jhāna. Separated from joy, accomplishing two factors - this is called third jhāna. Separated from pleasure, accomplishing two portions - this is called fourth jhāna, namely equanimity and one-pointedness of mind. Question: Why are both four jhānas and five jhānas explained? Answer: Due to the results of two types of people, the second jhāna has two kinds: without initial and sustained thought, and without initial but with little sustained thought. Question: Which meditation practitioner, having mastered the first jhāna, causes the second jhāna to arise? Answer: Collecting mindfulness and contemplating on gross initial and sustained thought, furthermore knowing the faults of initial thought, causing the arising of second jhāna without initial and sustained thought - this is the sequence of cultivating four jhānas. There is also one person who, having mastered the first jhāna, manifests the second jhāna, collecting mindfulness and contemplating on gross initial thought, only knowing the faults of initial thought, seeing without initial but with little sustained thought, arising the second jhāna - this is receiving the sequence of five jhānas, therefore five jhānas are explained. Furthermore five kinds of concentration: namely five-factored attainment, fullness of joy, fullness of pleasure, fullness of mind, fullness of light, and contemplative perception. In this first and second jhāna is fullness of joy, in this third jhāna is fullness of pleasure, in knowledge of others' minds is called fullness of mind, in divine eye supernatural power is called fullness of light, arising contemplative wisdom from each concentration is called contemplative perception. Furthermore concentration has five kinds, namely five wisdom right concentrations: this present pleasure and also future pleasant results. Relying on bodily wisdom arising this concentration, this is practiced by nobles without afflictions. This concentration wise people cultivate, this concentration is peacefully blissful, obtained through tranquility accomplishing non-duality, not suppressing birth and death. This concentration is most peaceful and blissful, obtained through tranquility accomplishing one nature, not suppressing birth and death self. This concentration enters with mindfulness and arises with mindfulness, arising relying on bodily wisdom.

復次已分別行處已，分別修行事及下中上。以如是，定有多種可知，一切諸定皆入四定。

覓善知識品第五

問：爾時何以起定？答：若初坐禪人慾生禪定，當覓勝善知識。何以故？初坐禪欲生禪定得最勝定，若離善知識，成不住分。如經中說：有雲比丘成於退分。如人獨遊遠國，無侶開示隨意自行，如象無鉤。若坐禪人所修之行，得善知識說法教誡令其攝受，示除過患使得善法，從教修行精勤苦行得最勝定。如富商主眾所敬貴，如親善人、如親父母。善知識者，如象所繫令不動故，如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚，猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡，一切善法依是成滿。是故世尊教於難陀：一切梵行，所謂善知識。是故當覓勝善之人為善朋友。云何是勝善知識？謂有所成就。明瞭修多羅、毘曇、毘尼，是謂所得成就。明瞭業種、得善神通，得見四諦，此二種人功德成就，是所當覓。若不得二種功德成就人，以七分成就善知識，是亦當覓。云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。云何可敬愛？依二種行者，善說共住樂，心解不難，是謂可敬愛。可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。

Here is the complete English translation: Furthermore having already distinguished the domains of practice, distinguishing cultivation matters as lower, middle and superior. In this way, concentration has many kinds that can be known, all concentrations are included in four concentrations. Chapter Five: Seeking Good Spiritual Friends Question: At that time how does one generate concentration? Answer: If beginning meditation practitioners wish to generate meditation concentration, they should seek superior good spiritual friends. Why? Beginning meditators wishing to generate meditation concentration to obtain supreme concentration, if separated from good spiritual friends, will accomplish the portion of non-abiding. As said in the sutras: There was a monk named Cloud who accomplished the portion of regression. Like someone traveling alone to distant lands without companions showing the way, following their own will, like an elephant without a hook. If meditation practitioners in their cultivated practice obtain good spiritual friends teaching Dharma and giving precepts causing them to accept and maintain, showing elimination of faults enabling them to obtain wholesome dharmas, following teachings to cultivate practice with diligent austere practice obtaining supreme concentration. Like a wealthy merchant chief respected and valued by many, like close good people, like close parents. Good spiritual friends are like tethering an elephant making it not move, like a charioteer making it follow going and staying, like someone leading by hand to obtain good paths, like a doctor treating illness to eliminate suffering and pain, just like heavenly rain moistening and benefiting all seeds, like a mother nurturing children, like a father teaching children, like close ones without difficulties, like beneficial friends, like teachers giving precepts - all wholesome dharmas rely on this to become complete. Therefore the World-Honored One taught Nanda: "All holy life means good spiritual friends." Therefore one should seek superior good people as good companions. What are superior good spiritual friends? Namely those who have accomplishments. Understanding sutras, abhidharma, and vinaya - this is called accomplishment of attainment. Understanding types of karma, obtaining good supernatural powers, obtaining vision of the Four Noble Truths - these two types of people accomplished in merits are what should be sought. If unable to find people accomplished in these two types of merits, with seven portions accomplished as good spiritual friends - these also should be sought. What are the seven portions? Worthy of respect and love, worthy of honor, worthy of value, able to speak, patient, speaking profound words, not establishing improper places. What is worthy of respect and love? Relying on two types of practice: skillfully speaking and dwelling together happily, mind understanding without difficulty - this is called worthy of respect and love. Worthy of honor means accomplished in precept practice, tranquility and mindfulness, not greedy for desires or much speech - this is called worthy of honor.

可貴者，聞慧功德成就，知坐禪可重，是為可貴。能說者，我言可愛可重可貴有果，如是思惟：饒益彼故、尊重法故，於非可作制伏攝受終不棄捨，是謂能說。忍辱者，能令無滯綺語總語相，如賢聖故，是謂忍辱。深語者，通達業處，若分別、想念、作意、安著，皆由執相，善說如法，不如法煩惱取相能令滅盡，是說深語。不安非處者，若於姓族住處業聚誦著非住可避，若於堪事處行令得安隱，是住可住，此謂不安非處。以此七分成就，是善知識可覓。

問：云何應覓？答：若知某甲住處是功德成就可重，若有禪師應當往彼。若自不知、餘處同學知，應往親覲。已知時節如法未說其意，恭敬勞問起居，諮訪所行：何處國土何處住止，有眾安住，有僧靜坐，有是禪師，其行若為？以何功德一切所貴？應作如是問。同學應答：某國某住某眾禪坐，某禪師眾所愛重。得聞是已深思隨喜，當往彼處親覲受行。應整衣服到和上所，自說意樂。和上聽我，我當往彼親覲禪師。和上應聽，答善哉，我亦隨喜，是善人所作。此謂善人共住、善人所行，是隨法修行，若見聞者得大利益，何況共住。汝當往彼。汝已往彼，慎莫放逸，若是善人可勤修學。若於一時及一切時，等加信敬，誠當善語，守護身口，曉解修行，當得成就。

Here is the complete English translation: Worthy of value means accomplished in learning wisdom and merits, knowing meditation is worthy of honor - this is worthy of value. Able to speak means my words worthy of love, honor and value have results, contemplating thus: for benefiting others and respecting the Dharma, in what should not be done restraining and accepting without abandoning - this is called able to speak. Patient means able to make without obstruction ornate speech and general speech characteristics, like the noble ones - this is called patient. Speaking profound words means penetrating the domains of work, whether distinguishing, conceiving, attending, establishing - all due to grasping characteristics, skillfully speaking according to Dharma, not according to afflictions grasping characteristics able to make them cease - this is speaking profound words. Not establishing improper places means if in family lineage dwelling places work gatherings recitation attachment is improper dwelling that should be avoided, if in capable matter places practicing to obtain peace and security, this dwelling is proper dwelling - this is called not establishing improper places. Accomplished in these seven portions, these good spiritual friends should be sought. Question: How should one seek them? Answer: If knowing someone's dwelling place is accomplished in merits worthy of honor, if there is a meditation master one should go there. If not knowing oneself but fellow practitioners elsewhere know, one should go pay respects. Having known the proper time not yet speaking one's intention according to Dharma, respectfully inquiring after their well-being, consulting about their practice: which country and land, which dwelling place, are there peaceful assemblies dwelling, are there monks sitting in meditation, is there such a meditation master, what are their practices like? What merits make them valued by all? One should inquire thus. Fellow practitioners should answer: in such country, such dwelling, such assembly meditating, such meditation master beloved and honored by many. Having heard this, deeply contemplating with rejoicing, one should go to that place to pay respects and receive practice. One should arrange one's robes and go to the preceptor's place, expressing one's aspiration oneself. "Preceptor please listen, I wish to go pay respects to that meditation master." The preceptor should listen and answer: "Excellent, I also rejoice, this is what good people do." This is called dwelling with good people, practices of good people, this is practicing according to Dharma - if seeing or hearing obtains great benefit, how much more so dwelling together. You should go there. Having gone there, carefully avoid heedlessness, if these are good people one should diligently study and learn. Whether at one time or all times, equally adding faith and respect, sincerely speaking well, guarding body and speech, understanding and practicing cultivation, one will attain accomplishment.

一切依師莫生輕易，如初嫁小女性事舅姑，應生慚愧聽受教誡。若見弟子無衣服湯藥，若往彼時如法料理，說法教誡。及至，將送行坐，教以善法。彼坐禪人齊整衣服，恭敬圍遶禮師足下，於行所半路園外諸有水地，往彼一處衣鉢革屣澡罐禪具，高置一處不使近水，當浴不聲。若浴竟已，齊整衣服，著欝多羅僧，衣鉢禪具置右肩上，卷僧伽梨若置肩上。若入寺舍，低蓋繞塔。若見比丘，當往諮問：此處有坐禪人不？有糞掃衣人不？有乞食人不？有律師不？有者於何處住？從何可至？有者當往。若無此人，有律師者，我亦當往。又無律師，誰為上座，我亦當往。若上座大僧為取衣鉢，勿與；若餘小者，應與。若無人取，下置一處。若見上座，應當禮足於一面住。舊住比丘以坐以水及澡洗處如法供給，延其訊息安其衣鉢，示其便處，訪問僧制。日將入時，周行寺內。若見律師，共語諮問所疑之罪及不犯罪。若見阿毘曇師，為應修慧，當問陰入界業。若見頭陀人，為相應慧，當問頭陀功德。若住於彼，日日應往處處諮問。若欲行，當屏牒臥具，禮大僧足，白雲行去。此是比丘為客法用。於彼坐禪人，應住親近。禪師若至，雖小亦代取衣鉢。禪師之法，可行不可行不應即行令去，是先所作應當修行。若欲教人先取覺。

Here is the complete English translation: Do not take anything lightly in depending on the teacher, like a newly married young woman in matters with parents-in-law, one should generate shame and modesty in listening to and accepting instructions. If seeing [someone] without clothes, medicine or hot water, when going there handle according to Dharma, teaching Dharma and giving precepts. Upon arriving, sending off walking and sitting, teaching with wholesome dharmas. Those meditation practitioners should arrange their robes properly, respectfully circumambulate and bow at the teacher's feet, at halfway points on the path outside gardens where there is water and ground, going to one place with robes, bowls, leather sandals, washing vessels and meditation implements, placing them high up away from water, should bathe without making sound. After bathing is finished, arrange robes properly, wearing the uttarāsaṅga, placing robes, bowl and meditation implements on the right shoulder, rolling up the saṃghāṭī whether placed on the shoulder. When entering the monastery, lower the parasol and circumambulate the stupa. If seeing bhikkhus, should go ask: "Are there meditation practitioners here? Are there wearers of cast-off robes? Are there alms-food eaters? Are there Vinaya masters?" If there are, where do they dwell? From where can they be reached? If there are such people, should go there. If there are no such people but there are Vinaya masters, I should also go there. If there are also no Vinaya masters, whoever is the senior monk, I should also go there. If senior monks of the great Sangha take one's robes and bowl, do not give them; if other junior ones, should give them. If no one takes them, put them down in one place. If seeing senior monks, should bow at their feet and stand to one side. Resident bhikkhus should provide seats, water and washing places according to Dharma, extend greetings and settle their robes and bowls, show convenient places, inquire about Sangha regulations. When the sun is about to set, walk around inside the monastery. If seeing Vinaya masters, discuss and inquire about doubtful offenses and non-offenses. If seeing Abhidharma masters, for appropriate wisdom, should ask about aggregates, sense bases, elements and karma. If seeing ascetic practitioners, for corresponding wisdom, should ask about ascetic merits. If dwelling there, should go daily to various places to inquire. If wishing to leave, should privately arrange bedding, bow at the feet of great Sangha members, announcing departure. These are the customs for bhikkhus as guests. With those meditation practitioners, should dwell close by. If meditation masters arrive, even if junior should take their robes and bowls for them. The dharma of meditation masters - what can and cannot be practiced should not immediately be practiced causing departure, what was previously done should be cultivated. If wishing to teach others, first grasp awareness.

學坐禪人先已行法，看視住處安置衣鉢，少時訊息知識時節，親覲禪師恭敬禮拜，少時靜默當坐。若禪師問所欲，當隨說所樂，若不問者則不應說。從此已後，楊枝澡洗等，當請依止修所行業。若乞時至，往問闍梨，如法當作。食時若至，為闍梨洗足及安坐處授鉢。於其自鉢食，應問闍梨所取多少，安置自鉢減與弟子。如是攝受，如是不難。爾時食已，取闍梨鉢洗訖安處，知時親覲恭敬禮拜，少時靜默當坐。若闍梨問，隨說所樂。若不問，禮拜闍梨，請聽我說本來所欲。若蒙聽許，隨意問。闍梨若聽，一切當說。若不問，禮阿闍梨，覓時節當說我來因緣，願闍梨聽我所說。若阿闍梨聽，一切其所樂當說。闍梨言善哉，如法教誡，應當攝受。是故世尊說偈：

以時而親近，　　令心無憍慢，梵行能護法，　　譬如樹無風。念法而修行，　　及法戲自樂，法住法分別，　　當說如實法。毀法不當行，　　綺語憂戲笑，瞋恚勿懈怠，　　忿恨貪慢癡，愛染佷戾等，　　修行悉伏除。守義不自高，　　知善誠實語，為定實知聞。　　若人輒放逸，聞慧不增長；　　若人知正法，天人所恭敬。　　恭敬成信心，多聞能護法，　　令得所樂聞。

Here is the complete English translation: Those learning meditation should first practice the dharma, observe the dwelling place and arrange robes and bowls, take a short rest knowing the proper time, pay respects to meditation masters with reverence and bowing, sit quietly for a short while. If the meditation master asks what one desires, should speak according to one's aspirations; if not asked then should not speak. From this point onwards, regarding toothsticks, washing and so forth, should request dependence to cultivate practices. When it's time for alms, go ask the ācārya what should be done according to Dharma. When meal time arrives, wash the ācārya's feet and prepare sitting place and offer bowl. Regarding one's own bowl for eating, should ask ācārya how much to take, arrange one's own bowl reducing and giving. Thus accepting, thus without difficulty. At that time after eating, take the ācārya's bowl, wash it and place it properly, knowing the time pay respects with reverence and bowing, sit quietly for a short while. If the ācārya asks, speak according to one's aspirations. If not asked, bow to the ācārya, request permission to speak what was originally desired. If granted permission, ask according to one's wishes. If the ācārya allows, should speak everything. If not asking, bow to the ācārya, seek proper time to speak one's reasons for coming, requesting the ācārya to listen to what one has to say. If the ācārya listens, should speak all that one desires. The ācārya says excellent, giving instructions according to Dharma, should accept and maintain. Therefore the World-Honored One spoke verses: Draw near at proper times, Making the mind without pride, Holy life can protect the Dharma, Like a tree without wind. Mindful of Dharma and practicing, And taking joy in Dharma play, Dharma dwelling Dharma distinguished, Should speak true Dharma as it is. Not practice destroying Dharma, Ornate speech worry play and laughter, Anger without laziness, Hatred greed pride delusion, Love defilement stubbornness and such, In practice all subdued and eliminated. Guard meaning without self-elevation, Know good speak truthfully, For concentration truly know and hear. If people are heedless, Learning wisdom does not increase; If people know right Dharma, Gods and humans pay respect. Respect accomplishes faithful mind, Much learning can protect Dharma, Enabling attainment of desired hearing.

如是諸功德，　　隨法能修行，能生勝妙解，　　成就智慧人。若有如是師，　　當修不放逸。

解脫道論卷第二

解脫道論卷第三

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

分別行品第六

爾時依止阿闍梨，以數日觀其行。其行相應行處，應當教於是行者十四行：欲行、瞋恚行、癡行、信行、意行、覺行、欲瞋恚行、欲癡行、瞋癡行、等分行、信意行、信覺行、意覺行、等分行。復次愛見慢等種種行可知。於是貪欲意使行性樂著，無異於是義，由行故成十四人：欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲瞋行人、欲癡行人、瞋癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。於是欲欲、欲使、欲性、欲樂，此謂欲行人。其欲常行增上欲，是謂欲行。如是一切當分別。爾時此十四人略成七人：如是欲行人、信行人成一；瞋行人、意行人成一；癡行人、覺行人成一；欲瞋行人、信意行人成一；欲癡行人、信覺行人成一；瞋癡行人、意覺行人成一；二等分行人成一。

問：何故欲行人、信行人成一？答：欲行人於善朋增長信行欲，親覲功德故。復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。

Here is the complete English translation: Thus these various merits, According to Dharma able to practice, Able to generate supreme wonderful understanding, Accomplishing people of wisdom. If there are such teachers, Should practice without heedlessness. Liberation Path Treatise Volume Two Liberation Path Treatise Volume Three Composed by Arhat Upatissa, in Chinese means Great Light Translated by Tripiṭaka Master Saṃghabhara of Funan during Liang Dynasty Chapter Six: Distinguishing Practice Types At that time depending on the ācārya, observe their practice for several days. Their practice corresponding to domains of practice, should teach these practitioners fourteen types of practice: desire practice, anger practice, delusion practice, faith practice, mind practice, thought practice, desire-anger practice, desire-delusion practice, anger-delusion practice, balanced practice, faith-mind practice, faith-thought practice, mind-thought practice, balanced practice. Furthermore various practices of craving, views, pride and so forth can be known. In this the nature of craving desire mental tendency practice delights in attachment, no different in this meaning, due to practice therefore becoming fourteen types of people: desire practice person, anger practice person, delusion practice person, faith practice person, mind practice person, thought practice person, desire-anger practice person, desire-delusion practice person, anger-delusion practice person, balanced practice person, faith-mind practice person, faith-thought practice person, mind-thought practice person, balanced practice person. In this desire for desires, desire tendency, desire pleasure, this is called desire practice person. Their desire constantly practicing increasing superior desire, this is called desire practice. Thus all should be distinguished. At that time these fourteen people are briefly condensed into seven people: thus desire practice person and faith practice person become one; anger practice person and mind practice person become one; delusion practice person and thought practice person become one; desire-anger practice person and faith-mind practice person become one; desire-delusion practice person and faith-thought practice person become one; anger-delusion practice person and mind-thought practice person become one; the two balanced practice persons become one. Question: Why do desire practice person and faith practice person become one? Answer: Desire practice person increases faith practice desire toward good companions, due to paying respects to merits. Furthermore with three practices of desire and faith, this phrase becomes one characteristic, having the meaning of love and mindfulness, meaning of seeking merits, not meaning of abandonment.

於是欲者念欲、信者念善，欲者覓欲功德、信者覓善功德，欲者不捨非可愛為相、信者不捨可愛為相，是故欲行及信行成一相。

問：何故瞋恚行及意行成一？答：瞋行人於善朋增長智行瞋，親覲功德故。復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。於是瞋人非安愛念、智者非安行念，瞋恚人覓瞋、智者覓行過患，瞋人安捨、智者安捨行，是故瞋行人及意行成一相，等故。

問：何故癡行人及覺行人成一？答：癡行人為得善，增長覺行癡，親覲功德故、信慧動離故。復次以二行，癡覺成一相，不自定故、動故。於是癡安亂故不安、覺種種覺憶故成不安，癡無所趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。以此方便，餘行當分別，如是此成七人。於此七人云何速修行？云何遲修行？欲行人速修行，以安可教化，信力故、癡覺薄故。瞋行人速修行，安可教化，有意力故、癡覺薄故。癡行人遲修行，難可教化，有癡覺力故、信意薄故。欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。欲癡行人遲修行，難可教化，不安信故、癡覺力故。瞋癡行人遲修行，難可教化，不安意故、癡覺力故。等分行人遲修行，難可教化，不安住意故、有癡覺力故。

Here is the complete English translation: In this, those with desire mindful of desires, those with faith mindful of good; those with desire seek merit of desires, those with faith seek merit of good; those with desire not abandoning unloved as characteristic, those with faith not abandoning loved as characteristic, therefore desire practice and faith practice become one characteristic. Question: Why do anger practice and mind practice become one? Answer: Anger practice person increases wisdom practice anger toward good companions, due to paying respects to merits. Furthermore with three practices anger and wisdom become one characteristic, due to non-love mindfulness, seeking anger and abandonment. In this angry people not peaceful in love mindfulness, wise ones not peaceful in practice mindfulness, angry people seek anger, wise ones seek faults of practice, angry people settle in abandonment, wise ones settle in abandoning practice, therefore anger practice person and mind practice become one characteristic, due to equality. Question: Why do delusion practice person and thought practice person become one? Answer: Delusion practice person for obtaining good, increases thought practice delusion, due to paying respects to merits, faith wisdom moving and separating. Furthermore with two practices, delusion and thought become one characteristic, due to not self-settled and moving. In this delusion settling in confusion becomes unsettled, thought various thoughts remembering therefore becomes unsettled, delusion having no direction becomes moving, thought light and peaceful therefore becomes moving, therefore delusion practice and thought practice become one characteristic, due to equality. By this method, other practices should be distinguished, thus these become seven people. Among these seven people how do they practice quickly? How do they practice slowly? Desire practice people practice quickly, being peaceful can be taught and transformed, due to power of faith and weakness of delusion-thought. Anger practice people practice quickly, being peaceful can be taught and transformed, having power of mind and weakness of delusion-thought. Delusion practice people practice slowly, difficult to teach and transform, having power of delusion-thought and weakness of faith-mind. Desire-anger practice people practice quickly, being peaceful can be taught and transformed, having power of faith-mind and weakness of delusion-thought. Desire-delusion practice people practice slowly, difficult to teach and transform, due to unsettled faith and power of delusion-thought. Anger-delusion practice people practice slowly, difficult to teach and transform, due to unsettled mind and power of delusion-thought. Balanced practice people practice slowly, difficult to teach and transform, due to unsettled dwelling mind and having power of delusion-thought.

爾時此七人，由本煩惱成三：欲行人、嗔恚行人、癡行人。

問：此三行何因緣？云何可知此欲行人、此瞋行人、此癡行人。云何行受衣、乞食、坐臥行處威儀？答：初所造因緣、諸行界為因緣、過患為因緣。云何諸行初所造因緣？於初可愛方便故，多善業成欲行人。復從天堂落生於此，多起殺割桁械怨業，成瞋行人。不愛業所覆，從地獄從龍生墮落生此。初多飲酒離間成癡行人，從畜生墮落生此。如是行，初造因緣。云何界為因緣？二界最近故成癡行人，所謂地界、水界。二界最近故成瞋行人，所謂火界、風界。四界等故成欲行人。如是諸行，界為因緣。云何過患為因緣？最多淡成欲行人，最多瞻成瞋行人，最多風成癡行人。復有說：最多淡成癡行人，最多風成欲行人。如是過患為因緣。云何可知此人慾行、此人瞋行、此人癡行？答：以七行可知。如是以事、以煩惱、以行、以受取、以食、以業、以臥。云何以事可知？欲行人見所有事。未常見而見，既見。恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。既觀不能捨行，知於餘事。諸如是行，欲行可知，嗔行人者，見所有如是事，如倦不能久看，隨取過患多毀人，於多功德非不難。從此不捨，唯以過患得已便，知行餘事亦如是，行瞋行可知。

Here is the complete English translation: At that time these seven people, due to fundamental afflictions become three: desire practice person, anger practice person, delusion practice person. Question: What are the causes and conditions of these three practices? How can one know this is a desire practice person, this is an anger practice person, this is a delusion practice person? How do they practice receiving robes, alms food, sitting and lying deportment in domains of practice? Answer: Initial creation of causes and conditions, various practices elements as causes and conditions, faults as causes and conditions. How are various practices initially created as causes and conditions? Initially due to loveable methods, many wholesome karmas become desire practice person. Furthermore falling from heavenly realms born here, many arising killing, cutting, stocks and shackles, vengeful karma becomes anger practice person. Covered by unloveable karma, falling from hell realms from nāga realms born here. Initially much drinking alcohol and causing division becomes delusion practice person, falling from animal realms born here. Thus practices, initial creation of causes and conditions. How are elements causes and conditions? Two elements closest therefore becoming delusion practice person, namely earth element and water element. Two elements closest therefore becoming anger practice person, namely fire element and wind element. Four elements equal therefore becoming desire practice person. Thus various practices, elements as causes and conditions. How are faults causes and conditions? Most phlegm becomes desire practice person, most bile becomes anger practice person, most wind becomes delusion practice person. Furthermore it is said: most phlegm becomes delusion practice person, most wind becomes desire practice person. Thus faults as causes and conditions. How can one know this person has desire practice, this person has anger practice, this person has delusion practice? Answer: Can be known by seven practices. Thus by matters, by afflictions, by practices, by grasping, by food, by karma, by lying down. How can it be known by matters? Desire practice person sees existing matters. Never seeing yet sees, having seen. Constantly observing true faults without attention, regarding small merits becomes without difficulty, not liberated from these desires. Having observed cannot abandon practice, knows regarding other matters. All such practices, desire practice can be known. Anger practice person, seeing such existing matters, like weariness unable to look long, grasping faults much criticizing people, regarding many merits not without difficulty. From this not abandoning, only with faults obtaining convenience, knowing practicing other matters also thus, anger practice can be known.

癡行人見所有如是事，於功德過患成信他，聞他人所薄亦薄、聞他所讚歎亦讚歎，自不知故。以如是行於外事，癡行可知。如是以事。

問：云何以煩惱可知？答：欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。瞋恚行人五煩惱，多行忿、恨、覆、慳、瞋，此謂五。癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。如是以煩惱可知。

問：云何以行？答：欲行人見行以性，舉腳疾行平，舉腳平，下腳不廣，舉腳可愛行。如是以行，欲行可知。嗔恚行人見行以性，急起腳急下，相觸以半腳入地。如是已行，瞋恚人可知。癡行人見行以性，起腳摩地亦摩下，以腳觸腳行。以如是行，癡行人可知。如是以行。

問：云何以著衣欲行人？答：欲行人若捉衣以性，不多見不寬著衣太下，周正圓，種種可愛可見。瞋行人著衣以性，大急太上，不周正不圓，不種種可愛，不可觀。癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。如是以著衣可知。

問：云何以食可知？答：欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。復次欲行人食時，自量相應中適取揣食，亦知氣味，不速食，若得少味成大歡喜。瞋行人見食，多取揣食滿口食，若得少味太瞋惱。

Here is the complete English translation: Delusion practice person seeing such existing matters, regarding merits and faults becomes believing others, hearing others' belittling also belittles, hearing others' praise also praises, due to not knowing oneself. With such practice regarding external matters, delusion practice can be known. Thus by matters. Question: How can it be known by afflictions? Answer: Desire practice person has five afflictions, much practicing jealousy, stinginess, deceit, flattery, and desire, these are called five. Anger practice person has five afflictions, much practicing fury, hatred, concealment, stinginess, and anger, these are called five. Delusion practice person has five afflictions, much practicing laziness, indolence, doubt, regret, and ignorance - these five. Thus can be known by afflictions. Question: How by practice? Answer: Desire practice person seen practicing by nature, lifts feet quickly walking evenly, lifts feet evenly, puts feet down not widely, lifts feet lovably walking. Thus by practice, desire practice can be known. Anger practice person seen practicing by nature, hastily lifts feet hastily puts down, touching with half foot entering ground. Thus by practice, anger person can be known. Delusion practice person seen practicing by nature, lifts feet rubbing ground also rubbing when putting down, walks with feet touching feet. By such practice, delusion practice person can be known. Thus by practice. Question: How by wearing robes does desire practice person [appear]? Answer: Desire practice person when holding robes by nature, not too visible not loose wearing robes too low, evenly proper and round, various kinds lovely to see. Anger practice person wearing robes by nature, very tight too high, not evenly proper not round, not various kinds lovely, not pleasant to observe. Delusion practice person when wearing robes by nature, very loose, not evenly proper not round, not various kinds lovely to observe. Thus can be known by wearing robes. Question: How can it be known by food? Answer: Desire practice person enjoys fatty and sweet, anger practice person enjoys sour, delusion practice person has no fixed enjoyment. Furthermore desire practice person when eating, measures appropriately taking moderate mouthfuls of food, also knows flavors, not eating quickly, if obtaining little taste becomes greatly joyful. Anger practice person seeing food, takes many mouthfuls filling mouth with food, if obtaining little taste becomes very angry and annoyed.

癡行人見食，不圓小揣食不中適，少取以食塗染其口，半揣入口、半墮盤器，亂心不思惟食。如是以欲可知。

問：云何以事知？欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。瞋行人若掃地，急捉掃箒，兩邊駃除去土沙，急聲，雖淨潔而不平等。愚癡行人若掃地，寬捉掃箒，輾轉看盡處處不淨，亦不平等。如是浣染縫等，一切事平等作不與心，是欲人瞋行人。於一切事不平等作不與心。癡行人亂心，多作不成。如是以事可知。

問：云何以臥坐？欲行人眠不駃，眠先拼擋臥處令周正平等，安隱置身屈臂眠，夜中有喚即起，如有所疑即答。瞋行人若眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。癡人若眠臥，處不周正，放手腳覆身而臥，夜中若有人喚，應聲噫噫久時方答。如是以臥可知。

問何行何法用受衣、乞食、坐臥行處？若欲行人，衣麁不下色可憎，是與其衣當著。瞋行人衣精細，衣淨潔好色下可愛，是應當著。癡行人衣隨所得當著。欲行人乞食，麁不淨潔、無美氣味，少乞食。瞋行人乞食，肥美淨潔、好氣味，如意所得。癡行人乞食，隨所得有節。欲行人臥坐於樹影水間，於小遠村處，復於未成寺。於無臥具處，是其當眠坐。

Here is the complete English translation: Delusion practice person seeing food, not round small mouthfuls food not moderate, taking little smearing food around mouth, half mouthful enters mouth half falls on plates and vessels, confused mind not contemplating food. Thus can be known by desires. Question: How to know by tasks? Desire practice person sweeping ground, level body holding broom, not hasty not knowing earth and sand yet able to clean. Anger practice person when sweeping ground, hastily grasps broom, both sides quickly removing earth and sand, hasty sound, though clean yet not even. Foolish delusion practice person when sweeping ground, loosely holds broom, turning looking at finished places everywhere not clean, also not even. Thus washing dyeing sewing etc., all tasks done evenly not with mind, are desire person anger practice person. In all tasks not doing evenly not with mind. Delusion practice person confused mind, much doing not accomplishing. Thus can be known by tasks. Question: How by lying and sitting? Desire practice person sleeps not hastily, first arranges lying place making it proper and even, peacefully places body bent arm sleeping, if called in middle of night immediately rises, if there is doubt immediately answers. Anger practice person when sleeping hastily, places body wherever obtained, face and eyes frequently frowning, at night if someone calls immediately rises answering angrily. Deluded person when sleeping lying, place not proper, releasing hands feet covering body while lying, if called in middle of night, responds with lengthy groaning before answering. Thus can be known by lying. Question what practices what methods used for receiving robes, alms food, sitting lying walking places? If desire practice person, robes coarse not low color detestable, these should be worn with their robes. Anger practice person robes refined, robes clean good color low loveable, these should be worn. Delusion practice person robes whatever obtained should be worn. Desire practice person begging food, coarse not clean, without fine flavors, little alms food. Anger practice person begging food, rich fine clean, good flavors, obtaining as wished. Delusion practice person begging food, whatever obtained with measure. Desire practice person lying sitting in tree shade by water, in small distant village places, furthermore in incomplete monasteries. In places without bedding, these should sleep sit.

瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。癡行人依師親覲當住。欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。癡行人隨所得處。欲行人威儀多行腳處，瞋行人依坐臥，癡行人依行處。於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因。欲者如奴，瞋恚者如主，癡者如毒。貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。欲行人樂色，瞋行人樂諍，癡行人樂懈怠。

分別行處品第七

爾時依止師觀其所行，授三十八行，當復教示令二行相應。

問：云何三十八行處？答：謂十一切入：地、水、火、風、青、黃、赤、白、空處、識處一切入。又十不淨想：膖脹想、青淤想、爛想、棄擲想、鳥獸食噉想、身肉分張想、斬斫離散想、赤血塗染想、蟲臭想、骨想。又十念：唸佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。又四無量心：慈、悲、喜、捨。觀四大、食不淨想、無所有處、非非想處。斯謂三十八行處。此三十八行處，以九行當知最勝。一以禪、二以正越、三以增長、四以緣、五以事、六以勝、七以地、八以取、九以人。

Here is the complete English translation: Anger practice person sitting lying in tree shade by water, accomplished level and proper, in completed monasteries, bedding complete, accomplished their sitting lying places. Delusion practice person should dwell depending on teacher paying respects. Desire practice person practice places, coarse rice food places, when entering villages should walk toward sun, in places of evil people these they should walk. Anger practice person places, in places complete with rice water food, following sun entering, places of many faithful people these they should enter. Delusion practice person wherever obtained places. Desire practice person deportment mostly walking places, anger practice person depending on sitting lying, delusion practice person depending on walking places. In this scattered direction, those with desire depending on loveable objects for faith, those with anger unloveable objects for faith, those with delusion not observing as cause. Those with desire like slaves, those with anger like masters, those with delusion like poison. Those with greed few faults cutting without defilement, those with anger great faults causing without defilement, those with delusion great faults cutting without defilement. Desire practice person delights in form, anger practice person delights in dispute, delusion practice person delights in laziness. Chapter Seven: Distinguishing Practice Places At that time depending on teacher observing their practice, bestowing thirty-eight practices, should further teach showing making two practices corresponding. Question: What are the thirty-eight practice places? Answer: Namely ten universal objects: earth, water, fire, wind, blue, yellow, red, white, space sphere, consciousness sphere universal objects. Also ten impurity perceptions: bloated perception, blue-black perception, rotting perception, discarded perception, eaten by birds and beasts perception, body flesh scattered perception, chopped and scattered perception, blood-smeared perception, worm-infested stinking perception, bone perception. Also ten recollections: recollection of Buddha, recollection of Dharma, recollection of Sangha, recollection of morality, recollection of giving, recollection of deities, recollection of death, recollection of body, recollection of counting breath, recollection of peace. Also four immeasurable minds: loving-kindness, compassion, joy, equanimity. Contemplation of four elements, food impurity perception, nothingness sphere, neither perception nor non-perception sphere. These are called thirty-eight practice places. These thirty-eight practice places should be known as supreme by nine practices. First by meditation, second by right transcendence, third by increase, fourth by conditions, fifth by matters, sixth by supremacy, seventh by ground, eighth by grasping, ninth by person.

問：云何為禪？答：謂十行處成禪外行。又十一行處成就初禪。又三行處成就三禪。又一行處成就四禪。又九行處成就四禪五禪。又四行處成就無色四禪。

問：云何十行處成禪外行？答：除數息及觀身，餘八念及觀四大、食不淨想，是謂十外行。

問：云何十一行處初禪所攝？答：十不淨想及觀身，是謂初禪所攝。

問：云何三行處，三禪所攝？答：謂慈、悲、喜。

問：云何一行處四禪所攝？答：謂捨。

問：云何九行處，四禪五禪所攝？答：除空一切入、識一切入，餘殘八一切入及數息念。

問：云何四行處，四無色所攝？答：虛空一切入、識一切入、無所有處、非非想處，是名四行。如是以禪可知。

問：云何以正越？答：入行處成為越色，除無色一切入，餘八一切入。餘三十行處，不成為越色。又三行處成為越事，二無色一切入及無所有處。餘三十五行處，不成為越事。又一行處成為越想受，所謂非非想處。餘三十七行，不成為越想受。如是以越可知。

問：云何以增長？答：十四行處可令增長，所謂十一切入及四無量心。餘二十四行處，不應令增長。如是以增長可知。

問：云何為緣？答：九行處為神通緣，除無色一切入。八一切入，及分別虛空一切入。餘三十行，不成神通緣。

Here is the complete English translation: Question: What is meditation? Answer: Namely ten practice places become meditation external practices. Also eleven practice places accomplish first meditation. Also three practice places accomplish third meditation. Also one practice place accomplishes fourth meditation. Also nine practice places accomplish fourth and fifth meditation. Also four practice places accomplish formless four meditations. Question: How do ten practice places become meditation external practices? Answer: Excluding counting breath and contemplating body, remaining eight recollections and contemplation of four elements, food impurity perception, these are called ten external practices. Question: How are eleven practice places included in first meditation? Answer: Ten impurity perceptions and contemplation of body, these are included in first meditation. Question: How are three practice places included in third meditation? Answer: Namely loving-kindness, compassion, and joy. Question: How is one practice place included in fourth meditation? Answer: Namely equanimity. Question: How are nine practice places included in fourth and fifth meditation? Answer: Excluding space universal object and consciousness universal object, remaining eight universal objects and mindfulness of counting breath. Question: How are four practice places included in four formless realms? Answer: Space universal object, consciousness universal object, nothingness sphere, neither perception nor non-perception sphere, these are called four practices. Thus can be known by meditation. Question: How by right transcendence? Answer: Entering practice places becoming transcendence of form, excluding formless universal objects, remaining eight universal objects. Remaining thirty practice places not becoming transcendence of form. Also three practice places becoming transcendence of phenomena, two formless universal objects and nothingness sphere. Remaining thirty-five practice places not becoming transcendence of phenomena. Also one practice place becoming transcendence of perception and feeling, namely neither perception nor non-perception sphere. Remaining thirty-seven practices not becoming transcendence of perception and feeling. Thus can be known by transcendence. Question: How by increase? Answer: Fourteen practice places can be made to increase, namely ten universal objects and four immeasurable minds. Remaining twenty-four practice places should not be made to increase. Thus can be known by increase. Question: How by conditions? Answer: Nine practice places are conditions for supernatural powers, excluding formless universal objects. Eight universal objects, and distinguishing space universal object. Remaining thirty practices do not become conditions for supernatural powers.

三十七行處成為毘婆舍那緣，除非非想處。又一行處不成毘婆舍那緣，所謂非非想處。如是以緣可知。

問：云何為事？答：二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事。

問：云何二十一行處是分別事？答：除識一切入，餘九一切入，十不淨想及念數息、念身。

問：云何十二實事？答：識一切入、非非想處，及十禪外行。

問：云何五不應說分別事及實事？答：謂四無量心及無所有處。復次二行處，內營事內事。又二行處，內營事外事。又一行處，外營事內事。又二十一行處，外營事外事。又四行處，內營事內事設外事。又四行處，設內營事設外營事外事。又二行處，設內營事設外營事設內事設外事。又一行處，內外營事內事。又一行處，內營事不應說及內事外事。於是二行處內營事內事者，謂識一切入及非非想處。又二行處內營事外事者，所謂念數息、念身。又一行處外營事內事者，所謂念死。又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及唸佛念僧。又四行處內營事內事設外事者，謂念戒、念施、觀於四大及不淨食想。又四行處設內營事設外營事說外事，謂四色一切入。又二行處設內營事設外營事設內事設外事，謂念法念寂寂。

Here is the complete English translation: Thirty-seven practice places become conditions for vipassana (insight), excluding neither perception nor non-perception sphere. Also one practice place does not become condition for vipassana, namely neither perception nor non-perception sphere. Thus can be known by conditions. Question: What about phenomena? Answer: Twenty-one practice places are discriminating phenomena, twelve practice places are actual phenomena, five practice places should not be described as either discriminating or actual phenomena. Question: How are twenty-one practice places discriminating phenomena? Answer: Excluding consciousness universal object, remaining nine universal objects, ten impurity perceptions and mindfulness of counting breath, mindfulness of body. Question: How are twelve actual phenomena? Answer: Consciousness universal object, neither perception nor non-perception sphere, and ten meditation external practices. Question: How should not be described as discriminating phenomena and actual phenomena? Answer: Namely four immeasurable minds and nothingness sphere. Furthermore two practice places, internal activity internal phenomena. Also two practice places, internal activity external phenomena. Also one practice place, external activity internal phenomena. Also twenty-one practice places, external activity external phenomena. Also four practice places, internal activity internal phenomena and external phenomena. Also four practice places, both internal activity and external activity external phenomena. Also two practice places, both internal activity and external activity both internal and external phenomena. Also one practice place, internal-external activity internal phenomena. Also one practice place, internal activity should not be described as either internal or external phenomena. In this, two practice places of internal activity internal phenomena, namely consciousness universal object and neither perception nor non-perception sphere. Also two practice places internal activity external phenomena, namely mindfulness of counting breath and mindfulness of body. Also one practice place external activity internal phenomena, namely mindfulness of death. Also twenty-one practice places external activity external phenomena, namely ten impurity perceptions, four immeasurable minds, four form universal objects, space universal object and recollection of Buddha and Sangha. Also four practice places internal activity internal phenomena and external phenomena, namely recollection of morality, recollection of giving, contemplation of four elements and impure food perception. Also four practice places both internal activity and external activity describing external phenomena, namely four form universal objects. Also two practice places both internal activity and external activity both internal and external phenomena, namely recollection of Dharma and recollection of peace.

又一行處內外營事內事，謂為念天。又一行處內營事內事外事不應說，謂無所有處。又二行處過去事，謂識一切入及非非想處。又一行處於未來事，所謂念死。又一行處於現在事，所謂念天。又六行處設過去事設未來事設現在事，謂唸佛念僧念戒念施，及觀四大不淨食想。又二行處設過去事設現在事設不應說過去未來者，所謂念法、念寂寂。又二十六行處不應設三世事，謂九一切入、十不淨想、四無量心，及念數息、念身、無所有處。又四行處動事，謂火一切入、風一切入，及蟲爛想，及念數息，其處則動，其相不動。餘三十四不動事。如是以事可知。

問：云何為勝？答：八一切入、四無色定，是名勝，真實事故。以八一切入是名定勝故，彼第四禪得勝地故。四無色定成勝。十不淨想及食不淨想是名想勝，以色、以形、以空、以方、以分別、以和合、以執著故、以不淨想事故。以十念處是名勝念，微細故、隨念故。四無量心以無過為勝，受饒益故。觀四大是名慧勝，以執著空故。如是以勝可知。

問：云何以地？答：十二行處不生於天上，謂十不淨及念身、食不淨想。又十三行處不生於色有，初十二及數息念不生色有。除四無色處，餘行處不生於無色有。如是以地可知。

Here is the complete English translation: Also one practice place internal-external activity internal phenomena, namely recollection of deities. Also one practice place internal activity internal and external phenomena should not be described, namely nothingness sphere. Also two practice places past phenomena, namely consciousness universal object and neither perception nor non-perception sphere. Also one practice place regarding future phenomena, namely mindfulness of death. Also one practice place regarding present phenomena, namely recollection of deities. Also six practice places both past phenomena and future phenomena and present phenomena, namely recollection of Buddha, recollection of Sangha, recollection of morality, recollection of giving, and contemplation of four elements, impure food perception. Also two practice places both past phenomena and present phenomena and should not be described as past or future, namely recollection of Dharma and recollection of peace. Also twenty-six practice places should not be described as three-time phenomena, namely nine universal objects, ten impurity perceptions, four immeasurable minds, and mindfulness of counting breath, mindfulness of body, nothingness sphere. Also four practice places moving phenomena, namely fire universal object, wind universal object, and worm-decay perception, and mindfulness of counting breath, their place thus moves, their characteristics do not move. Remaining thirty-four non-moving phenomena. Thus can be known by phenomena. Question: What about supremacy? Answer: Eight universal objects, four formless concentrations, these are called supreme, due to being actual phenomena. By eight universal objects these are called concentration supremacy, because they attain supreme ground in fourth meditation. Four formless concentrations accomplish supremacy. Ten impurity perceptions and food impurity perception are called perception supremacy, due to form, shape, space, direction, discrimination, combination, attachment, and impurity perception phenomena. By ten recollection places these are called supreme mindfulness, due to subtlety and following mindfulness. Four immeasurable minds are supreme due to being without fault, receiving benefit. Contemplation of four elements is called wisdom supremacy, due to attachment to emptiness. Thus can be known by supremacy. Question: What about realms? Answer: Twelve practice places are not born in heavenly realms, namely ten impurities and mindfulness of body, food impurity perception. Also thirteen practice places are not born in form existence, first twelve and mindfulness of counting breath not born in form existence. Excluding four formless spheres, remaining practice places not born in formless existence. Thus can be known by realms.

問：云何以取？答：謂十七行處，以見應取相。除風一切入及無色一切入，餘七一切入、十不淨想。又一行處以觸應取相，謂念數息。又一行處，或以見或以觸應取，謂風一切入。餘十九行處，以聞分別應取。又五行處，初坐禪人不應修行，四無色及捨。餘二十三，初學禪人應取。如是以取可知。

問：云何以人？答：欲行人，四無量不應修行，以淨相故。何以故？欲行人作意淨想非其所行，如痰病人多食肥腴非其所宜。瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。如瞻病人飲食沸熱非其所宜。癡行人未增長智，不應令起修行處，離方便故。若離方便，其精進無果，如人騎象無鉤。欲行人應修不淨想及觀身，是其欲對治故。瞋行人應修四無量心，是瞋對治故；或當修色一切入，心隨逐故。信行人當修六念處，唸佛為初信定故。意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。復次意行人於一切行處無所妨礙。覺行人當修念數息，以斷覺故。癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。於三十八行隨其所樂，應當修念死及觀四大最勝。復說於分別行處，我見彼勝。六人於所分別，略而為三。

問：若然，於初有妨。答：二欲行人，謂鈍根、利根。

Here is the complete English translation: Question: How by grasping? Answer: Namely seventeen practice places, should grasp characteristics through seeing. Excluding wind universal object and formless universal objects, remaining seven universal objects, ten impurity perceptions. Also one practice place should grasp characteristics through touch, namely mindfulness of counting breath. Also one practice place, either through seeing or through touch should grasp, namely wind universal object. Remaining nineteen practice places, should grasp through hearing and discrimination. Also five practice places, beginning meditation practitioners should not practice, four formless and equanimity. Remaining twenty-three, beginning meditation practitioners should grasp. Thus can be known by grasping. Question: How by person? Answer: Desire practice person should not practice four immeasurables, due to pure characteristics. Why? Desire practice person attending to pure perception is not their practice, like phlegm-sick person eating fatty food is not suitable. Anger practice person should not practice ten impurity perceptions, due to angry perception, angry attention is not their practice. Like bile-sick person drinking hot food is not suitable. Delusion practice person not yet increased wisdom, should not be made to arise practice places, due to separation from skillful means. If separated from skillful means, their diligence has no fruit, like person riding elephant without hook. Desire practice person should practice impurity perception and contemplation of body, these being antidotes for desire. Anger practice person should practice four immeasurable minds, these being antidotes for anger; or should practice form universal objects, due to mind following along. Faith practice person should practice six recollection places, recollection of Buddha being first for faith concentration. Intellect practice person should practice contemplation of four elements, food impurity perception, mindfulness of death, mindfulness of peace, due to profound places. Furthermore intellect practice person has no obstruction regarding all practice places. Thinking practice person should practice mindfulness of counting breath, for cutting off thinking. Delusion practice person should question dharma through words, hear dharma at proper time, respect dharma dwelling together with teacher, making wisdom increase. Among thirty-eight practices according to their pleasure, should practice mindfulness of death and contemplation of four elements as supreme. Furthermore speaking about distinguishing practice places, I see those as supreme. Six persons regarding what is distinguished, briefly made into three. Question: If so, at beginning there is obstruction. Answer: Two desire practice persons, namely dull faculties and sharp faculties.

為鈍根欲人修不淨觀，為其欲對治，是所應教，行修得除欲。利根欲人，初信增長，當修念處，是所應教，行修得除欲。二瞋行人，謂鈍根、利根。為鈍根瞋恚行人，修四無量，是其瞋恚對治，是所應教，行修得除瞋。利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。二癡行人，謂無根、鈍根。為無根癡行人，不應教修行處。為鈍根癡行人，為除覺，應教修念數息。如是以略，唯成三人，是故無妨。於是法，一切入及數息，以空增長，無妨成一切行。若已得勝功德，勝一切行所行之處，故成不妨。

解脫道論卷第三

解脫道論卷第四

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品第八之一

問：云何地一切入？何修？何相？何味？何處？何功德？一切入者何義？幾種地？何地取相？云何作曼陀羅法？何修地法？答：是心依地相生，此謂地一切入。心不亂住，是名為修。善樂著地想為相。不捨為味。意無異念為處。何功德者，謂有十二功德，從地一切入是相易得，於一切時、於一切行心行無礙，如意神通，履水遊空如地，受種種色辯，初念宿命辯，及天耳界辯，隨行善趣甘露為邊。

問：一切入何義？答：謂周普一切入。

Here is the complete English translation: For dull faculty desire person practice impurity contemplation, being antidote for their desire, this is what should be taught, practicing cultivation obtains elimination of desire. Sharp faculty desire person, initially faith increasing, should practice mindfulness places, this is what should be taught, practicing cultivation obtains elimination of desire. Two anger practice persons, namely dull faculties and sharp faculties. For dull faculty anger practice person, practice four immeasurables, being antidote for their anger, this is what should be taught, practicing cultivation obtains elimination of anger. Sharp faculty anger practice person, with wisdom increasing cultivation, supreme places is what should be taught, cultivation obtains elimination of anger. Two delusion practice persons, namely no faculties and dull faculties. For no faculty delusion practice person, should not teach practice places. For dull faculty delusion practice person, for eliminating thinking, should teach practice of mindfulness of counting breath. Thus in summary, only becoming three persons, therefore no obstruction. In these dharmas, universal objects and counting breath, increasing through emptiness, no obstruction becoming all practices. If already obtained supreme virtues, supreme in all practice places of practice, therefore becoming unobstructed. Path of Liberation Treatise Volume Three Path of Liberation Treatise Volume Four Created by Arahant Upatissa meaning Great Light Translated by Sanghavarman of Funan during Liang Dynasty Chapter Eight: Gates of Practice Part One Question: What is earth universal object? What cultivation? What characteristics? What taste? What place? What merits? What is meaning of universal object? How many types of earth? What earth to take as characteristic? How to make mandala method? What method to cultivate earth? Answer: This mind depending on earth characteristic arises, this is called earth universal object. Mind not scattered dwelling, this is called cultivation. Well delighting in earth perception as characteristic. Not abandoning as taste. Mind without different thoughts as place. As for what merits, namely there are twelve merits, from earth universal object this characteristic is easily obtained, at all times, in all practices mind practice without obstruction, supernatural powers according to intention, walking on water flying in space like earth, receiving various forms of eloquence, initial recollection of past lives eloquence, and divine ear realm eloquence, following practice good destinies with ambrosia as limit. Question: What is meaning of universal object? Answer: Namely pervading everywhere universal object.

如佛說偈言：

若人唸佛德，　　生喜充遍身，觀地一切入，　　周滿閻浮提，此觀緣地生，　　心喜亦如是。

修如是觀，見曼陀羅遍一切入。

問：地幾種？何地取相可修？答：地有二種，一自相地、二造作地。堅為自相地界，是謂自相地。若手自掘、若教人掘，造作所成，是謂作地。成四種色，謂白、黑、赤及如明色。於是坐禪人，於自相地不應作意，應除白、黑、赤。何以故？若觀自相地，從此不起彼分相。若取白、黑、赤色，成修色一切入。何以故？觀自相地離白黑赤，若作不作當取其相，如明相現當取其相。

問：云何名不作地？答：處處平坦，離於草莽，無諸株杌，於其眼境當令起心，是名地想，是謂不作地。若舊坐禪，隨樂不樂，即見彼分地相，住於不退。新學初禪，取作地相作曼陀羅，不觀非作地。

問：云何作曼陀羅？答？若坐禪人慾於地作曼陀羅，初從當觀寂寂，或於寺舍，或在石室，或在樹下，不住幽闇無日光處非人行路，於如是處皆遠一尋，灑掃清潔當令地燥。掃於處所如明相現時土色，使與地性得相發起。籌量調適威儀恭敬，取於器物以水和土，刪去草杌卻除糞芥，取其衣帊濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪窟。

Here is the complete English translation: As Buddha said in verse: If one recollects Buddha's virtues, Joy arises filling the whole body, Contemplating earth universal object, Pervading throughout Jambudvipa, This contemplation arises from earth conditions, Mind's joy is also like this. Cultivating such contemplation, seeing mandala pervading universal object. Question: How many types of earth? What earth to take as characteristic for cultivation? Answer: Earth has two types, first inherent characteristic earth, second created earth. Solidity is inherent characteristic earth element, this is called inherent characteristic earth. Whether dug by hand oneself, or instructing others to dig, accomplished through creation, this is called created earth. Accomplished in four colors, namely white, black, red and like bright color. In this, meditation person should not attend to inherent characteristic earth, should exclude white, black, red. Why? If contemplating inherent characteristic earth, from this does not arise that partial characteristic. If grasping white, black, red color, becomes cultivation of color universal object. Why? Contemplating inherent characteristic earth apart from white black red, whether created or not created should grasp its characteristic, like bright characteristic appearing should grasp its characteristic. Question: What is called non-created earth? Answer: Everywhere level and even, free from grass and weeds, without any stumps, within eye's sphere should make mind arise, this is called earth perception, this is called non-created earth. If old meditation practitioner, according to liking or not liking, immediately sees that partial earth characteristic, dwelling in non-regression. New student beginning meditation, grasping created earth characteristic making mandala, not contemplating non-created earth. Question: How to make mandala? Answer: If meditation person wishes to make earth mandala, first should contemplate quietude, either in monastery building, or in stone chamber, or under tree, not dwelling in dark place without sunlight nor human walkway, in such places all distant one fathom, sprinkle and sweep clean should make ground dry. Sweep the place like bright characteristic appearing time earth color, make earth nature characteristic arise. Measure and adjust deportment respectfully, take vessel with water mix earth, remove grass and stumps eliminate dung and debris, take cloth filter mud sediment, on clean ground screen sitting place, block off light establish meditation cave.

不近不遠以規作圓，圓內平滿無有痕跡，然後以泥泥地不雜餘色，以別色不雜於地應安，乃至未燥當覆守護。若至燥時以異色界，其外或如米篩大、或如搔牢大，或圓或方或三角四角，應當分別。本師所說，最勝圓作曼陀羅。若於衣、若於板、若於壁處，皆作曼陀羅，於地最勝。如是先師所說。

問：云何修地法？答：若坐禪人慾修地一切入，從初當觀欲過患，復應觀出離功德。

問：何故應觀欲過患？答：欲者少氣味，故多憂苦，於是處多過患。欲者如骨，喻少氣味。欲者如肉揣喻，以多屬故。欲者如逆風把火喻，隨燒故。欲者如炎炭喻，大小故。欲者如夢喻，倏忽無故。欲者如借物喻，勢不得久故。欲者如樹果喻，為人所折故。欲者如刀喻，以斬斫故。欲者如槊喻，以為槊故。欲者如毒蛇頭喻，可怖畏故。欲者如風吹綿喻，不可守護故。欲者如幻喻，惑癡人故。欲者是暗，無所見故。欲者是障礙路，礙諸善法故。欲者是癡，失正念故。欲者如熟，以爛故。欲者是械，相駐縛故。欲者是盜，功德物故。欲者是怨家，起鬪爭故。欲者是苦，造諸過患故。如是已觀欲過患，應觀出離功德。名出離者，謂初禪從初出家修諸善，是名出離。

Here is the complete English translation: Not too near not too far use compass to make circle, within circle level and full without any traces, then use mud to mud the ground not mixing other colors, with different colors not mixed with earth should be placed, until not yet dry should cover and protect. If reaching dryness time with different material, its outside either like rice sieve size, or like prison scratch size, either circular or square or triangular quadrangular, should be distinguished. Original teacher said, supreme is making circular mandala. Whether on cloth, or on board, or on wall place, all making mandala, on ground is supreme. Thus previous teachers have said. Question: How to cultivate earth method? Answer: If meditation person wishes to cultivate earth universal object, from beginning should contemplate faults of desire, furthermore should contemplate merits of renunciation. Question: Why should contemplate faults of desire? Answer: Desire has little flavor, therefore much worry and suffering, in this place many faults. Desire is like bone, simile for little flavor. Desire is like lump of flesh simile, due to many attachments. Desire is like holding fire against wind simile, due to burning accordingly. Desire is like burning coal simile, due to big and small. Desire is like dream simile, due to being momentary and nonexistent. Desire is like borrowed thing simile, due to power not lasting long. Desire is like tree fruit simile, due to being plucked by people. Desire is like knife simile, due to cutting and chopping. Desire is like spear simile, due to being speared. Desire is like poisonous snake head simile, due to being frightening. Desire is like wind blowing cotton simile, due to being unable to protect. Desire is like illusion simile, due to deluding foolish people. Desire is darkness, due to seeing nothing. Desire is obstacle on path, due to obstructing wholesome dharmas. Desire is delusion, due to losing right mindfulness. Desire is like ripeness, due to rotting. Desire is shackles, due to binding and restraining. Desire is thief, stealing virtuous things. Desire is enemy, arising disputes. Desire is suffering, creating various faults. Having thus contemplated faults of desire, should contemplate merits of renunciation. What is called renunciation, namely first meditation from initial leaving home cultivating various wholesome, this is called renunciation.

問：云何出離功德？答：無蓋心自在住寂寂樂，堪忍苦樂住不忘失，曠濟眾事得大果地，堪受供養，二處饒益，是大智慧、是一切善處，名超三界。復次名出離者，彼出離婬欲，是寂寂諸蓋，是樂無垢，是處最勝地，是道為得最勝，是清淨心垢。此是功德修行所造，是樂內所修行。欲是麁，出是勝妙。欲者有煩惱，出離者是無煩惱。欲者是下，出離者是上。欲者有嗔恚，出離者無嗔恚。欲者非可愛果，出離者是可愛果。欲者有怖畏，出離者無怖畏。如是已觀婬欲過患及觀出離功德，依出離生欲樂，心生信、生恭敬，觀可作非可作，依節量食安置衣鉢，身不懈惓心無怠惰，當小行腳。小行腳已坐洗手足，應唸佛菩提念法念僧。修善行念已，當令歡喜。我能如此得具足。若我不得出離，復不久安精進，是故應作勇猛。去曼陀羅不遠不近，如軛如尋遠，應安坐具對曼陀羅結跏趺坐。令身平正，內心起念閉眼小時，除身心亂，攝一切心成一心。小開眼，髣髴令觀曼陀羅。彼坐禪人現觀曼陀羅形，以三行取相：以等觀、以方便、以離亂。

問：云何以等觀？答：坐禪人現觀曼陀羅，非大開眼、非大閉眼，如是當觀。何以故？若大開眼，其眼成惓。曼陀羅自性現見自性，彼分想不起。

Here is the complete English translation: Question: What are the merits of renunciation? Answer: Mind without hindrances dwelling independently in peaceful bliss, enduring suffering and happiness dwelling without forgetting, broadly saving various matters obtaining ground of great fruit, worthy of receiving offerings, benefiting in two places, this is great wisdom, this is all wholesome places, called transcending three realms. Furthermore what is called renunciation, that renunciation of sexual desire, is peaceful regarding hindrances, is pleasure without defilement, is place of supreme ground, is path for obtaining supremacy, is purifying mind's defilements. These are merits created by practice, is pleasure of internal practice. Desire is coarse, renunciation is excellent and subtle. Desire has afflictions, renunciation is without afflictions. Desire is low, renunciation is high. Desire has anger, renunciation has no anger. Desire has unlovely fruits, renunciation has lovely fruits. Desire has fear, renunciation has no fear. Having thus contemplated faults of sexual desire and contemplated merits of renunciation, depending on renunciation generating desire and pleasure, mind generating faith, generating respect, contemplating what can be done and cannot be done, depending on moderate eating arranging robes and bowl, body not lazy mind not indolent, should walk little. Having walked little, sit wash hands and feet, should recollect Buddha enlightenment recollect Dharma recollect Sangha. Having cultivated wholesome practice recollection, should make joy arise. I can thus obtain completeness. If I do not obtain renunciation, furthermore not long peaceful diligence, therefore should make heroic effort. Not far not near from mandala, like yoke like fathom distance, should place sitting cloth facing mandala cross-legged sitting. Make body straight, internally raise mindfulness close eyes short time, remove body and mind distraction, gather all mind becoming one mind. Slightly open eyes, faintly make observe mandala. That meditation person presently observes mandala form, taking characteristics through three ways: through equal observation, through skillful means, through separation from distraction. Question: How through equal observation? Answer: Meditation person presently observes mandala, not greatly opening eyes, not greatly closing eyes, thus should observe. Why? If greatly opening eyes, eyes become tired. Mandala's own nature appears seeing own nature, that partial perception does not arise.

若最閉眼，見曼陀羅成闇，亦不見彼相便生懈怠。是故應離大開眼、大閉眼，唯專心住曼陀羅。為心住故，當觀如人映鏡見其面像，依鏡見面面從鏡生。彼坐禪人觀曼陀羅，見其定相依曼陀羅起，是故當觀等觀取相，為心住故。如是以等觀取相。

問：云何以方便？答：謂四作意方便。一謂內隔、二滿方、三轉、四遍滿。是時見相出散無隔，是時當作內隔作意。是時見小相、或見半曼陀羅，是時作令滿曼陀羅已，方滿令作意。是時心散亂及心懈懶，是時應當策課如陶家輪。是時若心得住，是時令見曼陀羅遍滿無虧，當觀捨。如是以方便可知。

問：云何以離亂？答：離亂有四種，一最速作精進、二最遲作精進、三最高、四最下。

問：云何速作精進？答：謂急疾作意不待時節，早坐晚罷乃至身疲，是謂速作。

問：云何遲作精進？答：謂離作意方便，雖見曼陀羅，不恭敬作意，數起數眠。若速作精進，則成身懶心退，心出外緣起諸調戲。若遲作精進，身心成懶懈怠，起諸睡眠。最高者，其心退起諸調亂，於所行處成不樂。若不樂於初戲笑言語，以由欲心成高。復次若得諸相行，由喜樂欲心成高。最下者，退調緣故，於業處成不樂。若不樂，於初行處所作嗔處，由嗔恚心成下。

Here is the complete English translation: If completely closing eyes, seeing mandala becomes dark, also not seeing that characteristic then generating laziness. Therefore should avoid greatly opening eyes, greatly closing eyes, only single-mindedly dwelling on mandala. For mind to dwell, should contemplate like person looking in mirror seeing their face image, depending on mirror seeing face, face arising from mirror. That meditation person contemplating mandala, seeing concentration characteristic arising depending on mandala, therefore should contemplate taking characteristic through equal observation, for mind to dwell. Thus taking characteristic through equal observation. Question: How through skillful means? Answer: Namely four attention skillful means. First called internal division, second fullness direction, third turning, fourth complete fullness. At this time seeing characteristic dispersing without division, at this time should make internal division attention. At this time seeing small characteristic, or seeing half mandala, at this time making complete mandala already, direction fullness making attention. At this time mind scattered and confused and mind lazy, at this time should encourage like potter's wheel. At this time if mind obtains dwelling, at this time making see mandala completely full without deficiency, should contemplate equanimity. Thus can be known through skillful means. Question: How through separation from distraction? Answer: Separation from distraction has four types, first extremely quick making effort, second extremely slow making effort, third extremely high, fourth extremely low. Question: What is quick making effort? Answer: Namely urgently swift attention not waiting for time, sitting early stopping late until body tired, this is called quick making. Question: What is slow making effort? Answer: Namely separated from attention skillful means, although seeing mandala, not respectfully attending, repeatedly arising repeatedly sleeping. If quick making effort, then becomes body lazy mind retreating, mind going out to external conditions arising various playfulness. If slow making effort, body and mind becoming lazy indolent, arising various sleepiness. As for extremely high, its mind retreating arising various disturbances, at practice place becoming displeased. If displeased, at beginning playing laughing speaking, due to desire mind becoming high. Furthermore if obtaining various characteristic practices, due to joy pleasure desire mind becoming high. As for extremely low, retreating from conditions, at task place becoming displeased. If displeased, at initial practice place creating angry place, due to angry mind becoming low.

復次久惓覺觀，從勝退落其心，由憂受心成下。是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。若高心者退墮欲處，成現知令捨欲。若下心者退墮於嗔恚，成現知令捨瞋恚。於此四處成清淨心、成專一心，此明因三行定心成，隨意得見曼陀羅形。若專一心想成，起名相者有二種，謂取相、彼分相。云何名取相？若坐禪人以不散心現觀曼陀羅，從曼陀羅起想，如於虛空所見，或時遠或時近、或時左或時右、或時大或時小、或時醜或時好、或時多或時少，不以眼觀曼陀羅，以作意方便取相起，是名取相。從彼作多故，彼分相起，名彼分相者。若作意時隨心即現，非見曼陀羅後生心念，但作心閉眼如先所觀，若遠作意亦即遠見，若近、左右、前後、內外上下亦復如是，隨心即現，此謂彼分相。相者何義？謂因義、相義。如佛教比丘，彼諸惡不善法有相起是因緣義。復說智義、相義。如佛說以作想當捨，是謂智義。復說像義、相義。如自見面像想像。彼分無異義。爾時得相，坐禪人於其師所起恭敬心，取於勝相應當守護，若不守護是則當失。

問：云何應守護？答：以三種行應守護相，如是以離惡故、以修行善故、以常作故。

Here is the complete English translation: Furthermore long tired thinking and examining, from excellence retreating falling its mind, due to sorrow receiving mind becoming low. This meditation person, if mind quickly making retreats falling to playful place, with mindfulness faculty, concentration faculty restraining making abandon playfulness. If mind advancing making retreats falling to lazy place, with mindfulness faculty, effort faculty restraining making abandon laziness. If high mind retreats falling to desire place, becoming present knowledge making abandon desire. If low mind retreats falling into anger, becoming present knowledge making abandon anger. At these four places becoming purified mind, becoming single-pointed mind, this explains cause through three practices concentration mind accomplished, according to intention obtaining seeing mandala form. If single-pointed mind perception accomplished, arising named characteristics have two types, namely grasping characteristic and that partial characteristic. What is called grasping characteristic? If meditation person with undistracted mind presently observes mandala, from mandala arising perception, like seeing in empty space, sometimes far sometimes near, sometimes left sometimes right, sometimes big sometimes small, sometimes ugly sometimes beautiful, sometimes many sometimes few, not with eyes observing mandala, with attention skillful means grasping characteristic arising, this is called grasping characteristic. From that making many therefore, that partial characteristic arises, what is called that partial characteristic. If attention time according to mind immediately appears, not seeing mandala after generating mind thought, but making mind closing eyes like previously contemplated, if far attention also immediately seeing far, if near, left right, front back, inside outside up down also likewise, according to mind immediately appearing, this is called that partial characteristic. What is meaning of characteristic? Namely cause meaning, mark meaning. As Buddha taught bhikkhus, those evil unwholesome dharmas having characteristics arising is cause condition meaning. Furthermore said wisdom meaning, mark meaning. As Buddha said by making perception should abandon, this is called wisdom meaning. Furthermore said image meaning, mark meaning. Like seeing own face image perceiving image. That partial no different meaning. At that time obtaining characteristic, meditation person towards their teacher arising respectful mind, grasping excellent characteristic should protect, if not protecting this then will lose. Question: How should protect? Answer: Through three types of practice should protect characteristic, thus through abandoning evil, through cultivating good, through constant practice.

云何離不善？樂於作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗，不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處、應離不好時節食臥坐、不彼對治。是善，應常作。

問：云何以常作？答：彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修，或晝夜多修行，或倚坐臥心樂攀緣，處處放心。取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅。如是以常作見相。彼如是現守護相，或得自在、若相隨心得禪外行。若外行從心者，由是得安。

問：云何禪外行？答：此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力唸唸猶起，是禪外行。安者，從此外行是法，由心得修行力，是覺信等法於事不動，是名為安。

問：外行及安有何差別？答：若伏五蓋是其外行，以伏此五故成安。以禪外行得勝定，若得勝定是名為安。若於身心未得寂寂，於外定心動如船在浪。若於身心已得寂寂，處安不動如船無風在水，諸根無力故。於所為事外禪行不久住，如小童子，諸根有力故；於事安靜久住，如有力人。修不自在，故禪外行成不和合，如人誦經久廢則忘；以修自在，故成安和合，如人誦經恒習不忘。

Here is the complete English translation: How to abandon unwholesome? Delighting in tasks, delighting in various speech and play, delighting in sleep, delighting in gatherings, delighting in familiarity with worldly, not guarding faculties, not moderating food, not arising meditation practice in first and last watch of night, not respecting what is learned, many evil friends, practicing improper places, should abandon improper times for eating sleeping sitting, not that counteracting. This is wholesome, should constantly practice. Question: How through constant practice? Answer: That meditation person well grasping this characteristic, constantly contemplating its merits, like precious jewel perception, constantly practicing with joy, constantly cultivating much cultivating, either day night much practicing, or leaning sitting lying mind delighting in conditions, everywhere releasing mind. Having grasped characteristic already grasped, having grasped making arise, having arisen observing following, having observed cultivating, cultivating has times, times observing mandala. Thus through constant practice seeing characteristic. They thus presently protecting characteristic, either obtaining mastery, or characteristic following mind obtaining meditation external practice. If external practice from mind, through this obtaining peace. Question: What is meditation external practice? Answer: This matter from mind attention not scattered, through suppressing hindrances, but not yet cultivating thinking, examining, joy, pleasure, one-pointedness and faith etc five faculties, although obtaining concentration power thought moments still arise, this is meditation external practice. Peace means, from this external practice this dharma, through mind obtaining cultivation power, these thinking faith etc dharmas at task not moving, this is called peace. Question: What is difference between external practice and peace? Answer: If suppressing five hindrances this is external practice, through suppressing these five accomplishing peace. Through meditation external practice obtaining supreme concentration, if obtaining supreme concentration this is called peace. If regarding body mind not yet obtained stillness, regarding external concentration mind moving like boat in waves. If regarding body mind already obtained stillness, dwelling peaceful not moving like boat without wind on water, faculties without power therefore. Regarding undertaken tasks external meditation practice not long dwelling, like small child, faculties having power therefore; regarding tasks peaceful long dwelling, like person with strength. Cultivation not independent, therefore meditation external practice becoming not harmonious, like person reciting scripture long abandoned then forgetting; through cultivation independent, therefore accomplishing peace harmonious, like person reciting scripture constantly practicing not forgetting.

若不善伏蓋，猶如盲人，於禪外行成盲。如是等不清淨教。若善伏蓋成不盲，於成安定如是等清淨教。從相自在所初，乃至性除，名為外行。性除無間，是名為安。

問：外行者何義？答：禪近故是名外行，如路近村是謂村路，義一名異。安者何義？安為和合義，如到曼陀羅。出離、禪安無異義。於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長。

問：云何應令增長？答：謂從初相如手四指節，當令漸增。如是作意、如是得自在、如是次第，如輪如蓋、如樹影、如福田、如隣如村、如郭如城，如是次第，漸令漸長遍此大地。若江山高下、樹木棘刺諸不平正，如是一切不作意。乃至大海作意地想，乃至增長，時心所行成最勝定。若坐禪人得禪外行，不能得安定，此坐禪人以二行應令起安定方便：一以因緣、二以受持。以十行從因緣起安定方便：一令觀處明淨、二遍起觀諸根、三曉了於相、四制心令調、五折伏懈怠、六心無味著、七心歡喜、八心定成捨、九離不學定人親近學定人、十樂著安定。

問：云何作明淨處觀？答：以三種行得作分明處，謂能修調適食樂、修時節樂、修威儀樂，遍起諸根。觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。

Here is the complete English translation: If not well suppressing hindrances, like blind person, regarding meditation external practice becoming blind. Such are impure teachings. If well suppressing hindrances becoming not blind, regarding accomplishing concentration such are pure teachings. From characteristic mastery beginning, until nature eliminated, called external practice. Nature eliminated without interval, this is called peace. Question: What is meaning of external practice? Answer: Near to meditation therefore called external practice, like path near village is called village path, meaning one name different. What is meaning of peace? Peace means harmony meaning, like reaching mandala. Renunciation, meditation peace no different meaning. At this meditation person dwelling in external practice, should make increase universal object, either in peaceful concentration or in first meditation should make increase. Question: How should make increase? Answer: Namely from initial characteristic like hand four finger joints, should make gradually increase. Thus attention, thus obtaining mastery, thus sequence, like wheel like canopy, like tree shadow, like merit field, like neighborhood like village, like outer wall like city, thus in sequence, gradually making gradually extend pervading this great earth. If rivers mountains high low, trees thorns various unevenness, such all not attending to. Until ocean attending to earth perception, until increasing, time mind's practice becoming supreme concentration. If meditation person obtains meditation external practice, cannot obtain peaceful concentration, this meditation person through two practices should make arise peaceful concentration skillful means: first through causes conditions, second through upholding. Through ten practices from causes conditions arising peaceful concentration skillful means: first making observe place bright pure, second completely arising observing faculties, third understanding characteristics, fourth controlling mind making tamed, fifth subduing laziness, sixth mind without attachment to flavor, seventh mind joyful, eighth mind concentrated becoming equanimous, ninth separating from non-learning concentration people approaching learning concentration people, tenth delighting in peaceful concentration. Question: How to make bright pure place observation? Answer: Through three types of practice obtaining making clear place, namely able to cultivate suitable food pleasure, cultivate time period pleasure, cultivate deportment pleasure, completely arising faculties. Observation means, namely faith etc five faculties not letting diminish, without making laziness, like swift horse riding chariot.

曉了於相者，善捉意想不急不寬，如巧師繩墨平等無偏，善解作意急離不離。制心令調者，有二種行，以二種行成心調：一多起精進、二心過度處成心調。或住婬處及種種相處，增長亂意成於心調。於坐禪人若多起精進，過度處成心調，以二行應制伏心，以令精進起每中調適。若往婬處及種種相，增長調心，以二行折伏，以觀覓眾苦及惡果報。制伏懈心者，以二行成懈怠心。以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。是坐禪人若不得勝定，心無味著故成懈怠。以二行當折伏，謂觀功德以起精進。若懈怠睡眠懶心，以四種行能伏。若多食者取懈怠想，轉行四威儀，以自作意於光明相、住於露處，令心歡喜無所復著。以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。於是坐禪人心若無味，以二種行令得歡喜：一以恐怖、二以歡喜。若觀生老死及四惡趣，見諸可畏心生愁惱；若唸佛法僧戒施天，見六行功德心生歡喜。心定成捨者，以二行成於禪外地定，以斷諸蓋，心成定。或於所得地以起禪枝，故成心定。是坐禪人心定有二行，當捨非成住故、中方便調適故，離不學定人，或安定、或外行定、或威儀定。彼人無此，不修不學，不應供養修。學人者，若有安定、有外行定及威儀定，應從修學亦應供養。

Here is the complete English translation: Understanding characteristics means, skillfully grasping mental perception neither tight nor loose, like skilled craftsman's marking line even without bias, skillfully understanding attention urgent neither separating nor not separating. Controlling mind making tamed means, has two types of practice, through two types of practice accomplishing mind taming: first much arising effort, second mind exceeding place accomplishing mind taming. Either dwelling at desire place and various characteristic places, increasing scattered intention accomplishing mind taming. For meditation person if much arising effort, exceeding place accomplishing mind taming, through two practices should control subdue mind, through making effort arise always moderately suitable. If going to desire place and various characteristic places, increasing playful mind, through two practices subduing, through contemplating seeking various suffering and evil karmic results. Controlling subduing lazy mind means, through two practices accomplishing lazy mind. Through not obtaining supreme concentration, making mind without flavor, therefore accomplishing laziness, if much laziness then wanting sleep. This meditation person if not obtaining supreme concentration, mind without flavor attachment therefore accomplishing laziness. Through two practices should subdue, namely contemplating merits through arising effort. If lazy sleepy indolent mind, through four types of practice able to subdue. If eating much taking lazy perception, changing practice four deportments, through self attention on light characteristic, dwelling at exposed place, making mind joyful without further attachment. Through three practices accomplishing flavorless, little skillful means therefore, through dull wisdom therefore, through not obtaining peaceful pleasure therefore. At this meditation person mind if flavorless, through two types of practice making obtain joy: first through fear, second through joy. If contemplating birth old age death and four evil destinies, seeing various fearful mind generating sorrow; if recollecting Buddha Dharma Sangha precepts giving devas, seeing six practices merits mind generating joy. Mind concentrated becoming equanimous means, through two practices accomplishing meditation external ground concentration, through cutting off various hindrances, mind accomplishing concentration. Either at obtained ground through arising meditation factors, therefore accomplishing mind concentration. This meditation person mind concentration has two practices, should abandon not accomplishing dwelling therefore, middle skillful means moderately suitable therefore, separating from non-learning concentration people, either peaceful concentration, or external practice concentration, or deportment concentration. Those people without this, not cultivating not learning, should not make offerings practice. Learning people means, if having peaceful concentration, having external practice concentration and deportment concentration, should from cultivation learning also should make offerings.

樂著安者，此坐禪人，如彼深源、如彼奔泉、如彼低樹，常樂恭敬多所修行。行此十事因緣生於安定。

問：云何以受持能生安定方便？答：彼坐禪人善解緣起入寂寂處，其所解相，於所修定隨心自在，生其欲樂令心得起，從此身意堪任有用令得受持，從生歡喜心得受持，從生適樂身心得受持，從生光明心得受持，從生悲傷心得受持。以是悲傷令心得靜，善取靜心心得受持。如是善取，令捨心得受持。從無邊煩惱，心得解脫成就受持，以解脫故彼成一法味，以一味心得受持修行，是故從此勝妙心得增長。如是住受持，起安定方便。如是善解緣起及心受持，不久起定。彼坐禪人離欲不善法，有覺有觀，於寂靜處心所成就，有喜有樂得於初禪。是地一切入功德。於是離欲者，離有三種，謂身離、心離、煩惱離。

問：云何身離？答：遠離諸惱，出處山野。云何心離？以清淨心到勝善處。云何煩惱離？無結累人，無生死行處。復次離有五種，謂伏離、彼分離、斷離、猗離、出離。云何伏離？謂修初禪伏於五蓋。云何彼分離？謂修達分定伏於諸見。云何斷離？謂修出世間道斷諸煩惱。云何猗離？謂得果時樂。云何出離？謂涅槃也。欲者有二種，一者處欲、二者欲煩惱。天堂及人所愛色香味觸，此謂欲處。

Here is the complete English translation: Delighting in attachment to peace means, this meditation person, like that deep source, like that rushing spring, like that low tree, constantly delighting in respect much practicing. Practicing these ten matters causes conditions generating peaceful concentration. Question: How through upholding able to generate peaceful concentration skillful means? Answer: That meditation person well understanding dependent origination entering peaceful place, their understood characteristics, regarding practiced concentration following mind independent, generating their desire pleasure making mind obtain arising, from this body mind capable having use making obtain upholding, from generating joy mind obtaining upholding, from generating suitable pleasure body mind obtaining upholding, from generating light mind obtaining upholding, from generating sorrow mind obtaining upholding. Through this sorrow making mind obtain stillness, well grasping still mind mind obtaining upholding. Thus well grasping, making equanimous mind obtain upholding. From boundless afflictions, mind obtaining liberation accomplishing upholding, through liberation therefore that accomplishing one dharma flavor, through one flavor mind obtaining upholding cultivation, therefore from this excellent sublime mind obtaining increase. Thus dwelling upholding, arising peaceful concentration skillful means. Thus well understanding dependent origination and mind upholding, not long arising concentration. That meditation person separated from desire unwholesome dharmas, having thinking having examining, regarding peaceful place mind accomplishing, having joy having pleasure obtaining first meditation. This ground all-encompassing merits. At this separation from desire means, separation has three types, namely body separation, mind separation, affliction separation. Question: What is body separation? Answer: Far separating from various troubles, departing dwelling mountains wilderness. What is mind separation? Through pure mind reaching excellent wholesome place. What is affliction separation? Person without fetters accumulation, without birth death practice place. Furthermore separation has five types, namely suppression separation, partial separation, cutting off separation, dependence separation, emergence separation. What is suppression separation? Namely cultivating first meditation suppressing five hindrances. What is partial separation? Namely cultivating penetrating partial concentration suppressing various views. What is cutting off separation? Namely cultivating transcendental path cutting off various afflictions. What is dependence separation? Namely obtaining fruition time pleasure. What is emergence separation? Namely nirvana. Desire means has two types, first object desire, second desire affliction. Heavenly realm and human beloved form fragrance taste touch, this called desire objects.

於此欲處起欲染思惟，是謂欲煩惱。從此欲以心別離、以伏別離，是遠離、是出離、是解脫、是不相應，是謂離欲。

問：云何離不善法？答：謂不善根有三種，一貪、二瞋、三癡，與彼相應受想行識及身口意業，此謂不善法。說不善有三種：一自性、二相應、三生緣性。是三不善根，謂貪嗔癡，是名自性。與彼相應受想行識，是名相應。所起身口意業，此謂緣性。以此三不善法，是為遠離、是出、是脫、是不相應，是謂離不善法。復次離欲者，離貪欲蓋。離不善法者，謂離餘蓋。

問：以說離不善法，欲是不善已在其中，何故別說離婬欲？答：婬欲是出對治。佛所說欲，能除煩惱。離欲者，佛說為出。如得初禪，欲想相應作意成起，此退分法。是故以欲和合煩惱。欲若別離，一切煩惱皆亦別離，是故別說離欲。復次離欲者，已得出，成離欲。離不善法者，若得不嗔，成離於嗔。若得明相，成離懈怠睡眠。若得不亂，成離調戲。若得不悔，成離於悔。若得安定，成離於疑。若得智慧，成離無明。若得正思惟，成離邪念。若得歡喜，成離不樂。若心得樂，成離於苦。若得一切善法，則離一切不善。如三藏說。以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法。復次離欲者，是說身離；不善法者，是說心離。

Here is the complete English translation: Regarding these desire objects arising desire staining thoughts, this is called desire affliction. From this desire through mind separate, through suppression separate, this is far separation, this is emergence, this is liberation, this is non-association, this is called separation from desire. Question: What is separation from unwholesome dharmas? Answer: Namely unwholesome roots have three types, first greed, second hatred, third delusion, with those associated feeling perception formation consciousness and body speech mind karma, this called unwholesome dharmas. Speaking of unwholesome has three types: first inherent nature, second association, third generated condition nature. These three unwholesome roots, namely greed hatred delusion, this called inherent nature. With those associated feeling perception formation consciousness, this called association. Arising body speech mind karma, this called condition nature. Through these three unwholesome dharmas, this is far separation, this is emergence, this is liberation, this is non-association, this is called separation from unwholesome dharmas. Furthermore separation from desire means, separating from desire-lust hindrance. Separation from unwholesome dharmas means, namely separating from remaining hindrances. Question: Having spoken of separation from unwholesome dharmas, desire being unwholesome already included therein, why separately speak of separation from sexual desire? Answer: Sexual desire is emergence counteracting. Buddha spoke of desire, able to eliminate afflictions. Separation from desire, Buddha spoke as emergence. Like obtaining first meditation, desire perception associated attention accomplishing arising, this is regression aspect dharma. Therefore through desire harmonizing afflictions. If desire separately separated, all afflictions also separately separated, therefore separately speaking separation from desire. Furthermore separation from desire means, already obtained emergence, accomplishing separation from desire. Separation from unwholesome dharmas means, if obtaining non-hatred, accomplishing separation from hatred. If obtaining bright characteristic, accomplishing separation from laziness sleepiness. If obtaining non-distraction, accomplishing separation from restlessness. If obtaining non-regret, accomplishing separation from regret. If obtaining peaceful concentration, accomplishing separation from doubt. If obtaining wisdom, accomplishing separation from ignorance. If obtaining right thought, accomplishing separation from wrong mindfulness. If obtaining joy, accomplishing separation from displeasure. If mind obtaining pleasure, accomplishing separation from suffering. If obtaining all wholesome dharmas, then separating from all unwholesome. As Three Baskets say. Through non-greed fulfillment therefore, accomplishing separation from desire; through non-hatred non-delusion fulfillment therefore, accomplishing separation from unwholesome dharmas. Furthermore separation from desire means, this speaks of body separation; unwholesome dharmas means, this speaks of mind separation.

復次離欲者，是說斷欲覺；離不善法者，是說斷嗔恚害覺。復次離欲者，是說避欲樂；離不善法者，是說避著身懈怠。復次離欲者，是說斷於六戲笑及歡喜樂；離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。復次離欲者，是現得樂出於欲樂；離不善法者，是現得樂心無過患。復次離欲者，謂超出欲流；離不善法者，所餘煩惱應生欲有而生色界，是名超越。有覺觀者，云何為覺？謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。此覺成就，故初禪有覺。復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。

問：覺者何想？何味？何起？何處？答：覺者，修猗想為味，下心作念為起，想為行處。云何為觀？於修觀時隨觀所擇，心住隨捨，是謂為觀。以此相應，成初禪有觀。復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。

問：觀何相？何味？何起？何處？答：觀者，隨擇是相，令心猗是味，隨見覺是處。

問：覺、觀何差別？答：猶如打鈴，初聲為覺，後聲為觀。復次如心所緣，初為覺，後為觀。復次求禪為覺，守護為觀。復次憶是覺，不捨是觀。復次麁心受持為覺，細心受持為觀。若處有覺，是處有觀；若處有觀，於處或有覺或無覺。如三藏所說。

Here is the complete English translation: Furthermore separation from desire means, this speaks of cutting off desire thoughts; separation from unwholesome dharmas means, this speaks of cutting off hatred harm thoughts. Furthermore separation from desire means, this speaks of avoiding desire pleasure; separation from unwholesome dharmas means, this speaks of avoiding attachment to body laziness. Furthermore separation from desire means, this speaks of cutting off six laughing and joy pleasure; separation from unwholesome dharmas means, this speaks of cutting off play thoughts and sorrow suffering etc, also speaks of cutting off play laughing and equanimity. Furthermore separation from desire means, presently obtaining pleasure emerging from desire pleasure; separation from unwholesome dharmas means, presently obtaining pleasure mind without faults afflictions. Furthermore separation from desire means, namely transcending desire flood; separation from unwholesome dharmas means, remaining afflictions should generate desire existence yet generate void, this called transcending. Having thinking examining means, what is thinking? Namely various thoughts contemplating peaceful perceptions, mind not thinking knowing entering right contemplation, this called thinking. This thinking accomplished, therefore first meditation has thinking. Furthermore entering ground universal object, depending on ground characteristic without interval accomplishing thought contemplation, this called thinking, like mind reciting scripture. Question: Thinking what perception? What flavor? What arising? What place? Answer: Thinking, cultivating tranquility perception as flavor, lowered mind making mindfulness as arising, perception as practice place. What is examining? At cultivation examining time following examining what is chosen, mind dwelling following letting go, this called examining. Through this association, accomplishing first meditation having examining. Furthermore entering ground universal object concentrated person, from cultivating ground characteristic mind's examining, like examining various meanings as examining. Question: Examining what characteristic? What flavor? What arising? What place? Answer: Examining, following choosing is characteristic, making mind tranquil is flavor, following seeing thinking is place. Question: What is difference between thinking examining? Answer: Like striking bell, initial sound is thinking, later sound is examining. Furthermore like mind's conditions, initial is thinking, later is examining. Furthermore seeking meditation is thinking, protecting is examining. Furthermore remembering is thinking, not abandoning is examining. Furthermore coarse mind upholding is thinking, subtle mind upholding is examining. If place has thinking, that place has examining; if place has examining, at place either has thinking or no thinking. As Three Baskets say.

初安心於事是覺，得覺未定是觀。如遠見來人不識男女，及識男女如是色如是形為覺。從此當觀有戒無戒、富貧貴賤為觀。覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀。初教為覺，久教為觀。以覺守護，以觀搜擇。以覺思惟，以觀隨思惟。覺行不念惡法，觀行受持於禪。如人有力，默而誦經，隨念其義是觀。如覺所覺，覺已能知。觀於辭辯及樂說辯是覺，義辯、法辯是觀。心解於勝是覺，心解分別是觀。是為覺觀差別。寂寂所成。名寂寂者，謂離五蓋是名寂寂。復次色界善根。復說初禪外行，復說禪心從此心生，是謂寂寂所成，如地水生花名地水花。喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。

問：喜何相？何味？何起？何處？幾種喜？答：喜者謂欣悅遍滿為相，歡適是味，調伏亂心是起，踴躍是處。幾種喜？六種喜，從欲生、從信生、從不悔生、從寂寂生、從定生，及菩提分生喜。云何從欲生？貪欲染著心喜，是名欲生喜。云何從信生？多信人心喜，及見陶師等生喜。云何從不悔生喜？清淨持戒人多生歡喜。云何從寂寂生？入初禪人喜。云何從定生？入二禪生喜。云何菩提分生喜？於第二禪修出世間道喜。復次說喜五種，謂笑喜、唸唸喜、流喜、越喜、滿喜。

Here is the complete English translation: Initially settling mind on matter is thinking, obtaining thinking not yet settled is examining. Like distantly seeing approaching person not recognizing male female, and recognizing male female such form such shape is thinking. From this should examine having precepts no precepts, wealthy poor noble humble is examining. Thinking means seeking drawing future, examining means maintaining following pursuing, like bird soaring empty flapping wings is thinking, wandering dwelling is examining. Initial teaching is thinking, long teaching is examining. Through thinking protecting, through examining searching selecting. Through thinking contemplating, through examining following contemplating. Thinking practice not thinking evil dharmas, examining practice upholding regarding meditation. Like person having strength, silently reciting scripture, following remembering its meaning is examining. Like thinking what is thought, having thought able to know. Examining regarding expression eloquence and joy speaking eloquence is thinking, meaning eloquence, dharma eloquence is examining. Mind understanding excellence is thinking, mind understanding discriminating is examining. This is thinking examining difference. Peaceful accomplishing. Named peaceful means, namely separating from five hindrances is called peaceful. Furthermore **wholesome roots. Furthermore speaking first meditation external practice, furthermore speaking meditation mind from this mind arising, this called peaceful accomplishing, like earth water producing flower named earth water flower. Joy pleasure means, mind at this time great joy play laughing, mind full cool refreshing, this named joy. Question: Joy what characteristic? What flavor? What arising? What place? How many types joy? Answer: Joy namely means delight pervading filling as characteristic, happiness is flavor, taming scattered mind is arising, jubilation is place. How many types joy? Six types joy, from desire born, from faith born, from non-regret born, from peaceful born, from concentration born, and enlightenment factors born joy. How from desire born? Greed desire staining attached mind joy, this named desire born joy. How from faith born? Much faith person mind joy, and seeing potter etc generating joy. How from non-regret born joy? Pure maintaining precepts person much generating joy. How from peaceful born? Entering first meditation person joy. How from concentration born? Entering second meditation generating joy. How enlightenment factors born joy? At second meditation cultivating transcendental path joy. Furthermore speaking joy five types, namely laughing joy, moment moment joy, flowing joy, surpassing joy, full joy.

笑喜者，如細雨沾身，令毛皆竪。唸唸喜者，生滅不住，如夜時雨。流喜者，如油下流，久灌其身終不周遍。越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。滿喜者，身住用滿，如雷有雨。於是小喜及唸唸喜，以信起於外行。流喜者，有力起於外行。越喜者，於曼陀羅正與不正皆起處處方便。滿喜者，生於安處。

問：云何為樂？答：是時可受心樂心觸所成，此謂為樂。

問：樂何相？何味？何起？何處？幾種樂？喜樂何差別？答：味為相，緣愛境是愛味，攝受是起，其猗是處。幾種樂者，有五種，謂因樂、資具樂、寂寂樂、無煩惱樂、受樂。云何名因樂？如佛所說：戒樂耐老。此謂因樂，是樂功德。資具樂者，如佛所說：佛生世樂。寂寂樂者，謂生定捨及滅禪定。無煩惱樂者，如佛所說：第一涅槃受樂，所謂受樂也。於此論中，受樂是可樂。喜樂何差別者，心踴躍是喜，心柔軟是樂。心猗是樂，心定是喜。麁喜，細樂。喜行陰所攝，樂受陰所攝。是處有喜，有樂；是處有樂，或有喜或無喜。初者形，第二為名。外行成就入初禪禪枝，謂覺、觀、喜、樂、一心也。禪者何義？謂於事平等思惟也、奮迅五蓋也、思惟對治也。入初禪得正受者，已得、已觸、已作證住。

Here is the complete English translation: Laughing joy means, like fine rain moistening body, making hair all stand. Moment moment joy means, arising ceasing not staying, like night time rain. Flowing joy means, like oil flowing down, long soaking body yet never completely pervading. Surpassing joy means, entirely all around mind generating joy, not long then lost, like poor person seeing hidden treasure. Full joy means, body dwelling use full, like thunder having rain. At this small joy and moment moment joy, through faith arising at external practice. Flowing joy means, having strength arising at external practice. Surpassing joy means, at mandala correct and incorrect all arising place place skillful means. Full joy means, generating at peaceful place. Question: What is pleasure? Answer: At this time acceptable receiving mind pleasure mind contact accomplishing, this called pleasure. Question: Pleasure what characteristic? What flavor? What arising? What place? How many types pleasure? Joy pleasure what difference? Answer: Taste as characteristic, conditions loving boundary is loving flavor, embracing is arising, its tranquility is place. How many types pleasure means, has five types, namely cause pleasure, requisites pleasure, peaceful pleasure, without affliction pleasure, feeling pleasure. How named cause pleasure? As Buddha spoke: Precepts pleasure enduring old age. This called cause pleasure, is pleasure merit. Requisites pleasure means, as Buddha spoke: Buddha born world pleasure. Peaceful pleasure means, namely generating concentration equanimity and cessation meditation concentration. Without affliction pleasure means, as Buddha spoke: Supreme nirvana feeling pleasure, namely feeling pleasure. In this treatise, feeling pleasure is acceptable pleasure. Joy pleasure what difference means, mind jubilation is joy, mind softness is pleasure. Mind tranquility is pleasure, mind concentration is joy. Coarse joy, subtle pleasure. Joy formation aggregate included, pleasure feeling aggregate included. This place has joy, has pleasure; this place has pleasure, either has joy or no joy. First is form, second is name. External practice accomplishing entering first meditation meditation factors, namely thinking, examining, joy, pleasure, one-pointedness. Meditation what meaning? Namely regarding matters equal contemplation, leaping over five hindrances, contemplating counteracting. Entering first meditation obtaining proper reception means, already obtained, already touched, already realized dwelling.

復次離欲不善法者，從欲界地說初禪為勝相；從有覺觀說第二禪為勝相，以寂寂所成有喜有樂，從寂寂所成喜樂說為勝相。復次離欲不善法者，謂能斷對治。有覺觀者，謂說禪相寂寂所成。喜樂者，謂說相似禪正受。入住者，謂得初禪離於五分，成就五分三善，十相具足，二十五功德相應，以此福善上生梵天勝妙居處。離五分者，謂離五蓋。云何為五？謂貪欲、瞋恚、懈怠睡眠、調悔、疑。貪欲者，謂於五塵心生愛染。瞋恚者，謂行十惱處。懈怠者，謂心懶墮。睡眠者，謂身悶重欲得寤寐。眠有三種：一從食生、二從時節生、三從心生。若從心生，以思惟斷。若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。若眠從食及時節生者，以精進能斷。如阿㝹樓馱所說：我初盡漏，得不從心眠，於今五十五歲，於其中間斷食時節臥，已二十五年。

問：若眠成色法，何故為心數煩惱？答：色者一向成心數惱煩。如我見人飲酒及食，是則可知。

問：若眠身法、懈怠心數法，何故二法合成一蓋？答：此二種法，一事一相，所謂疲懈共為一。調者心不寂寂，悔者心恨不定，其相既等故成一蓋。疑者心執不一。有四種疑：一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難。

Here is the complete English translation: Furthermore separation from desire unwholesome dharmas means, from desire realm ground speaking first meditation as excellent characteristic; from having thinking examining speaking second meditation as excellent characteristic, through peaceful accomplishing having joy having pleasure, from peaceful accomplishing joy pleasure speaking as excellent characteristic. Furthermore separation from desire unwholesome dharmas means, namely able cutting off counteracting. Having thinking examining means, namely speaking meditation characteristic peaceful accomplishing. Joy pleasure means, namely speaking similar meditation proper reception. Entering dwelling means, namely obtaining first meditation separating from five parts, accomplishing five parts three wholesome, ten characteristics complete, twenty-five merit characteristics associated, through this merit wholesomeness ascending Brahma heaven excellent sublime dwelling place. Separating five parts means, namely separating from five hindrances. What are five? Namely desire-lust, hatred-anger, laziness-sleepiness, restlessness-regret, doubt. Desire-lust means, namely regarding five sense objects mind generating love staining. Hatred-anger means, namely practicing ten vexation places. Laziness means, namely mind indolent falling. Sleepiness means, namely body heavy dull wanting obtain drowsiness sleep. Sleep has three types: first from food born, second from season born, third from mind born. If from mind born, through contemplation cut off. If from food and drink and season born, is Arhat sleep, not from mind born, without hindrance therefore. If sleep from food and season born, through diligence able cut off. As Anuruddha spoke: I initially exhausting outflows, obtained not from mind sleep, until now fifty-five years, during that interval cutting off food season lying down, already twenty-five years. Question: If sleep accomplishing form dharma, why as mental number affliction? Answer: Form means one-sided accomplishing mental number affliction. Like seeing person drinking alcohol and eating, this then can know. Question: If sleep body dharma, laziness mental number dharma, why two dharmas combined accomplishing one hindrance? Answer: These two types dharmas, one matter one characteristic, namely fatigue laziness together becoming one. Restlessness means mind not peaceful, regret means mind remorse not settled, their characteristics being equal therefore accomplishing one hindrance. Doubt means mind grasping not one. Has four types doubt: first samatha difficulty, second vipasyana difficulty, third both difficulty, fourth regarding various non-difficulties.

於是具足為得奢摩他，或於此疑；或於身疑，我堪得寂寂、為不得寂寂？若於彼成疑，此謂奢摩他難。或於四聖諦、或於三世疑，此謂毘婆舍那難。或於佛法僧疑，此二俱難。或於國城道路、或於男女名姓，是謂非法難。於此經中，疑為寂寂難，是可取。蓋者何義？謂障礙乘義。覆義、煩惱義、縛義，此無異義。

問：有諸細結，謂覆惱等，何故但說五蓋耶？答：以集執取成五。復次以婬欲執著，能攝一切貪欲。以瞋恚執著，能攝一切不善法。以懈怠睡眠調悔疑執著，能攝一切癡不善法。如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。五分成就者，謂覺、觀、喜、樂、一心。

問：若說初禪成就五枝為禪，不應更復別說其枝為禪。若別說枝，何故初禪說五枝相應？答：依禪枝成禪，不離禪枝有禪。無別異禪。如依一一車分說車，離分無車。如依軍分說軍，非離軍分有軍。如是依禪枝名禪，非離枝有禪。以一種名禪，以可分名枝。說事名禪，說功德名枝。以說依制名禪，以說依性制名枝。

問：於有念精進等法，何故但說五枝耶？答：以執著成五。

問：云何為執相？答：覺者隨於事，心而得自安。觀者隨於持心，覺觀不雜，起於方便。若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。

Here is the complete English translation: At this complete means obtaining samatha, either regarding this doubt; either regarding body doubt, I capable obtaining peaceful, or not obtaining peaceful? If regarding that accomplishing doubt, this called samatha difficulty. Either regarding Four Noble Truths, either regarding three times doubt, this called vipasyana difficulty. Either regarding Buddha Dharma Sangha doubt, this both difficulties. Either regarding country city road path, either regarding male female name clan, this called non-dharma difficulty. In this scripture, doubt as peaceful difficulty, this can be taken. Hindrance what meaning? Namely obstruction vehicle meaning. Covering meaning, affliction meaning, binding meaning, these no different meaning. Question: Having various subtle fetters, namely covering afflicting etc, why only speak of five hindrances? Answer: Through collecting grasping accomplishing five. Furthermore through sexual desire attachment, able include all desire-lust. Through hatred-anger attachment, able include all unwholesome dharmas. Through laziness-sleepiness restlessness-regret doubt attachment, able include all delusion unwholesome dharmas. Thus through five hindrances attachment, able include all afflictions, through these characteristics therefore accomplishing five hindrances. Five parts accomplishing means, namely thinking, examining, joy, pleasure, one-pointedness. Question: If speaking first meditation accomplishing five factors as meditation, should not furthermore separately speak its factors as meditation. If separately speaking factors, why first meditation speak five factors association? Answer: Depending meditation factors accomplishing meditation, not separating meditation factors having meditation. No separate different meditation. Like depending each chariot part speaking chariot, separating parts no chariot. Like depending army parts speaking army, not separating army parts having army. Thus depending meditation factors named meditation, not separating factors having meditation. Through one type named meditation, through can divide named factors. Speaking matter named meditation, speaking merit named factors. Through speaking depending regulation named meditation, through speaking depending nature regulation named factors. Question: Regarding having mindfulness diligence etc dharmas, why only speak of five factors? Answer: Through attachment accomplishing five. Question: How is attachment characteristic? Answer: Thinking means following regarding matters, mind thus obtaining self peace. Examining means following regarding maintaining mind, thinking examining not mixed, arising skillful means. If skillful means complete joy pleasure born, if arising skillful means complete obtaining born, joy mind increasing pleasure mind accomplishing full.

以此四功德心成就不亂。若心不亂得定，是名執相。如是執著成五。復次蓋對治故成五。初蓋對治初禪，乃至五蓋對治五禪。覺者初禪為勝枝，以覺除欲。若覺入正定，餘枝亦起。觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。如是以勝枝成五。復次以五蓋對治成五。如三藏所說：一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。以蓋從對治，是故成五。

問：此坐禪人作意於一切地相，何故乃起喜樂耶？答：地一切入相，非起喜樂因，離五蓋熱隨性修故，是以法子應起喜樂。又問：若然，法子何故不於第四禪起喜樂？答：非其處故，又得第四禪已斷喜樂故。復次初已起喜樂，以方便伏斷，見有過患已，貪著最寂寂捨樂，是故不起喜樂。三種善者，謂初、中、後善。以清淨修行為初善，以捨增長為中善，以歡喜為後善。云何清淨修行？謂諸善資具。云何捨增長？是謂安定。云何為歡喜？是謂為觀。如是初禪成三種善，十相具足。以清淨修行三相，以捨增長三相，以令歡喜四相。

問：以清淨修行云何三相？答：是禪障礙從彼心清淨，以清淨故心得中奢摩他相，以得故於彼心跳擲，此謂以修清淨三相。

Here is the complete English translation: Through these four merits mind accomplishing non-distraction. If mind non-distracted obtaining concentration, this named attachment characteristic. Thus attachment accomplishing five. Furthermore hindrances counteracting therefore accomplishing five. First hindrance counteracting first meditation, until five hindrances counteracting five meditations. Thinking means first meditation as excellent factor, through thinking eliminating desire. If thinking entering proper concentration, remaining factors also arise. Examining means regarding five factors, second meditation is initial arising, joy means at third meditation is initial arising, pleasure means at fourth meditation is initial arising, one-pointedness means at fifth meditation is initial arising. Thus through excellent factors accomplishing five. Furthermore through five hindrances counteracting accomplishing five. As Three Baskets speak: One-pointedness is sexual desire counteracting, joy is hatred-anger counteracting, thinking is laziness-sleepiness counteracting, pleasure is restlessness-regret counteracting, examining is doubt counteracting. Through hindrances from counteracting, therefore accomplishing five. Question: This meditating person making attention regarding all ground characteristics, why then arising joy pleasure? Answer: Ground universal entrance characteristic, not arising joy pleasure cause, separating five hindrances heat following nature cultivating therefore, thus Dharma children should arise joy pleasure. Again question: If so, Dharma children why not at fourth meditation arise joy pleasure? Answer: Not its place therefore, also obtaining fourth meditation already cutting off joy pleasure therefore. Furthermore initially already arising joy pleasure, through skillful means suppressing cutting off, seeing having faults afflictions already, attachment most peaceful equanimity pleasure, therefore not arising joy pleasure. Three types wholesome means, namely initial, middle, final wholesome. Through pure practice as initial wholesome, through equanimity increasing as middle wholesome, through joy as final wholesome. How pure practice? Namely various wholesome requisites. How equanimity increasing? This called peaceful settling. How joy? This called examining. Thus first meditation accomplishing three types wholesome, ten characteristics complete. Through pure practice three characteristics, through equanimity increasing three characteristics, through causing joy four characteristics. Question: Through pure practice how three characteristics? Answer: These meditation obstacles from that mind pure, through purity therefore mind obtaining middle samatha characteristic, through obtaining therefore regarding that mind leaping forth, this called through cultivation purity three characteristics.

問：云何以捨增長三相？答：若心清淨成捨，若得寂寂成捨，一向住成捨而捨增長，此謂三相。

問：云何以令歡喜四相？答：謂於此十相生法隨逐修行令成歡喜，於此諸根以為一味成令歡喜，隨行精進乘成令歡喜，以能修行成令歡喜，此謂四相。如是初禪十相具足，二十五功德相應者，謂初禪覺、觀、喜、樂、一心具足，信、精進、念、定、慧具足，初、中、後具足，斂攝具足修行具足、寂寂具足、依具足、攝受具足、從具足、觀具足、修具足、力具足、解脫具足、清淨具足。最勝清淨修成住二十五功德相應，是天勝居從寂寂生，謂喜樂住，超越人間，天居勝處。如佛世尊教諸比丘：如勤浴師浴師弟子，以好銅槃盛豆米屑，以水和攪合而為丸，浸潤內外相著不散。如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。如以寂寂所生喜樂，於其身心無不著處，是勤浴師及浴師弟子。坐禪之人亦復如是。如是銅槃一切入相如是可知。

問：一切入何等相耶？答：如銅槃浴屑處堅細光焰。善取一切入相，成堅生喜、成細清淨故光焰。心心數法以成事故，是謂銅槃等一切入相，心心數法如浴屑，如是可知。

問：云何浴屑等心心數法性？答：如麁浴屑，既不和合隨風飛散。

Here is the complete English translation: Question: How through equanimity increasing three characteristics? Answer: If mind pure accomplishing equanimity, if obtaining peaceful accomplishing equanimity, one-pointed dwelling accomplishing equanimity thus equanimity increasing, this called three characteristics. Question: How through causing joy four characteristics? Answer: Namely regarding these ten characteristics generating dharmas following pursuing practice causing accomplishing joy, regarding these faculties making as one taste accomplishing causing joy, following practicing diligence vehicle accomplishing causing joy, through able practicing accomplishing causing joy, this called four characteristics. Thus first meditation ten characteristics complete, twenty-five merit characteristics associated means, namely first meditation thinking, examining, joy, pleasure, one-pointedness complete, faith, diligence, mindfulness, concentration, wisdom complete, initial, middle, final complete, collecting complete practice complete, peaceful complete, depending complete, embracing complete, from complete, examining complete, cultivation complete, power complete, liberation complete, purity complete. Most excellent pure cultivation accomplishing dwelling twenty-five merit characteristics associated, is heavenly excellent dwelling from peaceful born, namely joy pleasure dwelling, transcending human realm, heavenly dwelling excellent place. As Buddha World-Honored One teaching various bhikshus: Like diligent bath master bath master's disciple, using fine copper basin filling bean rice powder, using water mixing stirring combining thus making balls, soaking moistening inside outside adhering not scattering. Thus bhikshus body mind peaceful, able generate joy pleasure saturating causing pervading wet, nowhere not adhering. Like through peaceful born joy pleasure, regarding their body mind nowhere not adhering place, is diligent bath master and bath master's disciple. Sitting meditation person also like this. Thus copper basin universal entrance characteristic thus can know. Question: Universal entrance what characteristics? Answer: Like copper basin bath powder place firm fine radiant flame. Well grasping universal entrance characteristic, accomplishing firmness generating joy, accomplishing fineness purity therefore radiant flame. Mind mental factors dharmas through accomplishing matters therefore, this called copper basin etc universal entrance characteristic, mind mental factors dharmas like bath powder, thus can know. Question: How bath powder etc mind mental factors dharmas nature? Answer: Like coarse bath powder, already not harmoniously combined following wind flying scattering.

如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛，此謂是浴屑等心心數法性。云何水等？謂喜樂定如水，令浴屑濕軟為丸。如是喜樂令心心數法濕軟為定，如是水等喜樂定，如欲水攪令相著，如是覺觀可知。

問：云何丸等？答：謂覺觀如欲使，以浴屑置於銅槃中，以水撓攪以手作丸。若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。如是坐禪人心心數法，貯於事中能生寂寂。初禪以喜樂為水，以覺觀為手，以攪作丸，能生寂寂。所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。如是丸等，覺觀如浴屑，內外遍濕相著不散。如是坐禪人，初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天。

問：名喜樂，非色法、無有對相，何以遍住於身？答：名者依色，色依名色，是故若名已成喜，色亦成喜；若名已成樂，色亦成樂。復次色從樂生令身起猗，一切身成彼色猗樂，是故無礙令生梵天功德者。初禪成有三種，謂下、中、上。若觀勝緣，不善除五蓋，不至如意自在，是謂下禪。若觀勝緣，善除五蓋，至如意自在，是謂中禪。若觀勝緣，善除五蓋，至如意自在，是謂上禪。於是坐禪人，若修下初禪，命終生於梵天種類，彼壽命一劫三分。

Here is the complete English translation: Thus mind mental factors dharmas nature, separating joy pleasure accomplishing coarseness, separating concentration not harmoniously combined, with five hindrances wind together flying, this called is bath powder etc mind mental factors dharmas nature. How water etc? Namely joy pleasure concentration like water, causing bath powder wet soft becoming balls. Thus joy pleasure causing mind mental factors dharmas wet soft becoming concentration, thus water etc joy pleasure concentration, like desire water stirring causing adhering, thus thinking examining can know. Question: How balls etc? Answer: Namely thinking examining like desire using, through bath powder placing within copper basin, through water stirring mixing through hand making balls. If making balls already, combining various wet powder, together making balls, not allowing scatter lose, placing copper basin within. Thus sitting meditation person mind mental factors dharmas, storing within matters able generate peaceful. First meditation through joy pleasure as water, through thinking examining as hands, through stirring making balls, able generate peaceful. Accomplishing mind mental factors dharmas, joy pleasure characteristics following accomplishing one ball, meditation mind not scattered confused, placing within meditation matter. Thus balls etc, thinking examining like bath powder, inside outside pervading wet adhering not scattering. Thus sitting meditation person, first meditation regarding body above below, from head to feet, from feet to skull, skin hair, inside outside joy pleasure pervading full, dwelling at non-regression, thus accomplishing dwelling Brahma heaven. Question: Named joy pleasure, not form dharma, without resistance characteristic, how pervading dwelling at body? Answer: Name means depending *, * depending name form, therefore if name already accomplishing joy, form also accomplishing joy; if name already accomplishing pleasure, form also accomplishing pleasure. Furthermore form from pleasure born causing body arise tranquility, all body accomplishing that form tranquility pleasure, therefore unobstructed causing generate Brahma heaven merit means. First meditation accomplishing having three types, namely lower, middle, upper. If observing excellent conditions, not wholesomely eliminating five hindrances, not reaching as wished self mastery, this called lower meditation. If observing excellent conditions, wholesomely eliminating five hindrances, reaching as wished self mastery, this called middle meditation. If observing excellent conditions, wholesomely eliminating five hindrances, reaching as wished self mastery, this called upper meditation. At this sitting meditation person, if cultivating lower first meditation, life ending born at Brahma heaven category, their lifespan one kalpa three parts.

若修中初禪，命終生於梵天，壽半劫。若修上初禪，命終生大梵天，壽命一劫。是生梵天功德成有四種，有人成退分、有人成住分、有人成勝分、有人成達分。是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。復次以三禪行成於退分，最大纏故令不精進。若人從初已起惡覺不能消除，以此大纏故成速退。其於樂禪事業、樂話語、樂睡眠，不住精進，是故成退。

問：誰退？何以退？答：有說，若急疾煩惱成，起退失。復說悠悠煩惱故退。復說若失奢摩他成退。復說於有相久不修行，於彼彼處不能令起，以不得定成退分。若鈍根人住不放逸，得彼法念，成禪住分。利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分。利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分。

解脫道論卷第四

解脫道論卷第五阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之二

此明求第二禪。思惟初禪過患、二禪功德，爾時坐禪人慾樂起第二禪已，於初禪身得自在。何以故？若於初禪未得自在，雖復思惟欲除覺觀、望得二禪，還復退失，遂不堪起第二禪定，亦復不能入於初禪。如世尊說：為諸比丘作山犢喻。山犢愚癡不知食處，未解行步，欲詣嶮遠。

Here is the complete English translation: If cultivating middle first meditation, life ending born at Brahma heaven, lifespan half kalpa. If cultivating upper first meditation, life ending born at Great Brahma heaven, lifespan one kalpa. This born Brahma heaven merit accomplishing having four types, having people accomplishing regression portion, having people accomplishing dwelling portion, having people accomplishing excellence portion, having people accomplishing realization portion. These dull faculty people, desiring dwelling negligent attention characteristics following, accomplishing arising this meditation, therefore accomplishing regression portion. Furthermore through three meditation practices accomplishing regression portion, most great entanglement therefore causing not diligent. If person from beginning already arising unwholesome thinking not able eliminating, through this great entanglement therefore accomplishing swift regression. Their regarding pleasurable meditation tasks, pleasurable conversation, pleasurable sleep, not dwelling diligence, therefore accomplishing regression. Question: Who regresses? Why regress? Answer: Some say, if urgent afflictions accomplishing, arising regression losing. Furthermore say leisurely afflictions therefore regress. Furthermore say if losing samatha accomplishing regression. Furthermore say regarding having characteristics long not practicing, regarding that that place not able causing arise, through not obtaining concentration accomplishing regression portion. If dull faculty people dwelling not negligent, obtaining that dharma mindfulness, accomplishing meditation dwelling portion. Sharp faculty people dwelling not negligent, as wished obtaining second meditation, without thinking attention characteristics following, arising accomplishing that meditation excellence portion. Sharp faculty people dwelling not negligent, as wished obtaining vipasyana, following pursuing weariness perception attention accomplishing, arising as wished without defilement, accomplishing meditation realization portion. Path of Liberation Treatise Volume Four Path of Liberation Treatise Volume Five By Arhat Upatissa, Liang says Great Light created Liang Funan Tripitaka Master Sanghavarman translated Practice Gate Chapter Two This explains seeking second meditation. Contemplating first meditation faults, second meditation merits, at that time sitting meditation person desiring pleasure arising second meditation already, regarding first meditation body obtaining self mastery. Why? If regarding first meditation not yet obtaining self mastery, although furthermore contemplating desiring removing thinking examining, hoping obtaining second meditation, still furthermore regressing losing, consequently not able arising second meditation concentration, also furthermore not able entering first meditation. As World Honored One spoke: For various bhikshus making mountain calf simile. Mountain calf foolish deluded not knowing feeding place, not yet understanding walking steps, desiring reaching steep distant.

便自作念：「我今當往未甞至處，噉未甞草、飲未甞水。」前足未立復舉後腳，蹉搖不安莫能前進，遂不得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。更復思惟：「既不能去，政當資昔飲食。」如是比丘愚癡未達，不知所行處，不解離欲入於初禪，不修此法不多學習，輒自作念：「欲入第二禪。離於覺觀。」不解自安，復更思惟：「我不能得入第二禪離於覺觀，欲退入初禪離欲。」愚癡比丘，如彼山犢不解行步。是故應修初禪令心得自在，於未食時及食後時，初夜後夜隨心所樂，隨欲久近隨意無礙。為起入觀，若從一時乃至多時；多入多出，若從一時乃至多時，於彼初禪成得自在。得自在樂，起第二禪越於初禪。復更思惟：此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。

問：云何初禪過患？答：近五蓋怨，令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不任為神通證。既樂初禪不成勝分，是初禪過患，第二禪功德是其對治。已觀初禪過患，復見第二禪功德，是一切入相作意修行第二禪事，不作意和合初禪、不作意於覺、不作意於觀，以從定生喜樂自在，令心受持。彼坐禪人如是作意，不久覺觀成滅，以定所起喜樂自在令心安住。此明二禪四枝義。

Here is the complete English translation: Then self making thought: "I now should go never reached place, eat never eaten grass, drink never drunk water." Front feet not yet established furthermore raising back feet, slipping shaking not stable unable advancing forward, consequently not able reaching never reached place, also not able eating never eaten grass food, and not able drinking never drunk water. Furthermore again contemplating: "Already not able going, correctly should rely on previous food drink." Thus bhikshus foolish deluded not understanding, not knowing practicing place, not understanding separating desire entering first meditation, not cultivating this dharma not much studying practicing, hastily self making thought: "Desiring entering second meditation, separating from thinking examining." Not understanding self peace, furthermore again contemplating: "I not able obtaining entering second meditation separating from thinking examining, desiring regressing entering first meditation separating desire." Foolish deluded bhikshus, like that mountain calf not understanding walking steps. Therefore should cultivate first meditation causing mind obtaining self mastery, regarding not yet eating time and after eating time, early night late night following mind what pleases, following desire long short following intention unobstructed. For arising entering contemplation, if from one time until many times; many entering many exiting, if from one time until many times, regarding that first meditation accomplishing obtaining self mastery. Obtaining self mastery pleasure, arising second meditation transcending first meditation. Furthermore again contemplating: This first meditation coarse, second meditation subtle, regarding first meditation seeing having faults afflictions, regarding second meditation seeing having merits. Question: How first meditation faults afflictions? Answer: Near five hindrances enemies, causing thinking examining moving, body accomplishing laziness, mind accomplishing scattering confusion, its all dharmas are coarse concentration, not worthy for supernatural powers realization. Already pleasurable first meditation not accomplishing excellence portion, is first meditation faults afflictions, second meditation merits are its counteracting. Already observing first meditation faults afflictions, furthermore seeing second meditation merits, is all universal entrance characteristics attention cultivating practicing second meditation matters, not attention harmoniously combining first meditation, not attention regarding thinking, not attention regarding examining, through from concentration born joy pleasure self mastery, causing mind receiving maintaining. That sitting meditation person thus making attention, not long thinking examining accomplishing extinction, through concentration arising joy pleasure self mastery causing mind peaceful dwelling. This explains second meditation four limbs meaning.

彼坐禪人覺觀滅故，成其內信，心成一性，無覺無觀，從定生喜樂入第二禪。是地一切入功德。覺觀滅者，以善分別。覺觀滅亦名斷。

問：云何為覺觀滅？答：亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅。復次以斷下麁禪得上勝禪，復令現次第滅。內者，現證名內。內有三種：一內內、二內定、三內行處。云何為內內？謂六內入。內定者，於自觀身，此謂內定。內行處者，於內自思，意不出外，攝義是性，是謂內行處。於此經中，內內是可樂。信者，信正信，思惟增長信，此謂信於內定，是謂內信。內信者，何相？何味？何起？何處？不亂為內信相，寂寂為味，不濁是起，覺觀為處。心成一性者，謂心住正定，此謂心成一性。心成一性者何義？心者是意。一者說於念。名性者，如聲論說生性。性者說自然義。此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。心成一性者，何相？何味？何起？何處？專正為相，寂寂為味，無浪為起，覺觀滅為處。

問：信及心成一性，何故非初禪所攝？答：初禪以覺觀為浪動，故成濁，內信、心成一性者成不清淨，如水有風浪，見於面像不復清淨。如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨，是故以禪枝，非初禪所攝。

Here is the complete English translation: That sitting meditation person thinking examining extinction therefore, accomplishing their internal faith, mind accomplishing one nature, without thinking without examining, from concentration born joy pleasure entering second meditation. Is ground universal entrance merit. Thinking examining extinction means, through wholesome distinguishing. Thinking examining extinction also named cutting off. Question: How is thinking examining extinction? Answer: Also is first meditation thinking examining faults afflictions, and all thinking examining root thinking examining faults afflictions, and thinking examining root with thinking examining together eliminating therefore, accomplishing thinking examining extinction. Furthermore through cutting off lower coarse meditation obtaining upper excellent meditation, furthermore causing manifesting sequential extinction. Internal means, manifest realization named internal. Internal having three types: one internal internal, two internal concentration, three internal practice place. How is internal internal? Namely six internal entrances. Internal concentration means, regarding self observing body, this called internal concentration. Internal practice place means, regarding internal self thinking, mind not going external, collecting meaning is nature, this called internal practice place. In this scripture, internal internal is pleasurable. Faith means, faith proper faith, contemplating increasing faith, this called faith regarding internal concentration, this called internal faith. Internal faith means, what characteristic? What flavor? What arising? What place? Non-confusion as internal faith characteristic, peaceful as flavor, non-turbidity is arising, thinking examining as place. Mind accomplishing one nature means, namely mind dwelling proper concentration, this called mind accomplishing one nature. Mind accomplishing one nature what meaning? Mind means intention. One means speaking regarding mindfulness. Named nature means, like sound treatise speaking born nature. Nature means speaking spontaneous meaning. This second meditation one-pointedness, able extinguish thinking examining, through one nature obtaining arising, this called mind accomplishing one nature. Mind accomplishing one nature means, what characteristic? What flavor? What arising? What place? Focused correctness as characteristic, peaceful as flavor, without waves as arising, thinking examining extinction as place. Question: Faith and mind accomplishing one nature, why not first meditation including? Answer: First meditation through thinking examining as waves moving, therefore accomplishing turbidity, internal faith, mind accomplishing one nature means accomplishing not pure, like water having wind waves, seeing regarding face image not furthermore pure. Thus first meditation thinking examining as waves, waves moving turbid therefore, internal faith and mind one nature accomplishing not pure, therefore through meditation factors, not first meditation including.

無覺無觀者，謂斷覺無覺、離觀無觀。

問：覺觀滅、無覺無觀，此二種斷覺觀，何故說二？答：覺觀滅者為現內信，心一性為因；無覺無觀為現寂寂所成喜樂妙相。復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；無覺無觀者，斷色界覺觀。復次無覺無觀者有二種：一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。第二禪以方便寂寂故，以覺觀滅成無覺無觀。是說二義。從定生者名定，初禪從彼智生，第二禪成從初禪定生。復次定者，於第二禪與一心共生故，定生喜樂。喜樂者，初已分別。第二禪者，依初得名。此第二禪入正受者，謂入第二禪。禪者內信、喜、樂、一心，是名為禪。入正受住者，成得第二禪，離於二枝，成就二枝三種善十相具足。二十三功德相應，是天住是功德，生光耀天。如初廣說。天住者，從定生喜樂，越人住故名為天住。是故世尊告比丘言：如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。如是比丘，此身從定生喜樂。令得清涼無不潤澤。從定生喜周遍身心，猶如泉水。彼坐禪人入第二禪，其身可知。如不從四方無流水來、無天雨水，如是覺觀滅可知。如是從泉出流，令身成滿不起波浪。

Here is the complete English translation: Without thinking without examining means, namely cutting off thinking without thinking, separating examining without examining. Question: Thinking examining extinction, without thinking without examining, these two types cutting off thinking examining, why speaking two? Answer: Thinking examining extinction means for manifesting internal faith, mind one nature as cause; without thinking without examining for manifesting peaceful accomplishing joy pleasure wonderful characteristics. Furthermore thinking examining extinction means, through this thinking examining seeing thinking examining faults afflictions, cutting off those fault affliction dharmas; without thinking without examining means, cutting off thinking examining. Furthermore without thinking without examining means having two types: one not through thinking examining extinction without thinking without examining, through thinking examining extinction without thinking without examining, regarding these five consciousnesses and third meditation etc., not through thinking examining extinction accomplishing without thinking without examining. Second meditation through skillful means peaceful therefore, through thinking examining extinction accomplishing without thinking without examining. This explains two meanings. From concentration born means concentration, first meditation from that wisdom born, second meditation accomplishing from first meditation concentration born. Furthermore concentration means, regarding second meditation with one-pointedness together born therefore, concentration born joy pleasure. Joy pleasure means, initially already distinguished. Second meditation means, depending first obtaining name. This second meditation entering proper reception means, namely entering second meditation. Meditation means internal faith, joy, pleasure, one-pointedness, this named meditation. Entering proper reception dwelling means, accomplishing obtaining second meditation, separating from two factors, accomplishing two factors three types wholesome ten characteristics complete. Twenty-three merit characteristics associated, is heavenly dwelling is merit, born radiant heaven. As initially broadly explained. Heavenly dwelling means, from concentration born joy pleasure, transcending human dwelling therefore named heavenly dwelling. Therefore World Honored One telling bhikshus saying: Like pool born water, not four directions coming also not rain emerging, without having seasons, is from spring emerging, clear cool soaking irrigating overflowing flowing far. Thus bhikshus, this body from concentration born joy pleasure. Causing obtaining clear coolness nowhere not moistening nourishing. From concentration born joy pervading body mind, just like spring water. That sitting meditation person entering second meditation, their body can know. Like not from four directions without flowing water coming, without heavenly rain water, thus thinking examining extinction can know. Thus from spring emerging flowing, causing body accomplishing full not arising waves.

如是從定生喜樂，此名色身令滿不起亂心。如以冷水令身清涼遍一切處，如是從定生喜樂。一切名色身成滿足修定果報，如是天居生光耀功德。此第二禪有三種，下、中、上。是坐禪人修下禪，命終生少光天，壽命二劫。修中禪生無量光天，壽命四劫。修上禪生光耀天，壽命八劫。

念二禪過患，爾時坐禪人已修第二禪身得自在，第二禪麁、三禪寂寂。知二禪過患、見三禪功德，起第三禪。云何二禪過患？謂近覺觀是定之怨。與喜滿相應故禪成麁，以喜成滿心大踴躍，不能起餘禪枝。若著於喜是則為失，若知是失則成不失。若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。見第三禪功德，是其對治。已觀二禪過患，復見三禪功德，是依一切入相作意，令喜心滅。以由喜樂受持心，如是作意，不久以無喜樂令心得安解三禪枝。彼坐禪人不染喜故，得捨念智，以身受樂。是聖所說，得捨念智，樂住第三禪正受，是地一切入功德不染喜故。喜者先已分別。不染者，斷喜得捨住。云何為捨？是捨是護。不退不進是心平等，此謂捨。於是捨有八種，謂受捨、精進捨、見捨、菩提覺捨、無量捨、六分捨、禪枝捨、清淨捨。五根為受捨。有時不作意捨相，為精進捨。苦集我今當斷成得捨，為見捨。修菩提覺，是為菩提捨。

Here is the complete English translation: Thus from concentration born joy pleasure, this name-form body causing full not arising confused mind. Like through cool water causing body clear cool pervading all places, thus from concentration born joy pleasure. All name-form body accomplishing fulfilled cultivating concentration fruit retribution, thus heavenly dwelling born radiant merit. This second meditation having three types, lower, middle, upper. This sitting meditation person cultivating lower meditation, life ending born little light heaven, lifespan two kalpas. Cultivating middle meditation born limitless light heaven, lifespan four kalpas. Cultivating upper meditation born radiant heaven, lifespan eight kalpas. Mindful second meditation faults afflictions, at that time sitting meditation person already cultivating second meditation body obtaining self mastery, second meditation coarse, third meditation peaceful. Knowing second meditation faults afflictions, seeing third meditation merits, arising third meditation. How second meditation faults afflictions? Namely near thinking examining is concentration's enemy. With joy fullness associated therefore meditation accomplishing coarseness, through joy accomplishing fullness mind great leaping excitement, not able arising remaining meditation factors. If attaching regarding joy this then becoming loss, if knowing this loss then accomplishing not loss. If not able making supernatural powers realization, if pleasurable second meditation not accomplishing excellence portion, is knowing second meditation faults afflictions. Seeing third meditation merits, is its counteracting. Already observing second meditation faults afflictions, furthermore seeing third meditation merits, is depending universal entrance characteristics attention, causing joy mind extinction. Through from joy pleasure receiving maintaining mind, thus making attention, not long through without joy pleasure causing mind obtaining peace understanding third meditation factors. That sitting meditation person not defiled joy therefore, obtaining equanimity mindfulness wisdom, through body experiencing pleasure. Is noble ones speaking, obtaining equanimity mindfulness wisdom, pleasure dwelling third meditation proper reception, is ground universal entrance merit not defiled joy therefore. Joy means previously already distinguished. Not defiled means, cutting off joy obtaining equanimity dwelling. How is equanimity? Is equanimity is protection. Not regressing not advancing is mind evenness, this called equanimity. Regarding this equanimity having eight types, namely feeling equanimity, diligence equanimity, view equanimity, bodhi awakening equanimity, immeasurable equanimity, six portions equanimity, meditation factor equanimity, purity equanimity. Five faculties as feeling equanimity. Having time not making attention equanimity characteristics, as diligence equanimity. Suffering accumulation I now should cut off accomplishing obtaining equanimity, as view equanimity. Cultivating bodhi awakening, is as bodhi equanimity.

慈悲喜捨，是為無量捨。以眼見色不苦不喜成捨，是為六分捨。無染故成捨住者，是禪枝捨。捨念清淨，是清淨捨。於此八捨，除受捨，餘七捨法，是為平等捨。復次有三種捨：一相應乘、二少經營、三無經營。於一切禪行，是禪平等方便。不急疾不遲緩，是名相應乘捨，此下捨近第二禪，能斷大踴躍心。若心無經營，是名少經營捨，此捨近第三禪，是其能斷一切踴躍心。以不動身心，無經營事心，是名無事捨，此捨近第四禪。捨者何相？何味？何起？何處？平等為相，無所著為味，無經營為起，無染為處。

問：何故說此捨於此禪，非第二禪及初禪？答：是處喜滿未滅心著。以緣喜樂是故未滅，以大踴躍充遍身心，是故於二種禪不說捨，以不滿故。於此第三禪無喜染故，以滅相著故成起禪枝，以由禪枝自在故說捨念正智。云何為念？念隨念，彼念覺憶持不忘。念者，念根、念力、正念，此謂念。

問：念者何相？何味？何起？何處？答：隨念為相，不忘為味，守護為起，四念為處。云何為智？知解為慧，是正智此謂為智。於是正智有四種：有義智、自相智、不愚癡智、行處智。於是有義智者，有四威儀。自相智者，入於空處。不愚癡智者，知於世間八法。行處智者，謂於事處。於此經中，行處智是可取。

Here is the complete English translation: Loving-kindness compassion joy equanimity, is as immeasurable equanimity. Through eye seeing form not suffering not joy accomplishing equanimity, is as six portions equanimity. Without defilement therefore accomplishing equanimity dwelling means, is meditation factor equanimity. Equanimity mindfulness purity, is pure equanimity. Regarding these eight equanimities, excluding feeling equanimity, remaining seven equanimity dharmas, is as evenness equanimity. Furthermore having three types equanimity: one associated vehicle, two little undertaking, three without undertaking. Regarding all meditation practices, is meditation evenness skillful means. Not urgent not slow gradual, is named associated vehicle equanimity, this lower equanimity near second meditation, able cutting off great leaping excitement mind. If mind without undertaking, is named little undertaking equanimity, this equanimity near third meditation, is its able cutting off all leaping excitement mind. Through not moving body mind, without undertaking matters mind, is named without matters equanimity, this equanimity near fourth meditation. Equanimity means what characteristic? What flavor? What arising? What place? Evenness as characteristic, without attachment as flavor, without undertaking as arising, without defilement as place. Question: Why speaking this equanimity regarding this meditation, not second meditation and first meditation? Answer: Is place joy fullness not yet extinct mind attached. Through conditions joy pleasure therefore not yet extinct, through great leaping excitement filling pervading body mind, therefore regarding two types meditation not speaking equanimity, through not fulfilled therefore. Regarding this third meditation without joy defilement therefore, through extinction characteristics attachment therefore accomplishing arising meditation factors, through from meditation factors self mastery therefore speaking equanimity mindfulness proper wisdom. How is mindfulness? Mindfulness following mindfulness, that mindfulness awakening remembering maintaining not forgetting. Mindfulness means, mindfulness faculty, mindfulness power, proper mindfulness, this called mindfulness. Question: Mindfulness means what characteristic? What flavor? What arising? What place? Answer: Following mindfulness as characteristic, not forgetting as flavor, protecting guarding as arising, four mindfulnesses as place. How is wisdom? Knowing understanding as wisdom, is proper wisdom this called wisdom. Regarding this proper wisdom having four types: having meaning wisdom, self characteristics wisdom, non-delusion wisdom, practice place wisdom. Regarding this having meaning wisdom means, having four deportments. Self characteristics wisdom means, entering regarding emptiness place. Non-delusion wisdom means, knowing regarding worldly eight dharmas. Practice place wisdom means, namely regarding matter place. In this scripture, practice place wisdom is acceptable.

問：智者何相？何味？何起？何處？答：不愚癡為相，緣著為味，擇取諸法為起，正作意為處。

問：何故此念正智一切處不妙？答：若人失念不起正智，不堪起禪外行。

問：何故說第三禪，不說第二禪及初禪？答：於此喜為首，麁禪枝滅故、正定細故。此定入細處，以此正智堪能起第三禪，是故以禪枝自在。復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。是故於此禪，知得自在堪為斷喜。又說喜樂者共為親友，是故此念智分別，無喜有樂於事成住。如彼犢子隨逐其母，不捉兩耳觸突隨母。如是無喜有樂，以念智分別樂得住行處。若不緩分別，反入於喜，成禪退分。以此禪枝自在，故說念智。以此捨念智成就，是故說有捨念智以身受樂。

問：云何心樂？答：心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。

問：云何身？答：想陰、行陰、識陰，此謂為身。此樂以身受，謂身受樂。

問：何故此樂無喜，非以身為受？答：於第三禪樂根滅。何故世尊說於第三禪樂根滅？是樂聖人所說。聖者佛及弟子，開合制教分別顯示，此謂聖所說。

問：何故聖說於此身，非餘處？答：此第三禪易起到彼樂處，彼無受樂；聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。

Here is the complete English translation: Question: Wisdom means what characteristic? What flavor? What arising? What place? Answer: Non-delusion as characteristic, conditions attachment as flavor, selecting grasping various dharmas as arising, proper attention as place. Question: Why this mindfulness proper wisdom all places not wonderful? Answer: If person losing mindfulness not arising proper wisdom, not able arising meditation external practice. Question: Why speaking third meditation, not speaking second meditation and first meditation? Answer: Regarding this joy as foremost, coarse meditation factors extinction therefore, proper concentration subtle therefore. This concentration entering subtle place, through this proper wisdom able capable arising third meditation, therefore through meditation factors self mastery. Furthermore this meditation easily arising reaching that pleasure place, most flavor ground, also making deluded mind, is named attachment place. Therefore regarding this meditation, knowing obtaining self mastery capable for cutting off joy. Also speaking joy pleasure together as close friends, therefore this mindfulness wisdom distinguishing, without joy having pleasure regarding matters accomplishing dwelling. Like that calf child following pursuing its mother, not grasping both ears touching rushing following mother. Thus without joy having pleasure, through mindfulness wisdom distinguishing pleasure obtaining dwelling practice place. If not relaxed distinguishing, reversing entering regarding joy, accomplishing meditation regression portion. Through these meditation factors self mastery, therefore speaking mindfulness wisdom. Through this equanimity mindfulness wisdom accomplishing, therefore speaking having equanimity mindfulness wisdom through body experiencing pleasure. Question: How is mind pleasure? Answer: Mind receiving collecting is mind pleasure, from mind contact born receiving collecting is mind pleasure feeling, this called pleasure. Question: How is body? Answer: Perception aggregate, formation aggregate, consciousness aggregate, this called body. This pleasure through body experiencing, namely body experiencing pleasure. Question: Why this pleasure without joy, not through body as experiencing? Answer: Regarding third meditation pleasure faculty extinction. Why World Honored One speaking regarding third meditation pleasure faculty extinction? Is pleasure noble ones speaking. Noble ones Buddha and disciples, opening combining establishing teaching distinguishing manifesting showing, this called noble ones speaking. Question: Why noble ones speaking regarding this body, not other places? Answer: This third meditation easily arising reaching that pleasure place, that without experiencing pleasure; noble ones directing regarding pleasure dwelling, is noble ones accomplishing, therefore noble ones speaking this meditation excellence accomplishing equanimity.

有念樂住者捨念樂，此已分別成就，入住第三禪。第三者，依第二名為第三。第三禪者，是捨念、正智、樂、一心，此謂禪成就。入住者，彼已得第二禪，離一分五分，成就三種善十相具足，二十二功德相應天居，生遍淨天。如初禪廣說。天居者，無喜樂住，越人住名天居。是故世尊告諸比丘：如是比丘，於欝波羅池花、分陀利池花，若欝波羅花、波頭摩花、分陀利花，水生水增長，從水起住水中，從根至首以令水滿其中。如是比丘，此身以無喜樂令滿潤澤，以無喜之樂遍滿身心。於是如欝多羅、波頭摩、分陀利花從水而起。如是入第三禪，其身當知如藕生水，從根至首一切皆滿。如是入第三禪，其身以無喜之樂遍滿身心，修定果報如是天居生遍淨天功德。此第三禪亦成三種，謂上、中、下。於是坐禪人修行下禪，命終生少淨天，彼壽命十六劫。修行中禪生無量淨天，彼天壽命三十二劫。修行上禪生遍淨天，壽命六十四劫。念三禪過，爾時坐禪人如是已作，第三禪身得自在樂，起第四禪越第三禪。第三禪麁、第四禪妙，見第三禪過患，復見第四禪功德。云何三禪過患？謂近喜為怨。正定以樂枝麁，不能堪忍為得神通，第三禪不成勝分。如是見第三禪過患，見第四禪功德是其對治。

Here is the complete English translation: Having mindfulness pleasure dwelling means equanimity mindfulness pleasure, this already distinguished accomplishing, entering dwelling third meditation. Third means, depending second named as third. Third meditation means, is equanimity mindfulness, proper wisdom, pleasure, one-pointedness, this called meditation accomplishing. Entering dwelling means, that already obtained second meditation, separating one portion five portions, accomplishing three types wholesome ten characteristics complete, twenty-two merit characteristics associated heavenly dwelling, born pervasive purity heaven. As first meditation broadly explained. Heavenly dwelling means, without joy pleasure dwelling, transcending human dwelling named heavenly dwelling. Therefore World Honored One telling various bhikshus: Thus bhikshus, regarding utpala pool flower, pundarika pool flower, if utpala flower, paduma flower, pundarika flower, water born water increasing growing, from water arising dwelling water within, from root to crown through causing water filling within. Thus bhikshus, this body through without joy pleasure causing filling moistening nourishing, through without joy pleasure pervading filling body mind. Regarding this like utpala, paduma, pundarika flower from water arising. Thus entering third meditation, their body should know like lotus root born water, from root to crown all completely filled. Thus entering third meditation, their body through without joy pleasure pervading filling body mind, cultivating concentration fruit retribution thus heavenly dwelling born pervasive purity heaven merit. This third meditation also accomplishing three types, namely upper, middle, lower. Regarding this sitting meditation person cultivating practicing lower meditation, life ending born little purity heaven, that lifespan sixteen kalpas. Cultivating practicing middle meditation born limitless purity heaven, that heaven lifespan thirty-two kalpas. Cultivating practicing upper meditation born pervasive purity heaven, lifespan sixty-four kalpas. Mindful third meditation passing, at that time sitting meditation person thus already doing, third meditation body obtaining self mastery pleasure, arising fourth meditation transcending third meditation. Third meditation coarse, fourth meditation wonderful, seeing third meditation faults afflictions, furthermore seeing fourth meditation merits. How third meditation faults afflictions? Namely near joy as enemy. Proper concentration through pleasure factor coarse, not able enduring for obtaining supernatural powers, third meditation not accomplishing excellence portion. Thus seeing third meditation faults afflictions, seeing fourth meditation merits is its counteracting.

彼坐禪人如是已見第三禪過患、見第四禪功德，唯彼作一切入相作意，令現滅樂滅。以由捨心受持，如是作意不久，以由捨心得安解四禪枝。彼坐禪人斷樂故，先已斷苦故，以初喜憂盡故，不苦不樂捨念清淨成就，住第四禪。是地一切入功德。斷樂者名身樂斷，斷苦者名身苦斷。前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。

問：樂苦憂已斷，何處滅？答：初禪時滅。於此第四禪，佛說苦滅。

問：何處苦根起無餘時滅？答：佛告比丘：初禪成就離欲，是處苦根起無餘時滅。

問：何故於初禪苦根滅？答：以喜滿故身樂，身樂故苦根滅，以斷對治故，是故於初禪苦根滅。於第二禪憂根滅，成斷憂根。如佛所說：何處喜根起無餘時滅？於此比丘覺觀滅故。第三禪正受住，是處憂根起無餘時滅。何故第二禪憂根滅？若有覺觀久隨覺觀，成身懈怠、成心懶惰，若心懶惰憂根即起。於第二禪覺觀滅，說憂根滅。於第三禪是處樂滅。如世尊說：何處樂根起無餘時滅？於此比丘厭於喜故，第三禪入正受住，是處樂根已起無餘時滅。

問：何故於第三禪樂根滅？答：喜滅故。喜為因，樂成滅，是故於第三禪樂根滅。

Here is the complete English translation: That sitting meditation person thus already seeing third meditation faults afflictions, seeing fourth meditation merits, only that making universal entrance characteristics attention, causing manifesting extinction pleasure extinction. Through from equanimity mind receiving maintaining, thus making attention not long, through from equanimity mind obtaining peace understanding fourth meditation factors. That sitting meditation person cutting off pleasure therefore, previously already cutting off suffering therefore, through initial joy worry exhausted therefore, not suffering not pleasure equanimity mindfulness purity accomplishing, dwelling fourth meditation. Is ground universal entrance merit. Cutting off pleasure means body pleasure cutting off, cutting off suffering means body suffering cutting off. Previous joy worry extinction means, joy means mind pleasure, worry means mind suffering, all completely extinct thus. Question: Pleasure suffering worry already cut off, what place extinction? Answer: First meditation time extinction. Regarding this fourth meditation, Buddha speaking suffering extinction. Question: What place suffering faculty arising without remainder time extinction? Answer: Buddha telling bhikshus: First meditation accomplishing separating desire, is place suffering faculty arising without remainder time extinction. Question: Why regarding first meditation suffering faculty extinction? Answer: Through joy fullness therefore body pleasure, body pleasure therefore suffering faculty extinction, through cutting off counteracting therefore, therefore regarding first meditation suffering faculty extinction. Regarding second meditation worry faculty extinction, accomplishing cutting off worry faculty. As Buddha speaking: What place joy faculty arising without remainder time extinction? Regarding these bhikshus thinking examining extinction therefore. Third meditation proper reception dwelling, is place worry faculty arising without remainder time extinction. Why second meditation worry faculty extinction? If having thinking examining long following thinking examining, accomplishing body weariness, accomplishing mind laziness, if mind laziness worry faculty immediately arising. Regarding second meditation thinking examining extinction, speaking worry faculty extinction. Regarding third meditation is place pleasure extinction. As World Honored One speaking: What place pleasure faculty arising without remainder time extinction? Regarding these bhikshus wearying regarding joy therefore, third meditation entering proper reception dwelling, is place pleasure faculty already arising without remainder time extinction. Question: Why regarding third meditation pleasure faculty extinction? Answer: Joy extinction therefore. Joy as cause, pleasure accomplishing extinction, therefore regarding third meditation pleasure faculty extinction.

問：若苦樂憂於三禪處已滅，何故於此四禪說滅？答：三禪是四禪道路，於三禪已滅受，是故於第四禪說滅。復次以不苦不樂受為現對治，是故說苦樂對治不苦不樂受。復次四禪共對治受收合故。復次捨煩惱現無餘斷。不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。不苦不樂受者，何相？何味？何起？何處？中間為相，住中為味，除是起喜滅是處。云何捨念清淨者？是謂中性為捨，此謂為捨。念者，謂念、隨念、正念，此謂為念。以捨為念，成分明清白，此謂捨念清淨。

問：何故此念以捨分明清白？答：此捨離一切煩惱故、受相似相應故，成不動無經營，以此無經營與捨相應故。此念至無動成無經營，是故此念已捨成分明清白。四者，依彼三禪，此第四成就。入定者，此謂四禪捨念一心，此謂禪成就。入住者，成得彼第四禪，離一分三分，成就三種善十相具足，二十二功德相應，報居天上，生果實天。功德如初廣說。天居者，捨樂住出於人住，此謂天居。是故世尊告諸比丘：有人坐，以白疊覆身，從頭至足一切身份無處不著。如以白疊無不覆處，如是比丘以清白心令滿一切身份。以清白心無所不著，譬如有人白疊自覆，是坐禪人亦復如是，離一切上煩惱，在第四禪可知。

Here is the complete English translation: Question: If suffering pleasure worry regarding three meditation places already extinct, why regarding this fourth meditation speaking extinction? Answer: Third meditation is fourth meditation path road, regarding third meditation already extinct feeling, therefore regarding fourth meditation speaking extinction. Furthermore through not suffering not pleasure feeling for manifesting counteracting, therefore speaking suffering pleasure counteracting not suffering not pleasure feeling. Furthermore fourth meditation together counteracting feeling gathering combining therefore. Furthermore equanimity afflictions manifesting without remainder cutting off. Not suffering not pleasure feeling means, mind not receiving collecting, mind not abandoning rejecting, this called not suffering not pleasure feeling. Not suffering not pleasure feeling means, what characteristic? What flavor? What arising? What place? Middle interval as characteristic, dwelling middle as flavor, removing is arising joy extinction is place. How equanimity mindfulness purity means? Is called middle nature as equanimity, this called equanimity. Mindfulness means, namely mindfulness, following mindfulness, proper mindfulness, this called mindfulness. Through equanimity as mindfulness, accomplishing clear bright pure white, this called equanimity mindfulness purity. Question: Why this mindfulness through equanimity clear bright pure white? Answer: This equanimity separating all afflictions therefore, feeling similar characteristics associated therefore, accomplishing immovable without undertaking, through this without undertaking with equanimity associated therefore. This mindfulness reaching without movement accomplishing without undertaking, therefore this mindfulness already equanimity accomplishing clear bright pure white. Fourth means, depending that third meditation, this fourth accomplishing. Entering concentration means, this called fourth meditation equanimity mindfulness one-pointedness, this called meditation accomplishing. Entering dwelling means, accomplishing obtaining that fourth meditation, separating one portion three portions, accomplishing three types wholesome ten characteristics complete, twenty-two merit characteristics associated, retribution dwelling heaven above, born fruit reality heaven. Merit as initially broadly explained. Heavenly dwelling means, equanimity pleasure dwelling emerging regarding human dwelling, this called heavenly dwelling. Therefore World Honored One telling various bhikshus: Having person sitting, through white cloth covering body, from head to foot all body parts nowhere not touching. Like through white cloth nowhere not covering place, thus bhikshus through pure white mind causing filling all body parts. Through pure white mind nowhere not touching, like as having person white cloth self covering, this sitting meditation person also again thus, separating all upper afflictions, in fourth meditation can know.

如以白疊覆身從頭至足，不寒不熱，時節調和身心清淨。如是入第四禪不苦不樂，是為捨樂。令滿於身修定果報，如是天居生果實天功德。修第四禪命終凡夫，生果實天。若心厭患，生無想天，壽命五十劫。若沙門，或生果實天、或生五淨居處。如是果實功德。

問：何故於三禪處，下中上說果地勝，不說第四禪？答：依三禪所得有麁有妙，是故以勝枝說果地勝。此第四禪已到妙枝彼岸，從此更無妙枝，是故於此無勝果地念四禪過。爾時坐禪人，於第四禪已得自在樂，遊虛空定越於色界。復更思惟，色定麁、虛空定細。彼坐禪人見色過患，復見虛空定功德。云何色過患？如取器仗相打鬪諍、兩舌妄語、截手腳等種種諸事，眼痛疾患寒熱飢渴諸苦，是謂色慾過患。云何第四禪過患？此近喜成怨，依於色事，是名為麁。於是著樂，不成勝分，依虛空寂寂解脫。於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。彼坐禪人如是已見於色及見第四禪過患，已見虛空定功德，念入第四禪明無邊虛空定。從此定起除地一切入相，修虛空定地相成失。於虛空所作事無邊作意，若如此現作意不久地相成失。從地相心起成越於虛空，以虛空入相自在心得安。

Here is the complete English translation: Like through white cloth covering body from head to foot, not cold not hot, seasons harmonizing body mind pure clear. Thus entering fourth meditation not suffering not pleasure, is as equanimity pleasure. Causing filling regarding body cultivating concentration fruit retribution, thus heavenly dwelling born fruit reality heaven merit. Cultivating fourth meditation life ending ordinary people, born fruit reality heaven. If mind weary afflicted, born no-thought heaven, lifespan fifty kalpas. If shramana, either born fruit reality heaven or born five pure abode places. Thus fruit reality merit. Question: Why regarding three meditation places, lower middle upper speaking fruit ground excellence, not speaking fourth meditation? Answer: Depending third meditation obtaining having coarse having wonderful, therefore through excellence factors speaking fruit ground excellence. This fourth meditation already reaching wonderful factors other shore, from this furthermore no wonderful factors, therefore regarding this no excellence fruit ground mindful fourth meditation passing. At that time sitting meditation person, regarding fourth meditation already obtaining self mastery pleasure, traveling empty space concentration transcending regarding form. Furthermore again contemplating, form concentration coarse, empty space concentration subtle. That sitting meditation person seeing form faults afflictions, furthermore seeing empty space concentration merits. How form faults afflictions? Like grasping weapons characteristics striking fighting disputing, double-tongue false speech, cutting hands feet etc various kinds matters, eye pain illness afflictions cold heat hunger thirst various sufferings, is called form faults afflictions. How fourth meditation faults afflictions? This near joy accomplishing enemy, depending regarding form matters, is named coarse. Regarding this attaching pleasure, not accomplishing excellence portion, depending empty space peaceful quiet liberation. Regarding this concentration accomplishing coarse, regarding form seeing fourth meditation faults afflictions, seeing empty space concentration merits, is its counteracting. That sitting meditation person thus already seeing regarding form and seeing fourth meditation faults afflictions, already seeing empty space concentration merits, mindful entering fourth meditation brightness boundless empty space concentration. From this concentration arising removing earth universal entrance characteristics, cultivating empty space concentration earth characteristics accomplishing loss. Regarding empty space making matters boundless making attention, if like this manifesting making attention not long earth characteristics accomplishing loss. From earth characteristics mind arising accomplishing transcending regarding empty space, through empty space entrance characteristics self mastery mind obtaining peace.

彼坐禪人已起一切色相有對想滅，於種種想不作意故，正受入住無邊空處。一切者，說於無餘起。色相者，云何色相？入色界定想智正智，此謂色相。越者，從此起有對想滅者。云何是有對想？色想、聲想、香想、味想、觸想，此謂有對想。滅者，彼種種想盡不作意者。云何種種想？不入定人，或意界和合、或意識界和合想智正智，此謂種種想。此種種想不作意，此謂種種想不作意。

問：何故止說越想，不說受行識？答：若越於想，彼一切皆亦成越。何以故？若不離想，心不得越。復次世尊欲說越色事，說越色想，一切定事皆由想故。

問：若不爾，入色定有對想種種想非為無也。答：有人入色界定，有對想有種種想以斷故。

問：何故於彼不修道？答：為厭於色，是故於彼不滅、於彼不盡故。入初禪，聲是其刺如是。佛所說於此為厭色以修行道，是故於此成斷。於此斷故，無色定不動行想。寂寂解脫想，如迦蘭欝頭藍弗入無想定，五百車從前去來不見不聞，是故說於處滅。於是起一切色想，說斷色界法有對想、滅種種想。不作意者，說斷欲界法。復次越一切色想者，說得無色界。有對想滅者，說斷彼定外亂，為顯現無動種種想。不作意者說斷定內亂，說顯現寂寂解脫相。

Here is the complete English translation: That sitting meditation person already arising all form characteristics having resistance perception extinction, regarding various kinds perceptions not making attention therefore, proper reception entering dwelling boundless empty space place. All means, speaking regarding without remainder arising. Form characteristics means, how form characteristics? Entering concentration perception wisdom proper wisdom, this called form characteristics. Transcending means, from this arising having resistance perception extinction means. How is having resistance perception? Form perception, sound perception, smell perception, taste perception, touch perception, this called having resistance perception. Extinction means, that various kinds perceptions exhausted not making attention means. How various kinds perceptions? Not entering concentration person, either mind realm combining, or mind consciousness realm combining perception wisdom proper wisdom, this called various kinds perceptions. This various kinds perceptions not making attention, this called various kinds perceptions not making attention. Question: Why only speaking transcending perception, not speaking feeling formation consciousness? Answer: If transcending regarding perception, that all also accomplishing transcending. Why therefore? If not separating perception, mind not obtaining transcending. Furthermore World Honored One desiring speaking transcending form matters, speaking transcending form perception, all concentration matters all through perception therefore. Question: If not thus, entering form concentration having resistance perception various kinds perception not as nothing also. Answer: Having person entering concentration, having resistance perception having various kinds perception through cutting off therefore. Question: Why regarding that not cultivating path? Answer: For wearying regarding form, therefore regarding that not extinction, regarding that not exhaustion therefore. Entering first meditation, sound is its thorn thus. Buddha speaking regarding this for wearying form through cultivating practicing path, therefore regarding this accomplishing cutting off. Regarding this cutting off therefore, formless concentration immovable practice perception. Peaceful quiet liberation perception, like Kalama Udraka Ramaputra entering no-perception concentration, five hundred carts from front going coming not seeing not hearing, therefore speaking regarding place extinction. Regarding this arising all form perception, speaking cutting off dharma having resistance perception, extinction various kinds perception. Not making attention means, speaking cutting off desire realm dharma. Furthermore transcending all form perception means, speaking obtaining no . Having resistance perception extinction means, speaking cutting off that concentration external disturbance, for manifesting showing immovable various kinds perception. Not making attention means speaking cutting off concentration internal disturbance, speaking manifesting showing peaceful quiet liberation characteristics.

問：無邊虛空者，云何為空？答：是空入空界空穴，不為四大所觸，此謂為空。於空正安心令滿無邊，此謂無邊。無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。虛空入者何義？是虛空無邊性。是無邊性空處，此說虛空義。如住天處名天處，彼虛空處定，此謂虛空處入。正住者，得虛空處定，越色事三分，成就三種善，十相具足，二十二功德相應，寂寂居住修定果報。此功德生虛空處，如初廣說。功德生虛空者，已修虛空處，命終生虛空天，壽命二千劫。

念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。云何虛空過患？此定近色為怨，於虛空定是事成麁。與有對想種種想不相遠離，成彼念著不得勝分。如是見虛空過患，是識一切入功德是其對治，明無邊識定治。彼坐禪人已見如是虛空過患、已見識處功德，安詳念入安祥念起，修虛空識令滿作意，令識無邊。由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安。彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住。一切者，說於無餘。越虛空處者，越虛空處。越者謂正度，是謂越一切虛空處。

Here is the complete English translation: Question: Boundless empty space means, how is emptiness? Answer: Is emptiness entering emptiness realm empty cavity, not by four great elements touching, this called emptiness. Regarding emptiness properly settling mind causing filling boundless, this called boundless. Boundless emptiness means, is boundless emptiness entering, entering empty space place mind mental factors dharmas, this called empty space entering. Empty space entering what meaning? Is empty space boundless nature. Is boundless nature empty place, this speaking empty space meaning. Like dwelling heaven place named heaven place, that empty space place concentration, this called empty space place entering. Properly dwelling means, obtaining empty space place concentration, transcending form matters three portions, accomplishing three types wholesome, ten characteristics complete, twenty-two merit characteristics associated, peaceful quiet dwelling cultivating concentration fruit retribution. This merit born empty space place, as initially broadly explained. Merit born empty space means, already cultivating empty space place, life ending born empty space heaven, lifespan two thousand kalpas. Mindful empty space concentration passing, at that time that sitting meditation person regarding empty space place already obtaining self mastery pleasure, arising consciousness universal entrance concentration, transcending empty space universal entrance. Contemplating empty space concentration coarse, seeing consciousness place subtle, furthermore seeing empty space faults afflictions, furthermore seeing consciousness place merits. How empty space faults afflictions? This concentration near form as enemy, regarding empty space concentration this matter accomplishing coarse. With having resistance perception various kinds perception not mutually separating, accomplishing that mindful attachment not obtaining excellence portion. Thus seeing empty space faults afflictions, is consciousness universal entrance merit is its counteracting, brightness boundless consciousness concentration treating. That sitting meditation person already seeing thus empty space faults afflictions, already seeing consciousness place merits, peacefully mindful entering peacefully mindful arising, cultivating empty space consciousness causing filling making attention, causing consciousness boundless. Through consciousness place perception mind receiving maintaining, thus manifesting making attention, not long from empty space place perception mind arising transcending regarding consciousness place, through consciousness place perception while mind obtaining peace. That sitting meditation person arising all empty space therefore, contemplating boundless consciousness, accomplishing entering proper reception, regarding all consciousness place dwelling. All means, speaking regarding without remainder. Transcending empty space place means, transcending empty space place. Transcending means namely properly crossing over, is called transcending all empty space place.

無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。

問：色非色法，云何執為無邊？答：唯無色法故成無邊。何以故？非色之法無有邊際，不可得故。復次虛空無邊，故說無邊。無邊者，作無邊意，故成無邊。是故不妨識。入處者，是入識處。心心數法，此謂識處。識處者何義？是識無邊，此謂識無邊。識處者，如天住處名天處。此識已受持定，此謂識處定。入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。是功德生識處，如初廣說。生識入功德者，修行識處入，命終生識處天，壽命四千劫(識入已竟)。

念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處。復更思惟，識處定麁、無所有處定細，復見識處過患、復見無所有處定功德。云何識處過患？此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分，無所有處功德是其對治。彼坐禪人如是已見識處過患、復見無所有處功德，從識處定安詳而起，彼識不復修行，不復分別，成失彼識。已見無所有處相自在，心願受持，如是現作意，不久從識處想起。以由無所有處想其心得安。彼明無邊識定坐禪人越一切識處，見無所有入正受處住。一切者，說於無餘。

Here is the complete English translation: Boundless consciousness means, only that empty space through consciousness making attention causing filling boundless, is called boundless consciousness place. Question: Form non-form dharmas, how grasping as boundless? Answer: Only formless dharmas therefore accomplishing boundless. Why therefore? Non-form dharmas having no boundaries, not able obtaining therefore. Furthermore empty space boundless, therefore speaking boundless. Boundless means, making boundless attention, therefore accomplishing boundless. Therefore not hindering consciousness. Entering place means, is entering consciousness place. Mind mental factors dharmas, this called consciousness place. Consciousness place what meaning? Is consciousness boundless, this called consciousness boundless. Consciousness place means, like heaven dwelling place named heaven place. This consciousness already receiving maintaining concentration, this called consciousness place concentration. Entering proper reception place means, obtaining that regarding consciousness place concentration means, transcending empty space matters, three portions accomplishing, through three types wholesome ten characteristics complete, twenty-two merit characteristics associated, dwelling regarding peaceful quiet cultivating concentration fruit retribution. Is merit born consciousness place, as initially broadly explained. Born consciousness entering merit means, cultivating practicing consciousness place entering, life ending born consciousness place heaven, lifespan four thousand kalpas (consciousness entering already finished). Mindful boundless consciousness concentration faults afflictions, at that time sitting meditation person already obtained consciousness place, self mastery desiring arising nothingness place concentration, transcending regarding consciousness place. Furthermore again contemplating, consciousness place concentration coarse, nothingness place concentration subtle, furthermore seeing consciousness place faults afflictions, furthermore seeing nothingness place concentration merits. How consciousness place faults afflictions? This concentration near empty space as enemy, consciousness matters as coarse, through contemplating boundless perception accomplishing that mindful attachment not obtaining excellence portion, nothingness place merits is its counteracting. That sitting meditation person thus already seeing consciousness place faults afflictions, furthermore seeing nothingness place merits, from consciousness place concentration peacefully while arising, that consciousness not again cultivating practicing, not again distinguishing, accomplishing losing that consciousness. Already seeing nothingness place characteristics self mastery, mind vowing receiving maintaining, thus manifesting making attention, not long from consciousness place perception arising. Through from nothingness place perception that mind obtaining peace. That brightness boundless consciousness concentration sitting meditation person transcending all consciousness place, seeing nothingness entering proper reception place dwelling. All means, speaking regarding without remainder.

越識處者，成越此識超入正度，此謂越一切識處。無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處。入無所有處定心心數法，此謂無所有處。無所有處者何義？是識無性，是無所有。無所有處者，說受持言，無所有受持正定，此謂無所有處定。入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。是功德生無所有處，如初廣說。生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫(無所有定竟)。

念無所有處過患，爾時坐禪人於無所有處已得自在，欲起非想非非想處定越無所有處。復更思惟無所有處麁、見非想非非想處細，復見無所有處過患，復見非想非非想處定功德。云何無所有定過患？此定近識為怨，與分明想共故成麁，成彼念著不得勝上。如是見無所有處過患，復見非想非非想入功德是其對治。復次見此想是患、是癰、是刺，無想是政、是寂寂、是妙，所謂非想非非想。彼坐禪人如是已見，念入無所有處安詳而起。彼無所有處寂寂作意修行餘定，如是現作意，不久從無所有處想心起，由非非想處想而心得安。彼明非非想定坐禪人，越一切無所有處故，成就入住非非相處。一切者，說於無餘。

Here is the complete English translation: Transcending consciousness place means, accomplishing transcending this consciousness surpassing entering proper crossing over, this called transcending all consciousness place. Nothingness means, not again cultivating practicing, not again distinguishing, accomplishing losing that consciousness, only seeing nothingness, this called nothingness place. Entering nothingness place concentration mind mental factors dharmas, this called nothingness place. Nothingness place what meaning? Is consciousness non-nature, is nothingness. Nothingness place means, speaking receiving maintaining words, nothingness receiving maintaining proper concentration, this called nothingness place concentration. Entering proper reception dwelling means, accomplishing obtaining nothingness concentration, transcending consciousness matters three portions, accomplishing three types wholesome, ten characteristics complete, twenty-two merit characteristics associated, dwelling regarding peaceful quiet cultivating concentration fruit retribution. Is merit born nothingness place, as initially broadly explained. Born nothingness merit means, cultivating practicing nothingness place concentration, life ending born nothingness heaven, lifespan six thousand kalpas (nothingness concentration finished). Mindful nothingness place faults afflictions, at that time sitting meditation person regarding nothingness place already obtained self mastery, desiring arising neither perception nor non-perception place concentration transcending nothingness place. Furthermore again contemplating nothingness place coarse, seeing neither perception nor non-perception place subtle, furthermore seeing nothingness place faults afflictions, furthermore seeing neither perception nor non-perception place concentration merits. How nothingness concentration faults afflictions? This concentration near consciousness as enemy, with clear perception together therefore accomplishing coarse, accomplishing that mindful attachment not obtaining excellence ascending. Thus seeing nothingness place faults afflictions, furthermore seeing neither perception nor non-perception entering merits is its counteracting. Furthermore seeing this perception is affliction, is abscess, is thorn, no perception is governing, is peaceful quiet, is wonderful, namely neither perception nor non-perception. That sitting meditation person thus already seeing, mindful entering nothingness place peacefully while arising. That nothingness place peaceful quiet making attention cultivating practicing remaining concentration, thus manifesting making attention, not long from nothingness place perception mind arising, through neither-nor perception place perception while mind obtaining peace. That brightness neither-nor perception concentration sitting meditation person, transcending all nothingness place therefore, accomplishing entering dwelling neither-nor characteristic place. All means, speaking regarding without remainder.

越無所有處者，成越無所有處超入正度，此謂越一切無所有處。非非想者，彼無所有處寂寂作意修行餘定，此謂非非想處。非非想處者，入非非想處心心數法，是謂非非想處。非非想處者何義？滅分明想故成於無想，細想有餘故，成非想非非想是其處，是謂非非想。入正住者，成得非非想處定，越無所有處，三分成就三種善，十相具足，二十二功德相應，住於寂寂明修定果報。以是功德生非非想天，如初廣說。是功德生非非想天者，修行非非想處定，命終生非非想天，壽命八萬四千劫。

問：何故說非非想處？何故不說為識處？答：離無邊執故、起想細故，不成識處。

問：何故依此定不成漏盡？答：離分明想，不堪得見道。復次此定最細微，非非想不能分別，是故不成漏盡處(非非想定已竟)。

重明上義。問：於是定處，云何散句？答：所謂滅聲。顛倒起越外行覺受疑不應得。滅者，入初禪語言斷；入第四禪出入息斷。次第滅聲者，若人入定，聞有音聲，不得言說。何以故？是入定人耳識不和合故。復次入色定人，是聲成亂。如世尊所說：入禪人聲是其刺。顛倒者，入地一切入，於非地想而作地想。

問：若然，何故不成顛倒？答：此四顛倒想不異故，知此地想是其相，是故不成顛倒。

Here is the complete English translation: Transcending nothingness place means, accomplishing transcending nothingness place surpassing entering proper crossing over, this called transcending all nothingness place. Neither-nor perception means, that nothingness place peaceful quiet making attention cultivating practicing remaining concentration, this called neither perception nor non-perception place. Neither perception nor non-perception place means, entering neither perception nor non-perception place mind mental factors dharmas, is called neither perception nor non-perception place. Neither perception nor non-perception place what meaning? Extinguishing clear perception therefore accomplishing regarding no perception, subtle perception having remainder therefore, accomplishing neither perception nor non-perception is its place, is called neither-nor perception. Entering proper dwelling means, accomplishing obtaining neither perception nor non-perception place concentration, transcending nothingness place, three portions accomplishing three types wholesome, ten characteristics complete, twenty-two merit characteristics associated, dwelling regarding peaceful quiet brightness cultivating concentration fruit retribution. Through this merit born neither perception nor non-perception heaven, as initially broadly explained. Is merit born neither perception nor non-perception heaven means, cultivating practicing neither perception nor non-perception place concentration, life ending born neither perception nor non-perception heaven, lifespan eighty-four thousand kalpas. Question: Why speaking neither perception nor non-perception place? Why not speaking as consciousness place? Answer: Separating boundless grasping therefore, arising perception subtle therefore, not accomplishing consciousness place. Question: Why depending this concentration not accomplishing outflow extinction? Answer: Separating clear perception, not capable obtaining seeing path. Furthermore this concentration most subtle fine, neither perception nor non-perception not able distinguishing, therefore not accomplishing outflow extinction place (neither perception nor non-perception concentration already finished). Heavily illuminating above meaning. Question: Regarding this concentration place, how scattered sentences? Answer: Namely extinction sound. Inverted arising transcending external practice awareness receiving doubt not should obtaining. Extinction means, entering first meditation speech language cutting off; entering fourth meditation breathing in breathing out cutting off. Sequential extinction sound means, if person entering concentration, hearing having sound, not obtaining speech speaking. Why therefore? Is entering concentration person ear consciousness not combining therefore. Furthermore entering form concentration person, this sound accomplishing disturbance. Like World Honored One speaking: Entering meditation person sound is its thorn. Inversion means, entering earth universal entrance, regarding non-earth perception while making earth perception. Question: If thus, why not accomplishing inversion? Answer: This four inversions perception not different therefore, knowing this earth perception is its characteristic, therefore not accomplishing inversion.

起者，以五因緣從於定起：以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。若入無色定，以最多境界不得起，住不動故。入滅禪定及入果定，以初作行得起，不以餘因。越者，越有二種：分越、事越。從色禪越色定，是謂分越。從色禪越無色定，復從無色定越無色定，是謂事越。外行者，一切定外行成就五分。覺者，第二禪等性，除無間成無覺觀。受者，第四禪等性，除無間共捨起。有人樂相似無間。疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹。有四種人不得起定，必墮惡趣：無因作五逆邪見(散句已竟，地一切入已滿)。

問：云何水一切入？何修？何相？何味？何起？何功德？云何取其相？答：心緣水相，此謂水一切入。心住不亂，此謂修行。於水一切入專意為相，不除水想是味，心不作二意是處。於水一切入不共五功德：於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。於地一切入所說功德，亦共有明修水一切入，處處皆見水。云何取其相者，若取水一切入，於水現取相，若自然水、若自作水。於是舊坐禪人於非水處取水相，彼人處處見水，若於井於瓶、若於池沼江湖淮海，是其所觀隨意即見，彼分水相得起，不如新坐禪人。

Here is the complete English translation: Arising means, through five causes conditions from regarding concentration arising: through deportment suffering, through most numerous sense realms, through obstruction arising, through skillful means not equal, through following intention. If entering formless concentration, through most numerous sense realms not obtaining arising, dwelling immovable therefore. Entering extinction meditation concentration and entering fruit concentration, through initial making practice obtaining arising, not through remaining causes. Transcending means, transcending having two types: portion transcending, matter transcending. From form meditation transcending form concentration, is called portion transcending. From form meditation transcending formless concentration, furthermore from formless concentration transcending formless concentration, is called matter transcending. External practice means, all concentration external practice accomplishing five portions. Awareness means, second meditation etc nature, removing uninterrupted accomplishing no applied thought sustained thought. Receiving means, fourth meditation etc nature, removing uninterrupted together equanimity arising. Having person pleasure similar uninterrupted. Doubt means, not yet cutting off all greed desire etc hindrances, dwelling neither perception nor non-perception place, speaking regarding having remainder, like fearing poisonous snake climbing tree. Having four types people not obtaining arising concentration, necessarily falling evil destinies: no cause making five rebellious acts wrong views (scattered sentences already finished, earth universal entrance already filled). Question: How water universal entrance? What cultivation? What characteristics? What flavor? What arising? What merits? How grasping its characteristics? Answer: Mind conditioning water characteristics, this called water universal entrance. Mind dwelling not scattered, this called cultivating practicing. Regarding water universal entrance concentrated attention as characteristics, not removing water perception is flavor, mind not making two intentions is place. Regarding water universal entrance not shared five merits: regarding earth emerging submerging self mastery, regarding earth emerging palaces, causing moving causing rainfall, causing body able arising water, causing transforming rivers oceans. Regarding earth universal entrance speaking merits, also shared having brightness cultivating water universal entrance, place place all seeing water. How grasping its characteristics means, if grasping water universal entrance, regarding water manifesting grasping characteristics, if natural water, if self making water. Regarding this old sitting meditation person regarding non-water place grasping water characteristics, that person place place seeing water, if regarding well regarding vase, if regarding pond marsh river lake Huai ocean, is its contemplating following intention immediately seeing, that portion water characteristics obtaining arising, not like new sitting meditation person.

新坐禪人於作處取相，不能於非作處明修水一切入方便。彼坐禪人從初以觀，如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙。於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫。應於此處作意水想，以三行取相：以平等觀、以方便、以離亂，餘事如地一切入。廣說至非非想處(水一切入已竟)。

問：云何火一切入？何修？何相？何味？何處？何功德？云何取相？答：心於火相，此謂火一切入。彼時心住不亂，此謂修行。火相巧於放意為相，不除火想為味，作意無雙為處。何功德者，不共五功德：於火一切入經營、起煙炎以光明想起、滅餘色光、隨意所燒、以作光明曉了於火界，如地一切入所說功德。因修火一切入，處處皆見火。云何取其相者，若現取火一切入，於火取相，或於自作處、或自然處。於是舊坐禪人取於自然相，彼處處見，或草火、或薪火、或林火、或屋火，熾燃焰盛。從此為初，以作於觀。或自樂不樂，即見彼分火相得起，不如新坐禪人。新坐禪人唯於作處取相，不能於非作處；彼修火一切入方便。

Here is the complete English translation: New sitting meditation person regarding making place grasping characteristics, not able regarding non-making place brightness cultivating water universal entrance skillful means. That sitting meditation person from initial through contemplating, thus peaceful quiet place, if temple dwelling, if stone chamber, if tree below, is place not dark, not sunlight scorching, no dust no wind, no mosquitoes midges etc, no various obstructions. Regarding thus place, if bowl if pot burying pure ground within, causing with ground level, surrounding one fathom filling through two waters, not mixed through remaining color water, causing filling bowl pot. Should regarding this place making attention water perception, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion, remaining matters like earth universal entrance. Broadly explaining reaching neither perception nor non-perception place (water universal entrance already finished). Question: How fire universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping characteristics? Answer: Mind regarding fire characteristics, this called fire universal entrance. That time mind dwelling not scattered, this called cultivating practicing. Fire characteristics skilled regarding releasing attention as characteristics, not removing fire perception as flavor, making attention no pair as place. What merits means, not shared five merits: regarding fire universal entrance managing, arising smoke flame through brightness perception arising, extinguishing remaining color light, following intention place burning, through making brightness understanding regarding fire realm, like earth universal entrance speaking merits. Through cultivating fire universal entrance, place place all seeing fire. How grasping its characteristics means, if manifesting grasping fire universal entrance, regarding fire grasping characteristics, either regarding self making place, or natural place. Regarding this old sitting meditation person grasping regarding natural characteristics, that place place seeing, either grass fire, or firewood fire, or forest fire, or house fire, blazing flame abundant. From this as initial, through making regarding contemplation. Either self pleasure not pleasure, immediately seeing that portion fire characteristics obtaining arising, not like new sitting meditation person. New sitting meditation person only regarding making place grasping characteristics, not able regarding non-making place; that cultivating fire universal entrance skillful means.

新坐禪人從初經營，斷截樵薪，於清淨處積聚焚燒，或日出時、或日入時，從下焚燒，於草薪皆不作意，於上生煙火皆不作意，於聚焰中現作火想。以三行取相：以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。

問：云何風一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於風相，此謂風一切入。修心住不亂，此謂修風一切入。放意為相，不除風想為味，作意無雙為處。何功德者，不同三功德，於風一切入風行自在、能令風起、作意受持令清涼。如地一切入所說功德，修風一切入方便。云何取其相者，新坐禪人現取風一切入，以二行取於風相，或見、或觸。云何以見取相？彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。彼已見，作風想，以三行取相：以平等觀、以方便、以離亂。如是已見取相。云何以觸取相？新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相。如是以觸取相。若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。不如新坐禪人(風一切入已竟)。

Here is the complete English translation: New sitting meditation person from initial managing, cutting chopping firewood kindling, regarding pure clean place accumulating gathering burning, either sun rising time, or sun setting time, from below burning, regarding grass firewood all not making attention, regarding above producing smoke fire all not making attention, regarding gathering flames within manifesting making fire perception. Through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion, as initially broadly explained (fire universal entrance already finished). Question: How wind universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Mind regarding wind characteristics, this called wind universal entrance. Cultivating mind dwelling not scattered, this called cultivating wind universal entrance. Releasing attention as characteristics, not removing wind perception as flavor, making attention no pair as place. What merits means, not same three merits, regarding wind universal entrance wind moving self mastery, able causing wind arising, making attention receiving maintaining causing cool refreshing. Like earth universal entrance speaking merits, cultivating wind universal entrance skillful means. How grasping its characteristics means, new sitting meditation person manifesting grasping wind universal entrance, through two practices grasping regarding wind characteristics, either seeing, or touching. How through seeing grasping characteristics? That sitting meditation person, either sugarcane garden, or regarding bamboo forest, or many grass place, through wind drumming moving. That already seeing, making wind perception, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. Thus already seeing grasping characteristics. How through touching grasping characteristics? New sitting meditation person thus peaceful quiet sitting place making attention perception, following wind coming place is place piercing wall making hole, bamboo reed as tube installing placing its inside, facing tube place sitting, causing wind touching its body, making attention grasping wind characteristics. Thus through touching grasping characteristics. If old sitting meditation person regarding place place portion immediately seeing wind characteristics arising, if walking standing sitting lying wind touching its body, following wind place moving regarding initial already making contemplation, if self pleasure not pleasure, immediately seeing that portion wind characteristics obtaining arising. Not like new sitting meditation person (wind universal entrance already finished).

問：云何青一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於青相，此謂青一切入。修彼心住不亂，此謂修。於青相放意為相，不除青想為味，作意無雙為處。何功德者，不同五功德，於青一切入心緣隨逐得淨解脫，得青除入如青花，心受持令化種種青色。修青一切入，處處皆見青。云何取其相者，取青一切入相，若作處、若自然處，舊坐禪人取不作處相。彼坐禪人於處處見，或青花、或青衣、或青色，於其目前常見，隨若樂若不樂，即見彼分青相得起，不如新坐禪人。新坐禪人取於作處相，不能取非作處修青一切入方便。彼坐禪人於衣於板於壁處，以阿多思花色青色，以此色作曼陀羅花，或三角或四角，以異色繞其外。於此作青相，以三行取相：以平等觀、以方便、以離亂。餘如初廣說(青一切入已竟)。

問：云何黃一切入？何修？何相？何味？何處？何功德？云何取相？答：心於黃相，此謂黃一切入。修彼心住不亂，此謂修。於黃一切入放意是相，不除黃想為味，作意無雙為處。何功德者，不同五功德，於黃一切入心隨逐得淨解脫，得黃除入作意，如金花種種黃色，修黃一切入處處皆見黃。云何取彼相者，現取黃一切入，取於黃相，若自作處、若自然處，於是取非作處相。

Here is the complete English translation: Question: How blue universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Mind regarding blue characteristics, this called blue universal entrance. Cultivating that mind dwelling not scattered, this called cultivation. Regarding blue characteristics releasing attention as characteristics, not removing blue perception as flavor, making attention no pair as place. What merits means, not same five merits, regarding blue universal entrance mind conditioning following pursuing obtaining pure liberation, obtaining blue removing entrance like blue flowers, mind receiving maintaining causing transforming various blue colors. Cultivating blue universal entrance, place place all seeing blue. How grasping its characteristics means, grasping blue universal entrance characteristics, if making place, if natural place, old sitting meditation person grasping not making place characteristics. That sitting meditation person regarding place place seeing, either blue flowers, or blue clothes, or blue color, regarding its eyes front constantly seeing, following if pleasure if not pleasure, immediately seeing that portion blue characteristics obtaining arising, not like new sitting meditation person. New sitting meditation person grasping regarding making place characteristics, not able grasping non-making place cultivating blue universal entrance skillful means. That sitting meditation person regarding clothes regarding board regarding wall place, through Atasi flower color blue color, through this color making mandala flower, either triangle or square, through different color surrounding its outside. Regarding this making blue characteristics, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. Remaining as initially broadly explained (blue universal entrance already finished). Question: How yellow universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping characteristics? Answer: Mind regarding yellow characteristics, this called yellow universal entrance. Cultivating that mind dwelling not scattered, this called cultivation. Regarding yellow universal entrance releasing attention is characteristics, not removing yellow perception as flavor, making attention no pair as place. What merits means, not same five merits, regarding yellow universal entrance mind following pursuing obtaining pure liberation, obtaining yellow removing entrance making attention, like golden flower various yellow colors, cultivating yellow universal entrance place place all seeing yellow. How grasping that characteristics means, manifesting grasping yellow universal entrance, grasping regarding yellow characteristics, if self making place, if natural place, regarding this grasping non-making place characteristics.

彼坐禪人於處處見，或黃花、或黃衣黃色，從此常見，隨樂不樂即見彼分黃相得起，非如新坐禪人。新坐禪者取於已作處相，不能於非作處修黃一切入方便。彼坐禪人或衣或板或壁，以迦尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。於彼作黃相，以三行取相：以平等觀、以方便、以除亂。餘如初廣說(黃一切入已竟)。

問：云何赤一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於赤相，此謂赤一切入。彼修心住不亂，此謂修。於赤相放意為相，不離赤想為味，作意無二為處。何功德者，不共四功德，於赤一切入隨心得淨解脫，得赤除入，化種種赤色。不共功德者，如說於地一切入。修赤一切入，處處皆見赤。云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修赤一切入方便。彼坐禪人，或衣處或板或壁處，如槃偷時婆花生赤色，或以朱丹作曼陀羅花，或三角或四角，以異色界其外。於此作赤相，以三行取相：以平等觀、以方便、以離亂。如初廣說(赤一切入已竟)。

Here is the complete English translation: That sitting meditation person regarding place place seeing, either yellow flowers, or yellow clothes yellow color, from this constantly seeing, following pleasure not pleasure immediately seeing that portion yellow characteristics obtaining arising, not like new sitting meditation person. New sitting meditation person grasping regarding already making place characteristics, not able regarding non-making place cultivating yellow universal entrance skillful means. That sitting meditation person either clothes or board or wall, through Kanikara flower color yellow color, making mandala flower, either triangle or square, different color surrounding its outside. Regarding that making yellow characteristics, through three practices grasping characteristics: through equality contemplating, through skillful means, through removing confusion. Remaining as initially broadly explained (yellow universal entrance already finished). Question: How red universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Mind regarding red characteristics, this called red universal entrance. That cultivating mind dwelling not scattered, this called cultivation. Regarding red characteristics releasing attention as characteristics, not separating red perception as flavor, making attention no duality as place. What merits means, not shared four merits, regarding red universal entrance following mind obtaining pure liberation, obtaining red removing entrance, transforming various red colors. Not shared merits means, like speaking regarding earth universal entrance. Cultivating red universal entrance, place place all seeing red. How grasping its characteristics means, manifesting grasping red universal entrance, grasping regarding red characteristics, if making place, if natural place. Old sitting meditation person regarding natural place grasping characteristics, regarding place place seeing characteristics, either red flowers, or red clothes, or red color, from this as initial constantly seeing, following pleasure not pleasure, immediately seeing that portion red characteristics obtaining arising, not like new sitting meditation person. New sitting meditation person regarding making place grasping characteristics, not able regarding non-making place cultivating red universal entrance skillful means. That sitting meditation person, either clothes place or board or wall place, like Bandhujiva flower producing red color, or through vermilion making mandala flower, either triangle or square, through different surrounding its outside. Regarding this making red characteristics, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. As initially broadly explained (red universal entrance already finished).

問：云何白一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於白相，此謂白一切入。彼修心住不亂，此謂修。於白相放意為相，不離白想為味，作意無二為處。何功德者，不共八功德，於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼。餘功德如地一切入所說。修白一切入，處處皆見白。云何取其相者，現取白一切入，於白取相，若作處、若自然處。舊坐禪人於自然處取相，彼於處處見相，或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓，從彼為初常見，隨樂不樂，即見彼分白相得起，不如新坐禪人。新坐禪人於作處取相，非不作處取相修白一切入方便。彼坐禪人，或於衣處或板或壁處，以太白星等色，以此色作曼陀羅花，或三角四角，以異色界其外。於此作白相，以三行取相：以平等觀、以方便、以離亂。如初廣說(白一切入已竟)。

問：云何光明一切入？何修？何相？何味？何處？何功德？云何取其相？答：心作光明相，此謂光明一切入。彼修心住不亂，此謂修。光明放意為相，不離光明想為味，作意無二為處。何功德者，與白功德等，修光明一切入處處見光明。云何取其相者，現取光明一切入，於光明取相，若作處、若自然處。

Here is the complete English translation: Question: How white universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Mind regarding white characteristics, this called white universal entrance. That cultivating mind dwelling not scattered, this called cultivation. Regarding white characteristics releasing attention as characteristics, not separating white perception as flavor, making attention no duality as place. What merits means, not shared eight merits, regarding white universal entrance following mind obtaining pure liberation, obtaining white removing entrance, subduing laziness sleep, removing darkness making brightness, white universal entrance obtaining arising divine eye. Remaining merits like earth universal entrance speaking. Cultivating white universal entrance, place place all seeing white. How grasping its characteristics means, manifesting grasping white universal entrance, regarding white grasping characteristics, if making place, if natural place. Old sitting meditation person regarding natural place grasping characteristics, that regarding place place seeing characteristics, either white flowers, or white clothes, or white color, or moonlight, or sunlight, or star color, or mirror circle, from that as initial constantly seeing, following pleasure not pleasure, immediately seeing that portion white characteristics obtaining arising, not like new sitting meditation person. New sitting meditation person regarding making place grasping characteristics, not non-making place grasping characteristics cultivating white universal entrance skillful means. That sitting meditation person, either regarding clothes place or board or wall place, through Venus star etc color, through this color making mandala flower, either triangle square, through different surrounding its outside. Regarding this making white characteristics, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. As initially broadly explained (white universal entrance already finished). Question: How light brightness universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Mind making light brightness characteristics, this called light brightness universal entrance. That cultivating mind dwelling not scattered, this called cultivation. Light brightness releasing attention as characteristics, not separating light brightness perception as flavor, making attention no duality as place. What merits means, with white merits equal, cultivating light brightness universal entrance place place seeing light brightness. How grasping its characteristics means, manifesting grasping light brightness universal entrance, regarding light brightness grasping characteristics, if making place, if natural place.

舊坐禪人於自然處取相，彼於處處見相，或月光、或日光、或燈光、或珠光，從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修光明一切入方便。彼坐禪人，如是或作東西壁，坐令水滿鉢，安置日光所至處。從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。以三行取相：以平等觀、以方便、以離亂。如初廣說(光明一切入已竟)。

解脫道論卷第五

解脫道論卷第六阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之三

問：云何虛空一切入？何修？何相？何味？何處？何功德？云何取其相？答：虛空一切入，有二種：有虛空離色、有虛空不離色。虛空入處相，所謂離色虛空。井穴虛空相，此謂不離色虛空。彼修此想，心住不亂，此謂修。於虛空想放意為相，不離虛空想為味，作意無二為處。何功德者，不共二功德，於虛空入，障礙處所不能礙。若牆壁山等，身行無礙，自在無畏。云何取其相者，於虛空入取虛空相，若作處、若自然處，舊坐禪人於自然處取相，能於處處見，或於孔穴、或欞窓間、或樹枝間。從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處。

Here is the complete English translation: Old sitting meditation person regarding natural place grasping characteristics, that regarding place place seeing characteristics, either moonlight, or sunlight, or lamp light, or pearl light, from that initial constantly seeing, following pleasure not pleasure, immediately seeing that portion light brightness immediately arising, not like new sitting meditation person. New sitting meditation person regarding making place grasping characteristics, not able regarding non-making place cultivating light brightness universal entrance skillful means. That sitting meditation person, thus either making east west wall, sitting causing water filling bowl, placing sunlight reaching place. From that water light arising mandala, from mandala light arising attaching wall light, regarding this seeing light brightness characteristics. Through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. As initially broadly explained (light brightness universal entrance already finished). Path of Liberation Treatise Volume Five Path of Liberation Treatise Volume Six Arhat Upatissa Meaning Great Light Created Liang Funan Tripitaka Sanghabhadra Translated Practice Gate Chapter Three Question: How space universal entrance? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Space universal entrance, having two types: having space separating form, having space not separating form. Space entrance place characteristics, called separating form space. Well hole space characteristics, this called not separating form space. That cultivating this perception, mind dwelling not scattered, this called cultivation. Regarding space perception releasing attention as characteristics, not separating space perception as flavor, making attention no duality as place. What merits means, not shared two merits, regarding space entrance, obstruction place place not able obstruct. If wall mountain etc, body practice no obstruction, self mastery fearless. How grasping its characteristics means, regarding space entrance grasping space characteristics, if making place, if natural place, old sitting meditation person regarding natural place grasping characteristics, able regarding place place seeing, either regarding holes, or window lattice between, or tree branches between. From that constantly seeing, following pleasure not pleasure, immediately seeing that portion space characteristics immediately arising, not like new sitting meditation person. New sitting meditation person regarding making place grasping characteristics, not able regarding non-making place.

彼坐禪人，或於屋內、或於屋外不障礙處，作圓孔穴作虛空想，以三行取相：以等觀、以方便、以離亂。於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。

問：云何識一切入？答：曰識處定，此謂識一切入，餘如初廣說(十一切入已竟)。

問：於是一切入，云何散句？答：若一相得自在，一切餘相隨其作意。若於一處一切入，於初禪得自在。堪任餘一切入，能起第二禪。如是第二禪得自在，能起第三禪。第三禪得自在，能起第四禪。

問：於諸一切入，云何最勝？答：四色一切入是為最勝，成解脫故，得除入故，曰一切入勝。作光明故，心得自在。於八一切入及於八定，以入十六行安詳而起。隨所樂處，其所樂定隨意無障，次第上次第下，次第上下令一一增長，或俱令增長，或中少、或分少、或事少、或分事少、或分俱、或事俱、或分事俱。隨其所樂處者，或於村、或於阿蘭若，是斯所樂處入於三昧。如所樂者，是其所樂禪，入於禪定如其所樂。時者，隨意所樂時入於三昧，或多時入正受。次第上者，於初禪入定次第，乃至非非想處。次第下者，從初入非非想定，次第乃至初禪。次第上下者，越於往還，從初禪入第三禪，從第三禪入第二禪，從第二禪入第四禪，如是乃至入非非想定。

Here is the complete English translation: That sitting meditation person, either regarding house inside, or regarding house outside not obstructing place, making round hole making space perception, through three practices grasping characteristics: through equality contemplating, through skillful means, through separating confusion. Regarding space universal entrance, producing four meditation five meditation, remaining as initially broadly explained (space universal entrance already finished). Question: How consciousness universal entrance? Answer: Saying consciousness place concentration, this called consciousness universal entrance, remaining as initially broadly explained (ten universal entrances already finished). Question: Regarding these universal entrances, how scattered sentences? Answer: If one characteristic obtaining self mastery, all remaining characteristics following its making attention. If regarding one place universal entrance, regarding initial meditation obtaining self mastery. Capable managing remaining universal entrances, able arising second meditation. Thus second meditation obtaining self mastery, able arising third meditation. Third meditation obtaining self mastery, able arising fourth meditation. Question: Regarding various universal entrances, how supreme? Answer: Four color universal entrances are supreme, accomplishing liberation therefore, obtaining removing entrance therefore, called universal entrance supreme. Making light brightness therefore, mind obtaining self mastery. Regarding eight universal entrances and regarding eight concentrations, through entering sixteen practices peaceful while arising. Following place pleasure place, that place pleasure concentration following intention no obstruction, sequence up sequence down, sequence up down causing one one increasing, either together causing increasing, either middle few, either portion few, either matter few, either portion matter few, either portion together, either matter together, either portion matter together. Following its place pleasure place means, either regarding village, or regarding wilderness, is this place pleasure place entering regarding samadhi. Like place pleasure means, is that pleasure meditation, entering regarding meditation concentration like its place pleasure. Time means, following intention place pleasure time entering regarding samadhi, either much time entering proper receiving. Sequence up means, regarding initial meditation entering concentration sequence, until neither perception nor non-perception place. Sequence down means, from initial entering neither perception nor non-perception concentration, sequence until initial meditation. Sequence up down means, crossing regarding going returning, from initial meditation entering third meditation, from third meditation entering second meditation, from second meditation entering fourth meditation, thus until entering neither perception nor non-perception concentration.

令一一增長者，以次第入第四禪，或上或下。俱令增長者，入第四禪，從此虛空入第三禪，如是二種入定。中少者，已入初禪，從此入非非想處，從此入第二禪，從此入無所有處。如是現入正受，能辨虛空處。分少者，一禪於八一切入入定。事少者，於三一切入入於八定分。事少者，所謂二定及一切入。分俱者，於三一切入入二二禪。事俱者，於二二一切入入二禪。分事俱者，是此二句(散句已竟)。

問：云何增長相？何修？何相？何味？何處？何功德？云何取其相？答：增長相者，滿一切處。猶如排囊滿中臭穢死屍，此謂膖脹。於膖脹相以正智知，此謂膖脹想。彼修此想心住不亂，此謂修。於膖脹想相隨觀為相，厭膖脹想為味，臭穢不淨作意為處。何功德者，膖脹想有九功德：得念內身、得無常想、得死相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。云何取其相者，新坐禪人現取膖脹不淨想，以無二行，以念不動不愚癡、以諸根內入、以心不出外，以往彼處。是處不淨有諸死屍，住於彼處離於逆風，對不淨相不遠不近，或倚或坐。彼坐禪人，若倚若坐近不淨處，若石若土埵、或樹或杌或藤，為作相作事思惟：此石不淨。此不淨相。此石，如是土埵等，已為作相、已作事。

Here is the complete English translation: Causing one one increasing means, through sequence entering fourth meditation, either up or down. Together causing increasing means, entering fourth meditation, from this space entering third meditation, thus two types entering concentration. Middle few means, already entering initial meditation, from this entering neither perception nor non-perception place, from this entering second meditation, from this entering nothingness place. Thus manifesting entering proper receiving, able distinguishing space place. Portion few means, one meditation regarding eight universal entrances entering concentration. Matter few means, regarding three universal entrances entering regarding eight concentration portions. Matter few means, called two concentrations and universal entrance. Portion together means, regarding three universal entrances entering two two meditations. Matter together means, regarding two two universal entrances entering two meditations. Portion matter together means, is this two sentences (scattered sentences already finished). Question: How increasing characteristics? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Increasing characteristics means, filling all places. Like inflated bag filling within stinking filthy dead corpse, this called bloating. Regarding bloating characteristics through right wisdom knowing, this called bloating perception. That cultivating this perception mind dwelling not scattered, this called cultivation. Regarding bloating perception characteristics following contemplating as characteristics, disgusting bloating perception as flavor, stinking filth impurity making attention as place. What merits means, bloating perception having nine merits: obtaining mindfulness internal body, obtaining impermanence perception, obtaining death characteristics, much disgust subduing sexual desire, cutting form pride, cutting no illness pride, towards good destinies, towards cream. How grasping its characteristics means, new sitting meditation person manifesting grasping bloating impurity perception, through no duality practices, through mindfulness not moving not confused, through various senses internal entering, through mind not going external, through going that place. Is place impurity having various dead corpses, dwelling regarding that place separating regarding opposing wind, facing impurity characteristics not far not near, either leaning or sitting. That sitting meditation person, if leaning if sitting near impurity place, if stone if earth mound, either tree or stump or vine, for making characteristics making matter contemplating: this stone impurity. This impurity characteristics. This stone, thus earth mound etc, already for making characteristics, already making matter.

以十行膖脹不淨相，從其自性修行當觀：以色、以男女形、以方、以處、以分別、以節、以穴、以坑、以平地，以平等觀於一切處。以色者，若黑以觀黑，若不黑不白以觀不黑不白，若白以觀白，若臭皮觀以臭皮。以形者，若女形若男形，隨觀若少若長若老。隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。以方者，於此方擲頭，於此方擲手，於此方以腳，於此方以背，於此方以腹，於此方我所坐，於此方不淨相。如是隨觀以光明處，於此光明處是擲手處，於此光明是擲腳處，於此光明是擲頭處，於此光明是我坐處，於此光明是不淨相處。以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。以分別觀觀以節者，於二手六節，於二腳六節，髖節、項節，此謂十四大節。以空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間腳間孔穴。以坑以平等地者，不淨相隨其處所，或於空處或於地上，是處隨觀。復次我在空處，不淨相地上，或不淨相在下，我於地上隨觀，以一切處從我，不取近遠若二尋三尋隨觀。彼坐禪人如是一切正隨觀見彼相，善哉善哉，如是受持，以善自安。彼坐禪人已善取相、已善受持、已善自安，一無二行，以念不動，心不愚癡，諸根內入，心不出外。

Here is the complete English translation: Through ten practices bloating impurity characteristics, from its self nature cultivating practice should contemplate: through color, through male female form, through direction, through place, through distinction, through joints, through holes, through pit, through level ground, through equality contemplating regarding all places. Through color means, if black through contemplating black, if not black not white through contemplating not black not white, if white through contemplating white, if stinking skin contemplating through stinking skin. Through form means, if female form if male form, following contemplating if young if long if old. Following contemplating means, if long through long, if short through short, if fat through fat, if small through small following while contemplating it. Through direction means, regarding this direction throwing head, regarding this direction throwing hands, regarding this direction through feet, regarding this direction through back, regarding this direction through belly, regarding this direction I place sitting, regarding this direction impurity characteristics. Thus following contemplating through light brightness place, regarding this light brightness place is throwing hands place, regarding this light brightness is throwing feet place, regarding this light brightness is throwing head place, regarding this light brightness is I sitting place, regarding this light brightness is impurity characteristics place. Through distinction contemplating, from head to feet, from below to head, hair skin as boundary, is one excrement accumulation. Through distinction contemplating contemplating through joints means, regarding two hands six joints, regarding two feet six joints, hip joint, neck joint, this called fourteen major joints. Through empty holes means, called mouth either opening or closing, following contemplating eyes either opening or closing, following contemplating hands between feet between holes. Through pit through equality ground means, impurity characteristics following its place place, either regarding empty place or regarding ground above, is place following contemplating. Furthermore I at empty place, impurity characteristics ground above, or impurity characteristics at below, I regarding ground above following contemplating, through all places from me, not grasping near far if two fathoms three fathoms following contemplating. That sitting meditation person thus all proper following contemplating seeing that characteristics, excellent excellent, thus receiving maintaining, through goodness self settling. That sitting meditation person already well grasping characteristics, already well receiving maintaining, already well self settling, one no duality practice, through mindfulness not moving, mind not confused, various senses internal entering, mind not going external.

去來道路若行若坐，觀彼不淨心常受持。無二行者何義？為得身寂寂。令念不動者，以不愚癡，以諸根內入心不出外。去來道路者何義？為得身寂寂。離逆風者何義？為離臭氣。坐不取遠近者何義？若取遠不成除相，若取近不成其厭，不見其性。以不見其性，彼相不起，是故不取遠不取近。坐遍觀一切相者何義？為不愚癡，名不愚癡。若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。是故坐禪人，若死屍起逐，不起心思惟，如是已知念正智受持。已觀相遍，是其遍相。如是作意，是名不愚癡。

問：取十種行相何義？答：為於心縛。觀去來道路者何義？為起次第法。名次第法者，若坐禪人入寂寂處，有時心亂，以不常觀不起不淨相，是故坐禪人攝一切心，當觀去來道路、當觀於坐禪處、當觀遍相、當觀十種取相。彼坐禪人如是數數現觀，復更起相，如以眼見，此謂起次第法。初坐禪人於此死屍成珍寶想，如是歡喜心得受持，心常修行滅於諸蓋，禪分成起。彼坐禪人已離欲、已離不善法，有覺有觀寂寂所成，有喜樂入初禪定及膖脹相。

問：何故以不淨行起於初禪，非起餘禪？答：此行未作觀故、此成縛處故，常隨覺觀。覺觀恒現其相得起，非離覺觀其心得安，是故初禪起非餘禪。

Here is the complete English translation: Going coming road path if walking if sitting, contemplating that impurity mind constantly receiving maintaining. No duality practice what meaning? For obtaining body tranquil tranquil. Causing mindfulness not moving means, through not confused, through various senses internal entering mind not going external. Going coming road path what meaning? For obtaining body tranquil tranquil. Separating opposing wind what meaning? For separating stinking smell. Sitting not grasping far near what meaning? If grasping far not accomplishing removing characteristics, if grasping near not accomplishing its disgust, not seeing its nature. Through not seeing its nature, that characteristics not arising, therefore not grasping far not grasping near. Sitting completely contemplating all characteristics what meaning? For not confused, named not confused. If sitting meditation person entering tranquil tranquil place, seeing impurity characteristics like being at its front, mind arising fear trembling. Therefore sitting meditation person, if dead corpse arising chasing, not arising mind contemplating, thus already knowing mindfulness right wisdom receiving maintaining. Already contemplating characteristics completely, is its complete characteristics. Thus making attention, is named not confused. Question: Grasping ten kinds practice characteristics what meaning? Answer: For regarding mind binding. Contemplating going coming road path what meaning? For arising sequential dharma. Named sequential dharma means, if sitting meditation person entering tranquil tranquil place, having time mind scattered, through not constantly contemplating not arising impurity characteristics, therefore sitting meditation person gathering all mind, should contemplate going coming road path, should contemplate regarding sitting meditation place, should contemplate complete characteristics, should contemplate ten kinds grasping characteristics. That sitting meditation person thus repeatedly manifesting contemplating, again further arising characteristics, like through eyes seeing, this called arising sequential dharma. Initial sitting meditation person regarding this dead corpse accomplishing treasure perception, thus joyful mind obtaining receiving maintaining, mind constantly cultivating practicing extinguishing regarding various hindrances, meditation portions accomplishing arising. That sitting meditation person already separating desire, already separating unwholesome dharma, having thought having investigation tranquil tranquil place accomplishing, having joy pleasure entering initial meditation concentration and bloating characteristics. Question: Why reason through impurity practice arising regarding initial meditation, not arising remaining meditations? Answer: This practice not yet making contemplation therefore, this accomplishing binding place therefore, constantly following thought investigation. Thought investigation constantly manifesting its characteristics obtaining arising, not separating thought investigation its mind obtaining peace, therefore initial meditation arising not remaining meditations.

復說：此不淨相色形等，以不一行思惟令起，於行思惟者，是覺觀事不能堪任離於覺觀為思惟行，是故唯初禪起非餘禪。復說：此不淨相不可耐事，於不耐事不能舉心。於不淨處，心由喜樂故，除覺觀方便。以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。

問：於不耐事云何起喜樂？答：不耐事非因，為起喜樂。復次善斷蓋熱故、以修心自在故，起喜樂行。餘如初廣說(膖脹相已竟)。

問：云何青淤相？何修？何相？何味？何處？何功德？云何取其相？答：青淤者，或死一宿、或二三宿，成青淤相。如青所染色隨生，此謂青淤相。彼青淤，是謂青相。以正智知，此謂青淤相，心住不亂此謂修，受持青相為相，厭為味，作意不耐為處，等膖脹相功德。修其相者，如初廣說(青淤相已竟)。

問：云何潰爛相？何修？何相？何味？何處？何功德？云何取相？答：潰爛者，或死二三宿潰爛膿出，猶如灌酪，身成潰爛，此謂潰爛。於潰爛相以正智知，是謂潰爛相。心住不亂此謂修，受持潰爛為相，厭為味，作意不耐為處，等膖脹相功德。取相如初廣說(潰爛相可知，潰爛相已竟)。

問：云何斬斫離散相？何修？何相？何味？何？處何功德？云何取其相？答：斬斫離散者，或以刀劍斬斫身體離散。

Here is the complete English translation: Furthermore saying: This impurity characteristics color form etc, through not one practice contemplating causing arising, regarding practice contemplating means, is thought investigation matter not able capable managing separating regarding thought investigation for contemplating practice, therefore only initial meditation arising not remaining meditations. Furthermore saying: This impurity characteristics not bearable matter, regarding not bearable matter not able raising mind. Regarding impurity place, mind due to joy pleasure therefore, removing thought investigation skillful means. Through thought investigation skillful means power, is time cultivating practice due like stinking excrement, therefore only initial meditation arising not remaining meditations. Question: Regarding not bearable matter how arising joy pleasure? Answer: Not bearable matter not cause, for arising joy pleasure. Furthermore well cutting hindrances heat therefore, through cultivating mind self mastery therefore, arising joy pleasure practice. Remaining as initially broadly explained (bloating characteristics already finished). Question: How blue bruise characteristics? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Blue bruise means, either dead one night, or two three nights, accomplishing blue bruise characteristics. Like blue dyed color following producing, this called blue bruise characteristics. That blue bruise, is called blue characteristics. Through right wisdom knowing, this called blue bruise characteristics, mind dwelling not scattered this called cultivation, receiving maintaining blue characteristics as characteristics, disgust as flavor, making attention not bearable as place, equal bloating characteristics merits. Cultivating its characteristics means, as initially broadly explained (blue bruise characteristics already finished). Question: How decomposing characteristics? What cultivation? What characteristics? What flavor? What place? What merits? How grasping characteristics? Answer: Decomposing means, either dead two three nights decomposing pus flowing out, like pouring curds, body accomplishing decomposing, this called decomposing. Regarding decomposing characteristics through right wisdom knowing, is called decomposing characteristics. Mind dwelling not scattered this called cultivation, receiving maintaining decomposing as characteristics, disgust as flavor, making attention not bearable as place, equal bloating characteristics merits. Grasping characteristics as initially broadly explained (decomposing characteristics can know, decomposing characteristics already finished). Question: How chopping scattering characteristics? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Chopping scattering means, either through knife sword chopping body scattering.

復說所擲死屍，此謂斬斫離散。於斬斫離散是正智知，此謂斬斫離散想。心住不亂此謂修，斬斫離散想為相，厭為味，作意不淨為處，等膖脹相功德。

問：云何取其相？答：於兩耳二指作片片想、作斬斫離散想，如是取相。於一二上取其空相，餘如初廣說(斬斫離散相已竟)。

問：云何食噉想？何修？何相？何味？何處？何功德？云何取其相？答：食噉者，或烏鵲鵄梟雕鷲、豬狗狐狼虎豹食噉死屍，此謂食噉。於彼食噉是相。以正智知，此謂食噉想。心住不亂此謂修，食噉想為相，厭為味，作意不淨為處，等膖脹想功德。餘如初廣說(食噉相已竟)。

問：云何棄擲想？何修？何相？何味？何處？何功德？云何取其相？答：棄擲者，於處處方散擲手足，此謂棄擲。於棄擲想，是正智知，此謂棄擲想。心住不亂此謂修，受持棄擲想為想，厭為味，作意不淨為處，膖脹想等功德。云何取其相者，一切身份聚在一處，安諸分節相離二寸，安已作棄擲想取相，餘如初廣說(棄擲想已竟)。

問：云何殺戮棄擲想？何修？何相？何味？何處？何功德？云何取其相？答：被殺棄擲者，或以刀杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。

Here is the complete English translation: Furthermore saying thrown dead corpse, this called chopping scattering. Regarding chopping scattering is right wisdom knowing, this called chopping scattering perception. Mind dwelling not scattered this called cultivation, chopping scattering perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating characteristics merits. Question: How grasping its characteristics? Answer: Regarding two ears two fingers making pieces pieces perception, making chopping scattering perception, thus grasping characteristics. Regarding one two above grasping its empty characteristics, remaining as initially broadly explained (chopping scattering characteristics already finished). Question: How eating devouring perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Eating devouring means, either crows magpies owls eagles hawks vultures, pigs dogs foxes wolves tigers leopards eating devouring dead corpse, this called eating devouring. Regarding that eating devouring is characteristics. Through right wisdom knowing, this called eating devouring perception. Mind dwelling not scattered this called cultivation, eating devouring perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating perception merits. Remaining as initially broadly explained (eating devouring characteristics already finished). Question: How discarding throwing perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Discarding throwing means, regarding place place direction scattering throwing hands feet, this called discarding throwing. Regarding discarding throwing perception, is right wisdom knowing, this called discarding throwing perception. Mind dwelling not scattered this called cultivation, receiving maintaining discarding throwing perception as perception, disgust as flavor, making attention impurity as place, bloating perception equal merits. How grasping its characteristics means, all body portions gathering at one place, settling various portions joints separating two inches, settling already making discarding throwing perception grasping characteristics, remaining as initially broadly explained (discarding throwing perception already finished). Question: How killing discarding perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Being killed discarding means, either through knife stick, or through bow arrow, regarding place place chopping killing dead corpse, this called killing discarding. Regarding killing discarding, is perception is right wisdom knowing, this called killing discarding perception.

心住不亂此謂修，受持殺戮棄擲想為相，厭為味，作意不淨為處，等膖脹功德。云何取其相者，如初廣說(殺戮棄擲想已竟)。

問：云何血塗染想？何修？何相？何味？何處？何功德？云何取其相？答：血塗染者，或斬截手足形分，出血塗身，此謂血塗染。於血塗染相，是正智知，此謂血塗染想。心住不亂此謂修，受持血塗染想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(血塗染相已竟)。

問：云何蟲臭想？何修？何相？何味？何處？何功德？云何取其相？答：蟲臭者，諸蟲生滿其身，猶如白珠純是蟲聚，此謂蟲臭。於蟲臭想，以正智知，此謂蟲臭想。心住不亂此謂修，受持蟲臭想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(蟲臭想已竟)。

問：云何骨想？何修？何相？何味？何處？何功德？云何取其相？答：骨者，謂鉤鎖相連、或肉血筋脈所縛、或無血肉但有筋纏、或無肉血，此謂骨。於此骨想，以正智知，此謂骨想。心住不亂此謂修，受持骨想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(骨想已竟)。

問：於不淨處，云何散句？答：初坐禪人有重煩惱，於不種類不應取相。不種類者，如男女身。

Here is the complete English translation: Mind dwelling not scattered this called cultivation, receiving maintaining killing discarding perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating merits. How grasping its characteristics means, as initially broadly explained (killing discarding perception already finished). Question: How blood smearing staining perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Blood smearing staining means, either cutting severing hands feet body parts, flowing blood smearing body, this called blood smearing staining. Regarding blood smearing staining characteristics, is right wisdom knowing, this called blood smearing staining perception. Mind dwelling not scattered this called cultivation, receiving maintaining blood smearing staining perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating perception merits. How grasping its characteristics means, as initially broadly explained (blood smearing staining characteristics already finished). Question: How worms stinking perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Worms stinking means, various worms living filling its body, like white pearls purely is worms gathering, this called worms stinking. Regarding worms stinking perception, through right wisdom knowing, this called worms stinking perception. Mind dwelling not scattered this called cultivation, receiving maintaining worms stinking perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating perception merits. How grasping its characteristics means, as initially broadly explained (worms stinking perception already finished). Question: How bone perception? What cultivation? What characteristics? What flavor? What place? What merits? How grasping its characteristics? Answer: Bone means, called hook chain mutually connecting, either flesh blood sinews vessels binding, either no blood flesh but having sinews wrapping, either no flesh blood, this called bone. Regarding this bone perception, through right wisdom knowing, this called bone perception. Mind dwelling not scattered this called cultivation, receiving maintaining bone perception as characteristics, disgust as flavor, making attention impurity as place, equal bloating perception merits. How grasping its characteristics means, as initially broadly explained (bone perception already finished). Question: Regarding impurity place, how scattered sentences? Answer: Initial sitting meditation person having heavy defilements, regarding not same kind should not grasp characteristics. Not same kind means, like male female body.

若不淨業人，不淨相不應作意。何故？常觀事故不成厭。於畜生身，不起淨想。以一骨起起相自在，於骨取亦復如是。若不淨相以色起，由一切入當觀。若以空起以界當觀者，以不淨起以不淨當觀。

問：何故十不淨不多不少？答：身失有十種故。復由十人故成十想：欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知。復次不淨相不可得故、一切不淨想欲對治故。若欲行人是其所得，彼當取相，是故說一切不淨為十種不淨想。

問：何故不令增長？答：若人樂厭欲，令起自性身想。何故？若有自性身想，於想速得厭，彼分故。已令增長不淨想，是其身相得除。已除自身想，不速得厭，是故不應令增長。又說若得無欲，為修大心成令增長。如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事。如大德摨狗父說偈：

比丘佛家財，　　於怖畏林處，既已修骨想，　　普令滿此地；我知彼比丘，　　速當斷欲染(十不淨已竟)。

問：云何唸佛？何修？何相？何味？何處？何功德？云何修行？答：佛者，世尊自然無師，於未聞法正覺正諦，能知一切得力自在，此謂為佛。唸佛世尊正遍知道菩提功德，念、隨念、念持、念不忘、念根、念力、正念，此謂唸佛。

Here is the complete English translation: If impurity karma person, impurity characteristics should not make attention. Why reason? Constantly contemplating matter therefore not accomplishing disgust. Regarding animal body, not arising purity perception. Through one bone arising arising characteristics self mastery, regarding bone grasping also again thus. If impurity characteristics through color arising, due to universal entrance should contemplate. If through emptiness arising through elements should contemplate means, through impurity arising through impurity should contemplate. Question: Why reason ten impurities not more not less? Answer: Body losing having ten kinds therefore. Furthermore due to ten people therefore accomplishing ten perceptions: desire person should cultivate bloating perception, form love desire person should cultivate blue bruise perception, like purity desire person should cultivate rotting perception, remaining also can know. Furthermore impurity characteristics not obtainable therefore, all impurity perceptions desire counteracting therefore. If desire practicing person is its obtaining, they should grasp characteristics, therefore speaking all impurity as ten kinds impurity perceptions. Question: Why reason not causing increasing? Answer: If person enjoying disgust desire, causing arising self nature body perception. Why reason? If having self nature body perception, regarding perception quickly obtaining disgust, that portion therefore. Already causing increasing impurity perception, is its body characteristics obtaining removing. Already removing self body perception, not quickly obtaining disgust, therefore should not cause increasing. Also saying if obtaining no desire, for cultivating great mind accomplishing causing increasing. As Abhidharma saying: Place separating desire etc, initial meditation proper receiving dwelling bloating, and arising immeasurable matters. As Great Virtuous Dog Father speaking verse: Monk Buddha family wealth, Regarding fearful forest place, Already cultivating bone perception, Universally causing filling this ground; I know that monk, Quickly shall cut desire defilement (ten impurities already finished). Question: How mindfulness Buddha? What cultivation? What characteristics? What flavor? What place? What merits? How cultivating practice? Answer: Buddha means, World Honored One naturally no teacher, regarding not yet heard dharma right awakening right truth, able knowing all obtaining power self mastery, this called as Buddha. Mindfulness Buddha World Honored One completely right knowing path bodhi merits, mindfulness, following mindfulness, mindfulness maintaining, mindfulness not forgetting, mindfulness faculty, mindfulness power, right mindfulness, this called mindfulness Buddha.

心住不亂此謂修，令起佛功德為相，恭敬為味，增長信為處。若修行唸佛，成得十八功德：信增長、念增長、慧增長、恭敬增長、功德增長、多歡喜、堪任苦行、離於怖畏、於受惡法得生慚愧、常與師共住、心樂佛地、行向善趣、最後醍醐。如說修多羅涅底裡句。若人慾唸佛、其可恭敬如佛像處。云何修行？初坐禪人，往寂寂處攝心不亂。以不亂心念如來，世尊、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。於是彼者到一切功德彼岸。世尊者，得世稱譽故名世尊、復得妙法故名世尊、復得供養故名世尊、得福具足故名世尊、道法之主故名世尊，以是因故得名世尊。以彼因故受供養，名阿羅漢。殺煩惱怨，名阿羅漢。折生死輪輻，名阿羅漢。正遍知者，以一切行正知一切諸法，名正遍覺。復殺無明，名正遍覺。以獨覺無上菩提，名正遍覺。明行足者，明者三明：宿命智明、眾生生死智明、漏盡智明。世尊以宿命智明，斷殺過去無明；以眾生生死智明，斷殺未來無明；以漏盡智明，斷殺現在無明。已斷殺過去無明故，以一切行一切過去法，世尊應念即現；已斷殺未來無明故，以一切行一切未來法，世尊應念即現；已斷殺現在無明故，以一切行一切現在法，世尊應念即現。行者，戒定足具。

Here is the complete English translation: Mind dwelling not scattered this called cultivation, causing arising Buddha merits as characteristics, reverence as flavor, increasing faith as place. If cultivating practice mindfulness Buddha, accomplishing obtaining eighteen merits: faith increasing, mindfulness increasing, wisdom increasing, reverence increasing, merits increasing, much joy, capable enduring ascetic practices, separating regarding fear, regarding receiving evil dharma obtaining producing shame remorse, constantly with teacher dwelling together, mind enjoying Buddha ground, practicing towards good destinies, final cream of milk. As saying sutra Netri sentences. If person desiring mindfulness Buddha, they should reverence like Buddha image place. How cultivating practice? Initial sitting meditation person, going tranquil tranquil place gathering mind not scattered. Through not scattered mind mindful Thus Come One, World Honored One, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well Gone One, Knower of Worlds, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha World Honored One. Regarding this that person reaching all merits other shore. World Honored One means, obtaining world praise therefore named World Honored One, furthermore obtaining wonderful dharma therefore named World Honored One, furthermore obtaining offerings therefore named World Honored One, obtaining fortune complete therefore named World Honored One, path dharma master therefore named World Honored One, through these causes therefore obtaining name World Honored One. Through that cause therefore receiving offerings, named Arhat. Killing defilements enemies, named Arhat. Breaking birth death wheel spokes, named Arhat. Perfectly Enlightened One means, through all practices correctly knowing all dharmas, named Perfectly Enlightened One. Furthermore killing ignorance, named Perfectly Enlightened One. Through solitary awakening unsurpassed bodhi, named Perfectly Enlightened One. Perfect in Knowledge and Conduct means, knowledge means three knowledges: past lives wisdom knowledge, beings birth death wisdom knowledge, outflows extinction wisdom knowledge. World Honored One through past lives wisdom knowledge, cutting killing past ignorance; through beings birth death wisdom knowledge, cutting killing future ignorance; through outflows extinction wisdom knowledge, cutting killing present ignorance. Already cutting killing past ignorance therefore, through all practices all past dharmas, World Honored One should mindful immediately manifesting; already cutting killing future ignorance therefore, through all practices all future dharmas, World Honored One should mindful immediately manifesting; already cutting killing present ignorance therefore, through all practices all present dharmas, World Honored One should mindful immediately manifesting. Conduct means, morality concentration feet complete.

戒者，謂一切善法處，故言明行。足者，謂一切神通處，故名明行足。具者，謂一切定。於是世尊以一切智、以三明、以行得大慈悲，以作世間饒益。明得自在，以知處故，以起論道，無人能勝。滅諸煩惱，以清淨正行，以明具足成世間眼，現饒益不饒益故。以行具足成世間依，作救怖畏。以明解脫，於第一義已得通達。以行成濟渡，作世間義，於一切事自然無師，所行平等得無上寂寂。以明行足世尊成就，此謂明行具足。善逝者，到善路故，名曰善逝。不復更來到。於醍醐界，無為涅槃，故名善逝。復說法不顛倒，故名善逝。復說法不僻，故名善逝。復說法無過患，故名善逝。復說法不多不少，故名善逝。世間解者，世間有二種，謂眾生世間、行世間。世尊以一切行，知眾生世間，以知眾生種種欲樂。以根差別，以宿命、以天眼、以從去來、以和合、以成就、以種種可化、以種種堪不堪、以種種生、以種種趣、以種種地、以種種業、以種種煩惱、以種種果報、以種種善惡、以種種縛解，以如是等行，世尊悉知眾生世間。復說行世間者，世尊亦知。

Here is the complete English translation: Morality means, called all wholesome dharmas place, therefore saying knowledge conduct. Complete means, called all supernatural powers place, therefore named Perfect in Knowledge and Conduct. Complete means, called all concentrations. Regarding this World Honored One through all wisdom, through three knowledges, through conduct obtaining great loving kindness compassion, through making world benefit. Knowledge obtaining self mastery, through knowing place therefore, through arising discussion path, no person able surpassing. Extinguishing various defilements, through pure right conduct, through knowledge complete accomplishing world eye, manifesting benefit not benefit therefore. Through conduct complete accomplishing world reliance, making saving fears. Through knowledge liberation, regarding ultimate meaning already obtaining penetration. Through conduct accomplishing crossing over, making world meaning, regarding all matters naturally no teacher, practices equal obtaining unsurpassed tranquil tranquil. Through knowledge conduct complete World Honored One accomplishing, this called knowledge conduct complete. Well Gone One means, reaching good path therefore, named called Well Gone One. Not again further coming reaching. Regarding cream of milk realm, unconditioned nirvana, therefore named Well Gone One. Furthermore speaking dharma not inverted, therefore named Well Gone One. Furthermore speaking dharma not biased, therefore named Well Gone One. Furthermore speaking dharma no faults afflictions, therefore named Well Gone One. Furthermore speaking dharma not more not less, therefore named Well Gone One. Knower of Worlds means, world having two kinds, called beings world, practices world. World Honored One through all practices, knowing beings world, through knowing beings various desires enjoyments. Through faculties differences, through past lives, through heavenly eye, through from coming going, through harmonizing, through accomplishing, through various transformable, through various capable not capable, through various births, through various destinies, through various grounds, through various karmas, through various defilements, through various fruit retributions, through various good evil, through various binding liberating, through thus etc practices, World Honored One completely knowing beings world. Furthermore speaking practices world means, World Honored One also knowing.

以一切業，亦知諸行，以定相、以隨其自相因緣、善不善無記、以種種陰、以種種界、以種種入、以智明瞭、以無常苦無我、以生不生，如是等行，世尊悉知世間諸行，此謂世間解。無上者，世無有上，此謂無上。復次無人與等，復次最勝無比，餘不能過，故名無上。調御丈夫者，有三種人，或聞法即悟，或說因緣，或說宿命。世尊御八解脫道，調伏眾生故，名調御丈夫。天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。復次教誡見思惟道，名天人師。如是以此門、以此行，當念如來。復次如本師說：以四種行修念世尊，本昔因緣、以起自身、以得勝法、以作世間饒益。從初所願乃至最後，生於此中間久遠之時，二十阿僧祇劫。一百千億觀凡夫根，念根所初，慈哀世間：我已得脫，當令彼脫。我已得調，當令彼調。我已得安，當令彼安。我已入涅槃，當令彼得入涅槃。施、戒、出、忍、諦、受持、慈、捨、精進、智慧，皆令滿足，為得菩提。

Here is the complete English translation: Through all karma, also knowing various practices, through concentration characteristics, through following their self characteristics causes conditions, wholesome unwholesome neutral, through various aggregates, through various realms, through various sense bases, through wisdom understanding clearly, through impermanence suffering non-self, through arising not arising, thus etc practices, World Honored One completely knowing world various practices, this called Knower of Worlds. Unsurpassed means, world not having superior, this called unsurpassed. Furthermore no person equal with, furthermore most excellent incomparable, others not able surpassing, therefore named Unsurpassed. Tamer of Men means, having three kinds people, either hearing dharma immediately awakening, either speaking causes conditions, either speaking past lives. World Honored One taming eight liberations path, subduing beings therefore, named Tamer of Men. Teacher of Gods and Humans means, World Honored One able crossing over gods humans, from birth old age death fears garden forest, therefore named Teacher of Gods and Humans. Furthermore teaching admonishing seeing contemplating path, named Teacher of Gods and Humans. Thus through this gate, through this practice, should mindful Thus Come One. Furthermore as original teacher saying: through four kinds practices cultivating mindfulness World Honored One, original past causes conditions, through arising self body, through obtaining supreme dharma, through making world benefit. From initial vow until final end, born within this middle distant time, twenty asankhya kalpas. One hundred thousand billion observing ordinary beings faculties, mindfulness faculty initial beginning, compassionate loving world: I already obtaining liberation, should cause them liberation. I already obtaining taming, should cause them taming. I already obtaining peace, should cause them peace. I already entering nirvana, should cause them obtaining entering nirvana. Giving, morality, renunciation, patience, truthfulness, upholding, loving-kindness, equanimity, diligence, wisdom, all causing fulfilling, for obtaining bodhi.

世尊為菩薩時，說本生因緣，作兔子身，常行佈施，當念可護生；戒摩瞿頻陀生，當念出離生、忍辱生，當念忍普明生，當念實語、當念噁蹇生，當念受持、當念帝釋慈悲、當念毛竪捨、當念商主正真、當念麋生、當念長壽生、逐父語當念六牙白象恭敬仙人、當唸白馬生往羅剎國渡諸眾生、當念鹿生護彼壽命捨自壽命、當念猴生令得解脫所屬大苦。復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。彼人樂肉以破我頭，以慈悲說法語其善道。如是以眾願門，當念世尊本生功德。云何當念世尊自拔身功德？世尊有如是等本生具足，為年少時斷一切居止著、斷兒婦父母親友著，以捨難捨，獨住空閑無所有處，欲求無為泥洹寂滅，於摩伽陀國渡尼連禪河，坐菩提樹，降伏魔王及諸鬼兵，於初夜時自憶宿命，於中夜分修得天眼，於後夜中知苦斷集，得證醍醐界。修行八正道，分作證漏盡，得菩提覺。從於世間拔出自身，住第一清淨漏盡之地。如是以眾行門，當念世尊自拔身功德。云何當念世尊得勝法功德？如是世尊有解脫、心解脫，以如來十力、以十四佛智慧、以十八佛法，已與不一禪法成就，到自在彼岸當念。

Here is the complete English translation: When World Honored One was Bodhisattva, speaking past lives causes conditions, making rabbit body, constantly practicing giving, should mindful protecting life; morality Magopinda birth, should mindful renunciation birth, patience birth, should mindful patience universal brightness birth, should mindful truthful speech, should mindful stumbling birth, should mindful upholding, should mindful Sakra loving-kindness compassion, should mindful hair standing equanimity, should mindful merchant leader true reality, should mindful deer birth, should mindful long life birth, following father speech should mindful six-tusked white elephant respecting sage, should mindful white horse birth going rakshasa country crossing over various beings, should mindful deer birth protecting their life span abandoning self life span, should mindful monkey birth causing obtaining liberation belonging great suffering. Furthermore should mindful monkey birth, seeing person falling pit through loving mind pulling out, setting tree roots fruits making as offerings. That person enjoying meat through breaking my head, through loving-kindness speaking dharma speaking their good path. Thus through various vow gates, should mindful World Honored One past lives merits. How should mindful World Honored One self extracting body merits? World Honored One having thus etc past lives complete, during youth time cutting all dwelling place attachments, cutting children wife parents relatives friends attachments, through abandoning difficult abandon, alone dwelling empty quiet nothing having place, desiring seeking unconditioned nirvana extinction, at Magadha country crossing Nairanjana meditation river, sitting bodhi tree, subduing Mara king and various ghost armies, during initial night time self recollecting past lives, during middle night portion cultivating obtaining heavenly eye, during later night midst knowing suffering cutting origination, obtaining realizing cream of milk realm. Cultivating eight right paths, dividing making realizing outflow extinction, obtaining bodhi awakening. From regarding world extracting out self body, dwelling supreme pure outflow extinction ground. Thus through various practice gates, should mindful World Honored One self extracting body merits. How should mindful World Honored One obtaining supreme merits? Thus World Honored One having liberation, mind liberation, through Thus Come One ten powers, through fourteen Buddha wisdoms, through eighteen Buddha dharmas, already with not one meditation dharma accomplishing, reaching self mastery other shore should mindful.

云何世尊成就十力？如來知是處非處，如實而知；如來知過去未來現在善業因緣，以戒以因，若果報等，如實而知；如來知至一切處具足，如實而知；如來知不以一戒、種種戒世間，如實而知；如來知眾生種種欲樂，如實而知；如來知眾生種種諸根，如實而知；如來知禪解脫定正受有煩惱無煩惱，如實而知；如來知宿命，如實而知；如來知眾生生死，如實而知；如來知漏盡，如實而知。以此十力，世尊成就。云何世尊成就十四佛智慧？謂苦智、集智、滅智、道智、義辯智、法辯智、辭辯智、樂說辯智、諸根智、眾生欲樂煩惱使智、雙變智、大慈悲定智、一切智、不障礙智。以此十四智，世尊成就。云何世尊成就十八法？於過去佛智不障礙，未來佛智不障礙，現在佛智不障礙，隨於佛智遍起身業，隨於佛智遍起口業，隨於佛智遍起意業。以此六法世尊成就，欲無退、精進無退、念無退、定無退、慧無退、解脫無退。以此十二法，世尊成就，無可疑事、無誣師事、無不分明、無有急事、無隱覆處、無不觀捨。無可疑事者，無有威儀為於狡獪。誣師事者，無急速威儀。無不分明者，以知無不觸。無急事者，無威儀以急事。無隱覆者，心行無有非不憶智。無不觀捨者，無有不知捨。以此十八佛法，世尊成就。

Here is the complete English translation: How World Honored One accomplishing ten powers? Thus Come One knowing this place not place, as reality thus knowing; Thus Come One knowing past future present wholesome karma causes conditions, through precepts through causes, if fruit retributions etc, as reality thus knowing; Thus Come One knowing reaching all places complete, as reality thus knowing; Thus Come One knowing not through one precept, various precepts world, as reality thus knowing; Thus Come One knowing beings various desires enjoyments, as reality thus knowing; Thus Come One knowing beings various faculties, as reality thus knowing; Thus Come One knowing meditation liberation concentration proper receiving having defilements no defilements, as reality thus knowing; Thus Come One knowing past lives, as reality thus knowing; Thus Come One knowing beings birth death, as reality thus knowing; Thus Come One knowing outflow extinction, as reality thus knowing. Through these ten powers, World Honored One accomplishing. How World Honored One accomplishing fourteen Buddha wisdoms? Called suffering wisdom, origination wisdom, cessation wisdom, path wisdom, meaning eloquence wisdom, dharma eloquence wisdom, expression eloquence wisdom, joy speaking eloquence wisdom, faculties wisdom, beings desires enjoyments defilements habitual tendencies wisdom, dual transformation wisdom, great loving-kindness compassion concentration wisdom, all wisdom, unobstructed wisdom. Through these fourteen wisdoms, World Honored One accomplishing. How World Honored One accomplishing eighteen dharmas? Regarding past Buddha wisdom not obstructed, future Buddha wisdom not obstructed, present Buddha wisdom not obstructed, following regarding Buddha wisdom universally arising body karma, following regarding Buddha wisdom universally arising speech karma, following regarding Buddha wisdom universally arising mind karma. Through these six dharmas World Honored One accomplishing, desire no retreating, diligence no retreating, mindfulness no retreating, concentration no retreating, wisdom no retreating, liberation no retreating. Through these twelve dharmas, World Honored One accomplishing, no doubtful matters, no slandering teacher matters, no unclear matters, no urgent matters, no concealing places, no not observing equanimity. No doubtful matters means, no having deportment for regarding deception. Slandering teacher matters means, no hasty deportment. No unclear matters means, through knowing no not touching. No urgent matters means, no deportment through urgent matters. No concealing means, mind conduct no having not not recollecting wisdom. No not observing equanimity means, no having not knowing equanimity. Through these eighteen Buddha dharmas, World Honored One accomplishing.

復次世尊以四無畏、以四念處、以四正勤、以四如意足、以五根、以五力、以六神通、以七菩提分、以八聖道分、以八除入、以八解脫、以九次第定、以十聖居止、以十漏盡力、以餘不一善法，世尊成就到自在彼岸。如是以此門、以此行，當念世尊得勝法功德。云何當念世尊作饒益世間功德？世尊成就一切行，到一切功德彼岸，為慈悲眾生所轉法輪，世間所不能轉。以密護無內外，開醍醐門。已作無量天人於沙門果，無量眾生得功德分，能令功德具足。以三種變，身變、說變、教變，令世間信。已伏邪見諸相呪師、已覆惡道、已開善趣、已往天上得解脫果、已安聲聞住聲聞法、已制諸戒、已說波羅提木叉、已得勝利養、得佛勝法、已得自在遍滿世間，一切眾生恭敬尊重，乃至天人皆悉聞知。安住不動，慈悲世間，饒益世間所作，世尊已作。以此門此行，當念世尊已作世間饒益功德。彼坐禪人以此門此行，已此功德現念如來，其心成信。以信自在、以念自在，心常不亂。若心不亂，滅蓋禪分起，內行禪成住。

問：何故唸佛起內行非安？答：佛功德者，於第一義深智行處。第一義事於深智行處，心不得安，以細微故。復次當念不一功德。若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處。

Here is the complete English translation: Furthermore World Honored One through four fearlessnesses, through four foundations of mindfulness, through four right efforts, through four bases of supernatural powers, through five faculties, through five powers, through six supernatural powers, through seven factors of enlightenment, through eight noble path factors, through eight liberating absorptions, through eight liberations, through nine sequential concentrations, through ten noble dwellings, through ten powers of outflow extinction, through remaining not one wholesome dharmas, World Honored One accomplishing reaching self mastery other shore. Thus through this gate, through this practice, should mindful World Honored One obtaining supreme merits. How should mindful World Honored One making benefiting world merits? World Honored One accomplishing all practices, reaching all merits other shore, for loving-kindness compassion beings that turning dharma, world not able turning. Through secret protecting no inside outside, opening cream of milk gate. Already making immeasurable gods humans regarding samana fruits, immeasurable beings obtaining merits portions, able causing merits complete. Through three kinds transformations, body transformation, speaking transformation, teaching transformation, causing world faith. Already subduing wrong views various characteristics mantra masters, already covering evil paths, already opening good destinies, already going heavens obtaining liberation fruits, already settling voice hearers dwelling voice hearer dharmas, already establishing various precepts, already speaking pratimoksha, already obtaining supreme offerings, obtaining Buddha supreme dharmas, already obtaining self mastery pervading filling world, all beings respectfully honoring, even until gods humans all completely hearing knowing. Peacefully dwelling unmoving, loving-kindness compassion world, benefiting world matters making, World Honored One already making. Through this gate this practice, should mindful World Honored One already making world benefit merits. That sitting meditation person through this gate this practice, already these merits manifestly mindful Thus Come One, their mind accomplishing faith. Through faith self mastery, through mindfulness self mastery, mind constantly not scattered. If mind not scattered, extinguishing hindrances meditation factors arising, inner practice meditation accomplishing dwelling. Question: Why reason mindfulness Buddha arising inner practice not peaceful? Answer: Buddha merits means, regarding ultimate meaning deep wisdom practice place. Ultimate meaning matters regarding deep wisdom practice place, mind not obtaining peace, through subtle minute therefore. Furthermore should mindful not one merits. If sitting meditation person recollecting not one merits, mind various kinds conditions attention together arising, mind accomplishing not peaceful, this characteristic being all external practice practice places.

問：若念不一功德，心既不一，外行禪不當成；若專一心，外行禪成住。

答：若念如來功德，及唸佛成一心，是故無過。復說以唸佛，四禪亦起(唸佛已竟)。

問：云何念法？何修？何相？何味？何處？云何修行？答：法者，謂泥洹及修行至泥洹。云何泥洹？滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。云何修行至泥洹？謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹。念法出離功德乘功德，彼念、隨念、正念，此謂念法。彼心住不亂此謂修，起功德法為相，擇法為味，解義為處，唸佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心。以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。善說世尊法者，離兩邊故，名為善說。不異故，名為善說。不謬故、三種善故，名善說。滿清淨故，名善說。令現泥洹及修行至泥洹，故名善說。現證者，次第得道果，故名現證。作證泥洹及道果，故為現證。無時節者，不異時得果，故名現證。來見者，汝來我處，見我善法性堪教他，是名來見。乘相應者，若人受降伏，成入醍醐界，名為乘相應。向沙門果，名乘相應。

Here is the complete English translation: Question: If mindful not one merits, mind already not one, external practice meditation should not accomplishing; if focusing one mind, external practice meditation accomplishing dwelling. Answer: If mindful Thus Come One merits, and mindful Buddha accomplishing one mind, therefore no fault. Furthermore speaking through mindful Buddha, four meditations also arising (mindful Buddha already finished). Question: How mindful dharma? What cultivation? What characteristics? What flavor? What place? How cultivating practice? Answer: Dharma means, called nirvana and cultivation practice reaching nirvana. How nirvana? Extinguishing all practices, departing leaving all defilements, extinguishing craving, no attachment, extinction, this called nirvana. How cultivation practice reaching nirvana? Called four foundations mindfulness, four right efforts, four bases supernatural powers, five faculties, five powers, seven enlightenment factors, eight noble path factors, this called cultivation practice reaching nirvana. Mindful dharma departing leaving merits vehicle merits, that mindfulness, following mindfulness, right mindfulness, this called mindful dharma. That mind dwelling not scattered this called cultivation, arising merit dharmas as characteristics, choosing dharma as flavor, understanding meaning as place, mindful Buddha merits etc. How cultivation means, initial sitting meditation person entering quiet quiet sitting, gathering all mind. Through not scattered mind mindful dharma means, well spoken World Honored One dharma, present realization no time period, coming seeing vehicle no time period, coming seeing vehicle corresponding, wisdom person present realization can knowing. Well spoken World Honored One dharma means, departing two extremes therefore, named well spoken. Not different therefore, named well spoken. Not mistaken therefore, three kinds good therefore, named well spoken. Complete purity therefore, named well spoken. Causing manifesting nirvana and cultivation practice reaching nirvana, therefore named well spoken. Present realization means, sequential obtaining path fruit, therefore named present realization. Making realizing nirvana and path fruit, therefore being present realization. No time period means, not different time obtaining fruit, therefore named present realization. Coming seeing means, you coming my place, seeing my wholesome dharma nature capable teaching others, this named coming seeing. Vehicle corresponding means, if person receiving subduing, accomplishing entering cream of milk realm, named vehicle corresponding. Towards samana fruits, named vehicle corresponding.

智慧人現證可知者，若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證。以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐。無為寂寂微妙，非相師所行，是妙智人所知。濟渡彼岸，是歸依處。彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。由其信念，心住不亂。以不亂心，滅於諸蓋，禪分得起，外行禪成住。餘如初廣說(念法已竟)。

問：云何念僧？何相？何味？何處？何功德？云何為修？答：僧者，聖人和合，此謂為僧。現念僧修行功德，彼念、隨念、正念，此謂念僧。彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處，唸佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行。世尊沙門眾者隨從善說法故，名修行隨從。為自他饒益故，名修行隨從。已至具足故，名修行隨從。無怨具足故，名修行隨從。離二邊中具足故，名修行隨從。離幻諂故，名軟善。離身口邪曲惡故，名軟善。隨從如者，八正聖道。

Here is the complete English translation: Wisdom person present realization can knowing means, if person receiving subduing not receiving others teaching, arising regarding extinction wisdom, non-arising wisdom, liberation wisdom, this named wisdom present realization. Through remaining practices should mindful dharma means, this eye, this wisdom, this peace happiness, this cream of milk vehicle gate, this departing leaving, this skillful means, this reaching extinction, this reaching cream of milk, no having falling down this cream of milk. Unconditioned tranquil tranquil subtle wonderful, not characteristics master practice place, this wonderful wisdom person knowing. Crossing over other shore, this refuge place. That sitting meditation person through this gate, through this practice, through this merits, manifestly mindful regarding dharma, their mind accomplishing faith. Through that faith mindfulness, mind dwelling not scattered. Through not scattered mind, extinguishing regarding various hindrances, meditation factors obtaining arising, external practice meditation accomplishing dwelling. Remainder as initial broadly speaking (mindful dharma already finished). Question: How mindful Sangha? What characteristics? What flavor? What place? What merits? How being cultivation? Answer: Sangha means, noble persons harmoniously gathering, this called being Sangha. Manifestly mindful Sangha cultivation practice merits, that mindfulness, following mindfulness, right mindfulness, this called mindful Sangha. That mindfulness dwelling not scattered this called cultivation, mindfulness arising Sangha merits as characteristics, mind respectful as flavor, joyful harmony merits as place, mindful Buddha merits etc. How cultivation means, initial sitting meditation person entering quiet quiet sitting, gathering all mind, not scattered mind mindful contemplating, well able cultivation practice. World Honored One samana assembly following gentle good, World Honored One samana assembly following according dharma, World Honored One noble assembly following harmoniously gathering, World Honored One noble assembly called four pairs eight persons, World Honored One samana assembly worthy respectful offerings, worthy joining palms, unsurpassed world merit field, regarding this well cultivation practice. World Honored One samana assembly means following well spoken dharma therefore, named cultivation practice following. For self others benefit therefore, named cultivation practice following. Already reaching complete therefore, named cultivation practice following. No enmity complete therefore, named cultivation practice following. Departing two extremes middle complete therefore, named cultivation practice following. Departing deception flattery therefore, named gentle good. Departing body speech crooked evil therefore, named gentle good. Following according means, eight noble right paths.

彼隨從故，名如隨從。復次如者謂泥洹，為隨從得泥洹故如修行。世尊所說四聖諦，隨從如智故，名如修行。隨從和合者，隨從沙門和合具足故，名隨從和合。若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合。四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。此謂四雙者，彼住道及道果，故名四雙。八輩者，四向四果，此謂八輩。沙門者，從聞成就，故名沙門。僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。可請者，堪受請，名為可請。可供養者，於眾施成大果，堪受供養。可施者，若於眾施，得大果報。可恭敬者，堪受恭敬事，名可恭敬。無上者，最多功德，故名無上。世間福田者，是眾生功德處故，名世間福田。以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足。彼坐禪人以此門以此行，以現念眾功德。如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說(念僧已竟)。

問：云何念戒？何修？何相？何？味何處？何功德？云何修行？答：以功德念清淨戒，彼念、隨念、正念，此謂念戒。

Here is the complete English translation: That following therefore, named according following. Furthermore according means called nirvana, for following obtaining nirvana therefore according cultivation practice. World Honored One speaking four noble truths, following according wisdom therefore, named according cultivation practice. Following harmoniously gathering means, following samana harmoniously gathering complete therefore, named following harmoniously gathering. If thus following making harmony matters accomplishing great fruits, great merits thus following, therefore named following harmoniously gathering. Four pairs eight persons means, dwelling stream-enterer path and dwelling its fruit therefore being one pair, dwelling once-returner path and dwelling its fruit therefore being one pair, dwelling non-returner path and dwelling its fruit therefore being one pair, dwelling arhat path and dwelling its fruit therefore being one pair. This called four pairs means, that dwelling path and path fruits, therefore named four pairs. Eight persons means, four directions four fruits, this called eight persons. Samana means, from hearing accomplishing, therefore named samana. Sangha means, noble harmoniously gathered assembly, worthy inviting, worthy offerings, worthy giving, worthy respect, unsurpassed world merit field. Worthy inviting means, capable receiving invitations, named worthy inviting. Worthy offerings means, regarding assembly giving accomplishing great fruits, capable receiving offerings. Worthy giving means, if regarding assembly giving, obtaining great fruit retributions. Worthy respect means, capable receiving respectful matters, named worthy respect. Unsurpassed means, most numerous merits, therefore named unsurpassed. World merit field means, is beings merits place therefore, named world merit field. Through remaining practices should mindful beings, thus supreme assembly true reality assembly this named cream of milk, precepts complete, concentration complete, wisdom complete, liberation complete, liberation knowledge vision complete. That sitting meditation person through this gate through this practice, through manifestly mindful assembly merits. Thus manifestly mindful assembly merits, their mind accomplishing faith, through regarding faith mindfulness mind accomplishing not scattered, through not scattered mind able extinguishing various hindrances, meditation factors obtaining arising, external meditation accomplishing dwelling, as initial broadly speaking (mindful Sangha already finished). Question: How mindful precepts? What cultivation? What characteristics? What flavor? What place? What merits? How cultivation practice? Answer: Through merits mindful pure precepts, that mindfulness, following mindfulness, right mindfulness, this called mindful precepts.

念戒住不亂，此謂修。令起戒功德為相，見過患怖為味，歡喜無過樂是處。若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。一切戒功德，是念戒功德。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心念，自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定。若無偏是無穿，若無穿是不點，如是一切可知。復次若滿清淨戒，是善法住處故，名不偏不穿。作姓稱譽故，名無點無垢。以斷愛故，名為自在。聖所樂故，無有過患。智慧所嘆離戒盜故，故名無所觸。成不退處，故令起定。以餘行當念戒。名戒者，是樂無過患、是姓可貴，以財物自在。如先所說戒功德，如是廣說可知。彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住。餘如初廣說(念戒已竟)。

問：云何念施？何修？何相？何味？何處？何功德？云何為修？答：施者，為利他故，樂饒益他。為他人得，捨自財物，此謂施。以念施功德現念捨，彼念、隨念、正念，此謂念施。彼念住不亂，此謂修。令起施功德為相，不蓄為味，不慳為處。

Here is the complete English translation: Mindful precepts dwelling not scattered, this called cultivation. Causing arising precepts merits as characteristics, seeing faults dangers fear as flavor, joyful no fault happiness is place. If person cultivation practice mindful precepts accomplishing, obtaining twelve merits accomplishing, honoring teacher, honoring dharma, honoring Sangha, honoring precepts learning, honoring offerings, honoring not negligence, regarding subtle minute faults dangers constantly seeing worry fear, protecting self body also protecting others, from this world fears liberated, that world fears liberated, much joy lovable. All precepts merits, this mindful precepts merits. How cultivation practice means, initial sitting meditation person entering quiet quiet sitting, gathering all mind, not scattered mind mindful, self body precepts no bias, no holes, no spots, no defilements, no mixture, self mastery wisdom praised, no touching causing arising concentration. If no bias is no holes, if no holes is no spots, thus all can knowing. Furthermore if complete pure precepts, this wholesome dharma dwelling place therefore, named no bias. Making family name reputation therefore, named no spots no defilements. Through cutting craving therefore, named self mastery. Noble ones delighting therefore, no having faults dangers. Wisdom praised departing precepts stealing therefore, therefore named no touching. Accomplishing non-retreating place, therefore causing arising concentration. Through remaining practices should mindful precepts. Named precepts means, this happiness no faults dangers, this family name honorable, through wealth things self mastery. As previously spoken precepts merits, thus broadly speaking can knowing. That sitting meditation person through this gate through this practice through this merits, manifestly mindful precepts, through faith mindfulness mind not scattered, through not scattered mind extinguishing regarding various hindrances, meditation factors accomplishing arising, external practice meditation accomplishing dwelling. Remainder as initial broadly speaking (mindful precepts already finished). Question: How mindful giving? What cultivation? What characteristics? What flavor? What place? What merits? How being cultivation? Answer: Giving means, for benefiting others therefore, happiness benefiting others. For other persons obtaining, abandoning self wealth things, this called giving. Through mindful giving merits manifestly mindful renunciation, that mindfulness, following mindfulness, right mindfulness, this called mindful giving. That mindfulness dwelling not scattered, this called cultivation. Causing arising giving merits as characteristics, not hoarding as flavor, not stinginess as place.

若人修行念施，成得十功德。如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心自念施，以所捨物我有利、我善得利。世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分佈。彼坐禪人以此門以此行以此功德，現念施，彼心成信。由信由念故，心常不亂。以不亂心，滅於諸蓋，禪分成起，外行禪成住。餘如初廣說(念施已竟)。

問：云何念天？何修？何相？何味？何處？何功德？云何修行？答：依生天功德，念自身功德。彼念、隨念、正念，此謂念天。彼念住不亂，此謂修。令起自身功德、天功德等為相，於功德愛敬為味，信功德果為處。若人修行念天，成得八功德。如是彼人五法增長，所謂信、戒、聞、施、慧，成天人所念愛敬。於說功德果報，大歡喜踴躍，自重其身，及天人所貴。念戒念施以入其內，向善趣、向醍醐。云何修行者，初坐禪人入寂寂坐，攝一切心。以不亂心，念天有四王天、有三十三天、有焰摩天、有兜率天、有化樂天、有他化自在天，有梵身天、有天常生。以信成就，諸天從此生彼；我復如是有信。如是戒、如是聞、如是施、如是慧，成就彼諸天，從此生彼；我復如是有慧。

Here is the complete English translation: If person cultivation practice mindful giving, accomplishing obtaining ten merits. Thus giving following happiness no stinginess no greed mind, being many persons mindful, well grasping others' intentions, regarding assembly no fear, much joy loving-kindness compassion mind, towards good destinies, towards cream of milk. How cultivation practice means, initial sitting meditation person entering quiet quiet sitting, gathering all mind, not scattered mind self mindful giving, through abandoned things I having benefit, I well obtaining benefit. World people by stinginess defilements being pulled, I dwelling no stinginess defilement mind, I constantly giving, constantly happiness practicing giving, constantly supplying, constantly distributing. That sitting meditation person through this gate through this practice through this merits, manifestly mindful giving, that mind accomplishing faith. Through faith through mindfulness therefore, mind constantly not scattered. Through not scattered mind, extinguishing regarding various hindrances, meditation factors accomplishing arising, external practice meditation accomplishing dwelling. Remainder as initial broadly speaking (mindful giving already finished). Question: How mindful devas? What cultivation? What characteristics? What flavor? What place? What merits? How cultivation practice? Answer: Depending birth devas merits, mindful self body merits. That mindfulness, following mindfulness, right mindfulness, this called mindful devas. That mindfulness dwelling not scattered, this called cultivation. Causing arising self body merits, deva merits etc as characteristics, regarding merits love respect as flavor, faith merits fruits as place. If person cultivation practice mindful devas, accomplishing obtaining eight merits. Thus that person five dharmas increasing growing, called faith, precepts, learning, giving, wisdom, accomplishing devas humans mindful love respect. Regarding speaking merits fruit retributions, great joy leaping dancing, self respecting their body, and devas humans honoring. Mindful precepts mindful giving through entering its inside, towards good destinies, towards cream of milk. How cultivation practice means, initial sitting meditation person entering quiet quiet sitting, gathering all mind. Through not scattered mind, mindful devas having four kings heavens, having thirty-three heavens, having Yama heavens, having Tusita heavens, having Enjoyment of Emanations heavens, having Para-nirmita-vasavartin heavens, having Brahma-kāyika heavens, having heavens constantly birth. Through faith accomplishing, various devas from this born there; I again thus having faith. Thus precepts, thus learning, thus giving, thus wisdom, accomplishing that various devas, from this born there; I again thus having wisdom.

當念其身、當念諸天，信、戒、聞、施、慧。彼坐禪人以此門以此行以功德現念天，彼心成信。以由信由念，心成不亂。以不亂心，滅於諸蓋，禪分成起，外行禪成住。

問：何故念天功德，不念人功德？答：諸天功德最妙、生最妙、地成妙處、心於妙處修行成妙，是故念天功德，不念人功德。餘如初廣說(念天已竟)。

解脫道論卷第六

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【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論

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解脫道論卷第七阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之四

問曰：云何念安般？何修？何相？何味？何處？何功德？云何修行？答曰：安者入，般者出。於出入相，彼念、隨念、正念，此謂念安般。心住不亂，此謂修。令起安般想為相，觸思惟為味，斷覺為處。何功德者，若人修行念安般，成寂寂、成勝妙、成莊嚴，可愛、自娛樂。

Here is the complete English translation: Should mindful that body, should mindful various devas, faith, precepts, learning, giving, wisdom. That sitting meditation person through this gate through this practice through merits manifestly mindful devas, that mind accomplishing faith. Through through faith through mindfulness, mind accomplishing not scattered. Through not scattered mind, extinguishing regarding various hindrances, meditation factors accomplishing arising, external practice meditation accomplishing dwelling. Question: Why reason mindful deva merits, not mindful human merits? Answer: Various devas merits most wonderful, birth most wonderful, ground accomplishing wonderful place, mind regarding wonderful place cultivation practice accomplishing wonderful, therefore mindful deva merits, not mindful human merits. Remainder as initial broadly speaking (mindful devas already finished). Treatise on the Path to Liberation Volume Six

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[Scripture Information] Taisho Revised Tripitaka Vol. 32 No. 1648 Treatise on the Path to Liberation

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Treatise on the Path to Liberation Volume Seven By Arahant Upatissa, in Liang called Great Light Translated by Tripitaka Master Sanghavarman of Funan during Liang Dynasty Chapter on Practice Gates Part Four Question: How mindful breathing in and out? What cultivation? What characteristics? What flavor? What place? What merits? How cultivation practice? Answer: "An" means entering, "Ban" means exiting. Regarding exiting entering characteristics, that mindfulness, following mindfulness, right mindfulness, this called mindful breathing in and out. Mind dwelling not scattered, this called cultivation. Causing arising breathing in and out contemplation as characteristics, touch contemplation as flavor, cutting off thoughts as place. What merits means, if person cultivation practice mindful breathing in and out, accomplishing tranquility, accomplishing supreme wonderful, accomplishing adornment, lovable, self enjoyment happiness.

若數數起惡不善法令除滅，身成不懈怠，眼亦不懈怠，身成不動不搖，心成不動不搖，令滿四念處、令滿七覺意、令滿解脫。世尊所嘆，聖所住止，梵所住止，如來所住止。云何修者，初坐禪人，若往阿蘭若、若往樹下、若往寂寂處，結跏趺坐，正身在前。彼坐禪人，念入息、念出息。念出息若長出息，我息長出，如是知之。若長息入，我長息入，如是知之。若短息入，我短息入，如是知之。若短息出，我短息出，如是知之。我入息如是覺，我出息如是覺，知喜知樂、知心所行，令滅心行、令歡喜心、令教化心、令解脫心，見無常、見無欲、見滅、見出離，如是覺見出離。我出息如是覺見出離，我出入息如是，於是現前令學安者。謂繫念住於鼻端、或於口脣。是出入息所緣處。彼坐禪人以安念此處，入息出息於鼻埠脣以念觀觸。或現念令息入、現念令息出。現於息入時不作意，於出時亦不作意。是出入息所觸鼻埠脣，以念觀知所觸，現念令入現念出息。如人觸材以緣鋸力，亦不作意鋸去來想。如是坐禪人，於入出息亦不作意入出息想，所觸鼻埠脣以念觀知，現念令入息、現念令出息。若坐禪人於入出息作意內外，其心成亂。若心起亂，其身及心成懈怠動搖，此是過患。若最長息、若最短息，不應作意。

Here is the complete English translation: If repeatedly arising evil unwholesome dharmas causing elimination extinction, body accomplishing not lazy, eyes also not lazy, body accomplishing not moving not shaking, mind accomplishing not moving not shaking, causing fulfilling four foundations mindfulness, causing fulfilling seven enlightenment factors, causing fulfilling liberation. World Honored One praised, noble ones dwelling stopping, Brahma dwelling stopping, Thus Come One dwelling stopping. How cultivation means, initial sitting meditation person, if going to forest, if going to tree below, if going to quiet quiet place, crossing legs lotus position sitting, straightening body in front. That sitting meditation person, mindful entering breath, mindful exiting breath. Mindful exiting breath if long exiting breath, I breath long exit, thus knowing it. If long breath entering, I long breath enter, thus knowing it. If short breath entering, I short breath enter, thus knowing it. If short breath exiting, I short breath exit, thus knowing it. I entering breath thus aware, I exiting breath thus aware, knowing joy knowing happiness, knowing mind activities, causing ceasing mind activities, causing joyful mind, causing teaching transforming mind, causing liberating mind, seeing impermanence, seeing non-desire, seeing extinction, seeing departing leaving, thus aware seeing departing leaving. I exiting breath thus aware seeing departing leaving, I exiting entering breath thus, regarding this present causing learning peace means. Called binding mindfulness dwelling at nose tip, or at mouth lips. This exiting entering breath object condition place. That sitting meditation person through peaceful mindfulness this place, entering breath exiting breath at nose tip mouth lips through mindfulness observing touching. Or manifestly mindfulness causing breath enter, manifestly mindfulness causing breath exit. Manifestly regarding breath entering time not making attention, regarding exiting time also not making attention. This exiting entering breath touching nose tip mouth lips, through mindfulness observing knowing touching, manifestly mindfulness causing entering manifestly mindfulness exiting breath. Like person touching wood through conditioning saw power, also not making attention saw going coming thinking. Thus sitting meditation person, regarding entering exiting breath also not making attention entering exiting breath thinking, touching nose tip mouth lips through mindfulness observing knowing, manifestly mindfulness causing entering breath, manifestly mindfulness causing exiting breath. If sitting meditation person regarding entering exiting breath making attention internal external, their mind accomplishing scattered. If mind arising scattered, their body and mind accomplishing lazy moving shaking, this is fault danger. If most long breath, if most short breath, not should making attention.

若作處最長、最短息，其身及心皆成懈怠動搖，此是過患。由出入息種種相故，不應作著。若如是作心，餘緣成亂。若心亂，其身及心皆成懈怠動搖，如是過患無邊。起出入息，以無邊懈故，應作想如是心不亂。若心遲緩、若心利疾，不當精進。若作遲緩精進，成懈怠睡眠；若作利疾精進，成起調。若坐禪人，若與懈怠睡眠共起、若與調共起，其身及心成懈怠成動搖，此是過患。彼坐禪人以九小煩惱清淨心現念入息，彼相得起。名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。如見入出息風觸鼻口脣，唸作風想，不由形色，此謂相。若坐禪人，以修多修相成增長，若鼻端增長，於眉間、於額成多處住，成滿頭風。從此增長，滿身猗樂，此謂具足。復有坐禪人，從初見異相，如煙如霧、如塵如碎金，猶如針刺、如蟻所嚙，見種種色。若坐禪人心不明瞭，於彼異相心作異想成顛倒，不成出入息想。若明瞭坐禪人，不作異意想，念現入息、念現出息，離作餘想。若如是作意，異相即滅。是坐禪人得微妙相，心不放逸，念現入息、念現出息，彼相自在。以相自在，欲起修行。由欲自在，念現入息、念現出息，起喜。已喜自在、已欲自在，念現入息、念現出息，起捨。

Here is the complete English translation: If making place most long, most short breath, their body and mind all accomplishing lazy moving shaking, this is fault danger. Through exiting entering breath various kinds characteristics therefore, not should making attachment. If thus making mind, remaining conditions accomplishing scattered. If mind scattered, their body and mind all accomplishing lazy moving shaking, thus fault dangers boundless. Arising exiting entering breath, through boundless laziness therefore, should making contemplation thus mind not scattered. If mind slow sluggish, if mind sharp swift, not should diligent effort. If making slow sluggish diligent effort, accomplishing lazy sleepiness; if making sharp swift diligent effort, accomplishing arising agitation. If sitting meditation person, if with lazy sleepiness together arising, if with agitation together arising, their body and mind accomplishing lazy accomplishing moving shaking, this is fault danger. That sitting meditation person through nine minor defilements purifying mind manifestly mindful entering breath, that characteristic obtaining arising. Named characteristic means, like pulling cotton, pulling ancient silk touching body accomplishing pleasant touch, like cool wind touching body accomplishing pleasant touch. Like seeing entering exiting breath wind touching nose mouth lips, mindfulness making wind contemplation, not through form color, this called characteristic. If sitting meditation person, through cultivation much cultivation characteristic accomplishing increasing growing, if nose tip increasing growing, regarding eyebrow between, regarding forehead accomplishing many places dwelling, accomplishing filling head wind. From this increasing growing, filling body tranquil happiness, this called complete. Furthermore having sitting meditation person, from initial seeing different characteristics, like smoke like fog, like dust like broken gold, like needle pricking, like ant biting, seeing various kinds colors. If sitting meditation person mind not clear understanding, regarding that different characteristics mind making different contemplation accomplishing overturned, not accomplishing exiting entering breath contemplation. If clear understanding sitting meditation person, not making different mind contemplation, mindfulness manifestly entering breath, mindfulness manifestly exiting breath, departing making remaining contemplations. If thus making attention, different characteristics immediately extinguishing. This sitting meditation person obtaining subtle wonderful characteristic, mind not negligent, mindfulness manifestly entering breath, mindfulness manifestly exiting breath, that characteristic self mastery. Through characteristic self mastery, desire arising cultivation practice. Through desire self mastery, mindfulness manifestly entering breath, mindfulness manifestly exiting breath, arising joy. Already joy self mastery, already desire self mastery, mindfulness manifestly entering breath, mindfulness manifestly exiting breath, arising equanimity.

彼已捨自在、已欲自在、已喜自在，念現入息、念現出息，其心不亂。若心不亂，諸蓋滅，禪分起。此坐禪人已得寂滅勝四禪定，如初廣說。復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。

問曰：云何名算？答曰：初坐禪人，從初出息乃至入息，從一至十，過十不算。復說：從一至五，過五不算，不令意誤，是時當算。乃至離算，從入出息事念住，此謂名算。隨逐者，攝算，以念無間逐出入息，此謂隨逐。名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置。名隨觀者，由觸自在，當隨觀相；於此所起喜樂等法，應當隨觀，此謂隨觀。彼算為覺滅，令得出離覺。隨逐者，為滅麁覺。於出入息作念無間安置，為斷於亂，作不動想。隨觀者，為受持想、為知勝法。若長入息、若短出息，於短入息如是學之者，方便所作；過於其性，此謂長。性者，現智智，為現不愚癡事。

問曰。云何不愚癡事？答曰：初坐禪人得身心倚，以入出息念現作住，其出入息成細。出入息細故，成不可取。時坐禪人若長息隨觀作長，乃至相起住。若相已起住，以性應作意，此謂不愚癡。復次當為心訊息，有時作長、有時作短，如是當修。復次坐禪人，以事令分明相起，是事當修。

Here is the complete English translation: That already equanimity self mastery, already desire self mastery, already joy self mastery, mindfulness manifestly entering breath, mindfulness manifestly exiting breath, their mind not scattered. If mind not scattered, various hindrances extinguishing, meditation factors arising. This sitting meditation person already obtained tranquility surpassing four meditation concentrations, as initial broadly speaking. Furthermore previous teachers speaking four kinds cultivation mindful breathing in and out, called counting, following, placing, observing. Question: How called counting? Answer: Initial sitting meditation person, from initial exiting breath until entering breath, from one until ten, passing ten not counting. Furthermore speaking: from one until five, passing not counting, not causing mind mistake, this time should counting. Until departing counting, from entering exiting breath matters mindfulness dwelling, this called counting. Following means, gathering counting, through mindfulness uninterrupted following exiting entering breath, this called following. Named placing means, either nose tip, or at lips, this entering exiting breath touching place, regarding that making wind characteristic causing mindfulness dwelling, this called placing. Named observing means, through touching self mastery, should observing characteristics; regarding this arising joy happiness etc dharmas, should observing, this called observing. That counting for thoughts extinction, causing obtaining departing thoughts. Following means, for extinction coarse thoughts. Regarding exiting entering breath making mindfulness uninterrupted placing, for cutting regarding scattering, making not moving contemplation. Observing means, for receiving holding contemplation, for knowing supreme dharma. If long entering breath, if short exiting breath, regarding short entering breath thus learning means, skillful means activities; passing regarding its nature, this called long. Nature means, manifest wisdom wisdom, for manifesting not deluded matters. Question: How not deluded matters? Answer: Initial sitting meditation person obtaining body mind leaning, through entering exiting breath mindfulness manifestly making dwelling, that exiting entering breath accomplishing subtle. Exiting entering breath subtle therefore, accomplishing not graspable. Time sitting meditation person if long breath observing making long, until characteristic arising dwelling. If characteristic already arising dwelling, through nature should making attention, this called not deluded. Furthermore should for mind resting breathing, having time making long, having time making short, thus should cultivation. Furthermore sitting meditation person, through matters causing clear characteristic arising, this matters should cultivation.

知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故。

問曰：云何無愚癡知一切身？答曰：若坐禪人念安般定，身心喜樂觸成滿。由喜樂觸滿，一切身成不愚癡。

問曰：云何以事知一切身？答曰：出入息者，所謂一處住色身。出入息事心心數法名身，此色身名身，此謂一切身。彼坐禪人，如是以見知一切身。雖有身，無眾生、無命。如是學者，謂三學：一增上戒學、二增上心學、三增上慧學。如實戒，此謂增上戒學；如實定，此謂增上心學；如實慧，此謂增上慧學。彼坐禪人，此三學，於彼事以唸作意學之，修已多修，此謂學之令滅身行，我入息如是學。云何名身行者，此謂出入息。以如是身行曲申，形隨申動踴振搖。如是於身行，現令寂滅。復次於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪。

問曰：若無餘，滅出入息，云何修行念安般？答曰：善取初相故。以滅出入息，其相得起，成修行相。何以故？諸禪相知喜為事、知我入息，如是學者，彼念現入息、念現出息，於二禪處起喜。彼喜以二行成知，以不愚癡故、以事故。於是坐禪人入定成知喜，不以愚癡，以觀故、以對治故、以事故，成知樂我入息。

Here is the complete English translation: Knowing all body I entering breath, thus learning means through two kinds practices knowing all body, not deluded therefore, through matters therefore. Question: How not deluded knowing all body? Answer: If sitting meditation person mindful breathing in and out concentration, body mind joy happiness touch accomplishing filling. Through joy happiness touch filling, all body accomplishing not deluded. Question: How through matters knowing all body? Answer: Exiting entering breath means, called one place dwelling form body. Exiting entering breath matters mind mental factors named body, this form body named body, this called all body. That sitting meditation person, thus through seeing knowing all body. Although having body, no beings, no life. Thus learning means, called three learnings: one higher precepts learning, two higher mind learning, three higher wisdom learning. As real precepts, this called higher precepts learning; as real concentration, this called higher mind learning; as real wisdom, this called higher wisdom learning. That sitting meditation person, this three learnings, regarding that matters through mindfulness making attention learning it, cultivation already much cultivation, this called learning it causing extinction body activities, I entering breath thus learning. How named body activities means, this called exiting entering breath. Through thus body activities bending stretching, form following stretching moving leaping shaking swaying. Thus regarding body activities, manifestly causing tranquil extinction. Furthermore regarding coarse body activities manifestly causing tranquil extinction, through subtle body activities cultivation practice first meditation, from that through most subtle cultivation second meditation, from that most subtle cultivation practice learning third meditation, causing extinction no remainder cultivation fourth meditation. Question: If no remainder, extinction exiting entering breath, how cultivation practice mindful breathing in and out? Answer: Well grasping initial characteristic therefore. Through extinction exiting entering breath, that characteristic obtaining arising, accomplishing cultivation practice characteristic. What reason? Various meditation characteristics knowing joy for matters, knowing I entering breath, thus learning means, that mindfulness manifestly entering breath, mindfulness manifestly exiting breath, regarding second meditation place arising joy. That joy through two practices accomplishing knowing, through not deluded therefore, through matters therefore. Regarding this sitting meditation person entering concentration accomplishing knowing joy, not through delusion, through observing therefore, through counteracting therefore, through matters therefore, accomplishing knowing happiness I entering breath.

如是學者，彼現念入息、現念出息，於三禪處起樂。彼樂以二行成知，以不愚癡故、以事故。如初所說，知心行我息入，如是學者說心行，是謂想受。於四禪處起彼彼心行，以二行成知，以不愚癡故、以事故。以如初說，令寂滅心行我息入，如是學者說心行，是謂想受。於麁心行令寂滅，學之如初所說，知心我入息。如是學者，彼現念入息、現念出息。其心入出事，以二行成所知，以不愚癡、以事故。如初所說，令歡喜心我入息，如是學者說令歡喜說喜，於二禪處以喜令心踴躍，學之如初所說。令教化心我入息。如是學者，彼坐禪人，現念入息、現念出息，以念以作意，彼心於事令住令專，一心教化以彼心住，學之令解脫心我入出息。如是學者，彼坐禪人，現念入息、現念出息，若心遲緩，從懈怠令解脫；若心利疾，從調令解脫學之；若心高，從染令解脫學之；若心下，從嗔恚令解脫學之；若心穢污，從小煩惱令解脫學之。復次於事若心不著樂，令著學之，常見無常我入息。如是學者，彼現念入息、現念出息，其入出息及入出息事心心數法，見其生滅學之，常見無欲我入息。如是學者，現念入息、現念出息，彼無常法彼法無欲，是泥洹入息學之，常見滅我入息。

Here is the complete English translation: Thus learning means, that manifestly mindfulness entering breath, manifestly mindfulness exiting breath, regarding third meditation place arising happiness. That happiness through two practices accomplishing knowing, through not deluded therefore, through matters therefore. As initial speaking, knowing mind activities I breath entering, thus learning means speaking mind activities, this called perception feeling. Regarding fourth meditation place arising that that mind activities, through two practices accomplishing knowing, through not deluded therefore, through matters therefore. Through as initial speaking, causing tranquil extinction mind activities I breath entering, thus learning means speaking mind activities, this called perception feeling. Regarding coarse mind activities causing tranquil extinction, learning it as initial speaking, knowing mind I entering breath. Thus learning means, that manifestly mindfulness entering breath, manifestly mindfulness exiting breath. That mind entering exiting matters, through two practices accomplishing knowing, through not deluded, through matters therefore. As initial speaking, causing joyful mind I entering breath, thus learning means speaking causing joyful speaking joy, regarding second meditation place through joy causing mind leaping dancing, learning it as initial speaking. Causing teaching transforming mind I entering breath. Thus learning means, that sitting meditation person, manifestly mindfulness entering breath, manifestly mindfulness exiting breath, through mindfulness through making attention, that mind regarding matters causing dwelling causing focused, one mind teaching transforming through that mind dwelling, learning it causing liberating mind I entering exiting breath. Thus learning means, that sitting meditation person, manifestly mindfulness entering breath, manifestly mindfulness exiting breath, if mind slow sluggish, from laziness causing liberation; if mind sharp swift, from agitation causing liberation learning it; if mind high, from attachment causing liberation learning it; if mind low, from anger causing liberation learning it; if mind defiled, from minor defilements causing liberation learning it. Furthermore regarding matters if mind not attaching pleasure, causing attaching learning it, constantly seeing impermanence I entering breath. Thus learning means, that manifestly mindfulness entering breath, manifestly mindfulness exiting breath, that entering exiting breath and entering exiting breath matters mind mental factors, seeing its arising extinction learning it, constantly seeing non-desire I entering breath. Thus learning means, manifestly mindfulness entering breath, manifestly mindfulness exiting breath, that impermanent dharmas that dharmas non-desire, this nirvana entering breath learning it, constantly seeing extinction I entering breath.

如是學者，彼無常法如實見其過患，彼我滅是泥洹，以寂寂見學之，常見出離我入息。如是學者，彼無常法如實見其過患，於彼過患現捨，居止寂滅泥洹，使心安樂學之。如是寂寂、如是妙，所謂一切行寂寂、一切煩惱出離，愛滅、無欲、寂滅泥洹。於此十六處，初十二處成沙摩他毘婆舍那，見初無常；後四處唯成毘婆舍那。如是以沙摩他、毘婆舍那可知。復次彼一切四種，一謂如是修令起觀具足，有時見現念入息、現念出息，此謂修知長短，令滅身行、令滅心行、令心歡喜、令教化心、令解脫心。此謂令起知一切身、知樂、知心所行。知心者，此謂觀具足。常見無常所初四行，此謂有時見。復次修者，以念安般受持地是修。是安般念受持地，是受持、是有覺，彼有覺有觀有觀地。知喜者是二禪地，知樂者是第三禪地，知心者是第四禪地。復次彼一切成二種，謂修及滿。於是修行，唯彼名滿者，十六行不減。修者如種，功德因故。名滿者，猶如花菓，從相似出故。若如是修行念安般，成滿四念處。修四念處，滿七菩提分。修七菩提分，滿明解脫。

問曰：云何得如此？答曰：長出入息所初四處，成身念處。知起所初成受念處，知心所初成心念處，見無常所初成法念處。如是修念安般成滿四念處。

Here is the complete English translation: Thus learning means, that impermanent dharmas as real seeing its fault dangers, that I extinction is nirvana, through tranquility seeing learning it, constantly seeing departing leaving I entering breath. Thus learning means, that impermanent dharmas as real seeing its fault dangers, regarding that fault dangers manifestly abandoning, dwelling stopping tranquil extinction nirvana, making mind peaceful happiness learning it. Thus tranquil tranquil, thus wonderful, called all activities tranquil tranquil, all defilements departing leaving, craving extinction, non-desire, tranquil extinction nirvana. Regarding this sixteen places, initial twelve places accomplishing samatha vipassana, seeing initial impermanence; later four places only accomplishing vipassana. Thus through samatha, vipassana can knowing. Furthermore that all four kinds, one called thus cultivation causing arising observation complete, having time seeing manifestly mindfulness entering breath, manifestly mindfulness exiting breath, this called cultivation knowing long short, causing extinction body activities, causing extinction mind activities, causing mind joyful, causing teaching transforming mind, causing liberating mind. This called causing arising knowing all body, knowing happiness, knowing mind activities. Knowing mind means, this called observation complete. Constantly seeing impermanence initial four practices, this called having time seeing. Furthermore cultivation means, through mindful breathing in and out receiving holding ground is cultivation. This breathing in and out mindfulness receiving holding ground, is receiving holding, is having thoughts, that having thoughts having investigation having investigation ground. Knowing joy means is second meditation ground, knowing happiness means is third meditation ground, knowing mind means is fourth meditation ground. Furthermore that all accomplishing two kinds, called cultivation and fulfillment. Regarding this cultivation practice, only that named fulfillment means, sixteen practices not decreasing. Cultivation means like planting, merits cause therefore. Named fulfillment means, like flowers fruits, from similarity arising therefore. If thus cultivation practice mindful breathing in and out, accomplishing fulfilling four foundations mindfulness. Cultivation four foundations mindfulness, fulfilling seven enlightenment factors. Cultivation seven enlightenment factors, fulfilling clear understanding liberation. Question: How obtaining thus? Answer: Long exiting entering breath initial four places, accomplishing body mindfulness foundation. Knowing arising initial accomplishing feeling mindfulness foundation, knowing mind initial accomplishing mind mindfulness foundation, seeing impermanence initial accomplishing dharma mindfulness foundation. Thus cultivation mindful breathing in and out accomplishing fulfilling four foundations mindfulness.

云何以修四念處成滿七菩提分？修念處時於念成住不愚癡，此謂念覺分。彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。如是現擇法行精進不遲緩，此謂精進覺分。由行精進起喜無煩惱，此謂喜覺分。由歡喜心其身及心成猗，是謂猗覺分。由身猗有樂其心成定，此謂定覺分。如是定心成捨，此謂捨覺分。以修四念處，成滿七菩提覺分。云何以修七菩提覺分成滿明解脫？如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。如是修七菩提分，成明解脫滿。

問曰：一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？答曰：不依如此說覺。不住者，是禪障礙，是故除覺依此義說。何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。復次如行堤塘，以心專念倚不動故，是故說念安般為除覺(念安般已竟)。

問曰：云何念死？何修？何相？何味？何處？何功德？云何修？答：壽命行斷，此謂為死。彼念住不亂，此謂為修。自壽命斷為相，厭患為味，無難為處。何功德者，若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤。

Here is the complete English translation: How through cultivation four foundations mindfulness accomplishing fulfilling seven enlightenment factors? Cultivation mindfulness foundation time regarding mindfulness accomplishing dwelling not deluded, this called mindfulness enlightenment factor. That sitting meditation person thus mindfulness dwelling, knowing selecting suffering impermanence practices, this called dharma investigation enlightenment factor. Thus manifestly selecting dharma practices diligent effort not slow sluggish, this called energy enlightenment factor. Through practicing energy arising joy no defilements, this called joy enlightenment factor. Through joyful mind that body and mind accomplishing tranquility, this called tranquility enlightenment factor. Through body tranquility having happiness that mind accomplishing concentration, this called concentration enlightenment factor. Thus concentrated mind accomplishing equanimity, this called equanimity enlightenment factor. Through cultivation four foundations mindfulness, accomplishing fulfilling seven enlightenment enlightenment factors. How through cultivation seven enlightenment enlightenment factors accomplishing fulfilling clear understanding liberation? Thus much cultivation practice seven enlightenment factors, regarding moment path accomplishing clear understanding fulfilling, regarding moment fruit accomplishing liberation fulfilling. Thus cultivation seven enlightenment factors, accomplishing clear understanding liberation fulfilling. Question: All various activities through grounds accomplishing having thoughts no thoughts, thus mindful breathing in and out, what reason only speaking mindful breathing in and out for eliminating thoughts, not speaking remainder? Answer: Not depending thus speaking thoughts. Not dwelling means, is meditation obstacles hindrances, therefore eliminating thoughts depending this meaning speaking. What reason regarding wind pleasant touch? Through mind pleasantly attaching like thoughts, gandharvas hearing sound following attaching, therefore cutting thoughts. Furthermore like practicing embankment dam, through mind concentrated mindfulness leaning not moving therefore, therefore speaking mindful breathing in and out for eliminating thoughts (mindful breathing in and out already ending). Question: How mindfulness death? What cultivation? What characteristics? What taste? What place? What merits? How cultivation? Answer: Life force activities cutting off, this called death. That mindfulness dwelling not scattered, this called cultivation. Self life force cutting off for characteristics, weariness for taste, no difficulties for place. What merits means, if cultivation practice mindfulness death, regarding superior wholesome dharmas accomplishing not negligent, accomplishing disliking unwholesome dharmas, regarding various clothing ornaments not much receiving keeping, mind not stingy miserly, seeing body life force mind not greedily attaching, making impermanence contemplation, suffering contemplation, non-self contemplation all causing accomplishing fulfilling, accomplishing towards good destinies towards supreme essence, approaching life force will ending mind not mistaken confused.

云何修行？初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。若人樂觀死，當觀被殺人見死因緣。於是念死有四種：憂相應、驚相應、中人相應、智相應。如喪愛子心生緣念，此謂憂相應；悲念童子卒暴命終，此謂驚相應念；如闍維人念離生故，此謂中相應念；常觀世間心生厭患，此謂智相應念。於是坐禪人，憂相應、驚相應、中相應不應修行。何以故不能除過患？唯智相應勤修行能除過患。死者有三種：等死、斷死、唸唸死。云何名等死？依修眾生，此謂等死。名斷死者，謂阿羅漢，煩惱已斷。名唸唸死者，諸行唸唸滅。復次死有二種：不時節死、時節死。或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。或壽命盡乃至老死，此謂時節死。應念此二種死。復次以八行，先師所說修念死。如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。

問曰：云何以兇惡逐修行念死？答曰：如被殺人將往殺處，以兇惡人拔刀隨逐。彼見兇惡人拔刀隨後，如是思惟：此人殺我，何時我當死？我行一一步，於何步當死？我去必死，我住必死，我坐必死，我眠必死。如是坐禪人以兇惡人逐故，當修念死。

Here is the complete English translation: How cultivation practice? Initial sitting meditation person entering tranquil quiet sitting, gathering all mind, through not scattered mind mindfulness beings death, I entering death dharma, towards death destiny, not passing death dharma, as Netipada Sutra speaking. If person enjoying observing death, should observe killed people seeing death causes conditions. Regarding this mindfulness death having four kinds: sorrow associated, fear associated, average person associated, wisdom associated. Like losing beloved child mind arising conditional thoughts, this called sorrow associated; grieving thoughts child sudden violent life ending, this called fear associated mindfulness; like cremating people mindfulness departing life therefore, this called average associated mindfulness; constantly observing world mind arising weariness, this called wisdom associated mindfulness. Regarding this sitting meditation person, sorrow associated, fear associated, average associated not should cultivation practice. What reason not able eliminating fault dangers? Only wisdom associated diligently cultivation practice able eliminating fault dangers. Death having three kinds: equal death, cutting death, moment to moment death. How named equal death? Depending cultivating beings, this called equal death. Named cutting death means, called arhats, defilements already cut off. Named moment to moment death means, various activities moment to moment extinction. Furthermore death having two kinds: untimely death, timely death. Either self killing, or others killing, or through illness, or without causes conditions middle dying, this called untimely death. Either life force exhausting until old age death, this called timely death. Should mindful this two kinds death. Furthermore through eight practices, previous teachers speaking cultivation mindfulness death. Like violent evil person pursuing, through no causes conditions, through original grasping, through body many belonging, through life force no power therefore, through long time discriminating, through no characteristics therefore, through moment therefore. Question: How through violent evil pursuing cultivation practice mindfulness death? Answer: Like killed person will going killing place, through violent evil person drawing sword following pursuing. That seeing violent evil person drawing sword following behind, thus contemplating: This person killing me, what time I will die? I walking each each step, at what step will die? I going certainly die, I staying certainly die, I sitting certainly die, I sleeping certainly die. Thus sitting meditation person through violent evil person pursuing therefore, should cultivation mindfulness death.

問曰：云何以無因緣故修念死？答曰：無因緣無方便以生能令不死，如日月出無因緣無方便能令不沒，如是無因緣故修念死。

問曰：云何以本取故修念死？答曰：彼先多財王、大乘王、大神力大善見王、頂生王等，彼一切王皆入死法。復次昔諸仙人，大神通大神力，毘沙蜜多闍摩達梨仙人身出水火，復入死法。復次先聲聞，有大智慧有大神通有大神力，舍利弗、目犍連等，彼入死法。復次諸緣覺人，自生無師，一切功德成就，亦入死法。復次諸如來、應供、正覺，無量無上明行具足，到功德彼岸，亦入死法。何況於我少時壽命，不當入死法？如是以先取故修念死。

問曰：云何以身多屬故修念死？答曰：以風痰和合成於死法，或諸蟲種和合、或飲食不調成入死法，或毒蛇蜈蚣射蚰蜒鼠嚙成入死法，或師子虎豹龍牛等兌成入死法，或人非人所殺成入死法。此身如是，多所屬故，修念死法。

問曰：云何以壽無力故修念死？答：以二行，以壽命無力故修於念死，處無力故、依無力故，成壽命無力。

問曰：云何處無力故壽命無力？答曰：此身無自性，如水泡喻、如芭蕉喻、如水沫喻，無有真實，離真實故。如是處無力故，成壽命無力。

Here is the complete English translation: Question: How through no causes conditions therefore cultivation mindfulness death? Answer: No causes conditions no skillful means through life able causing not death, like sun moon rising no causes conditions no skillful means able causing not setting, thus no causes conditions therefore cultivation mindfulness death. Question: How through original grasping therefore cultivation mindfulness death? Answer: That previous many wealth kings, great vehicle kings, great spiritual power great good seeing king, crown born king etc., that all kings all entering death dharma. Furthermore ancient various sages, great supernatural powers great spiritual power, Vishvamitra Jamadagni sages body emanating water fire, again entering death dharma. Furthermore previous hearers, having great wisdom having great supernatural powers having great spiritual power, Shariputra, Maudgalyayana etc., they entering death dharma. Furthermore various solitary enlightened ones, self arising no teacher, all merits accomplishing completion, also entering death dharma. Furthermore various Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, immeasurable unsurpassed clear conduct completely perfect, reaching merits other shore, also entering death dharma. How much more regarding my short time life force, not should entering death dharma? Thus through previous grasping therefore cultivation mindfulness death. Question: How through body many belonging therefore cultivation mindfulness death? Answer: Through wind phlegm combining accomplishing regarding death dharma, either various worms types combining, either food drink imbalance accomplishing entering death dharma, either poisonous snakes centipedes scorpions millipedes rats biting accomplishing entering death dharma, either lions tigers leopards dragons oxen etc. goring accomplishing entering death dharma, either humans non-humans killing accomplishing entering death dharma. This body thus, many belongings therefore, cultivation mindfulness death dharma. Question: How through life force no power therefore cultivation mindfulness death? Answer: Through two practices, through life force no power therefore cultivation regarding mindfulness death, place no power therefore, depending no power therefore, accomplishing life force no power. Question: How place no power therefore life force no power? Answer: This body no self nature, like water bubble simile, like plantain simile, like water foam simile, no having true reality, departing true reality therefore. Thus place no power therefore, accomplishing life force no power.

問曰：云何依無力故成壽無力？答曰：此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、緩所縛，如是依無力故成壽命無力。如是以此二行，以壽命無力故，修念於死。

問曰：云何以遠分別修念死？答曰：從於久遠一切已生，於現在世不過百年，皆入死法，所謂久遠分別故修念死。復次當修，我於日夜詎能得活？日夜思惟：世尊諸法我得大恩，如是一日我詎能活？或復半日我詎能活？或復少時我詎能活？或一食時或半食時我詎能活？或四五揣我詎能活？或入息時我詎能至出息時？或出息時我詎能至入息時？以久遠分別，故修念死。

問曰：云何以無相故修念於死？答曰：以無有相死無有時，以無相故修念於死。

問曰：云何以剎那故修念死？答曰：以不數過去未來，但數現在緣，眾生壽命於一念時住，從彼無二念住，一切眾生於剎那心沒。如阿毘曇中說：於過去心，無已生、無當生、無現生。於未來心，無已生、無現生、無當生。於現在心剎那，無已生、無當生、有現生。復如說偈：

壽命及身性，　　苦樂及所有，與一心相應，　　剎那速生起。於未生無生，　　於現在有生，心斷故世死，　　已說世盡故。

如是以剎那故修念死。彼坐禪人以此門以此行，如是現修念死，起其厭患。

Here is the complete English translation: Question: How depending no power therefore accomplishing life force no power? Answer: This named entering exiting breath bound by, four elements bound by, food drink bound by, four postures bound by, looseness bound by, thus depending no power therefore accomplishing life force no power. Thus through this two practices, through life force no power therefore, cultivation mindfulness regarding death. Question: How through distant discriminating cultivation mindfulness death? Answer: From long distant past all already born, regarding present world not exceeding hundred years, all entering death dharma, called long distant discriminating therefore cultivation mindfulness death. Furthermore should cultivate, I regarding day night how able obtaining living? Day night contemplating: World Honored One various dharmas I obtaining great kindness, thus one day I how able living? Either again half day I how able living? Either again short time I how able living? Either one meal time or half meal time I how able living? Either four five mouthfuls I how able living? Either entering breath time I how able reaching exiting breath time? Either exiting breath time I how able reaching entering breath time? Through long distant discriminating, therefore cultivation mindfulness death. Question: How through no characteristics therefore cultivation regarding death? Answer: Through no having characteristics death no having time, through no characteristics therefore cultivation mindfulness regarding death. Question: How through moment therefore cultivation mindfulness death? Answer: Through not counting past future, only counting present conditions, beings life force regarding one thought time dwelling, from that no two thoughts dwelling, all beings regarding moment mind sinking. As Abhidharma within speaking: Regarding past mind, no already arising, no will arising, no present arising. Regarding future mind, no already arising, no present arising, no will arising. Regarding present mind moment, no already arising, no will arising, having present arising. Furthermore like speaking verse: Life force and body nature, Suffering happiness and possessions, With one mind corresponding, Moment swiftly arising arising. Regarding not born no birth, Regarding present having birth, Mind cutting therefore world death, Already speaking world exhaustion therefore. Thus through moment therefore cultivation mindfulness death. That sitting meditation person through this gate through this practice, thus manifestly cultivation mindfulness death, arising that weariness.

由厭患自在，以念自在成心不亂。若心不亂，諸蓋滅，禪分成，起外行禪得住。

問曰：無常想、念死，此二何差別？答曰：陰生滅事名無常想，念諸根壞名為念死。以修無常相、無我相，為除憍慢；以修念死，無常相及苦相成住，以壽斷心滅。此謂差別(念死已竟)。

問：云何念身？何修？何相？何味？何功德？云何修？答：修念身性，彼念、隨念、正念，此謂念身。此念住不亂，此謂修。令起身性為相，厭患為味，見無實為起。何功德者，以修念身成堪耐，堪受怖畏、堪任寒熱等，無常想、無我想、不淨想、過患想，彼想成滿，成隨意得四禪，以分明諸法，修令滿足，向於善趣、向於醍醐。云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。云何修心性？所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾胇、膽、胃、肪膏、腦膜、大腸、小腸、屎、尿、膿血、淡污、涎、淚、涕唾不淨。初坐禪人，於此三十二行，初次第上以次第下。善哉以口語言，應常說常觀。善哉以常觀口語言，是時以一一四行，唯以心當覺以色、以行、以形、以處、以分別所起麁相，或一或二或多，善取相應。彼坐禪人如是以三種覺成起，以色、以厭、以空。

Here is the complete English translation: Through weariness mastery, through mindfulness mastery accomplishing mind not scattered. If mind not scattered, various hindrances extinguishing, meditation factors accomplishing, arising external practice meditation obtaining dwelling. Question: Impermanence contemplation, mindfulness death, these two what difference? Answer: Aggregates arising extinction matters named impermanence contemplation, mindfulness various faculties deteriorating named mindfulness death. Through cultivation impermanence characteristics, non-self characteristics, for eliminating pride arrogance; through cultivation mindfulness death, impermanence characteristics and suffering characteristics accomplishing dwelling, through life force cutting mind extinction. This called difference (mindfulness death already ending). Question: How mindfulness body? What cultivation? What characteristics? What taste? What merits? How cultivation? Answer: Cultivation mindfulness body nature, that mindfulness, following mindfulness, right mindfulness, this called mindfulness body. This mindfulness dwelling not scattered, this called cultivation. Causing arising body nature for characteristics, weariness for taste, seeing no reality for arising. What merits means, through cultivation mindfulness body accomplishing endurance, able enduring fears, able enduring cold heat etc., impermanence contemplation, non-self contemplation, impurity contemplation, fault dangers contemplation, that contemplation accomplishing fulfilling, accomplishing according will obtaining four meditations, through clearly distinguishing various dharmas, cultivation causing fulfilling, towards good destinies, towards supreme essence. How cultivation means, initial sitting meditation person entering tranquil quiet sitting, gathering all mind, not scattered mind only cultivation mind nature. How cultivation mind nature? Called this body hair, body hair, nails, teeth, skin, flesh, sinews, bone marrow, brain, liver, heart, spleen kidneys, gallbladder, stomach, fat, brain membrane, large intestine, small intestine, feces, urine, pus blood, watery filth, saliva, tears, mucus spittle impurity. Initial sitting meditation person, regarding this thirty-two practices, initial sequence up through sequence down. Excellent through mouth speech words, should constantly speaking constantly observing. Excellent through constantly observing mouth speech words, this time through each each four practices, only through mind should realizing through form, through activities, through shape, through place, through discriminating arising coarse characteristics, either one or two or many, well grasping corresponding. That sitting meditation person thus through three kinds realizing accomplishing arising, through form, through weariness, through emptiness.

若坐禪人以色起相，彼坐禪人由色一切入自在應作意；若坐禪人以厭起相，彼坐禪人以不淨應作意；若坐禪人以空起相，彼坐禪人以界應作意。若坐禪人依一切入起於四禪，若坐禪人依不淨事起初禪，若坐禪人依界事起外行禪。於是瞋恚行人以色起相，貪欲行人以厭起相，慧行人以界起相。復次瞋恚行人以色當作意，貪欲行人以厭當作意，慧行人以界當作意。復次以十三行當念身性，如是以種、以處、以緣、以流、以次第、以形、以蟲種、以安處、以聚、以憎、以不淨、以處、以不知恩、以有邊。

問：云何以種當念身性？答：如毒種所生茱萸、拘沙、多紀等一切生，如是此身從父母不淨生。不淨種生，此身成不淨。如是以種當念心性。

問：云何以處當念身性？答：此身不從欝多羅花生，非拘牟陀、分陀利迦花生，於母腹生，不淨臭穢迫迮處生、從生熟兩藏生、從左右脇胞囊所纏依脊骨住，是處不淨，身成不淨。如是以處當念身性。

問：云何以緣當念身性？答：此不淨身若增長住，不以金銀珠等能得增長，復不以栴檀多伽羅沈香等緣能得增長。此身從母腹生，母所食噉，涕唾涎淚相雜。母胎所生，臭食流液得增長住。從如是出，其所噉食飯乳䉽豆，涕唾涎淡共相和雜。此身以臭不淨流得增長住。

Here is the complete English translation: If sitting meditation person through form arising characteristics, that sitting meditation person through form all entering mastery should make attention; if sitting meditation person through weariness arising characteristics, that sitting meditation person through impurity should make attention; if sitting meditation person through emptiness arising characteristics, that sitting meditation person through elements should make attention. If sitting meditation person depending all entering arising regarding four meditations, if sitting meditation person depending impurity matters arising initial meditation, if sitting meditation person depending elements matters arising external practice meditation. Regarding this anger practice person through form arising characteristics, desire practice person through weariness arising characteristics, wisdom practice person through elements arising characteristics. Furthermore anger practice person through form should make attention, desire practice person through weariness should make attention, wisdom practice person through elements should make attention. Furthermore through thirteen practices should mindfulness body nature, thus through seed, through place, through conditions, through flowing, through sequence, through shape, through worm types, through settling place, through gathering, through aversion, through impurity, through place, through not knowing kindness, through having limits. Question: How through seed should mindfulness body nature? Answer: Like poison seed producing Chinese prickly-ash, Kusha grass, Taki etc. all growing, thus this body from father mother impurity born. Impurity seed born, this body accomplishing impurity. Thus through seed should mindfulness mind nature. Question: How through place should mindfulness body nature? Answer: This body not from Utpala flower born, not from Kumuda, Pundarika flower born, within mother womb born, impurity stinking filthy cramped place born, from raw ripe two organs born, from left right sides placenta sac wrapping depending spine bone dwelling, this place impure, body accomplishing impurity. Thus through place should mindfulness body nature. Question: How through conditions should mindfulness body nature? Answer: This impure body if increasing dwelling, not through gold silver pearls etc. able obtaining increasing, furthermore not through sandalwood tagara aloe wood etc. conditions able obtaining increasing. This body from mother womb born, mother's eating consuming, mucus saliva phlegm tears mixing together. Mother womb producing, stinking food fluids obtaining increasing dwelling. From thus emerging, that consuming food rice milk beans, mucus saliva phlegm watery together mutually mixing. This body through stinking impurity flowing obtaining increasing dwelling.

如是以緣當念身自性。

問曰：云何以流當念身自性？答：如皮囊盛滿屎尿，以多穿故不淨流出。此身亦然，盛滿屎尿。如是此身所甞飲食，及雜涕唾屎尿臭穢，種種不淨，從九孔流溢，以多穿故、不成滿故。如是以流應念身自性。

問：云何以次第形當念身自性？答：此身以初業次第立，初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成阿那，五七日成五節，六七日成四節，七七日復生四節，八七日復生二十八節，九七日及十七日復生脊骨，十一七日復生三百骨，十二七日復生八百節，十三七日復生九百筋，十四七日復生百肉丸，十五七日復生血，十六七日生膜，十七七日生皮，十八七日成皮色，十九七日業所生風遍處處，二十七日成九竅，二十五七日生一萬七千湊，二十六七日成堅身，二十七七日有力，二十八七日生九萬九千毛孔，二十九七日成一切身份具足。

復說：七七日有體，依母背下頭蹲踞坐，四十二七日以業所生風，轉腳向上、頭向下向產門。此時生世，說假名人。如是以次第形當念身性。

問：云何以蟲種當念身性？答：此身八萬戶蟲之所食噉。依髮之蟲名髮鐵，依髑髏蟲名耳腫，依腦之蟲名顛狂下。顛狂復有四種：一名塸拘霖婆、二名濕婆羅、三名陀羅呵、四名陀阿尸邏。

Here is the complete English translation: Thus through conditions should mindfulness body self-nature. Question: How through flowing should mindfulness body self-nature? Answer: Like leather bag filled full feces urine, through many holes therefore impurity flowing out. This body also thus, filled full feces urine. Thus this body that tasting food drink, and mixed mucus saliva feces urine stinking filth, various kinds impurity, from nine openings flowing overflowing, through many holes therefore, not accomplishing fullness therefore. Thus through flowing should mindfulness body self-nature. Question: How through sequence shape should mindfulness body self-nature? Answer: This body through initial karma sequence establishing, initial seven days accomplishing kalala, second seven days accomplishing arbuda, third seven days accomplishing peshi, fourth seven days accomplishing ghana, fifth seven days accomplishing five joints, sixth seven days accomplishing four joints, seventh seven days again producing four joints, eighth seven days again producing twenty-eight joints, ninth seven days and tenth seven days again producing spine bone, eleventh seven days again producing three hundred bones, twelfth seven days again producing eight hundred joints, thirteenth seven days again producing nine hundred sinews, fourteenth seven days again producing hundred flesh balls, fifteenth seven days again producing blood, sixteenth seven days producing membrane, seventeenth seven days producing skin, eighteenth seven days accomplishing skin color, nineteenth seven days karma produced wind pervading places places, twentieth seven days accomplishing nine openings, twenty-fifth seven days producing seventeen thousand connections, twenty-sixth seven days accomplishing firm body, twenty-seventh seven days having strength, twenty-eighth seven days producing ninety-nine thousand pores, twenty-ninth seven days accomplishing all body parts complete. Furthermore speaking: Seven seven days having form, depending mother back down head squatting sitting, forty-two seven days through karma produced wind, turning feet towards up, head towards down towards birth gate. This time born world, speaking conventional named person. Thus through sequence shape should mindfulness body nature. Question: How through worm types should mindfulness body nature? Answer: This body eighty thousand households worms that eating consuming. Depending hair worms named hair iron, depending skull worms named ear swelling, depending brain worms named madness descending. Madness furthermore having four kinds: one named Shankulimba, two named Shivara, three named Dharaha, four named Dha'ashila.

依目之蟲名舐眼，依耳之蟲名蚔耳。依鼻之蟲名蚔鼻，復有三種：一名樓扣母可、二名阿樓扣、三名摩那樓母可。依舌之蟲名勿伽，依舌根蟲名母但多，依齒之蟲名狗婆，依齒根之蟲名優婆拘婆，依喉之蟲名阿婆離呵。依頸之蟲有二種：一名虜呵羅、二毘虜呵羅。依毛之蟲名蚔毛，依爪之蟲名蚔爪。依皮之蟲有二種：一名兜那、二名兜難多。依膜之蟲復有二種：一名鞞藍婆、二名摩諀藍婆。依肉之蟲復有二種：一名阿羅婆、二名羅婆。依血之蟲復有二種：一名婆羅、二名婆多羅。依筋之蟲復有四種：一名賴多虜、二名喜多婆、三名婆羅婆多羅、四名羅那婆羅那。依脈之蟲名架栗俠那。依脈根之蟲復有二種：一名尸婆羅、二名優婆尸尸羅。依骨之蟲復有四種：一名遏褫(除里反)毘馱、二名安那毘馱、三名殆(塗履反)履拕毘拕、四名遏褫絙可羅。依髓之蟲復有二種：一名弭(亡比反)社、二名弭社尸羅。依脾之蟲復有二種：一名尼羅、二名比多。依心之蟲復有二種：一名死毘多、二名優鉢拕毘多。依心根之蟲復有二種：一名滿可、二名尸羅。依肪之蟲復有二種：一名哿羅、二名哿羅尸羅。依膀胱之蟲復有二種：一名弭哿羅、二名摩訶哿羅。依膀胱根復有二種：一名哿羅、二名哿羅尸羅。

Here is the complete English translation: Depending eye worms named licking eyes, depending ear worms named burrowing ears. Depending nose worms named burrowing nose, furthermore having three kinds: one named Loukoumuke, two named Alouko, three named Manaloumuke. Depending tongue worms named Mutga, depending tongue root worms named Mudanta, depending teeth worms named Guba, depending teeth root worms named Upakuba, depending throat worms named Abaliha. Depending neck worms having two kinds: one named Luhala, two named Viluhala. Depending body hair worms named burrowing hair, depending nail worms named burrowing nails. Depending skin worms having two kinds: one named Tuna, two named Tunanta. Depending membrane worms furthermore having two kinds: one named Vilamba, two named Mavilamba. Depending flesh worms furthermore having two kinds: one named Alaba, two named Laba. Depending blood worms furthermore having two kinds: one named Bala, two named Batala. Depending sinew worms furthermore having four kinds: one named Laitalu, two named Xitaba, three named Balabatala, four named Lanabalana. Depending vessel worms named Jialixiena. Depending vessel root worms furthermore having two kinds: one named Shivala, two named Upashishila. Depending bone worms furthermore having four kinds: one named Echibitta, two named Annabitta, three named Daliduobitta, four named Echixuekela. Depending marrow worms furthermore having two kinds: one named Mishe, two named Misheshila. Depending spleen worms furthermore having two kinds: one named Nila, two named Bita. Depending heart worms furthermore having two kinds: one named Sibita, two named Upattuobita. Depending heart root worms furthermore having two kinds: one named Manke, two named Shila. Depending fat worms furthermore having two kinds: one named Kela, two named Kelashila. Depending bladder worms furthermore having two kinds: one named Mikela, two named Mahakela. Depending bladder root furthermore having two kinds: one named Kela, two named Kelashila.

依胞之蟲復有二種：一名娑婆羅、二名摩訶沙婆羅。依胞根之蟲復有二種：一名賴多、二名摩訶賴多。依小腸之蟲復有二種：一名帚賴多、二名摩訶賴多。依腸根之蟲復有二種：一名波、二名摩訶死波。依大腸根蟲復有二種：一名安那婆呵、二名𭘰果婆呵。依胃之蟲復有四種：一名優受哿、二名優社婆、三名知社婆、四名先市婆。依熟藏之蟲復有四種：一名婆呵那、二名摩訶婆呵那、三名陀那槃、四名粉那母可。依膽之蟲名必多離訶，依唾之蟲名纖呵，依汗之蟲名隨陀離呵，依脂之蟲名弭陀離呵。依強之蟲復有二種：一名藪婆呵母、二名社摩契多。依彊根蟲復有三種：一名處呵母珂、二名陀虜呵母珂、三名娑那母珂。有五種蟲，依於身前食於身前、依於身後食於身後、依於身左食於身左、依於身右食於身右，蟲名栴陀、死羅、脣呵、死羅不、偷羅等。依下二孔有三種蟲：一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波拕。如是以蟲居止當念身性。

云何以安當念身自性？於足骨脛骨安住，脛骨於髀骨安住，髀骨於髂骨安住，髂骨於脊骨安住，脊骨於脾骨安住，脾骨於臂骨安住，臂骨於項骨安住，項骨於頭骨安住，頭骨於頰骨安住，頰骨於齒骨安住。如是此身骨節纏裹，以皮覆上，成此穢身。從行業生，非餘能造。

Here is the complete English translation: Depending placenta worms furthermore having two kinds: one named Sabala, two named Mahasabala. Depending placenta root worms furthermore having two kinds: one named Laita, two named Mahalaita. Depending small intestine worms furthermore having two kinds: one named Zhoulaita, two named Mahalaita. Depending intestine root worms furthermore having two kinds: one named Bo, two named Mahasibo. Depending large intestine root worms furthermore having two kinds: one named Annabaha, two named Guobaha. Depending stomach worms furthermore having four kinds: one named Ushouke, two named Usheba, three named Zhisheba, four named Xianshiba. Depending ripened organ worms furthermore having four kinds: one named Bahana, two named Mahabahana, three named Dhanaban, four named Fennamuke. Depending gallbladder worms named Bitaluohe, depending saliva worms named Xianhe, depending sweat worms named Suidalihe, depending fat worms named Midalihe. Depending strength worms furthermore having two kinds: one named Soubahamu, two named Shemaqita. Depending strength root worms furthermore having three kinds: one named Chuhemuqie, two named Daluhemuqie, three named Sanamuqie. Having five kinds worms, depending body front eating body front, depending body back eating body back, depending body left eating body left, depending body right eating body right, worms named Zhantuo, Sila, Chunhe, Silabu, Tula etc. Depending lower two openings having three kinds worms: one named Kuloukulaweiyou, two named Zhelayou, three named Hantoubotuo. Thus through worms dwelling staying should mindfulness body nature. How through settling should mindfulness body self-nature? Regarding foot bones shin bones settling dwelling, shin bones regarding thigh bones settling dwelling, thigh bones regarding hip bones settling dwelling, hip bones regarding spine bones settling dwelling, spine bones regarding spleen bones settling dwelling, spleen bones regarding arm bones settling dwelling, arm bones regarding neck bones settling dwelling, neck bones regarding head bones settling dwelling, head bones regarding cheek bones settling dwelling, cheek bones regarding teeth bones settling dwelling. Thus this body bone joints wrapping binding, through skin covering above, accomplishing this filthy body. From action karma born, not others able creating.

如是以安當念身自性。

云何以聚當念身自性？九頭骨、兩頰骨、三十二齒骨、七項骨、十四胸骨、二十四脇骨、十八脊骨、兩髂骨、六十四手骨、六十四足骨、依肉六十四軟骨，此三百骨、八百節、九百筋纏、九百肉丸、一萬七千湊、八百萬髮、九萬九千毛、六十間、八萬蟲種，膽唾腦各一波賴他，梁言重四兩。血一阿咃，梁言以三升。如是等不可稱計種種形，唯是屎聚屎集名身。如二聚，當念身自性。

云何以憎當念身自性？彼所重物第一清淨所愛服飾，如是花香塗身，衣服莊嚴，眠坐隱囊，枕褥𣰽毺㲩𣰆床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。如是以憎惡，當念身自性。

云何以不清淨當念身自性？如是衣物種種服飾，已不淨潔，可更浣治還得清淨。何故？以性清淨故。此身不淨，不能令淨。復次以香塗身、以香水洗浴不能令淨。何以故？性不淨故。如是以不清淨念身自性。

云何以處當念身自性？如花依池生、如果依果處生，如是此身從種種煩惱疾患故生。如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患嗽急氣、寒熱腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、痳𤵘寒病等，此身有無邊過患。如是以處當念身自性。

Here is the complete English translation: Thus through settling should mindfulness body self-nature. How through gathering should mindfulness body self-nature? Nine skull bones, two cheek bones, thirty-two teeth bones, seven neck bones, fourteen chest bones, twenty-four rib bones, eighteen spine bones, two hip bones, sixty-four hand bones, sixty-four foot bones, depending flesh sixty-four cartilages, these three hundred bones, eight hundred joints, nine hundred sinews wrapping, nine hundred flesh balls, seventeen thousand connections, eight million hairs, ninety-nine thousand body hairs, sixty intervals, eighty thousand worm types, gallbladder saliva brain each one pala weight, Chinese saying weighing four taels. Blood one adha, Chinese saying measuring three sheng. Thus etc. uncountable various forms, only being feces gathering feces collecting named body. Like two gatherings, should mindfulness body self-nature. How through aversion should mindfulness body self-nature? That valued objects foremost pure beloved clothing ornaments, thus flowers fragrance anointing body, clothes ornaments adorning, sleeping sitting hidden sack, pillows cushions woolen carpets mattresses bed curtains bedding etc., various foods drinks dwelling offerings, mind producing love valuing afterward accomplishing aversion hatred. Thus through aversion hatred, should mindfulness body self-nature. How through impurity should mindfulness body self-nature? Thus clothes objects various garments ornaments, already impure unclean, can again washing treating returning obtaining purity. Why? Through nature pure therefore. This body impure, not able causing pure. Furthermore through fragrance anointing body, through fragrant water washing bathing not able causing pure. Why? Nature impure therefore. Thus through impurity mindfulness body self-nature. How through place should mindfulness body self-nature? Like flowers depending pond growing, like fruits depending fruit place growing, thus this body from various afflictions illnesses therefore born. Thus eye pain, ear pain, nose pain, tongue pain, body pain, head pain, mouth pain, teeth pain, suffering cough urgent breath, cold heat stomach pain, heart confusion epilepsy madness, wind illness sudden disorder, leprosy goiter vomiting blood, ringworm sores scabies ulcers, numbness cold diseases etc., this body having limitless faults dangers. Thus through place should mindfulness body self-nature.

云何以不知恩當念身自性？其人雖復料理自身以最勝飲食，或洗浴摩香眠坐衣帔以自莊嚴，此毒樹身反不知恩，向老向病向死，如親友不知恩。如是以不知恩，當念身自性。

云何以有邊當念身自性？此身或可闍維、或可噉食、或可破壞、或可磨滅，此身有邊。如是以有邊，當念身自性。彼坐禪人以此門以此行以自性，當念此身。以念自在、以慧自在，成不亂心。若不亂心，諸蓋滅，禪分起，隨其所樂成得勝(念身已竟)。

問：云何念寂寂？何修？何相？何味？何處？何功德？云何修？答：寂寂者，滅身心動亂。已伏斷故，此謂寂寂。現念寂寂，彼念、隨念、正念，此謂念寂寂。以念住不亂，此謂修。令起不動功德為相，不調為味，妙解脫為處。何功德者，若修行念寂寂，成安眠安覺、成寂寂。諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐。云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。如彼比丘諸根寂寂，心寂寂樂、一處寂寂。以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。如世尊所說：彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。若比丘得見彼比丘，我說彼大種大恩。若聞彼比丘，我說大恩。若往彼，我說大恩。

Here is the complete English translation: How through not knowing gratitude should mindfulness body self-nature? That person although furthermore caring for own body through supreme food drink, either bathing massaging fragrance sleeping sitting clothes robes through self adorning, this poison tree body instead not knowing gratitude, towards old towards illness towards death, like close friends not knowing gratitude. Thus through not knowing gratitude, should mindfulness body self-nature. How through having limits should mindfulness body self-nature? This body either can cremating, either can eating consuming, either can destroying breaking, either can grinding extinguishing, this body having limits. Thus through having limits, should mindfulness body self-nature. That sitting meditation person through this gate through this practice through self-nature, should mindfulness this body. Through mindfulness mastery, through wisdom mastery, accomplishing not scattered mind. If not scattered mind, various hindrances extinguishing, meditation factors arising, according that pleasure accomplishing obtaining excellence (mindfulness body already ending). Question: How mindfulness tranquil quiet? What cultivation? What characteristics? What taste? What place? What merits? How cultivation? Answer: Tranquil quiet means, extinguishing body mind agitation disturbance. Already suppressing cutting therefore, this called tranquil quiet. Manifesting mindfulness tranquil quiet, that mindfulness, following mindfulness, right mindfulness, this called mindfulness tranquil quiet. Through mindfulness dwelling not scattered, this called cultivation. Causing arising not moving merits for characteristics, not training for taste, sublime liberation for place. What merits means, if cultivating practicing mindfulness tranquil quiet, accomplishing peaceful sleeping peaceful awakening, accomplishing tranquil quiet. Various faculties tranquil quiet mind aspirations complete, accomplishing lovable shame conscience complete, constantly by people being valued respected, towards good destinies, towards supreme essence. How cultivation that means, initial sitting meditation person entering tranquil quiet sitting, gathering all mind not arising scattered mind. Like that bhikkhu various faculties tranquil quiet, mind tranquil quiet joy, one place tranquil quiet. Through corresponding dwelling, that bhikkhu through body speech mind either seeing either hearing, through tranquil quiet mindfulness, through tranquil quiet merits. Like World Honored One speaking: That bhikkhu morality complete, concentration complete, wisdom complete, liberation complete, liberation knowledge vision complete. If bhikkhu obtaining seeing that bhikkhu, I speak that great kind great kindness. If hearing that bhikkhu, I speak great kindness. If going there, I speak great kindness.

若視供養彼、若念彼、若隨出家，我說彼大得恩。何故？如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙。彼比丘入初禪，以寂寂念諸蓋滅：若入第二禪，念彼覺觀滅；若入第三禪，念彼喜滅；若入第四禪，念彼樂滅；若入虛空定，念色想、瞋恚想、種種想滅；若入識定，念彼虛空滅；若入無所有定，念彼識入想滅；若入非想非非想定，念彼無所有想滅；若入想受滅，念彼想受滅。若得須陀洹果，念見一處煩惱滅；若得斯陀洹果，念麁婬欲瞋恚煩惱滅；若得阿那含，念細煩惱婬欲瞋恚滅；若得阿羅漢果，念彼一切煩惱滅。若入泥洹，以寂寂念，一切皆滅。彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。以信自在、以念自在，心成不亂。若不亂心，諸蓋滅，禪分起外行禪成住念。寂寂已竟(十念已竟)。

於十念處，此散句。若念過去未來佛功德，此謂修唸佛；如是念緣覺功德。若念善說一法，是謂修念法。若念一聲聞修行功德，此謂修念僧。念彼戒，此謂修念戒。念彼施，此謂修念施。若欲樂念施，施於有功德人，當取受相。若有人受施未施，乃至一摶，悉不應食。念天者，成就信。有五法當修念天。

Here is the complete English translation: If seeing offering that, if mindfulness that, if following forth-going, I speak that greatly obtaining kindness. Why? Thus etc. various bhikkhus hearing their speaking dharma, obtaining two leaving clamor noise, namely body leaving clamor noise, mind leaving clamor noise. That bhikkhu entering initial meditation, through tranquil quiet mindfulness various hindrances extinguishing: if entering second meditation, mindfulness that initial applied thought extinguishing; if entering third meditation, mindfulness that joy extinguishing; if entering fourth meditation, mindfulness that pleasure extinguishing; if entering empty space concentration, mindfulness form perception, aversion perception, various perceptions extinguishing; if entering consciousness concentration, mindfulness that empty space extinguishing; if entering nothingness concentration, mindfulness that consciousness entering perception extinguishing; if entering neither perception nor non-perception concentration, mindfulness that nothingness perception extinguishing; if entering perception feeling cessation, mindfulness that perception feeling extinguishing. If obtaining stream-entry fruit, mindfulness seeing one place afflictions extinguishing; if obtaining once-returner fruit, mindfulness coarse desire anger afflictions extinguishing; if obtaining non-returner, mindfulness subtle afflictions desire anger extinguishing; if obtaining arhant fruit, mindfulness that all afflictions extinguishing. If entering nirvana, through tranquil quiet mindfulness, all completely extinguishing. That sitting meditation person, through this gate through this practice, thus through merits mindfulness tranquil quiet, that mind accomplishing faith. Through faith mastery, through mindfulness mastery, mind accomplishing not scattered. If not scattered mind, various hindrances extinguishing, meditation factors arising external practice meditation accomplishing dwelling mindfulness. Tranquil quiet already ending (ten mindfulness already ending). Regarding ten mindfulness places, this scattered sentences. If mindfulness past future Buddha merits, this called cultivating mindfulness Buddha; thus mindfulness Pratyekabuddha merits. If mindfulness well-spoken one dharma, this called cultivating mindfulness dharma. If mindfulness one voice-hearer cultivation practice merits, this called cultivating mindfulness sangha. Mindfulness that precepts, this called cultivating mindfulness precepts. Mindfulness that giving, this called cultivating mindfulness giving. If desiring pleasure mindfulness giving, giving towards having merit persons, should take receiving characteristics. If having person receiving giving not yet giving, even to one handful, completely not should eating. Mindfulness devas means, accomplishing faith. Having five dharmas should cultivate mindfulness devas.

解脫道論卷第七

解脫道論卷第八阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之五

問：云何慈？何修？何相？何味？何起？何功德？云何修行？答：如父母唯有一子，情所愛念，見子起慈、起饒益心。如是於一切眾生，慈心、饒益心，此謂慈。彼修住不亂，此謂修。令起饒益為相，愛念為味，無嗔恚為起。若修行慈，成得十一功德：安眠、安覺、不見惡夢、為人所愛念、為非人所愛念、諸天守護、火毒刀杖不加其身、使心得速定、面色悅澤、命終不亂、若未得勝法生梵世。云何修行？初坐禪人樂修行慈，初觀忿恨過患及忍辱功德，心應受持忍辱。云何當觀忿恨過患？若人初起忿恨，焚燒慈心令其心濁，從此增長面目嚬蹙、從此增長口說惡語、從此增長觀於四方、從此增長手捉刀杖、從此增長嗔忿吐血、從此增長散擲財物、從此增長打壞諸物、從此增長或殺他或自殺。復次若人恒忿恨，或殺父母、或殺阿羅漢、或破僧、或惡心出佛身血，如是作可畏事。如是當觀。復次如是當觀，我名聲聞，若不斷忿恨成可羞慚。我憶鋸喻脩多羅中所說。我樂善法，若我今忿恨增長，成可憎惡，如人樂浴還入不淨。我自多聞，若未伏忿恨，人所棄薄，猶如醫師還自霍亂。

Here is the complete English translation: Treatise on the Path to Liberation Volume Seven Treatise on the Path to Liberation Volume Eight By Arhat Upatissa, Chinese meaning Great Light Translated by Sanghavarman of Funan during Liang Dynasty Chapter Five of the Practice Gates Question: How loving-kindness? What cultivation? What characteristics? What taste? What arising? What merits? How practice? Answer: Like parents having only one child, emotions being loving mindful, seeing child arising loving-kindness, arising benefiting mind. Thus towards all living beings, loving-kindness mind, benefiting mind, this called loving-kindness. That cultivation dwelling not scattered, this called cultivation. Causing arising benefiting for characteristics, loving mindfulness for taste, no anger hatred for arising. If practicing loving-kindness, accomplishing obtaining eleven merits: peaceful sleep, peaceful awakening, not seeing evil dreams, being loved by humans, being loved by non-humans, devas protecting, fire poison knife stick not harming their body, causing mind obtaining quick concentration, facial complexion joyful moistened, end of life not scattered, if not yet obtaining supreme dharma born in Brahma world. How practice? Initial sitting meditation person enjoying practicing loving-kindness, initially contemplating anger hatred faults and patience merits, mind should receiving maintaining patience. How should contemplating anger hatred faults? If person initially arising anger hatred, burning loving-kindness mind causing that mind turbid, from this increasing face eyes frowning, from this increasing mouth speaking evil words, from this increasing observing four directions, from this increasing hands grasping knife stick, from this increasing anger hatred vomiting blood, from this increasing scattering throwing wealth objects, from this increasing hitting destroying various objects, from this increasing either killing others or self killing. Furthermore if person constantly anger hatred, either killing parents, or killing arhats, or breaking sangha, or evil mind causing Buddha body blood, thus doing fearful matters. Thus should contemplating. Furthermore thus should contemplating, I named voice-hearer, if not cutting anger hatred accomplishing shameful embarrassing. I remembering saw simile sutra within speaking. I enjoying good dharma, if I now anger hatred increasing, accomplishing detestable, like person enjoying bathing returning entering impurity. I self much learning, if not yet suppressing anger hatred, people abandoning despising, just like physician returning self sudden illness.

我為世所為貴，若我不除忿恨，人所棄薄，猶如畫瓶內盛不淨而不覆蔽。若人有智慧而猶起忿恨，如人故食雜毒。何以故？從此忿恨，最可棄薄，成苦果報。如人為毒蛇所嚙，自有毒藥而不肯服，彼人可知樂苦、不樂樂。如是比丘，若忿恨起不速制伏，彼比丘可知樂苦、不樂樂。何故？從此忿恨最為可畏。復次當觀忿恨。忿恨者，為怨家所笑、為親友慚愧，雖有深德復被輕賤，本所貴重翻成輕易，若已得稱譽咸被譏毀、若求樂成苦、若不動成令動、若有眼成盲、若聰明成無智。如是當觀忿恨過患。

問：云何觀忍辱功德？答：忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；是樂，令不退；是守護，令護一切具足；是曉了、令觀諸義，是名為起慚愧。復次當觀，我已剃頭，唯應忍辱，是我所受。我已受國施，以忍辱心，令彼施主有大果報。我持聖形飾，我此忍辱是作聖行。我有瞋恚，令無瞋恚。我名聲聞，今實名聲聞。彼檀越施我雜物，以此忍辱，令彼施主得大果報。我有信，此忍辱是我信處。我有智慧，此忍辱是智慧處。我有忿恨毒，此忍辱是我卻毒藥。如是觀忿恨過患及忍辱功德，令心受持。我當向忍辱，人有惡罵，我當忍辱。我當軟，無憍慢。

Here is the complete English translation: I being by world being valued, if I not eliminating anger hatred, people abandoning despising, just like painted vase inside containing impurity while not covering concealing. If person having wisdom yet still arising anger hatred, like person deliberately eating mixed poison. Why? From this anger hatred, most can abandoning despising, accomplishing suffering fruit retribution. Like person by poisonous snake being bitten, self having antidote yet not willing taking, that person can knowing enjoying suffering, not enjoying pleasure. Thus bhikkhu, if anger hatred arising not quickly controlling subduing, that bhikkhu can knowing enjoying suffering, not enjoying pleasure. Why? From this anger hatred most being fearful. Furthermore should contemplating anger hatred. Anger hatred means, by enemy being laughed at, by close friends ashamed embarrassed, although having deep virtues furthermore being despised, originally being valued instead becoming light easy, if already obtaining praise all being criticized slandered, if seeking pleasure accomplishing suffering, if not moving accomplishing causing moving, if having eyes accomplishing blind, if intelligent accomplishing no wisdom. Thus should contemplating anger hatred faults. Question: How contemplating patience merits? Answer: Patience is strength, is armor, able protecting body, able eliminating anger hatred, is praise, wise people praising; is pleasure, causing not retreating; is protection, causing protecting all completeness; is understanding, causing observing various meanings, is named as arising shame conscience. Furthermore should contemplating, I already shaving head, only should patience, is my receiving. I already receiving country offerings, through patience mind, causing that offering master having great fruit retribution. I holding sacred appearance adorning, my this patience is doing sacred practice. I having anger hatred, causing no anger hatred. I named voice-hearer, now truly named voice-hearer. That donor offering me various objects, through this patience, causing that offering master obtaining great fruit retribution. I having faith, this patience is my faith place. I having wisdom, this patience is wisdom place. I having anger hatred poison, this patience is my removing poison medicine. Thus contemplating anger hatred faults and patience merits, causing mind receiving maintaining. I should towards patience, people having evil scolding, I should patience. I should gentle, no arrogance pride.

如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿。我復樂樂，心不耐苦。云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德。彼坐禪人制伏其心，作軟心、作堪受持心。若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身。若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈，於彼不起嫉、不瞋恚，是彼人處初當修慈。初當念其饒益功德、貴重功德，如是以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就，我所貴重。如是以施、以愛語、以利益、以同事成就，是我饒益。如是善念所重功德及饒益功德，令起重想及親友想，於彼人處當修行慈、當作饒益，心常覺觀，願無怨心、願無瞋恚，成於安樂。願離一切閙、願成就一切功德、願得善利、願有稱譽、願有信、願有樂、願有戒、願有聞慧、願有施、願有慧、願得安眠、願安覺、願不見惡夢、願人所愛敬、願非人所愛敬、願諸天守護、願火毒刀杖等不著身、願速得定心、願面色和悅、願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂。

Here is the complete English translation: Thus sitting meditation person towards patience enjoying, doing self benefiting, entering quiet peaceful place, not scattered mind, from beginning that body causing fulfilling. I furthermore enjoying pleasure, mind not enduring suffering. How I no enemies, no anger hatred, enjoying leaving various clamor noise, accomplishing all merits. That sitting meditation person controlling subduing that mind, making gentle mind, making capable receiving maintaining mind. If mind accomplishing gentle, capable receiving maintaining matters, from this should practicing loving-kindness, towards all living beings like their own body. If sitting meditation person practicing loving-kindness, towards all living beings from beginning not able cultivating loving-kindness, towards enemy midst people, evil people, no merit people, deceased people place arising loving-kindness. That sitting meditation person being valued respected people, for arising shame conscience, not for despising, not for midst, for benefiting therefore arising loving-kindness, towards that not arising jealousy, not anger hatred, is that person place initially should cultivating loving-kindness. Initially should mindfulness that benefiting merits, valuing respecting merits, thus through nature accomplishing, through praise accomplishing, through learning accomplishing, through precepts accomplishing, through concentration accomplishing, through wisdom accomplishing, I being valued respecting. Thus through giving, through loving speech, through benefiting, through same work accomplishing, is my benefiting. Thus good mindfulness being valued merits and benefiting merits, causing arising respecting thinking and close friends thinking, towards that person place should practicing loving-kindness, should making benefiting, mind constantly contemplating observing, wishing no enmity mind, wishing no anger hatred, accomplishing upon peace happiness. Wishing leaving all noise, wishing accomplishing all merits, wishing obtaining good profit, wishing having praise, wishing having faith, wishing having pleasure, wishing having precepts, wishing having learning wisdom, wishing having giving, wishing having wisdom, wishing obtaining peaceful sleep, wishing peaceful awakening, wishing not seeing evil dreams, wishing people loving respecting, wishing non-humans loving respecting, wishing devas protecting, wishing fire poison knife stick etc. not touching body, wishing quickly obtaining concentrated mind, wishing facial complexion harmonious joyful, wishing born in central country, wishing meeting good people, wishing own body complete, wishing no illness disease, wishing obtaining long life, wishing constantly obtaining peace happiness.

復次如是應思惟：於彼不善法，若未生願令不生，若已生願滅斷；彼善法未生願生，若已生願增長。復次彼不愛念法願不生，若已生願滅；彼可愛念法未生，彼由慈心得信。彼坐禪人以信自在取心，以取自在令念住。以念自在、以取自在、以信自在成不亂心。彼現知不亂，以此門以此行，於彼人修慈心，修已多修。彼坐禪人現知不亂，以此門以此行，於彼人修已多修慈心，以軟心、受持心，次第於愛中人修慈想。於所愛人已修慈想，次第於中人當修慈想。於中人已修慈想，次第於怨家當修慈想。如是於一切眾生，猶如自身，令滿作分別。若如是修行慈，若中人處彼慈不行，若坐禪人暫不起慈，當作厭患於我不善不可愛，我樂得善法信心出家。我復說言，依大師故，饒益眾生起大慈悲。於一中人不起慈心，何況於怨家！若如是厭患瞋恚不滅，彼坐禪人為修慈，不應精進。以餘方便應修行，於彼人為除嗔恚。

問：云何方便除瞋恚？答：與彼應作周旋，應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受。彼人雖生瞋恚，若有所乞隨宜施與。若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從。如是攝受因，彼此瞋恚成滅。

Here is the complete English translation: Furthermore thus should contemplating: Towards that unwholesome dharmas, if not yet arising wishing causing not arising, if already arising wishing extinguishing cutting; that wholesome dharmas not yet arising wishing arising, if already arising wishing increasing growing. Furthermore that not lovable mindful dharmas wishing not arising, if already arising wishing extinguishing; that lovable mindful dharmas not yet arising, that through loving-kindness mind obtaining faith. That sitting meditation person through faith mastery taking mind, through taking mastery causing mindfulness dwelling. Through mindfulness mastery, through taking mastery, through faith mastery accomplishing not scattered mind. That manifesting knowing not scattered, through this gate through this practice, towards that person cultivating loving-kindness mind, cultivating already much cultivating. That sitting meditation person manifesting knowing not scattered, through this gate through this practice, towards that person cultivating already much cultivating loving-kindness mind, through gentle mind, receiving maintaining mind, in sequence towards loved midst people cultivating loving-kindness perception. Towards loved people already cultivating loving-kindness perception, in sequence towards neutral people should cultivating loving-kindness perception. Towards neutral people already cultivating loving-kindness perception, in sequence towards enemies should cultivating loving-kindness perception. Thus towards all living beings, just like own body, causing fulfilling making distinguishing. If thus practicing loving-kindness, if neutral people place that loving-kindness not practicing, if sitting meditation person temporarily not arising loving-kindness, should making weariness towards my unwholesome not lovable, I enjoying obtaining wholesome dharma faith mind going forth. I furthermore speaking words, depending great teacher therefore, benefiting living beings arising great loving-kindness compassion. Towards one neutral person not arising loving-kindness mind, how much more towards enemies! If thus weariness anger hatred not extinguishing, that sitting meditation person for cultivating loving-kindness, not should diligent effort. Through other skillful means should practicing, towards that person for eliminating anger hatred. Question: How skillful means eliminating anger hatred? Answer: With that should making association, should contemplating their merits kindness, own karma doing owing debt liberation, relatives own body faults not should making attention, self manifesting suffering faculties self-nature mindfulness extinguishing, knowing mindfulness should observing emptiness, should making embracing accepting. That person although arising anger hatred, if having begging according appropriate giving. If that having giving, also according appropriate taking giving, constantly together good speech, that doing matters also should following along. Thus embracing accepting causes, both sides anger hatred accomplishing extinguishing.

於功德者，若見其功德，是功德應思惟，不為非功德。如水有草，除草取水。若彼無功德，應起慈。此人無功德，當向惡趣。恩者應思惟彼恩。若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德。復次已令滅不善是善趣，彼怨成作恩可知。自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀。負債解脫者，若人罵我害我，是初惡業，彼負債解脫。我今作證以觀當作歡喜。親族者，於生死眾生相續，是我親族。已憶，應令起親族想。自身罪過者，其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相。不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼。苦者，為自苦無障礙，應令起相。何故？如愚癡人，以慈不正憶自作苦，因得心苦。如是觀可知。於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。自性者，取可愛非可愛境界諸根自性，於此我瞋恚，因是不正憶。如是當觀。念滅者，以彼生苦彼得苦，此一切法於一心剎那得滅，我何故與彼非瞋處我當作瞋？如是當觀。和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。如是當觀。空者，是人作苦，是人受苦，彼第一義不可得。此身因緣所生，無眾生、無我界聚草聚等。如是當觀。

Here is the complete English translation: Regarding merits means, if seeing their merits, these merits should contemplating, not for non-merits. Like water having grass, removing grass taking water. If that no merits, should arising loving-kindness. This person no merits, should towards evil destinies. Kindness means should contemplating that kindness. If person doing not loving respecting, causing arising kindness. Towards that if already doing not loving respecting, should making merits. Furthermore already causing extinguishing unwholesome is good destiny, that enemy accomplishing doing kindness can knowing. Own karma doing means, is person doing evil dharmas, is person anger hatred place, towards that evil karma should arising observing. Owing debt liberation means, if person scolding me harming me, is initial evil karma, that owing debt liberation. I now making witness through observing should making joy. Relatives means, towards birth death living beings continuing, is my relatives. Already remembering, should causing arising relatives perception. Own body faults means, that making my characteristics, that anger hatred from me arising, for that obtaining non-merits. I accomplishing characteristics, causing arising own fault characteristics. Not should making attention means, no anger hatred characteristics, not should making attention, like person not enjoying seeing form closing eyes. Suffering means, for self suffering no obstacles hindrances, should causing arising characteristics. Why? Like foolish ignorant person, through loving-kindness not right remembering self making suffering, causing obtaining mind suffering. Thus observing can knowing. Towards having enemy place, from that should leaving that place, causing not seeing not hearing, towards place should dwelling various faculties. Self-nature means, taking lovable not lovable boundary realms various faculties self-nature, towards this my anger hatred, causing is not right remembering. Thus should observing. Mindfulness extinguishing means, through that arising suffering that obtaining suffering, this all dharmas towards one mind moment obtaining extinguishing, I why with that non-anger place I should making anger? Thus should observing. Harmonious combining means, internal external not one portion harmonious combining therefore arising suffering, I towards one portion place not capable making anger hatred mind. Thus should observing. Emptiness means, is person making suffering, is person receiving suffering, that ultimate truth not obtainable. This body causes conditions arising, no living beings, no self realm aggregates grass aggregates etc. Thus should observing.

是故世尊說偈：

於村林中住，　　諸苦樂所觸，非從自他燒，　　依煩惱得觸；若無煩惱心，　　誰能觸細滑？

彼坐禪人如是嗔恚滅，方便明瞭，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。比丘從彼當修住處，僧眾從彼當修自住處，諸天從彼當修自住處，眾生從彼當修自住處外村，如是從村至村、從國至國，從彼當修一方。彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲。一切世間以慈心最大無量，無怨無嗔恚令滿。彼坐禪人如是修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。以一眾生令安慈禪，如是二三眾生，乃至眾多。於一村田眾生令安慈禪，乃至多村。於一方作一眾生令安慈禪，如是乃至四方。於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈。是故應廣修慈心，乃至廣行，是時成妙修行、成大果、成大功德。

問：慈者，何根？何起？何具足？何非具足？何事？答：不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根。何起者，是根令起。何具足者，若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足。

Here is the complete English translation: Therefore World-Honored One speaks verse: In village forest dwelling, Various sufferings pleasures touching, Neither from self others burning, Depending afflictions obtaining touch; If no afflicted mind, Who can touch subtle smooth? That sitting meditation person thus anger hatred extinguishing, skillful means understanding clear, towards own close friends, neutral people, enemies, already making distinguishing, already obtaining mastery mind, in sequence arising loving-kindness perception, should cultivating dwelling place categories. Bhikkhu from that should cultivating dwelling place, sangha assembly from that should cultivating own dwelling place, devas from that should cultivating own dwelling place, living beings from that should cultivating own dwelling place external village, thus from village to village, from country to country, from that should cultivating one direction. That sitting meditation person through loving-kindness mind already causing fulfilling one direction, from that second direction, from that third direction, from that fourth direction, from that four intermediate directions up down, towards all living beings releasing loving-kindness compassion. All world through loving-kindness mind most great immeasurable, no enmity no anger hatred causing fulfilling. That sitting meditation person thus practicing loving-kindness, through three kinds causing peaceful meditation, through total embracing living beings, through total embracing villages fields, through total embracing directions. Through one living being causing peaceful loving-kindness meditation, thus two three living beings, until many numerous. Towards one village field living beings causing peaceful loving-kindness meditation, until many villages. Towards one direction making one living being causing peaceful loving-kindness meditation, thus until four directions. Towards this if depending one living being practicing loving-kindness, if that living being dying, that matter accomplishing losing, through losing matter not capable arising loving-kindness. Therefore should broadly cultivating loving-kindness mind, until broadly practicing, this time accomplishing wonderful cultivation, accomplishing great fruit, accomplishing great merits. Question: Loving-kindness means, what roots? What arising? What completeness? What non-completeness? What matters? Answer: Non-greed for root, non-anger hatred for root, non-delusion for root, desire for root, right attention for root. What arising means, these roots causing arising. What completeness means, if loving-kindness accomplishing, killing eliminating anger hatred, eliminating unwholesome love, causing body speech mind karma pure clean, this called completeness.

何非具足者，以二因失慈：以自朋生怨，以不善愛；以對治生怨，以起瞋恚，此謂非具足。何事者，於眾生為事。

問：不然。第一義眾生不可得，云何說眾生為事？答：依諸根種，於世假說眾生。爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜。

問：何故然？答：菩薩摩訶薩於一切眾生行慈，緣饒益成攝受眾生，施於無畏，如是滿檀波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無苦，不失法用，如父於子。如是滿戒波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成無貪意，出離非饒益，向禪向出家。如是滿出波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成多思惟，饒益非饒益如義說，方便明瞭，為除惡、為得善。如是滿般若波羅蜜。菩薩摩訶薩於一切眾生行慈，依取饒益不捨精進，一切時堅精進相應。如是滿精進波羅蜜。菩薩摩訶薩行慈於一切眾生，依饒益彼眾生，惡語罵詈，成忍辱不忿恨。如是滿忍辱波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，說實語於實住受持實。如是滿實諦波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，乃至失命誓不捨願，成堅受持誓願。如是滿受持波羅蜜。菩薩摩訶薩於一切眾生以自相饒益，滿慈波羅蜜。

Here is the complete English translation: What non-completeness means, through two causes losing loving-kindness: through own friends becoming enemies, through unwholesome love; through counteracting becoming enemies, through arising anger hatred, this called non-completeness. What matters means, towards living beings for matters. Question: Not so. Ultimate truth living beings not obtainable, how saying living beings for matters? Answer: Depending various faculties seeds, towards world conventionally speaking living beings. At that time Bodhisattva Mahasattva cultivating loving-kindness flowing, towards all living beings pervading fulfilling ten paramitas. Question: Why thus? Answer: Bodhisattva Mahasattva towards all living beings practicing loving-kindness, conditions benefiting accomplishing embracing living beings, giving towards fearlessness, thus fulfilling dana paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending benefiting towards all living beings, accomplishing no suffering, not losing dharma function, like father towards child. Thus fulfilling precepts paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending benefiting all living beings, accomplishing no greed mind, leaving non-benefiting, towards meditation towards renunciation. Thus fulfilling renunciation paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending benefiting all living beings, accomplishing much contemplating, benefiting non-benefiting according meaning speaking, skillful means understanding clear, for eliminating evil, for obtaining good. Thus fulfilling wisdom paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending taking benefiting not abandoning diligent effort, all times firm diligent effort corresponding. Thus fulfilling diligent effort paramita. Bodhisattva Mahasattva practicing loving-kindness towards all living beings, depending benefiting those living beings, evil speech scolding cursing, accomplishing patience not anger hatred. Thus fulfilling patience paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending benefiting towards all living beings, speaking truth words towards truth dwelling receiving maintaining truth. Thus fulfilling truth paramita. Bodhisattva Mahasattva towards all living beings practicing loving-kindness, depending benefiting towards all living beings, until losing life vowing not abandoning aspiration, accomplishing firm receiving maintaining vow aspiration. Thus fulfilling maintaining paramita. Bodhisattva Mahasattva towards all living beings through own characteristics benefiting, fulfilling loving-kindness paramita.

菩薩摩訶薩於一切眾生修慈，於親友、中人、怨家平等，心離瞋恚愛。如是滿捨波羅蜜。如是菩薩摩訶薩修行慈，成滿十波羅蜜。明慈滿四受持。爾時菩薩摩訶薩修慈已滿，十波羅蜜成，令滿四受持，所謂諦受持、施受持、寂寂受持、慧受持。於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。慧波羅蜜，令滿慧受持。如是菩薩摩訶薩已修慈遍滿，滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。於是諦受持、施受持、寂寂受持，令滿奢摩他。慧受持，令滿毘婆舍那。已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。已滿毘婆舍那，令滿一切神通。辯、力、無畏已滿，令起自然智、一切智。如是菩薩摩訶薩修行慈，次第令滿佛地(慈已竟)。

問：云何悲？何修？何相？何味？何起？何功德？云何為修？答：如父母唯有一子，心所愛念，見子得苦，心起悲惱：苦哉如是。於一切眾生起慈憐愍，此謂為悲。悲住不亂，此謂修。不現非饒益為相，樂為味，不害為起，與慈等功德。云何修者，初坐禪人入寂寂坐，攝一切心。

Here is the complete English translation: Bodhisattva Mahasattva towards all living beings cultivating loving-kindness, towards close friends, neutral people, enemies equally, mind leaving anger hatred love. Thus fulfilling equanimity paramita. Thus Bodhisattva Mahasattva practicing loving-kindness, accomplishing fulfilling ten paramitas. Understanding loving-kindness fulfilling four maintainings. At that time Bodhisattva Mahasattva cultivating loving-kindness already fulfilling, ten paramitas accomplishing, causing fulfilling four maintainings, namely truth maintaining, giving maintaining, tranquility maintaining, wisdom maintaining. Towards this truth paramita, maintaining paramita, diligent effort paramita, causing fulfilling truth maintaining. Giving paramita, precepts paramita, renunciation paramita, causing fulfilling giving maintaining. Patience paramita, loving-kindness paramita, equanimity paramita, causing fulfilling tranquility maintaining. Wisdom paramita, causing fulfilling wisdom maintaining. Thus Bodhisattva Mahasattva already cultivating loving-kindness pervading fulfilling, fulfilling ten paramitas, causing fulfilling four maintainings, causing fulfilling two dharmas, namely samatha, vipashyana. Towards this truth maintaining, giving maintaining, tranquility maintaining, causing fulfilling samatha. Wisdom maintaining, causing fulfilling vipashyana. Already fulfilling samatha, causing fulfilling all meditation liberation concentration proper attainment, causing arising dual transformation concentration and great compassion concentration. Already fulfilling vipashyana, causing fulfilling all supernatural powers. Eloquence, powers, fearlessness already fulfilling, causing arising spontaneous wisdom, all-knowing wisdom. Thus Bodhisattva Mahasattva practicing loving-kindness, in sequence causing fulfilling Buddha ground (loving-kindness already ending). Question: How compassion? What cultivation? What characteristics? What taste? What arising? What merits? How for cultivation? Answer: Like parents only having one child, mind being loved mindful, seeing child obtaining suffering, mind arising compassionate distress: Suffering alas thus. Towards all living beings arising loving-kindness pity sympathy, this called compassion. Compassion dwelling not scattered, this called cultivation. Not manifesting non-benefiting for characteristics, pleasure for taste, non-harming for arising, with loving-kindness equal merits. How cultivation means, initial sitting meditation person entering quiet peaceful sitting, gathering all mind.

以不亂心，見彼得病得老得貧，若見若聞如是作意：彼眾生得苦，云何方便從苦當得解脫？復次若見其顛倒，為煩惱纏所縛入於無明，或有功德人而不修學。若見若聞，如是作意：眾生得苦，當生惡趣，云何方便從苦得脫？復次若見不善法相應、善法不相應，以不可愛法相應、可愛法不相應。若見若聞，如是作意：彼眾生得苦，當生惡趣，云何方便從苦得脫？彼坐禪人以此門以此行，於彼人修行悲心多修行。彼坐禪人以此門以此行，於彼人已修悲心已多修悲心，心成和軟堪能受持。彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至滿於四方。

問：何悲具足？何悲不具足？答：若悲成就，除於殺害，不起憂惱，除不善愛。以二因緣失悲：以自親生怨，以憂惱行；以對治生忿，以起恐怖。

問：苦者不於一切眾生有，不一切時有，云何於一切眾生修於悲？答：眾生已得苦，善取相故。已取彼相，成一切處修悲。復次生死之苦，一切眾生共有，由彼成一切處修行(悲已竟)。

問：云何喜？何修？何相？何味？何起？何功德？云何為修？答：猶如父母唯有一子，心所愛念，見子得樂，心生歡喜：善哉如是。一切眾生心生歡喜，此謂為喜。喜住不亂，此謂為修。欣悅為相，無怖為味，除無樂為喜，與慈等功德。

Here is the complete English translation: With not scattered mind, seeing that obtaining illness obtaining old age obtaining poverty, if seeing if hearing thus making attention: Those living beings obtaining suffering, how skillful means from suffering should obtaining liberation? Furthermore if seeing their delusion, by afflictions entangling binding entering upon ignorance, or having merit people yet not studying practicing. If seeing if hearing, thus making attention: Living beings obtaining suffering, should born evil destinies, how skillful means from suffering obtaining liberation? Furthermore if seeing unwholesome dharmas corresponding, wholesome dharmas not corresponding, through not lovable dharmas corresponding, lovable dharmas not corresponding. If seeing if hearing, thus making attention: Those living beings obtaining suffering, should born evil destinies, how skillful means from suffering obtaining liberation? That sitting meditation person through this gate through this practice, towards that person practicing compassion mind much practicing. That sitting meditation person through this gate through this practice, towards that person already practicing compassion mind already much practicing compassion mind, mind accomplishing harmonious gentle capable able receiving maintaining. That in sequence practicing towards neutral people, from that practicing towards enemy people, remainder like initial broadly speaking, until fulfilling towards four directions. Question: What compassion completeness? What compassion non-completeness? Answer: If compassion accomplishing, eliminating towards killing harming, not arising worry affliction, eliminating unwholesome love. Through two causes conditions losing compassion: through own relatives becoming enemies, through worry affliction practicing; through counteracting becoming anger, through arising fear. Question: Suffering means not towards all living beings having, not all times having, how towards all living beings cultivating towards compassion? Answer: Living beings already obtaining suffering, good taking characteristics therefore. Already taking that characteristics, accomplishing all places cultivating compassion. Furthermore birth death suffering, all living beings together having, through that accomplishing all places practicing (compassion already ending). Question: How sympathetic joy? What cultivation? What characteristics? What taste? What arising? What merits? How for cultivation? Answer: Just like parents only having one child, mind being loved mindful, seeing child obtaining pleasure, mind arising joy: Excellent thus. All living beings mind arising joy, this called sympathetic joy. Joy dwelling not scattered, this called cultivation. Delight pleasure for characteristics, no fear for taste, eliminating no pleasure for joy, with loving-kindness equal merits.

云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：善哉善哉！願彼眾生長得歡喜。復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應，若見若聞，如是作意：善哉善哉！願彼眾生長得歡喜。彼坐禪人以此門以此行，於彼人修喜心，以多修行。彼坐禪人以此門以此行，於彼人已修喜心，已多修行，成和軟心，堪能受持。從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方。喜何具足何不具足？若喜成就除不樂，不起不善愛除綺語。以二因失喜：以自親生怨，以戲笑起行；以對治生怨，以不樂起。如初廣說(喜已竟)。

問：云何捨？何修？何相？何味？何起？何功德？云何為修？答：猶如父母於一子，非可念非不可念成捨。於彼成中心，如是於一切眾生捨護中心，此謂捨。捨住不亂，此謂修。無所著為相，平等為味，伏恚愛為起，與慈等功德。

問：云何為修？答：坐禪人從初與慈俱起、與悲俱起、與喜俱起、已起第三禪，彼坐禪人已得第三禪，自在見慈悲喜過患，愛恚近故，與戲俱起、與踴躍歡喜共起。以過患對治，見捨功德。

Here is the complete English translation: How for cultivation means, initial sitting meditation person entering quiet peaceful sitting, gathering all mind, not scattered mind. That person nature being respected revered, seeing obtaining peace happiness mind arising joy, if seeing if hearing thus making attention: Excellent excellent! Wishing those living beings long obtaining joy. Furthermore if seeing with unwholesome dharmas not corresponding with wholesome dharmas corresponding with, not lovable dharmas not corresponding with lovable corresponding, if seeing if hearing, thus making attention: Excellent excellent! Wishing those living beings long obtaining joy. That sitting meditation person through this gate through this practice, towards that person cultivating joy mind, through much practicing. That sitting meditation person through this gate through this practice, towards that person already cultivating joy mind, already much practicing, accomplishing harmonious gentle mind, capable able receiving maintaining. From that in sequence practicing towards neutral people, from that practicing towards enemy people, remainder like initial broadly speaking, until joy fulfilling four directions. Joy what completeness what non-completeness? If joy accomplishing eliminating not pleasure, not arising unwholesome love eliminating frivolous speech. Through two causes losing joy: through own relatives becoming enemies, through playful laughter arising practicing; through counteracting becoming enemies, through not pleasure arising. Like initial broadly speaking (joy already ending). Question: How equanimity? What cultivation? What characteristics? What taste? What arising? What merits? How for cultivation? Answer: Just like parents towards one child, neither lovable nor not lovable accomplishing equanimity. Towards that accomplishing middle mind, thus towards all living beings equanimity protecting middle mind, this called equanimity. Equanimity dwelling not scattered, this called cultivation. No attachment for characteristics, equality for taste, subduing anger love for arising, with loving-kindness equal merits. Question: How for cultivation? Answer: Sitting meditation person from initial with loving-kindness together arising, with compassion together arising, with joy together arising, already arising third meditation, that sitting meditation person already obtaining third meditation, mastery seeing loving-kindness compassion joy faults disadvantages, love anger hatred near therefore, with play together arising, with excitement joy together arising. Through faults disadvantages counteracting, seeing equanimity merits.

彼坐禪人如是已見慈悲喜過患、已見捨功德，從初於非可愛念非不可愛念人，已與捨俱起念，令心滿足，捨心增長。已修多修，心成和軟，堪能受持。彼次第於怨人修行，從彼於親友人修行，餘如初廣說可知，乃至滿四方。彼坐禪人如是修行，與捨俱起第四禪以三種令安：已總攝眾生、已總攝村田、已總攝諸方。

問：若坐禪人現修行捨，於諸眾生云何作意？答：作意所說，於慈悲喜是當作意。於諸眾生除作歡喜、行歡喜，作意樂中。如人親友久遠別離，初見榮侍心生喜樂，共住已後其心成中。如是住慈悲喜，久復成捨攝受。如是作意修行於捨。復有人說：眾生眾生者如是作意。云何捨具足、捨不具足？若捨成就，殺除瞋愛，不起無明。以二因失捨：以自親生怨，以起無明；以對治生怨，以嗔愛起(捨已竟)。

重明四無量義。

云何無量散句？四無量以一眾生事起，依餘處修行，如母念兒隨其時節。如是於畜生、於犯戒人、於具戒人、於厭欲人、於聲聞人、於緣覺、於正遍知、歸依勝處，成勝無量可知。

問：於慈悲喜，何故三禪起，非第四禪？答：眾生憂惱所起，瞋恚害不樂。彼憂惱以對治，與喜俱生心修行慈悲喜，是故三禪生，非第四禪。復次捨地是第四禪，以二捨成就故，所謂受捨、法中捨。

Here is the complete English translation: That sitting meditation person thus already seeing loving-kindness compassion joy faults disadvantages, already seeing equanimity merits, from initial towards neither lovable mindful nor not lovable mindful people, already with equanimity together arising mindfulness, causing mind fulfilling, equanimity mind increasing growing. Already cultivating much cultivating, mind accomplishing harmonious gentle, capable able receiving maintaining. That in sequence towards enemy people practicing, from that towards close friend people practicing, remainder like initial broadly speaking can knowing, until fulfilling four directions. That sitting meditation person thus practicing, with equanimity together arising fourth meditation through three kinds causing peaceful: Already total embracing living beings, already total embracing villages fields, already total embracing various directions. Question: If sitting meditation person presently practicing equanimity, towards various living beings how making attention? Answer: Making attention what speaking, towards loving-kindness compassion joy is should making attention. Towards various living beings eliminating making joy, practicing joy, making attention pleasure within. Like person close friends long time separating, initial seeing prospering serving mind arising joy pleasure, together dwelling afterwards that mind accomplishing middle. Thus dwelling loving-kindness compassion joy, long time furthermore accomplishing equanimity embracing. Thus making attention practicing towards equanimity. Furthermore having people speaking: Living beings living beings thus making attention. How equanimity completeness, equanimity non-completeness? If equanimity accomplishing, killing eliminating anger love, not arising ignorance. Through two causes losing equanimity: through own relatives becoming enemies, through arising ignorance; through counteracting becoming enemies, through anger love arising (equanimity already ending). Again clarifying four immeasurables meaning. How immeasurable scattered sentences? Four immeasurables through one living being matter arising, depending other places practicing, like mother mindful child following that time period. Thus towards animals, towards precept-breaking people, towards precept-possessing people, towards desire-weary people, towards śrāvaka people, towards pratyekabuddhas, towards perfectly enlightened ones, taking refuge superior places, accomplishing superior immeasurables can knowing. Question: Towards loving-kindness compassion joy, why three meditations arising, not fourth meditation? Answer: Living beings worry affliction arising, anger hatred harming not pleasure. That worry affliction through counteracting, with joy together born mind practicing loving-kindness compassion joy, therefore three meditations born, not fourth meditation. Furthermore equanimity ground is fourth meditation, through two equanimities accomplishing therefore, namely feeling equanimity, dharma within equanimity.

於捨地住，於眾生取饒益成捨。由地故，三無量三禪生，非第四禪。復說於四無量四禪生。如世尊所說：於四無量，汝比丘當修。此定有覺有觀，汝當修有覺無觀，汝當修無覺無觀，汝當修與喜俱生，汝當修與樂俱生，汝當修與捨俱生。

問：此四無量何故說四，非三非五？答：若然，一切所疑。復次為瞋恚害無樂，瞋愛對治故成四無量。復說此四唯慈，由人多起瞋恚害惱，為除故以四門成勝。捨者，慈悲喜清淨，瞋愛對治故。四無量一性，種種相可知。如是過患對治故、眾生事故、饒益意故，成一相。復說：法勝故、取事勝故、取饒益勝故，成種種相。如世尊說於黃衣脩多羅中，於清淨處慈為第一，於虛空處悲為第一，於識處喜為第一，於無所有處捨為第一。

問：云何得知？答：由依彼近故，其義可知。

問：何故？答：修慈心於一切眾生，隨從其意。以常隨從，於青黃一切入現令作意，以小方便令心得安。是眾生種類事，或色界清淨，一切入放意。彼坐禪人是時色界得第四禪，是故說慈於清淨第一。彼坐禪人依色界第四禪慈，是時得越彼。

問：此淺云何？答：以修慈故，心知色界過患。何故？見眾生苦，彼為色因生慈。

Here is the complete English translation: Upon equanimity ground dwelling, towards living beings taking benefiting accomplishing equanimity. Through ground therefore, three immeasurables three meditations born, not fourth meditation. Furthermore speaking towards four immeasurables four meditations born. As World-Honored One speaking: Towards four immeasurables, you bhikkhus should cultivate. This concentration having initial thought having sustained thought, you should cultivate having initial thought no sustained thought, you should cultivate no initial thought no sustained thought, you should cultivate with joy together born, you should cultivate with pleasure together born, you should cultivate with equanimity together born. Question: These four immeasurables why speaking four, not three not five? Answer: If thus, all being doubted. Furthermore for anger hatred harming no pleasure, anger love counteracting therefore accomplishing four immeasurables. Furthermore speaking these four only loving-kindness, through people many arising anger hatred affliction, for eliminating therefore through four gates accomplishing superiority. Equanimity means, loving-kindness compassion joy pure clean, anger love counteracting therefore. Four immeasurables one nature, various characteristics can knowing. Thus faults disadvantages counteracting therefore, living beings matters therefore, benefiting intention therefore, accomplishing one characteristic. Furthermore speaking: Dharma superiority therefore, taking matters superiority therefore, taking benefiting superiority therefore, accomplishing various characteristics. As World-Honored One speaking within yellow robe sutra, upon pure clean place loving-kindness for first, upon empty space place compassion for first, upon consciousness place joy for first, upon nothingness place equanimity for first. Question: How obtaining knowing? Answer: Through depending that nearness therefore, that meaning can knowing. Question: Why therefore? Answer: Cultivating loving-kindness mind towards all living beings, following from that intention. Through constantly following from, towards blue yellow all kasinas presently causing attention, through small skillful means causing mind obtaining peace. Is living beings species kinds matters, either pure clean, all kasinas releasing intention. That sitting meditation person this time obtaining fourth meditation, therefore speaking loving-kindness upon pure clean first. That sitting meditation person depending fourth meditation loving-kindness, this time obtaining transcending that. Question: This shallow how? Answer: Through cultivating loving-kindness therefore, mind knowing faults disadvantages. Why therefore? Seeing living beings suffering, that for form cause born loving-kindness.

從此以心知色界過患，於色出離現令作意，於虛空處以小方便，其得心安，以得依故。是故說悲於虛空第一。彼坐禪人依喜越虛空處。

問：此義云何？答：已修喜故，心無所著，常取無邊識事。何故？此喜於無所著無邊識處安眾生事，從此心無所著，常取無邊識事。離色著於虛空，無邊識現令起作意，以小方便其心得安，種類事故。是故說識處為喜第一。

問：彼坐禪人依捨越識處。此義云何？答：已修捨故，心成離著。何故？不以修捨得著。此眾生得樂得苦，或由喜或由樂。從彼以心離著，離無所著無所有處，現令心喜，以小方便其心成安，不著種種事。何故？於無所有處而不得著或識或無邊。是故說無所有處捨為第一(散句已竟)。

問：云何觀四大？何修？何相？何味？何起？何功德？云何修？答：擇智自相內四大，此謂觀四大。彼心住不亂，此謂修。隨觀四大為相，通達空為味，除眾生想為起。何功德者，成得八功德。若修行觀四大成，能堪恐怖樂不樂，於可愛非可愛成平等心，除男女意思，成大智慧，向善趣、向醍醐，其所有明分法，彼一切成滿修行。云何修彼者，初坐禪人以二行取諸大：以略、以廣。

問：云何以略取諸大？答：彼坐禪人入寂寂坐，攝一切心，不亂心。

Here is the complete English translation: From this through mind knowing faults disadvantages, towards form leaving manifesting causing attention, towards empty space place through small skillful means, that obtaining mind peace, through obtaining depending therefore. Therefore speaking compassion upon empty space first. That sitting meditation person depending joy transcending empty space place. Question: This meaning how? Answer: Already cultivating joy therefore, mind no attachment, constantly taking boundless consciousness matter. Why therefore? This joy towards no attachment boundless consciousness place peaceful living beings matter, from this mind no attachment, constantly taking boundless consciousness matter. Leaving form attachment towards empty space, boundless consciousness manifesting causing arising attention, through small skillful means that mind obtaining peace, species kinds matter therefore. Therefore speaking consciousness place for joy first. Question: That sitting meditation person depending equanimity transcending consciousness place. This meaning how? Answer: Already cultivating equanimity therefore, mind accomplishing leaving attachment. Why therefore? Not through cultivating equanimity obtaining attachment. These living beings obtaining pleasure obtaining suffering, either through joy or through pleasure. From that through mind leaving attachment, leaving no attachment nothingness place, manifesting causing mind joy, through small skillful means that mind accomplishing peace, not attaching various matters. Why therefore? Towards nothingness place yet not obtaining attachment either consciousness or boundlessness. Therefore speaking nothingness place equanimity for first (scattered sentences already ending). Question: How contemplating four elements? What cultivation? What characteristics? What taste? What arising? What merits? How cultivation? Answer: Discriminating wisdom own characteristics internal four elements, this called contemplating four elements. That mind dwelling not scattered, this called cultivation. Following contemplating four elements for characteristics, penetrating emptiness for taste, eliminating living beings perception for arising. What merits means, accomplishing obtaining eight merits. If practicing contemplating four elements accomplishing, able enduring fear pleasure not pleasure, towards lovable not lovable accomplishing equal mind, eliminating male female thoughts thinking, accomplishing great wisdom, towards good destinies, towards cream essence, that having clarity portion dharmas, that all accomplishing fulfilling practicing. How cultivating that means, initial sitting meditation person through two practices taking various elements: through brief, through extensive. Question: How through brief taking various elements? Answer: That sitting meditation person entering quiet peaceful sitting, gathering all mind, not scattered mind.

此身以四大可稱，於此身一切見界：濕性是水界、熱性是火界、持性是地界、動性是風界。如是此身唯有界，無眾生、無命。如是以略取諸界。復有說：彼坐禪人，以略取諸界，以身依膜分別，或以色、或以形、或以處、或以分別。彼坐禪人已略取諸界，依膜分別一切身性，或以色、或以形、或以處、或以分別。依肉分別此身，或以色、或以形、或以處、或以分別。彼坐禪人依肉已分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人依脈分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人依脈已分別一切身，或以色、或以形、或以處、或以分別。從此復依骨分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人於此四行，以此四行伏心，令伏作軟心，令心受持。彼坐禪人於此四行，以四行伏心已、作軟已，令受持。於此四行，有堅性是地界知之，有濕性是水界知之，有熱性是火界知之，有動性是風界知之。彼坐禪人於此四行，唯有界，無眾生、無命。以比餘行成住。如是以略取諸界。云何以廣取諸界？以二十行廣取地界。於此身，髮、毛、爪、齒、皮、肉、筋、脈、骨、髓、腎、心、肝、胇、脾、胃、大腸、小腸、胞、屎、腦。

Here is the complete English translation of the classical Chinese text: This body can be described by four great elements, and all visible realms within this body are: the wet nature is the water element, the hot nature is the fire element, the holding nature is the earth element, and the moving nature is the wind element. Thus this body only has elements, without beings or life force. This is how to briefly comprehend the elements. Furthermore it is said: When that meditation practitioner briefly comprehends the elements, they analyze the body according to membranes, either by color, by shape, by location, or by distinction. After that meditation practitioner has briefly comprehended the elements, they analyze all bodily natures according to membranes, either by color, by shape, by location, or by distinction. They analyze this body according to flesh, either by color, by shape, by location, or by distinction. After that meditation practitioner has analyzed the entire body according to flesh, either by color, by shape, by location, or by distinction. That meditation practitioner analyzes the entire body according to vessels

以十二行廣取水界，此身有於膽、唾、膿、血、汗、脂、淚、肪、水、唾涕、涎、尿。以四行廣取火界，以是熱、以是暖、以是溫、以是平等消飲食噉甞，此謂火界。以六行廣取風界，向上風、向下風、依腹風、依背風、依身份風、出入息風。如是以四十二行見此身，唯有界，無眾生、無命。如是已廣取諸界。復次先師說：以十行當觀四大，所謂以語言義、以事、以聚、以散、以無所著、以緣、以相、以種類非種類、以一義種種義。以界釋第一，以言語義章。

問：云何以語言分別諸界？答：二界語言同，所謂同言、勝言。於是四大，此同言。地界、水界、火界、風界，此謂勝言。

問：此四大何義？答：大生名大。有大非實義令現實義，是故名大。大者，鬼等形名大。云何大生名大？諸界大生。如世尊所說偈：

略說地相，　　有二十萬，　　四那由他；水四十萬，　　八那由他；　　風住虛空，乃九十萬，　　六那由他；　　世界所住，亦以火成，　　世界之中，　　有諸光焰，上至梵世，　　乃極七日。　　如是大生，是故名大。

問：云何大非實義令現實義？答：名大界者，非男非女，以男女色可見。界者非長非短，以長短色可見。界者非樹非山，以樹山色可見。

Here is the complete English translation of the classical Chinese text: The water element is broadly comprehended through twelve aspects: in this body there is bile, saliva, pus, blood, sweat, fat, tears, grease, water, phlegm, mucus, and urine. The fire element is broadly comprehended through four aspects: that which heats, that which warms, that which makes tepid, and that which evenly digests food and drink - this is called the fire element. The wind element is broadly comprehended through six aspects: upward-moving wind, downward-moving wind, wind in the abdomen, wind in the back, wind in the body parts, and breathing wind. Thus through these forty-two aspects one sees that this body only has elements, without beings or life force. This is how to broadly comprehend the elements. Furthermore, the earlier masters said: One should observe the four great elements through ten aspects, namely: through verbal meaning, through phenomena, through aggregation, through dispersion, through non-attachment, through conditions, through characteristics, through classification and non-classification, and through single and multiple meanings. The first chapter explains the elements through verbal meaning. Question: How are the elements distinguished through verbal expressions? Answer: Two types of verbal expressions are used for the elements, namely common terms and superior terms. "The four great elements" is a common term. "Earth element, water element, fire element, and wind element" - these are superior terms. Question: What is the meaning of these four great elements? Answer: They are called "great" because of their great manifestation. Though not truly great in essence, they appear great in manifestation, hence they are called "great." "Great" refers to forms like those of spirits. How are they great in manifestation? The elements manifest greatly. As the World-Honored One said in verse: Briefly speaking of earth's aspects, There are two hundred thousand, And four nayutas; Water has four hundred thousand, And eight nayutas; Wind dwells in empty space, Reaching nine hundred thousand, And six nayutas; The world's abode Is also formed by fire, Within the world, There are various flames, Reaching up to the Brahma realm, As far as seven suns. Thus they manifest greatly, Therefore they are called great. Question: How do they appear great while not being truly great in essence? Answer: What we call great elements are neither male nor female, though male and female forms can be seen. The elements are neither long nor short, though long and short forms can be seen. The elements are neither trees nor mountains, though tree and mountain forms can be seen.

如是大非實義令現為實義名大。云何諸鬼等異形？如鬼入人身成其身，以鬼形成起四行，或身強、或尿熱、或輕動。如是於身以火界和合成起四行，以地界和合成堅、以水界和合成流、以火界和合成熱、以風界和合成輕動。如是鬼形等名大，大者是語言義。

問：地界水界火界風界者何義？答：廣大名地義，可飲守護是水義，令光明是火義，去來是風義。界者何義？持自相為義。復次地自性是地界，水自性是水界，火自性是火界，風自性是風界。云何地自性？是堅性、強性、厚性、不動性、安性、持性，此謂地性。云何水性？濕性、澤性、流性、出性、滿性、增長性、喜性、結著性，此謂水性。云何火性？熱性、暖性、蒸性、熟性、燒性、取性，此謂火性。云何風性？持性、冷性、去來性、輕動性、低性、取性，此謂風性。此界義如是，以語言義應觀界。

問：云何以事觀界？答：地界持為事，水界結著為事，火界令熟為事，風界遮為事。復次地界立為事，水界下入為事，火界令上為事，風界動轉為事。復次二界近故成舉初步，復次二界近故成舉後步。二界近故成初坐臥，復次二界近故成後行立。二界近故成初懈怠睡眠，二界近故成後精進勇猛。二界近故成初重，二界近故成後輕。如是以事觀四大。

Here is the complete English translation of the classical Chinese text: Thus they appear great while not being truly great in essence - this is why they are called great. How do various spirit forms manifest? When a spirit enters a human body and forms that body, it creates four conditions through the spirit form: either the body becomes rigid, or the urine becomes hot, or there is light movement. Similarly, in the body through combination with the fire element four conditions arise; through combination with the earth element firmness arises; through combination with the water element flowing arises; through combination with the fire element heat arises; through combination with the wind element light movement arises. Thus spirit forms and such are called great - this is the verbal meaning of "great." Question: What is the meaning of earth element, water element, fire element, and wind element? Answer: Vastness is the meaning of earth, drinkability and protection is the meaning of water, giving light is the meaning of fire, coming and going is the meaning of wind. What is the meaning of "element"? It means maintaining its own characteristics. Furthermore, earth nature is the earth element, water nature is the water element, fire nature is the fire element, wind nature is the wind element. What is earth nature? It is firmness, strength, thickness, immobility, stability, and holding - this is called earth nature. What is water nature? Wetness, moisture, flowing, emerging, fullness, increasing, joy, and binding - this is called water nature. What is fire nature? Heat, warmth, steaming, ripening, burning, and grasping - this is called fire nature. What is wind nature? Supporting, coldness, coming and going, light movement, lowering, and grasping - this is called wind nature. This is the meaning of the elements, and thus should the elements be observed through verbal meaning. Question: How are the elements observed through phenomena? Answer: The earth element's phenomenon is holding, the water element's phenomenon is binding, the fire element's phenomenon is ripening, the wind element's phenomenon is obstruction. Furthermore, the earth element's phenomenon is standing, the water element's phenomenon is sinking downward, the fire element's phenomenon is rising upward, the wind element's phenomenon is movement and rotation. Furthermore, two elements in proximity accomplish the lifting of the first step, and two elements in proximity accomplish the lifting of the subsequent step. Two elements in proximity accomplish initial sitting and lying down, and two elements in proximity accomplish subsequent walking and standing. Two elements in proximity accomplish initial laziness and sleepiness, and two elements in proximity accomplish subsequent vigor and courage. Two elements in proximity accomplish initial heaviness, and two elements in proximity accomplish subsequent lightness. Thus are the four great elements observed through phenomena.

云何以聚觀四大？聚者，地界水界火界風界，依此界成色香味觸。此八法或多共生住不相離，此合和名聚。彼復成四種，地聚水聚火聚風聚。於是地聚，地界成最多，水界火界風界次第成最少。於水聚，水界成最多，地界風界火界成最少。於火聚，火界成最多，地界風界水界成最少。於風聚，風界成最多，火界水界地界次第成最少。如是以聚觀諸界。

問：云何以散觀四大？答：觀於地界，從於最細隣空微塵生，此地為水所和故不散，為火所熟成不臭，為風所持成轉。如是觀。復先師說：中人身地界碎之為塵，成一斛二升，是時以水和合，成六升五合，以火令熟，隨風起迴轉。如是以散觀諸界。

問：云何以不相離觀四大？答：地界，水所攝、火所熟、風所持，如是三界和合。水界者，住於地處、火所熟、風所持，如是三界所攝。火界者，住於地處、水所攝、風所持，如是三界所熟。風界，住於地處，水所攝、火所熟，如是三界所持。於地住三界，水所攝三界不散，火所熟三界成不臭，風所持三界得轉直住不散。如是此四界，依展轉成住不散。如是以不離觀諸界。

問：云何以緣觀諸界？答：四因、四緣為起諸界。云何四？所謂業、心、時、食。云何業？從業所生。

Here is the complete English translation of the classical Chinese text: How are the four great elements observed through aggregation? In aggregation, the earth element, water element, fire element, and wind element depend on these elements to form color, smell, taste, and touch. These eight phenomena often arise and dwell together inseparably, and their combination is called aggregation. These further form four types: earth aggregation, water aggregation, fire aggregation, and wind aggregation. In earth aggregation, the earth element is most abundant, while water element, fire element, and wind element are successively less abundant. In water aggregation, the water element is most abundant, while earth element, wind element, and fire element are less abundant. In fire aggregation, the fire element is most abundant, while earth element, wind element, and water element are less abundant. In wind aggregation, the wind element is most abundant, while fire element, water element, and earth element are successively less abundant. Thus are the elements observed through aggregation. Question: How are the four great elements observed through dispersion? Answer: Observing the earth element, it arises from the finest space-adjacent particles. This earth does not disperse because it is combined with water, it becomes odorless because it is ripened by fire, and it rotates because it is supported by wind. This is how it is observed. Furthermore, the earlier masters said: If the earth element in an average person's body is broken down into particles, it becomes one hu and two sheng in volume. At this time, when combined with water, it becomes six sheng and five he; when ripened by fire, it rotates following the wind. Thus are the elements observed through dispersion. Question: How are the four great elements observed through non-separation? Answer: The earth element is held by water, ripened by fire, and supported by wind - thus it combines with these three elements. The water element dwells in the earth's location, is ripened by fire, and supported by wind - thus it is held by these three elements. The fire element dwells in the earth's location, is held by water, and supported by wind - thus it ripens these three elements. The wind element dwells in the earth's location, is held by water, and ripened by fire - thus it supports these three elements. In earth's location, the three elements dwell; held by water, the three elements do not disperse; ripened by fire, the three elements become odorless; supported by wind, the three elements can rotate and stand straight without dispersing. Thus these four elements depend on each other to exist without dispersing. This is how the elements are observed through non-separation. Question: How are the elements observed through conditions? Answer: Four causes and four conditions give rise to the elements. What are the four? Namely karma, mind, time, and food. What is karma? That which arises from karma.

四界以二緣成緣，以生緣、以業緣，餘界以依緣成緣。心者，從心所生。四界以六緣成緣，以生緣、以共生緣、以依緣、以食緣、以根緣、以有緣成其緣，餘界以緣、以依緣、以有緣，於入胎時心。諸色以七緣成緣，共生緣、展轉緣、依緣、食緣、根緣、報緣、有緣，後生心為初生。身以三緣成緣，所謂後生緣、依緣、有緣，此時為時所成。四大以二緣成緣，生緣、有緣；餘界以二緣成緣，依緣、有緣。此食從為食所成。四大以三緣成緣，生緣、食緣、有緣；餘界以二緣成緣，所謂依緣、有緣。於是從業生四界。共生界展轉以四緣成緣，所謂共生緣、展轉緣、依緣、有緣；餘界以緣成緣，所謂依緣、有緣。如是從心生、從時生、從食生可知。地界者，為餘界住處緣成緣，水界者為餘界作結著緣成緣，火界者為餘界作熟緣成緣，風界者為餘界作持緣成緣。如是以緣觀諸界。

問：云何以相觀諸界？答：堅相地界，濕相水界，熱相火界，冷相風界。如是以相觀諸界。

問：云何以類非類觀諸界？答：地界、水界一種類，以重故。火界、風界一種類，以輕故。水界、火界非類，水界能滅，火界令燥，是故非類。地界、風界展轉非種類，地界障、風界行，風界能滅地界，是故非種類。

Here is the complete English translation of the classical Chinese text: The four elements become conditions through two conditions: through birth condition and through karma condition, while other elements become conditions through dependent conditions. Mind is that which arises from mind. The four elements become conditions through six conditions: through birth condition, co-arising condition, dependent condition, nutriment condition, faculty condition, and existence condition, while other elements become conditions through condition, dependent condition, and existence condition, at the time of entering the womb consciousness. All forms become conditions through seven conditions: co-arising condition, mutual condition, dependent condition, nutriment condition, faculty condition, resultant condition, and existence condition, with later consciousness being the initial arising. Body becomes conditions through three conditions, namely subsequent birth condition, dependent condition, and existence condition - this is formed by time. The four great elements become conditions through two conditions: birth condition and existence condition; other elements become conditions through two conditions: dependent condition and existence condition. This food is formed by food. The four great elements become conditions through three conditions: birth condition, nutriment condition, and existence condition; other elements become conditions through two conditions, namely dependent condition and existence condition. In this, the four elements arising from karma and co-arising elements mutually become conditions through four conditions, namely co-arising condition, mutual condition, dependent condition, and existence condition; other elements become conditions through conditions, namely dependent condition and existence condition. Similarly can be understood those arising from mind, from time, and from food. The earth element becomes a condition as the dwelling place condition for other elements, the water element becomes a condition as the binding condition for other elements, the fire element becomes a condition as the ripening condition for other elements, the wind element becomes a condition as the supporting condition for other elements. Thus are the elements observed through conditions. Question: How are the elements observed through characteristics? Answer: Firmness is the characteristic of the earth element, wetness is the characteristic of the water element, heat is the characteristic of the fire element, coldness is the characteristic of the wind element. Thus are the elements observed through characteristics. Question: How are the elements observed through classification and non-classification? Answer: Earth element and water element are of one classification, due to their heaviness. Fire element and wind element are of one classification, due to their lightness. Water element and fire element are not of the same classification; water element can extinguish, fire element causes dryness, therefore they are not of the same classification. Earth element and wind element are mutually not of the same classification; earth element obstructs, wind element moves, wind element can destroy earth element, therefore they are not of the same classification.

復次或四界展轉種類，以展轉緣故；或展轉非種類，以自相故。如是以種類非種類觀諸界。

問：云何一性種種性觀諸界？答：從業生四界，以從業生，所謂一性。以相種種性，如是從心生、從時生、從食生可知。四因緣地界，以相一性、以因，所謂種種相。如是四因緣風界、火界。風界可知。四界以界一性、以大一性、以法一性、以無常一性、以苦一性、以無我一性，以相種種性、以事種種性、以業種種性。以心種種性，成種種性；以時種種性，成種種性；以食種種性，成種種性。以種種性，成種種性。以地種種性，成種種性；以生種種性，成種種性；以趣種種性，成種種性。如是，以一性種種性觀諸界。

問：云何以觀界隷？答：如巧隷師，以材木作人，一切身份具足，隨逐行走，內繩所連，外假泥飾。形色如人，寶衣莊嚴，或男或女。以人牽繩，或行或舞、或倚或坐。如是此界隷名身。以初煩惱為隷師所作，身份具足，為筋繩所連，以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說。此界隷人與識界共生，以憂惱因緣成憂悲苦惱，或笑或戲、或相拍肩等。食者支援界隷。命根者受持界隷，以命終界隷分散。若有業煩惱，復更起新界隷。

Here is the complete English translation of the classical Chinese text: Furthermore, either the four elements are mutually classified due to mutual conditions, or they are mutually non-classified due to their individual characteristics. Thus are the elements observed through classification and non-classification. Question: How are the elements observed through single nature and multiple natures? Answer: The four elements arising from karma have a single nature because they arise from karma. They have multiple natures through their characteristics. Similarly can be understood those arising from mind, from time, and from food. The four causes and conditions of the earth element have a single nature through characteristics and causes, namely multiple characteristics. Similarly for the four causes and conditions of wind element and fire element. The wind element can be understood likewise. The four elements have a single nature through their element nature, their great nature, their dharma nature, their impermanent nature, their suffering nature, and their non-self nature, while having multiple natures through characteristics, phenomena, and functions. Through mind they become multiple natures; through time they become multiple natures; through food they become multiple natures. Through multiplicity they become multiple natures. Through earth they become multiple natures; through birth they become multiple natures; through destinations they become multiple natures. Thus are the elements observed through single nature and multiple natures. Question: How is the puppet of elements observed? Answer: Like a skilled puppet maker who creates a human figure from wood, complete with all body parts, able to move and walk, connected internally by strings and decorated externally with clay. It has human form and color, adorned with precious clothes, either male or female. When someone pulls the strings, it either walks or dances, either leans or sits. Similarly, this body is called the puppet of elements. Initially created by defilements as the puppet maker, complete with body parts, connected by tendons as strings, with flesh as clay, skin as color, spaces as holes, and precious clothes as adornment called male and female. Driven by mental activities as the wind element, it either walks or stays, either comes or goes, either stretches or contracts, either speaks or talks. This elemental puppet arises together with consciousness, and through causes and conditions of worry it experiences sorrow, grief, suffering and distress, or laughs and plays, or pats shoulders and such. Food sustains the elemental puppet. The life faculty maintains the elemental puppet, and at death the elemental puppet disperses. If there are karma and defilements, a new elemental puppet arises again.

如是生界隷，其初不可知、其後不可知。如是以界隷觀諸界。彼坐禪人，如是以此門以此行，唯觀此身以界隷，無眾生、無壽命。是時觀以界事，以生心數法受想行識。彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。觀貪愛滅是苦滅，觀八正道是苦滅具足。彼坐禪人已廣觀四諦，是時見苦過患，以無常、以苦、以無我，常思惟不散。以慧見苦滅功德，以寂寂、以妙離。彼坐禪人如是現見苦過患、見滅功德，正安於根力覺分，從行相心起證醍醐界(觀四大已竟)。

問：云何於食不耐想？何修？何相？何味？何處？何起？何功德？云何為修？答：以所噉甞飲食，彼作意悉不耐，彼想知正知，此謂不耐食想。彼想住不亂，此謂修。於食取過患為相，厭為味，伏氣味愛為起。何功德者，成得八功德。若修不耐食想，知揣食想、知五欲具足、知色陰、知不淨想、在身念成修滿、從氣味愛縮、離彼心、向善趣向醍醐。云何修彼者，初坐禪人入寂寂坐，攝一切心，不亂心，以所噉甞飲食作不耐意。如是種種百味經營，清淨人所貴重、色香具足所堪大貴，如此飲食入身變成不淨，成不耐、成臭腐、成可憎惡。以五行修行不耐食想，所謂以經營、以散用、以處、以流、以聚。

Here is the complete English translation of the classical Chinese text: Thus arises the elemental puppet, whose beginning cannot be known and whose end cannot be known. Thus are the elements observed through the elemental puppet. That meditation practitioner, through this method and this practice, observes this body only as an elemental puppet, without beings or life force. At this time, observing through elemental phenomena, mental factors arise: feeling, perception, formations, and consciousness. That meditation practitioner, having observed name-and-form, then observes that name-and-form is suffering, is craving, is the origin of suffering. Observing the cessation of craving is the cessation of suffering, observing the Noble Eightfold Path is the complete cessation of suffering. That meditation practitioner, having broadly observed the Four Noble Truths, at this time sees the disadvantages of suffering through impermanence, through suffering, through non-self, constantly contemplating without distraction. Through wisdom they see the merits of the cessation of suffering, through tranquility and through excellent detachment. That meditation practitioner thus directly sees the disadvantages of suffering and sees the merits of cessation, properly established in the faculties, powers, and factors of enlightenment, from the aspects of mind arises the realization of the essence realm (thus ends the observation of the four great elements). Question: What is the perception of food's repulsiveness? What is its cultivation? What are its characteristics? What is its flavor? What is its basis? What is its origin? What are its merits? How is it cultivated? Answer: Regarding food that is eaten, drunk, and tasted, one intentionally perceives it all as repulsive, knowing and understanding this perception - this is called the perception of food's repulsiveness. When this perception abides without distraction, this is called cultivation. Taking the disadvantages of food as its characteristic, revulsion as its flavor, and the subduing of taste-craving as its origin. As for its merits, it accomplishes eight merits. If one cultivates the perception of food's repulsiveness, one knows the perception of material food, knows the five sense pleasures completely, knows the form aggregate, knows the perception of impurity, completes the development of mindfulness of body, withdraws from taste-craving, detaches the mind from it, and tends toward good destinations and toward the essence. As for how to cultivate it, initially the meditation practitioner enters into quiet sitting, collecting all mind, without mental distraction, and creates repulsive intention toward food that is eaten, drunk, and tasted. Thus with various hundred flavors that are prepared, valued by pure people, complete with color and fragrance, worthy and precious - when such food and drink enters the body it becomes impure, becomes repulsive, becomes foul-smelling, becomes detestable. The perception of food's repulsiveness is cultivated through five aspects, namely through preparation, through application, through location, through flowing, and through accumulation.

問：云何以經營修行不耐食想？此坐禪人，見諸眾生為經營飲食困，行種種惡法，或殺害、或偷盜。亦見彼眾生受種種苦，知彼所殺害、所縛。亦見眾生造種種惡事，或乞索、或欺誑、詐現精進。見食如是，令起厭患，以不清淨屎尿流溢，飲食為因，彼作惡業如是。復見出家人，住清淨山林，種種花香禽獸吟嘯，善人所造，或於田野莊嚴具足，樹影林水取他人意，平舒淨妙無諸高下，人見驚訝無諸喧雜。是出家人修菩提處，等梵天居，如是住處心無貪著，常行禪誦樂修善事。或於寒熱風塵泥雨諸山嶮處，為經營食，因於捉鉢入家乞食。彼見如是心起厭患，飲食不淨屎尿流出。此經營食，是彼因故。如是當捨，求第一樂。復次見出家人修行，為乞食，或於馬象惡獸中、或狗野豬處、或惡人所、或不淨處踐踏泥屎。於他家門少時默住，以衣護身，為得揣食生疑。或見彼食猶如狗食，於食起厭。此經營食，最可憎惡，何用經營？但從他乞。如是以經營修行食不耐想。

云何散用修食不耐想？彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故。如是以散用修行不耐食想。

Here is the complete English translation of the classical Chinese text: Question: How is the perception of food's repulsiveness cultivated through preparation? This meditation practitioner sees how beings struggle for the preparation of food and drink, engaging in various evil actions, either killing or stealing. They also see how those beings experience various sufferings, knowing their killing and bondage. They also see beings committing various evil deeds, either begging, or deceiving, or falsely displaying diligence. Seeing food in this way, it gives rise to revulsion, with impure excrement and urine overflowing, food being the cause of their evil karma thus. Furthermore, they see monastics dwelling in pure mountains and forests, with various flowers, fragrances, and birds and beasts singing, created by good people, or in fields and gardens complete with adornments, with tree shadows and forest waters capturing others' minds, level and pure without high or low places, amazing to see and without clamor. These are places where monastics cultivate enlightenment, equal to Brahma's abode, dwelling in such places without attachment in mind, constantly practicing meditation and recitation, delighting in cultivating good deeds. Yet for the preparation of food, they must take their bowls and enter households to beg for food amid cold and heat, wind and dust, mud and rain, and dangerous mountain places. Seeing this, their minds give rise to revulsion, seeing food as impure, flowing out as excrement and urine. This preparation of food being the cause of this. Thus should it be abandoned, seeking the supreme happiness. Furthermore, seeing monastics practicing, for the sake of begging food, they must go among dangerous horses and elephants, or among dogs and wild boars, or among evil people, or treading through impure places with mud and excrement. Standing silently for a while at others' doors, protecting their body with robes, uncertain whether they will obtain food. Or seeing that food like dog's food, giving rise to revulsion toward food. This preparation of food is most detestable - what use is preparation? Better to simply beg from others. Thus is the perception of food's repulsiveness cultivated through preparation. How is the perception of food's repulsiveness cultivated through application? That meditation practitioner, having thus obtained prepared food and drink, sits to eat it, mixing it with wetness and softness, using hands as winnowing baskets, mouth as mortar, lips to gather, teeth as pestles, tongue to turn it over, mixing it together with saliva and diluted blood, most detestable, like a dog's vomit that cannot be looked at. Thus is the perception of food's repulsiveness cultivated through application.

問：云何以處修行不耐食想？答：如是此食所吞入腹，與不淨和合住生熟藏，以百蟲種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器。如是以處修行不耐食想。

問：云何以流修行不耐食想？答：此食煖所熟，與新故不淨和合，如酒置破杯器。如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿。此食如是流成五分：一分諸蟲所噉、一分火所銷、一分支援身、一分成尿、一分成體。如是修行不耐食想。

問：云何以聚修行不耐食想？答：此流食成身髮毛爪等，令起百一身份；若不成流，令起百一病惱。如是以聚修行不耐食想。彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。以厭自在心，成不亂。若心不亂，諸蓋滅，禪分起，外行禪成住(不耐食想已竟)。

無所有處及非非想處，如初地一切入門所說。於是說偈：

坐禪人行處，　　所說唯面形，如人善示導，　　波利弗多國。略說得知廣，　　曉了其前後，恒觀如非如，　　於此已廣說。如是具足相，　　彼一切功德，如法當分別，　　解脫道行處。

Here is the complete English translation of the classical Chinese text: Question: How is the perception of food's repulsiveness cultivated through location? Answer: When this food enters the stomach, it mixes with impurities and dwells in the raw and cooked organs, eaten by hundreds of types of worms, ripened by warmth, becoming supremely disgusting, like vomit placed in an impure vessel. Thus is the perception of food's repulsiveness cultivated through location. Question: How is the perception of food's repulsiveness cultivated through flowing? Answer: This food, ripened by warmth, mixes with new and old impurities, like wine placed in a broken vessel. Thus it flows throughout the entire body, flowing into the vessels, pores, face, and eyes, filling all nine orifices and ninety-nine thousand hair pores. This food flows and becomes five portions: one portion is eaten by worms, one portion is consumed by fire, one portion sustains the body, one portion becomes urine, and one portion becomes flesh. Thus is the perception of food's repulsiveness cultivated through flowing. Question: How is the perception of food's repulsiveness cultivated through accumulation? Answer: This flowing food forms the body's hair, nails, and so forth, giving rise to the hundred and one parts of the body; if it does not flow properly, it gives rise to hundred and one afflictions and illnesses. Thus is the perception of food's repulsiveness cultivated through accumulation. That meditation practitioner, through this method and this practice, thus cultivates the perception of food's repulsiveness, establishing revulsion toward food. Through mastery of revulsion, the mind becomes undistracted. When the mind is undistracted, the hindrances are eliminated, meditation factors arise, and external meditation practice becomes established (thus ends the perception of food's repulsiveness). The sphere of nothingness and the sphere of neither perception nor non-perception are as explained in the first ground's section on all-encompassing entrances. On this, a verse is spoken: The meditation practitioner's realm of practice, Is spoken of only in outline form, Like one who skillfully guides Through the country of Paritta. Briefly explained to understand broadly, Comprehending its beginning and end, Always observing the real and unreal, Has been extensively explained here. Thus complete with characteristics, All those merits, Should be distinguished according to Dharma, The realm of practice on the path to liberation.

(三十八行品已竟)

解脫道論卷第八

解脫道論卷第九

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五通品第九

爾時坐禪人，如是已作定自在，住於第四禪，能起五神通，所謂身通、天耳通、他心智通、宿命通、天眼通。身通者變義，天耳者越人耳義，他心智者了他意義，宿命者憶前生義，天眼通者過人眼見。

問：幾種變？阿誰修變？云何應起變？答：變有三種，謂受持變、作變、意所作變。云何受持變？彼坐禪人，以一成多、以多成一，以身增長乃至梵世，此謂受持變。云何作變？彼坐禪人，捨自性身現童子形，或現龍形、或現梵王形，如是等此謂作變。云何意所作變？彼坐禪人，從此身化作餘身，隨意所造一切身份諸根具足，此謂意所作變。復次變有七種，所謂智變、定變、聖變、業果報所生變、功德人變、明術所造變、方便變。

問：云何智變？答：以現無常為斷常想，成智辯變。以阿羅漢道斷一切煩惱成智辯，此謂變智辯。如長老薄拘羅、長老僧吉栗者、長老部吼多波羅，此謂變智辯。

問：云何變定辯？答：以初禪斷諸蓋成變定辯，以非想非非想定斷無所有變定辯。長老舍利弗多、長老先時婆、長老昆檀若，欝多羅優婆夷、沙摩婆底優婆夷，此謂變定辯。

Here is the complete English translation of the classical Chinese text: (End of Chapter 38 on Practice) The Treatise on the Path to Liberation, Scroll Eight The Treatise on the Path to Liberation, Scroll Nine Composed by Arahant Upatissa, whose name means "Great Light" Translated by the Tripiṭaka Master Saṅghapāla of Funan during the Liang Dynasty Chapter Nine: The Five Supernatural Powers At this time, the meditation practitioner, having thus mastered concentration and dwelling in the fourth jhāna, can manifest five supernatural powers, namely: physical supernatural power, divine ear power, knowledge of others' minds power, knowledge of past lives power, and divine eye power. Physical supernatural power means the power of transformation, divine ear means surpassing human hearing, knowledge of others' minds means understanding others' thoughts, knowledge of past lives means remembering previous lives, divine eye power means seeing beyond human vision. Question: How many kinds of transformation are there? Who cultivates transformation? How should transformation be developed? Answer: There are three kinds of transformation: transformation through sustaining, transformation through creation, and transformation through mind-made phenomena. What is transformation through sustaining? That meditation practitioner becomes many from one, becomes one from many, extends the body up to the Brahma world - this is called transformation through sustaining. What is transformation through creation? That meditation practitioner abandons their natural body and manifests in the form of a youth, or manifests in the form of a dragon, or manifests in the form of a Brahma king, and so forth - this is called transformation through creation. What is transformation through mind-made phenomena? That meditation practitioner creates another body from this body, with all body parts and faculties complete according to intention - this is called transformation through mind-made phenomena. Furthermore, there are seven kinds of transformation, namely: transformation through wisdom, transformation through concentration, transformation through noble powers, transformation born of karmic results, transformation of meritorious persons, transformation created through spiritual arts, and transformation through skillful means. Question: What is transformation through wisdom? Answer: It is transformation through wisdom and eloquence that occurs by showing impermanence to cut off the perception of permanence. Through the Arahant path cutting off all defilements becomes transformation through wisdom and eloquence. This is called transformation through wisdom and eloquence, as exemplified by the Elder Bakkula, Elder Saṅkilissa, and Elder Bhūtapāla. Question: What is transformation through concentration and eloquence? Answer: It is transformation through concentration and eloquence that occurs by cutting off the hindrances through the first jhāna, and cutting off the sphere of nothingness through the sphere of neither perception nor non-perception. The Elder Sāriputta, the Elder Sambhava, the Elder Kundañña, the laywoman Uttarā, and the laywoman Sāmāvatī - this is called transformation through concentration and eloquence.

問：云何聖辯？答：若比丘樂於不耐，當住非不耐想，成住有非不耐想。若比丘樂於非非耐，當住不耐想，成住有不耐想。若比丘樂於非不耐及非非耐想，當住非非耐想，成住有非非耐想。若比丘樂於不耐及非非耐，當住不耐想成住有不耐想若取。

問：云何於非不耐住不耐想？答：於愛念處以不淨令滿，或以無常取。

問：云何於不耐及非不耐，住非不耐想？答：於不愛念及愛念處，或以慈令滿、或以界取。

問：云何於非不耐及不耐，住不耐想？答：於愛念及不愛念處，或以不淨令滿、或以無常取。

問：云何於不耐及非不耐，離二句住捨念現知？答：此比丘以眼見色，成不歡喜不憂，成捨住念現知。如是於一切門，此謂聖辯。

問：云何從業報生變？答：一切諸天、一切諸鳥，有人者、有惡趣生者，飛行虛空作變，此謂從業報生變。

問：云何有功德人變？答：轉輪王、樹提長者、闍提長者、瞿師羅長者。復說有五大功德人變，此謂有功德人變。

問：云何明術所造變？答：持明術人讀誦明術，能飛行虛空，或現作象、或變作馬、或變作車、或變作步、現種種軍，此謂明術所造變。

問：云何方便變？答：以出離斷貪欲，以羅漢道斷一切煩惱。

Here is the complete English translation of the classical Chinese text: Question: What is noble eloquence? Answer: If a monk delights in non-repulsion, they should dwell in the perception of repulsion, establishing the presence of the perception of repulsion. If a monk delights in neither non-repulsion nor repulsion, they should dwell in the perception of repulsion, establishing the presence of the perception of repulsion. If a monk delights in neither non-repulsion nor the perception of neither repulsion, they should dwell in the perception of neither repulsion, establishing the presence of the perception of neither repulsion. If a monk delights in repulsion and neither repulsion, they should dwell in the perception of repulsion, establishing the presence of the perception of repulsion if grasped. Question: How does one dwell in the perception of repulsion regarding non-repulsion? Answer: In regard to objects of affection, one fills them with impurity, or takes them as impermanent. Question: How does one dwell in the perception of non-repulsion regarding both repulsion and non-repulsion? Answer: In regard to both unpleasant and pleasant objects, one either fills them with loving-kindness, or takes them as elements. Question: How does one dwell in the perception of repulsion regarding both non-repulsion and repulsion? Answer: In regard to both pleasant and unpleasant objects, one either fills them with impurity, or takes them as impermanent. Question: How does one dwell in equanimity with mindfulness and clear comprehension, abandoning both terms regarding repulsion and non-repulsion? Answer: This monk, seeing forms with the eye, neither delights nor grieves, but dwells in equanimity with mindfulness and clear comprehension. Similarly with all sense doors - this is called noble eloquence. Question: What is transformation born of karmic results? Answer: All devas, all birds, those born as humans, and those born in evil destinations who can fly through space and perform transformations - this is called transformation born of karmic results. Question: What is transformation of meritorious persons? Answer: The Wheel-turning King, Elder Jotika, Elder Jātika, Elder Ghosita. It is further said there are five great meritorious persons' transformations - this is called transformation of meritorious persons. Question: What is transformation created through spiritual arts? Answer: Those who maintain and recite spiritual arts can fly through space, or manifest as elephants, or transform into horses, or transform into chariots, or transform into foot soldiers, manifesting various armies - this is called transformation created through spiritual arts. Question: What is transformation through skillful means? Answer: Cutting off sensual desire through renunciation, cutting off all defilements through the Arahant path.

如陶師等其業具足，於是正方便生故一切事變，此謂方便變。

問：云何誰修變辯？答：於虛空為九、或於虛空為五，一切入以作第四禪自在，是其修變辯。復說色界第四禪以作勝故，是其修變辯。復說四禪二自在，是其修變辯。

問：云何當起變？答：此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是。欲者欲樂作變，定者心不亂。彼坐禪人慾樂變，變意修行定，受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行。成就者，唯彼三法為滿，語言六分成就。如意足者，為得如意作道，唯彼法如意足。復次是欲定勝行成就，此謂如意足。為得如意，以初義修者，修彼法多修，此謂修欲定勝行成就如意足。彼坐禪人如是現修，是其方便。或退或住，彼以精進令起，成精進定勝行，成就如意足。若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足。彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。復此法是不修時，彼成分別定勝行，成就如意足。彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。

Here is the complete English translation of the classical Chinese text: Like potters and others whose skills are complete, through proper skillful means all transformations arise - this is called transformation through skillful means. Question: Who cultivates transformation and eloquence? Answer: One who has mastered the fourth jhāna through the nine kasinas in space, or the five kasinas in space, through all-encompassing entrances - this is one who cultivates transformation and eloquence. Furthermore, it is said that mastering the fourth jhāna through excellence is cultivating transformation and eloquence. Furthermore, it is said that mastering two aspects of the four jhānas is cultivating transformation and eloquence. Question: How should transformation be developed? Answer: This monk cultivates the basis of spiritual power associated with concentration of desire and excellent conduct, and similarly with concentration of energy, concentration of mind, and concentration of investigation. Desire means wanting to perform transformation, concentration means the mind is undistracted. That meditation practitioner who wishes to transform cultivates concentration with transformative intention, maintains four kinds of effort: for preventing unarisen unwholesome states from arising, for abandoning arisen unwholesome states, for developing unarisen wholesome states, and for increasing, not forgetting, further developing and perfecting arisen wholesome states - this is called excellent conduct. Achievement means those three qualities are fulfilled, speech is accomplished in six parts. Basis of spiritual power means making a path to obtain spiritual power, those qualities alone are the basis of spiritual power. Furthermore, this concentration of desire and excellent conduct when accomplished is called the basis of spiritual power. To obtain spiritual power, one who cultivates with initial meaning cultivates those qualities extensively - this is called cultivating the basis of spiritual power accomplished through concentration of desire and excellent conduct. That meditation practitioner thus manifests cultivation, this is their method. Whether regressing or stagnant, they arouse energy, accomplishing the basis of spiritual power through concentration of energy and excellent conduct. If their method becomes slow, regresses or becomes fearful, they make their slow mind swift through intention, make their regressing mind concentrated, make their fearful mind equanimous - they accomplish the basis of spiritual power through concentration of mind and excellent conduct. When their mind is free from defilements, they joyfully discriminate what is beneficial and not beneficial, cultivating all qualities - this is the time for cultivation. These qualities are not the time for cultivation - they accomplish the basis of spiritual power through concentration of discrimination and excellent conduct. That meditation practitioner cultivates the four bases of spiritual power, mastering the mind, making the body follow the mind, and making the mind follow the body.

彼坐禪人於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持，或樂想或輕想著於身，於著成住。彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物。如是以修心成身輕，以輕故入第四禪，安詳念出能分別虛空，以智受持。如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷。於是初坐禪人，不當速遠行。何故？其來作觀，當起怖畏。若有怖，其禪成退。是故初坐禪人，不當速遠行。以次第當行。最初以一尺漸漸上以觀，復依彼相作精進一尋，以此方便次第，隨其所樂當起。

問：彼坐禪人於虛空或從禪退，彼從虛空轉當落地耶？答：不然。是從其先坐處起，若遠行退者還至先坐處，其見自身如先坐。有神通人是其止法。彼坐禪人，如是次第作觀，至受持自在作，不一種變，以一成多、以多成一，或現徹過壁、徹過牆、徹過山，身行無礙猶如虛空，於地或沒或出猶如在水，於水上行猶如行地，行於虛空猶如飛鳥，手摸日月。如是大神通、如是大力身，乃起至於梵世。以一成多者，以一令多，或一百、或一千、或一萬等。以變入第四禪安詳出，次第以智受持，我當多成多，如小路阿羅漢。

Here is the complete English translation of the classical Chinese text: That meditation practitioner at times establishes the body in the mind and the mind in the body, transforming body through mind and mind through body, sustaining body through mind and mind through body, applying either the perception of pleasure or lightness to the body, dwelling in that application. That meditation practitioner thus cultivating becomes extremely light, their body becoming extremely soft and workable, like an iron ball heated by fire can be shaped as desired. Thus through cultivation the mind makes the body light, and due to this lightness enters the fourth jhāna, emerging mindfully and calmly able to distinguish space, sustaining it through wisdom. Thus this body should be raised into space, sustained through wisdom, rising in space like cotton fiber blown by wind. At this point, the beginning meditation practitioner should not travel far quickly. Why? When observing their return, fear might arise. If there is fear, the meditation will regress. Therefore, the beginning meditation practitioner should not travel far quickly. They should proceed gradually. Initially observe rising one foot at a time, then based on that sign make effort for one fathom, through this method proceeding gradually, rising according to their desire. Question: If that meditation practitioner falls from meditation while in space, will they fall to the ground from space? Answer: No. They arise from their original sitting place, and if they regress while traveling far they return to their original sitting place, seeing themselves as originally seated. This is the stopping method for those with supernatural powers. That meditation practitioner, proceeding gradually in this way with observation, attains mastery in sustaining and performs various transformations, becoming many from one and one from many, or appearing to pass through walls, through fences, through mountains, moving unobstructed through the body like space, sinking into and emerging from earth as if in water, walking on water as if on earth, moving through space like flying birds, touching sun and moon with their hands. With such great supernatural power, such great bodily power, they can rise up to the Brahma world. Becoming many from one means making many from one, whether hundred, thousand, ten thousand or more. Entering the fourth jhāna through transformation, emerging calmly and gradually sustaining through wisdom, "I shall become many from many," like the Arahant of the minor path.

以多成一者，欲轉多為一，以智受持，我當轉多成一，如長老小路阿羅漢。或現或不現，徹過壁、徹過牆、徹過山，行不障礙猶如虛空。彼坐禪人如是以修行虛空一切入，入第四禪安詳出，徹過壁、徹過牆、徹過山，已轉成轉以智受持，此當成虛空。已成虛空，彼坐禪人於虛空徹過壁、徹過牆、徹過山，行不障礙猶如虛空。或現者何義開？或不現者何義不開？彼坐禪人不開令開，徹過壁、徹過牆、徹過山，行不障礙。此何義？於地令作出沒猶如在水。彼坐禪人如是以心修行水一切入，入於第四禪，安詳出轉地作隔，以智受持，此當成水。彼坐禪人於地成出沒，猶如性水。於水上行，心不障礙，猶如行地。彼坐禪人如是以心修行地一切入，入第四禪，安詳出轉水作隔，以智受持，此當成地。已成地，彼坐禪人於水行不障礙，如行性地，行於虛空猶如飛鳥。於是三行，步行、風行、心行。於是坐禪人得地一切入定，於虛空受持道路以步行。若得風一切入定，受持風如綿縷如風行。以心行，令滿身心，或樂想或輕想。以著身，身已輕。以心行，行如飛鳥。如是以心行，行已手摸日月，如是神通、如是神力。彼坐禪人，有禪人有神通，得心自在。以是修行心入第四禪，安詳出手摸日月，以智受持，此當成近手。

Here is the complete English translation of the classical Chinese text: Becoming one from many means wishing to transform many into one, sustaining through wisdom, "I shall transform many into one," like the Elder Arahant of the minor path. Whether visible or invisible, passing through walls, through fences, through mountains, moving unobstructed like space. That meditation practitioner thus cultivates the space kasina, enters the fourth jhāna, emerges calmly, passes through walls, through fences, through mountains, having transformed sustains through wisdom, "This should become space." Having become space, that meditation practitioner passes through walls, through fences, through mountains in space, moving unobstructed like space. What is the meaning of "visible"? What is the meaning of "invisible"? That meditation practitioner makes the unopened open, passing through walls, through fences, through mountains, moving unobstructed. What is the meaning of this? Making emergence and submergence in earth as if in water. That meditation practitioner thus cultivates the water kasina with the mind, enters the fourth jhāna, emerges calmly transforming earth into separation, sustains through wisdom, "This should become water." That meditation practitioner emerges and submerges in earth as if it were naturally water. Walking on water, the mind unobstructed, as if walking on earth. That meditation practitioner thus cultivates the earth kasina with the mind, enters the fourth jhāna, emerges calmly transforming water into separation, sustains through wisdom, "This should become earth." Having become earth, that meditation practitioner moves unobstructed on water as if walking on natural earth, moves through space like flying birds. There are three kinds of movement: walking, wind movement, and mind movement. Here the meditation practitioner attains concentration on the earth kasina, sustains a path in space through walking. If attaining concentration on the wind kasina, sustains wind like cotton fiber moving like wind. Through mind movement, fills body and mind with either the perception of pleasure or lightness. When applied to the body, the body becomes light. Through mind movement, moves like flying birds. Thus through mind movement, moves and touches sun and moon with hands, such supernatural power, such supernatural force. That meditation practitioner, being one with meditation and supernatural powers, attains mastery of mind. Through this cultivation enters the fourth jhāna with the mind, emerges calmly and touches sun and moon with hands, sustains through wisdom, "This should become near to hand."

彼成近手，彼坐禪人或坐或臥，以手摸捫日月，起身乃至梵世。彼坐禪人有神通，得心自在，樂行梵世。如是四如意足，以如是修行心，於遠受持近、於近受持遠，或多受持少、或少受持多，以天眼見梵天色，以天耳聞梵天聲，以他心智知梵天心。彼坐禪人三行，以二行行於梵世，是法於一切受持變(受持變已竟)。

爾時坐禪人慾起變意，如是修四如意足，以心得自在，安身於心、安心於身。以由身安心、以由心安身，以由身受持心、以由心受持身，或樂想或輕想著於身。已著身，已著身已著成住，如是坐禪人現修其身，成最軟最輕堪受持，如鐵丸為火所燒隨意作物。如是坐禪人已如是修行，心成軟堪受持，令滿身心。彼坐禪人若樂除自形色作童子形，入第四禪安詳出，次第轉童子形。已轉，以智受持，我當成童子形。如是作意成童子形。如是龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形、海形山形林形、師子形虎形豹形象馬形、步軍形，已轉，以智受持，我當成步行軍，如是作意成步行軍。

問：受持變、作變何差別？答：以受持變不捨形色受持，以作變捨形色，此謂差別(作變已竟)。

爾時坐禪人慾起意所造變，如是心得自在，修如意足，入第四禪安詳出，於其身內作意，猶如空瓶。

Here is the complete English translation of the classical Chinese text: Having become near to hand, that meditation practitioner, whether sitting or lying down, touches and feels the sun and moon with hands, raising the body up to the Brahma world. That meditation practitioner with supernatural powers, having attained mastery of mind, delights in traveling to the Brahma world. Thus through the four bases of spiritual power, through such cultivation of mind, sustains the far as near and the near as far, sustains the many as few and the few as many, sees Brahma's form with divine eye, hears Brahma's sound with divine ear, knows Brahma's mind with knowledge of others' minds. That meditation practitioner has three ways of moving, travels to the Brahma world through two ways - this is the dharma of sustaining all transformations (thus ends transformation through sustaining). At this time, the meditation practitioner wishing to arise transformation of intention, thus cultivates the four bases of spiritual power, attaining mastery of mind, establishes body in mind and mind in body. Through body establishes mind and through mind establishes body, through body sustains mind and through mind sustains body, applies either the perception of pleasure or lightness to the body. Having applied to the body, having applied becomes established in dwelling. Thus the meditation practitioner manifests cultivation, the body becomes extremely soft and light, capable of being sustained, like an iron ball heated by fire can be shaped as desired. Thus the meditation practitioner having cultivated in this way, the mind becomes soft and capable of being sustained, filling body and mind. That meditation practitioner if wishing to remove their own form and make the form of a youth, enters the fourth jhāna, emerges calmly, gradually transforms into youth form. Having transformed, sustains through wisdom, "I should become youth form." Through such intention becomes youth form. Similarly with dragon form, phoenix form, yaksha form, asura form, Sakra form, Brahma form, ocean form, mountain form, forest form, lion form, tiger form, leopard form, elephant and horse form, infantry form, having transformed, sustains through wisdom, "I should become infantry," through such intention becomes infantry. Question: What is the difference between transformation through sustaining and transformation through creation? Answer: In transformation through sustaining one does not abandon form while sustaining, in transformation through creation one abandons form - this is the difference (thus ends transformation through creation). At this time the meditation practitioner wishing to arise mind-made transformation, thus attaining mastery of mind, cultivates the bases of spiritual power, enters the fourth jhāna, emerges calmly, and creates the intention within their body as if it were an empty vessel.

彼坐禪人如是作意，於空自身內隨其所樂為變化，隨其當成轉。已轉，以智受持，隨其當成。如是作意，成隨相似，以此方便多作變化，作變化已成行。若坐禪人以所化身欲向梵世，於梵世前即化自身如梵形。隨意所造，一切身份具足，諸根不少。若神通人於此逍遙，彼所化人亦復逍遙。若神通人於此若坐臥、現出煙焰、若問若答，彼所化人亦坐亦臥、亦出煙焰、亦問亦答。是其神通所造變化，彼所化人亦以隨作如是等(意所造變已竟)。

云何散句？變所造色於至時分別，是時彼不現。未至時分別，於其間樂說，彼受持成不現。若不作分別時，唸唸不現。於化人，無壽命根、所化飲食。事變種智，成九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事(散句已竟)。

問：天耳誰起？云何當起？答：八一切入。彼二一切入，於第四禪得自在，從自性耳起天耳界。復說云何色界於四禪得自在？是其能起。復說於四禪亦起。

問：云何當令起？答：初坐禪人如是修四如意足，以心得自在，入第四禪安詳出，次第依自性耳界，若遠聲作意聲相、或近聲作意聲相、若大聲作意大聲相、若細聲作意細聲相、若東方聲作意聲相，如是於一切方。

Here is the complete English translation of the classical Chinese text: That meditation practitioner creating such intention, within their empty body creates transformations according to their desire, becoming whatever they wish to become. Having transformed, sustains through wisdom, becoming whatever is appropriate. Through such intention, becomes according to similarity, through this method creates many transformations, having created transformations becomes active. If the meditation practitioner wishes to go to the Brahma world with their transformed body, they transform their own body into Brahma's form before the Brahma world. Creating according to intention, all body parts are complete, no faculties are lacking. If the one with supernatural powers roams here, their created being also roams. If the one with supernatural powers here sits or lies down, emanates smoke and flames, asks and answers questions, their created being also sits and lies down, also emanates smoke and flames, also asks and answers questions. Such are the transformations created by supernatural powers, their created being also performs accordingly (thus ends mind-made transformation). What are the scattered phrases? Discriminating created transformed form at the time of arrival, at that time it disappears. Discriminating before the time of arrival, during that interval delighting in speech, sustaining becomes invisible. If not discriminating, disappears moment by moment. In created beings, there is no life faculty, created food and drink. Knowledge of types of transformation accomplishes nine matters: small matters, great matters, ineffable matters, past matters, future matters, present matters, internal matters, external matters, internal-external matters (thus end scattered phrases). Question: Who develops divine ear? How should it be developed? Answer: Through eight kasinas. Having mastered those two kasinas in the fourth jhāna, the divine ear element arises from the natural ear. Furthermore, it is said how does one attain mastery in the four jhānas? This is what can arise. Furthermore, it is said it also arises in the four jhānas. Question: How should one cause it to arise? Answer: The beginning meditation practitioner thus cultivates the four bases of spiritual power, attaining mastery of mind, enters the fourth jhāna, emerges calmly, gradually based on the natural ear element, whether attending to the characteristics of distant sounds or attending to the characteristics of near sounds, whether attending to the characteristics of loud sounds or attending to the characteristics of subtle sounds, whether attending to the characteristics of sounds from the eastern direction, similarly with all directions.

彼坐禪人如是以修行心清白，以耳界清淨，令心行增長。彼坐禪人以天耳界清淨過人耳聞兩聲，所謂天聲、人聲，或遠或近。於是先師說：初坐禪人，先聞於自身眾生聲，從此復聞身外眾生聲，從此復聞依所住處眾生聲，如是次第作意增長。復說初坐禪人，不能如是先聞自身眾生聲。何以故？不能聞細聲，以自性耳非其境界。初坐禪人遠螺鼓等聲，彼聲依自性耳，以天耳智應作意於聲相，令起天耳智。或細聲或大聲、或遠聲或近聲，唯天耳應取。於是初坐禪人，不應作意於最可畏。何以故？於可受聲應說欲愛，於可畏聲應說驚怖耳畏智。彼成三事：小事、現在事、外事。若失自性耳，天耳界亦失。於是得聲聞自在，聞千世界聲；從彼緣覺最多；如來聞無數(天耳已竟)。

問：他心智誰能起？云何應起？答：光一切入於第四禪得自在，得天眼起他心智。云何應起者，初坐禪人如是修四如意足，以心得自在，清白不動，入光一切入。於第四禪安詳出，從初以光令滿其身，以天眼見其自心意色，此依色意識起，如是知。以自心變見色變，此色從喜根所起、此色從憂根所起、此色從捨根所起。

Here is the complete English translation of the classical Chinese text: That meditation practitioner thus cultivating makes the mind pure and bright, with purified ear element, causing mental activity to increase. That meditation practitioner with divine ear element purified beyond human ears hears two kinds of sounds, namely divine sounds and human sounds, whether far or near. Here the earlier teachers said: The beginning meditation practitioner first hears the sounds of beings within their own body, from this then hears sounds of beings outside the body, from this then hears sounds of beings dependent on their dwelling place, thus gradually creating intention and increasing. Furthermore, it is said the beginning meditation practitioner cannot first hear sounds of beings within their own body in this way. Why? They cannot hear subtle sounds, as it is not the domain of the natural ear. For the beginning meditation practitioner, distant sounds of conch shells and drums, those sounds depend on the natural ear, should create intention on sound characteristics through divine ear knowledge to cause divine ear knowledge to arise. Whether subtle sounds or great sounds, whether distant sounds or near sounds, only the divine ear should grasp them. Here the beginning meditation practitioner should not create intention toward the most fearsome. Why? Regarding pleasant sounds sensual desire should be spoken of, regarding fearsome sounds the fear and trembling of the ear's knowledge should be spoken of. This accomplishes three matters: small matters, present matters, and external matters. If the natural ear is lost, the divine ear element is also lost. Here attaining mastery of hearing, hearing sounds of a thousand world systems; from there the Pratyekabuddhas at most; the Tathagata hears innumerable (thus ends divine ear). Question: Who can develop knowledge of others' minds? How should it be developed? Answer: Having mastered the light kasina in the fourth jhāna, obtaining the divine eye develops knowledge of others' minds. As for how it should be developed, the beginning meditation practitioner thus cultivates the four bases of spiritual power, attaining mastery of mind, pure and unmoving, enters the light kasina. Emerging calmly from the fourth jhāna, from the beginning fills their body with light, sees the mind-form of their own mind with divine eye, this consciousness arises dependent on form, thus knowing. Seeing changes in form through changes in one's own mind, this form arises from the root of joy, this form arises from the root of sorrow, this form arises from the root of equanimity.

若與喜根相應心現起，意色如酪酥色；若與憂根相應心現起，成如紫色；若與捨根相應心現起，成如蜜色；若與愛欲相應心現起，成如黃色；若與瞋恚相應心現起，成如黑色；若與無明相應心現起，成如濁色；若與信相應及智相應心現起，成如清色。彼坐禪人如是以自身變分別色變，爾時以光令滿他身，以天眼見他心意色。彼以心變分別色變。以色變分別心變。如是分別起他心智已。起他心智除色變分別。唯取心事。彼坐禪人如是以修行心清白。或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。如是一切可知。他心智者，其事八：小事、大事、道事、無量事、過去事、未來事、現在事、外事。彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。若聲聞得自在，知一千世界心；從此緣覺最多；如來無量(他心智已竟)。

問：憶宿命智誰能起？幾種憶宿命智？云何應起？答：八一切入二一切入，於第四禪心得自在，是其能起憶宿命智。復說云何色界處？答：於第四禪心得自在，是其能起。復說於四禪得起幾種憶宿命？答：三種憶宿命，一者多持生、二者生所造、三者修行所成。於是多持生者，以四行憶宿命智，善取彼相故、見彼分相故、諸根分明故、攝彼性故。

Here is the complete English translation of the classical Chinese text: When mind associated with the root of joy arises, the mind-form appears like the color of cream and butter; when mind associated with the root of sorrow arises, it becomes like purple color; when mind associated with the root of equanimity arises, it becomes like honey color; when mind associated with sensual desire arises, it becomes like yellow color; when mind associated with anger arises, it becomes like black color; when mind associated with ignorance arises, it becomes like turbid color; when mind associated with faith and wisdom arises, it becomes like clear color. That meditation practitioner thus discriminates changes in form through changes in their own body, at that time fills others' bodies with light, sees others' mind-form with divine eye. They discriminate changes in form through changes in mind. Discriminate changes in mind through changes in form. Having thus discriminated and developed knowledge of others' minds. After developing knowledge of others' minds, abandons discrimination of form changes. Only grasps mental phenomena. That meditation practitioner thus cultivates making the mind pure and bright. Either knows a mind with desire as a mind with desire, or knows a mind without desire as a mind without desire, either knows a mind with anger as a mind with anger, or knows a mind without anger as a mind without anger. Thus all can be known. Knowledge of others' minds has eight matters: small matters, great matters, path matters, immeasurable matters, past matters, future matters, present matters, and external matters. That undefiled knowledge of others' minds is not the domain of ordinary beings, and the minds of beings born in formless realms are only the domain of the Buddha. If stream-enterers attain mastery, they know the minds of one thousand world systems; from there the Pratyekabuddhas at most; the Tathagata immeasurable (thus ends knowledge of others' minds). Question: Who can develop knowledge recollecting past lives? How many types of knowledge recollecting past lives are there? How should it be developed? Answer: Having mastered two of the eight kasinas in the fourth jhāna, attaining mastery of mind, this is what can develop knowledge recollecting past lives. Furthermore, it is asked how about [missing text]? Answer: Having attained mastery of mind in the fourth jhāna, this is what can develop. Furthermore, it is said how many types of recollecting past lives arise in the four jhānas? Answer: There are three types of recollecting past lives: first is holding many births, second is created by birth, third is accomplished through cultivation. Here one who holds many births has knowledge recollecting past lives through four practices: through well grasping those characteristics, through seeing those partial characteristics, through clear faculties, and through collecting those natures.

此四行多持生憶宿命。於彼最勝，彼憶七宿命。諸天、諸龍、諸鳳凰，以生所成憶宿命，於彼最勝憶十四宿命。修行所成者，修如意足。

問：云何應起憶宿命？答：初坐禪人如是修四如意足，以信得自在，清白至不動。從現坐處，於一日所作事，或以身、或以意、或以口，憶一切事。如是於夜所作，如是一日二日，次第乃至一月憶彼一切事，如是二月所作事，如是次第乃至一年所作事，如是二年三年百年所作事，如是乃至初生所作事，憶彼一切。爾時久遠過去心心數法有後生、心心數法現生，依初心心數法得生。以心相續生，現觀因緣，憶識流轉，兩俱不斷，於此世生、於彼世生。彼坐禪人如是以心修行清白，憶宿命不一種，如是一生二生三生四生等，如是一切。初坐禪人於此生已憶一切，若坐禪人不能憶彼生，彼不應捨精進，更重令起禪。已起禪，善哉令自在，如磨鏡法。善哉已得自在，現憶如初，於彼成憶。若自從一生出，彼心成憶，彼最樂已見方便。不可憶畜生生，及無色生及無想生不可想，無想性故。長老輸毘多於彼最勝。憶宿命智七種：小、大、不應說、過去、內、外、內外。於過去已所得道果，或國或村當憶，彼成過去想，憶宿命智。從智憶陰相續，憶宿命智。

Here is the complete English translation of the classical Chinese text: These four practices constitute recollection of many past lives. Among these, the most excellent can recollect seven past lives. Devas, nagas, and phoenixes, through birth-accomplished recollection of past lives, among these the most excellent can recollect fourteen past lives. That accomplished through cultivation is through cultivating the bases of spiritual power. Question: How should one develop recollection of past lives? Answer: The beginning meditation practitioner thus cultivates the four bases of spiritual power, attaining mastery through faith, pure and bright to the point of immovability. From the present sitting place, regarding activities done in one day, whether by body, mind, or speech, recollects all matters. Similarly for activities done at night, similarly for one day two days, gradually up to one month recollects all those matters, similarly for activities done in two months, similarly gradually up to activities done in one year, similarly activities done in two years, three years, hundred years, similarly up to activities done at initial birth, recollects all those. At that time, mental states and mental factors from the distant past have subsequent birth, mental states and mental factors arise in the present, dependent on initial mental states and mental factors obtain birth. Through mental continuity arising, directly observing causes and conditions, recollecting the flow of consciousness, both unbroken, birth in this world, birth in that world. That meditation practitioner thus cultivating makes the mind pure and bright, recollects past lives not of one kind, thus one life, two lives, three lives, four lives and so forth, thus all. The beginning meditation practitioner recollects everything from this life, if the meditation practitioner cannot recollect that birth, they should not abandon effort, but again strongly cause meditation to arise. Having aroused meditation, well attaining mastery, like the method of polishing a mirror. Having well attained mastery, manifestly recollects as at first, accomplishes recollection there. If emerging from one life by oneself, that mind accomplishes recollection, having seen that most delightful method. Animal births cannot be recollected, and formless births and non-percipient births cannot be perceived, due to their non-percipient nature. Elder Subhuti was most excellent among them. Knowledge of recollecting past lives is of seven kinds: small, great, ineffable, past, internal, external, and internal-external. Regarding path fruits attained in the past, should recollect whether country or village, that becomes perception of the past, knowledge of recollecting past lives. From knowledge recollects the continuity of aggregates, knowledge of recollecting past lives.

從此外道憶四十劫，過彼不能憶，身無力故。聖聲聞憶一萬劫；從此最大聲聞；從彼最大緣覺；從彼如來正遍覺，自他宿命及行及處一切。餘唯憶自宿命，少憶他宿命。正遍覺隨其所樂憶一切，餘次第憶。正遍覺若入三昧、若不入三昧，若不入三昧常憶；餘唯入三昧(憶宿命智已竟)。

問：天眼誰起？幾種天眼？云何能起天眼？答：光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起。幾種天眼者，答二種天眼，業果報所成、修行所成。於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠。修行所成者，修行四如意足。云何能起天眼者，初坐禪人如是修四如意足，以心得自在，清白至不動，光一切入。入第四禪作意光想，及日想受持，此日如夜、此夜如日，以心無礙無所著，現修行心成有光明。彼坐禪人修行其心成有光明，無闇障礙，過日光明。彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。彼非天眼，以智見內光明色，此謂天眼。彼坐禪人以天眼清淨過人眼，見眾生或終或生、或麁或妙、或善色或醜色、生於善趣生於惡趣，如業所作。

Here is the complete English translation of the classical Chinese text: From here the followers of other paths recollect forty kalpas, beyond that they cannot recollect due to lack of bodily strength. Noble disciples recollect ten thousand kalpas; from there the greatest disciples; from there the greatest Pratyekabuddhas; from there the Perfectly Enlightened One knows all past lives, actions and places of both self and others. The rest only recollect their own past lives, and recollect little of others' past lives. The Perfectly Enlightened One recollects all according to his wish, the rest recollect gradually. The Perfectly Enlightened One whether entering samādhi or not entering samādhi, when not entering samādhi constantly recollects; the rest only when entering samādhi (thus ends knowledge of recollecting past lives). Question: Who develops divine eye? How many types of divine eye are there? How can divine eye be developed? Answer: Light as nine, or light as five, or light kasina matters, having attained mastery in the fourth jhāna, having the nature of eye is what can develop it. As for how many types of divine eye, answer: there are two types of divine eye, that accomplished through karmic results and that accomplished through cultivation. Here regarding the treasury divine eye, accomplished from results, it is able to see treasure stores whether they contain jewels or not. That accomplished through cultivation is through cultivating the four bases of spiritual power. As for how divine eye can be developed, the beginning meditation practitioner thus cultivates the four bases of spiritual power, attaining mastery of mind, pure and bright to the point of immovability, entering the light kasina. Entering the fourth jhāna creating intention on the perception of light, and sustaining the perception of sun, making this day like night and this night like day, with mind unobstructed and unattached, manifestly cultivating the mind becomes possessed of light. That meditation practitioner cultivating the mind becomes possessed of light, without darkness or obstruction, surpassing sunlight. That meditation practitioner thus cultivating the mind, filling the interior with light, creating intention on form and shape, filling with light through wisdom. That is not divine eye, seeing internal light and form through wisdom, this is called divine eye. That meditation practitioner with divine eye purified beyond human eye sees beings either dying or being born, either gross or subtle, either beautiful or ugly in form, born in good destinies or born in evil destinies, according to their karma.

如是一切眾生，於是若能起天眼，此煩惱彼所應斷，所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。此煩惱以此一一成就，若令起天眼，其定成退。若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。若已斷此煩惱，若復不得定自在，以不自在天眼成小。彼坐禪人以小天眼知少光明，見色亦小。是故世尊說：是時我小定、是時我小眼，我以小眼知少光明、我見小色。是時我無量三昧，是時我無量天眼。我以此無量天眼，我知無量光明、我見無量色。於是初坐禪人非可愛色、非可畏怖色。如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。依天眼生四智，未來分智、自所作業智、如行業智、業果報智。於是以未來分智，於未來色當起知之。以自所作業智，見他人所造業，以此業此人當往彼趣。以如行業智，見人生趣，以此業此人先生此知之。以業果報智，至此時、至此趣、至此煩惱、至此方便，此業應熟、此業不應熟，此業應多受、此業應少受知之。於是聲聞得自在，見一千世間；從此緣覺見最多；如來見無量(天眼已竟)。

於是此散句。以天眼為見色，於一種修行定，唯見色不聲聞。若以天耳為聞聲，於一種修行定，唯聞聲不見色。

Here is the complete English translation of the classical Chinese text: Thus for all beings, here if one is able to develop divine eye, these defilements should be abandoned by them, namely: doubt, incorrect recollection, laziness, sleepiness, conceit, wrong joy, harsh speech, overly intense effort, sluggish effort, excessive talk, various perceptions, and excessive observation of form. Through accomplishing each of these defilements, if one causes divine eye to arise, the concentration will decline. If concentration declines, light is also lost, seeing form is also lost, therefore those defilements should indeed be abandoned. If these defilements have been abandoned, yet if one does not attain mastery of concentration, due to lack of mastery the divine eye becomes small. That meditation practitioner with small divine eye knows little light, also sees small forms. Therefore the World-Honored One said: At this time my concentration was small, at this time my eye was small, with my small eye I knew little light, I saw small forms. At this time my samādhi was immeasurable, at this time my divine eye was immeasurable. With this immeasurable divine eye, I knew immeasurable light, I saw immeasurable forms. Here the beginning meditation practitioner should not focus on pleasing forms or frightening forms. As initially stated, divine eye has five kinds of matters, namely: small matters, present matters, internal matters, external matters, and internal-external matters. Dependent on divine eye, four kinds of knowledge arise: knowledge of future portions, knowledge of self-created karma, knowledge of karma according to conduct, and knowledge of karmic results. Here through knowledge of future portions, one knows regarding future forms that will arise. Through knowledge of self-created karma, one sees karma created by others, knowing through this karma this person will go to that destiny. Through knowledge of karma according to conduct, one sees beings' destinies of birth, knowing through this karma this person was previously born here. Through knowledge of karmic results, one knows at this time, in this destiny, with these defilements, through these means, this karma should ripen, this karma should not ripen, this karma should be experienced much, this karma should be experienced little. Here stream-enterers attaining mastery see one thousand world systems; from there Pratyekabuddhas see the most; the Tathagata sees immeasurably (thus ends divine eye). Here are these scattered phrases. Using divine eye for seeing forms, in one kind of cultivation of concentration, only sees forms but does not hear sounds. If using divine ear for hearing sounds, in one kind of cultivation of concentration, only hears sounds but does not see forms.

若為見聞二俱修行定，亦見亦聞。若為見聞知他心修行於定，亦見聞知他心。若為見一方修行於定，非見餘方，不聞不知他心。若不少修行於定，於一切方，亦見亦聞，亦知他心。五神通、世間神通，有漏色界繫凡夫共。若善神通，學人及凡夫共或阿羅漢無記神通。五神通，不於無色界生(解脫道說神通道已竟)。

解脫道論分別慧品第十

問：云何慧？何相？何味？何起？何處？何功德？慧者何義？幾功德為得波若？幾種波若？答：意事如見，此謂波若。復次作意饒益不饒益、作意莊嚴，此謂波若。如阿毘曇中說：云何波若是？波若是慧、是智、是擇法妙相隨觀。彼觀聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡擇法正見，此謂波若。如達為相，擇為味，不愚癡為起，四諦為處。復次了義光明為相，入正法為味，除無明闇為起，四辯為處。何功德者，波若無量功德。當以略聞此偈。

以慧淨諸戒，　　入禪亦二慧，以慧修諸道，　　以慧見彼果。波若為勝善，　　慧眼最無上，慧退是穢污，　　慧增長無上。慧破諸外論，　　非世至所著，有慧人最妙，　　顯說善語言，此世及彼世，　　解脫聞苦樂，諸義及精進。

Here is the complete English translation of the classical Chinese text: If cultivating concentration for both seeing and hearing, one both sees and hears. If cultivating concentration for seeing, hearing and knowing others' minds, one sees, hears and knows others' minds. If cultivating concentration for seeing one direction, one does not see other directions, does not hear or know others' minds. If not cultivating concentration minimally, regarding all directions, one both sees and hears, and knows others' minds. The five supernatural powers, worldly supernatural powers, are tainted and bound, common to ordinary beings. If wholesome supernatural powers, are common to trainees and ordinary beings or are neutral supernatural powers of Arhats. The five supernatural powers do not arise in the formless realm (thus ends the chapter on the path of supernatural powers in the Path of Freedom). Chapter Ten: Analysis of Wisdom in the Path of Freedom Treatise Question: What is wisdom? What are its characteristics? What is its flavor? What is its arising? What is its basis? What are its merits? What is the meaning of wisdom? How many merits are there for obtaining wisdom? How many types of wisdom are there? Answer: Mental phenomena as seeing, this is called wisdom. Furthermore, attention to what is beneficial and non-beneficial, attention to adornment, this is called wisdom. As said in the Abhidhamma: What is wisdom? Wisdom is understanding, is knowledge, is the excellent characteristic of investigation of phenomena with observation. That observation is intelligence, comprehension, discrimination, contemplation and great vision, quick understanding, drawing forth right knowledge, hook of wisdom, faculty of wisdom, power of wisdom, weapon of wisdom, palace of wisdom, light of wisdom, brightness of wisdom, lamp of wisdom, essence of wisdom, non-delusion, investigation of phenomena and right view, this is called wisdom. Understanding is its characteristic, investigation its flavor, non-delusion its arising, the Four Noble Truths its basis. Furthermore, comprehending meaning and illumination is its characteristic, entering right Dharma its flavor, removing the darkness of ignorance its arising, the four analytical knowledges its basis. As for its merits, wisdom has immeasurable merits. One should briefly hear these verses: Through wisdom purify precepts, Enter meditation also through twofold wisdom, Through wisdom cultivate the paths, Through wisdom see their fruits. Wisdom is supreme goodness, The eye of wisdom is unsurpassed, Decline of wisdom is defilement, Increase of wisdom is supreme. Wisdom destroys external doctrines, Not attached to worldly attainments, One with wisdom is most excellent, Clearly speaks good words, This world and that world, Liberation, hearing suffering and happiness, All meanings and effort.

勇猛有慧人，悉見此諸法，　　因緣諸語言，教誡及名色。　　彼即四諦語，是有慧境界，　　以慧除眾惡，愛瞋恚無明，　　以智除生死，除餘不可除。

問：慧者何義？答智義，能除為義。幾功德為得慧者，十一功德：尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。幾種慧者，答二種、三種、四種。

問：云何二種慧？答：所謂世慧、出世慧。於是聖道果相應慧是出世慧，餘是世慧。世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。三種慧者，思慧、聞慧、修慧。於是不從他聞，若自作業智、若得隨諦相應智，於功乃明處，此謂思慧。於此處從他聞得慧，此謂聞慧。若入三昧彼慧悉修，是修慧。復次三種慧，來曉了、去曉了、方便曉了。於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。復作意此不善法增長、善法成退，於是慧，此謂去曉了。於此一切方便慧，此謂方便曉了。復次三種慧，聚慧、不聚慧、非聚非非聚慧。三地善慧，此謂聚慧。於四道慧，是謂不聚慧。

Here is the complete English translation of the classical Chinese text: The courageous one with wisdom, Sees all these dharmas completely, Causes and conditions of all speech, Instructions and name-and-form. These are words of Four Noble Truths, This is the domain of the wise, Through wisdom eliminating all evils, Craving, anger, and ignorance, Through knowledge eliminating birth-and-death, Eliminating what else cannot be eliminated. Question: What is the meaning of wisdom? Answer: The meaning is knowledge, the meaning is ability to eliminate. As for how many merits are there for obtaining wisdom, there are eleven merits: investigating the meaning of sutras, many wholesome matters, pure dwelling, calm and insight, Four Noble Truths, making clear bases, mind remaining stable always in meditation, mind without hindrances, separation from those without wisdom, cultivating knowledge, and delight in wisdom by the wise. As for how many types of wisdom, answer: two types, three types, four types. Question: What are the two types of wisdom? Answer: Namely worldly wisdom and transcendental wisdom. Here wisdom associated with the noble path and fruition is transcendental wisdom, the rest is worldly wisdom. Worldly wisdom has taints, fetters, bonds, floods, yokes, hindrances, contacts, destinations, and defilements. Transcendental wisdom is without taints, without fetters, without bonds, without floods, without yokes, without hindrances, without contacts, without destinations, without defilements. The three types of wisdom are wisdom from reflection, wisdom from learning, and wisdom from cultivation. Here not hearing from others, whether knowledge from one's own actions or obtaining knowledge associated with following truth, regarding function becoming clear, this is called wisdom from reflection. Wisdom obtained from hearing from others in this matter, this is called wisdom from learning. If entering samādhi that wisdom is fully cultivated, this is wisdom from cultivation. Furthermore, three types of wisdom: comprehension of coming, comprehension of going, comprehension of means. Here present attention, this unwholesome dharma declines, wholesome dharma increases, regarding this wisdom, this is called comprehension of coming. Further attention this unwholesome dharma increases, wholesome dharma declines, regarding this wisdom, this is called comprehension of going. Regarding all this wisdom of means, this is called comprehension of means. Furthermore three types of wisdom: accumulated wisdom, non-accumulated wisdom, neither accumulated nor non-accumulated wisdom. Wholesome wisdom of three grounds, this is called accumulated wisdom. Wisdom in the four paths, this is called non-accumulated wisdom.

於四地及果報，於三地事有記慧，此謂非聚非非聚慧。四種慧者，自作業智、隨諦相應智、道等分智、果等分智。於是十處正見，是謂自作業智。若見陰或無常或苦或無我，如是相似忍，此謂隨諦相似智。於四道慧，此謂道分智。於四果慧，此謂果等分智。復次四種慧：欲界慧、色界慧、無色界慧、無繫慧。於是欲界善有記慧，此謂欲界慧。色界善有記慧，此謂色界慧。無色界善有記慧，此謂無色界慧。於道果慧，此謂無繫慧。復次四種慧：法智、比智、他心智、等智。於四道及於四果慧，此謂法智。彼坐禪人以此法智，成就過去未來現在智，久過去亦智、未來亦智，此諦智，此謂比智。知他心，此謂他心智。除此三智餘慧，此謂等智。復次四種慧：有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。於是欲界善慧，是慧為聚非不為聚，於四道慧為非聚不為聚。於色界及無色界善慧，是慧為聚亦為非聚，於四地果報、於三地事有記慧，是慧非為聚，亦非為非聚。復次四種慧：有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。於是慧為厭欲，不為通達神通，及不通達四諦，此謂慧為厭患不為達。現得厭欲，以慧達神通非達四諦，此謂波若。

Here is the complete English translation of the classical Chinese text: In the four grounds and resultant states, regarding functional wisdom in the three grounds, this is called neither accumulated nor non-accumulated wisdom. The four types of wisdom are: knowledge of self-created actions, knowledge associated with following truth, knowledge of path factors, and knowledge of fruition factors. Here right view in ten bases, this is called knowledge of self-created actions. If seeing aggregates as either impermanent or suffering or non-self, such similar acceptance, this is called knowledge similar to following truth. Wisdom in the four paths, this is called knowledge of path factors. Wisdom in the four fruits, this is called knowledge of fruition factors. Furthermore four types of wisdom: wisdom of desire realm, [form realm] wisdom, wisdom of [formless realm], unbound wisdom. Here wholesome functional wisdom of desire realm, this is called desire realm wisdom. Wholesome functional [form realm] wisdom, this is called [form realm] wisdom. Wholesome functional wisdom of [formless realm], this is called [formless realm] wisdom. Wisdom in path and fruition, this is called unbound wisdom. Furthermore four types of wisdom: dharma knowledge, inferential knowledge, knowledge of others' minds, and conventional knowledge. Wisdom in the four paths and four fruits, this is called dharma knowledge. That meditation practitioner through this dharma knowledge, accomplishes knowledge of past, future and present, knowledge of long past also, knowledge of future also, this truth knowledge, this is called inferential knowledge. Knowing others' minds, this is called knowledge of others' minds. Remaining wisdom excluding these three kinds of knowledge, this is called conventional knowledge. Furthermore four types of wisdom: wisdom that is accumulated but not non-accumulated, wisdom that is non-accumulated but not accumulated, wisdom that is both accumulated and non-accumulated, wisdom that is neither accumulated nor non-accumulated. Here wholesome wisdom of desire realm is wisdom that is accumulated but not non-accumulated, wisdom in the four paths is non-accumulated but not accumulated. Wholesome wisdom of [form and formless realms] is wisdom that is both accumulated and non-accumulated, functional wisdom in the four grounds of resultant states and three grounds of activities is wisdom that is neither accumulated nor non-accumulated. Furthermore four types of wisdom: wisdom that is for dispassion but not for penetration, wisdom that is for penetration but not for dispassion, wisdom that is for both dispassion and penetration, wisdom that is neither for dispassion nor penetration. Here wisdom for becoming dispassionate toward desire, not for penetrating supernatural powers and not penetrating the Four Noble Truths, this is called wisdom for dispassion but not for penetration. Presently attaining dispassion toward desire, with wisdom penetrating supernatural powers but not penetrating the Four Noble Truths, this is called wisdom.

為達非為厭患，於四道慧為厭患亦為達，餘慧非為厭患亦非為達。復次四種慧：義辯、法辯、辭辯、樂說辯。於義智此謂義辯，於法智此謂法辯，於說辭慧此謂辭辯，於智智此謂樂說辯。於因果智義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。復次於苦及滅智，此謂義辯。於集及道智，此謂法辯。於說法辭，此謂辭辯。於智智，此謂樂說辯。復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底(都地反)跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。知彼此義，此所說法是其義，此謂義辯。說法辭智，此謂辭辯。於智智，此謂樂說辯復。次於眼智，此謂法辯。眼智為見，此謂義辯。於說法辭智，此謂辭辯。於智智，此謂樂說辯。復次四種慧：苦智、苦集智、苦滅智、於是道等分智。苦相應智，苦智；苦集相應智，集智；苦滅修行相應智，具足智；道智(解脫道分別慧品已竟)。

Here is the complete English translation of the classical Chinese text: For penetration but not for dispassion, wisdom in the four paths is for both dispassion and penetration, remaining wisdom is neither for dispassion nor for penetration. Furthermore four types of wisdom: analytical knowledge of meaning, analytical knowledge of dharma, analytical knowledge of language, analytical knowledge of ready speech. Knowledge regarding meaning this is called analytical knowledge of meaning, knowledge regarding dharma this is called analytical knowledge of dharma, wisdom regarding expression of speech this is called analytical knowledge of language, knowledge regarding knowledge this is called analytical knowledge of ready speech. Knowledge of cause and effect is analytical knowledge of meaning, knowledge of causes is analytical knowledge of dharma, regarding dharma expression is analytical knowledge of language, knowledge of knowledge is analytical knowledge of ready speech. Furthermore knowledge of suffering and cessation, this is called analytical knowledge of meaning. Knowledge of origin and path, this is called analytical knowledge of dharma. Expression of teaching dharma, this is called analytical knowledge of language. Knowledge of knowledge, this is called analytical knowledge of ready speech. Furthermore knowing dharma, namely: sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla, this is called analytical knowledge of dharma. Knowing the meaning of this and that, this spoken dharma is its meaning, this is called analytical knowledge of meaning. Knowledge of expressions for teaching dharma, this is called analytical knowledge of language. Knowledge of knowledge, this is called analytical knowledge of ready speech. Furthermore knowledge regarding eye, this is called analytical knowledge of dharma. Knowledge of eye for seeing, this is called analytical knowledge of meaning. Knowledge of expressions for teaching dharma, this is called analytical knowledge of language. Knowledge of knowledge, this is called analytical knowledge of ready speech. Furthermore four types of wisdom: knowledge of suffering, knowledge of origin of suffering, knowledge of cessation of suffering, and here knowledge of path factors. Knowledge associated with suffering is knowledge of suffering; knowledge associated with origin of suffering is knowledge of origin; knowledge associated with cultivation of cessation of suffering is complete knowledge; knowledge of path (thus ends the chapter on Analysis of Wisdom in the Path of Freedom).

解脫道論卷第九

解脫道論卷第十

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五方便品第十一之一

於是初坐禪人，樂脫老死、樂除生死因、樂除無明闇、樂斷愛繩、樂得聖慧，於五處當起方便，所謂陰方便、入方便、界方便、因緣方便、聖諦方便。

問：云何陰方便？答：五陰，色陰、受陰、想陰、行陰、識陰。

問：云何色陰？答：四大、四大所造色。云何四大？地界、水界、火界、風界。云何地界？堅性堅相，此謂地界。云何水界？水濕和合色，此謂水界。云何火界？火煖熟色，此謂火界。云何風界？風持色，此謂風界。初坐禪人以二行取諸蓋，以略、以廣，如說觀四大，如是可知。云何四大所造色？眼入、耳入、鼻入、舌入、身入，色入、聲入、香入、味入，女根、男根、命根，身作、口作，虛空界色、輕色、軟色、堪受持色、增長色、相續色、生色、老色、無常揣食處色、眠色。云何眼入？以是見色有對，依彼眼識起，此謂眼入。

Here is the complete English translation of the classical Chinese text: Treatise on the Path to Freedom, Volume Nine Treatise on the Path to Freedom, Volume Ten Composed by Arahant Upatissa, whose name means Great Light Translated by Saṅghavarman of Funan during the Liang Dynasty Chapter Eleven: Five Expedient Means, Part One Here the beginning meditation practitioner, desiring liberation from aging and death, desiring elimination of the causes of birth and death, desiring removal of the darkness of ignorance, desiring cutting off the rope of craving, desiring attainment of noble wisdom, should develop expedient means in five areas, namely: expedient means regarding aggregates, expedient means regarding sense bases, expedient means regarding elements, expedient means regarding dependent origination, and expedient means regarding noble truths. Question: What is expedient means regarding aggregates? Answer: The five aggregates: form aggregate, feeling aggregate, perception aggregate, formations aggregate, consciousness aggregate. Question: What is the form aggregate? Answer: The four great elements and form derived from the four great elements. What are the four great elements? Earth element, water element, fire element, and wind element. What is earth element? The nature and characteristic of solidity, this is called earth element. What is water element? Water's wetness and cohesion of form, this is called water element. What is fire element? Fire's heat and maturation of form, this is called fire element. What is wind element? Wind's supporting of form, this is called wind element. The beginning meditation practitioner grasps the hindrances through two approaches, through brief and through detailed, as explained in the contemplation of the four elements, thus should it be known. What is form derived from the four great elements? Eye base, ear base, nose base, tongue base, body base, form base, sound base, smell base, taste base, feminine faculty, masculine faculty, life faculty, bodily action, verbal action, space element form, lightness form, softness form, workableness form, growth form, continuity form, birth form, aging form, impermanent form of material food, and sleep form. What is eye base? That which sees form with resistance, dependent on which eye-consciousness arises, this is called eye base.

復次依眼睛肉揣白黑眼珠三圓，於肉血風痰唾五重內住，如半芥子，大如蟣子頭，初業所成、四大所造、火大最多，此清淨色謂為眼入。如大德舍利弗所說：以眼識清淨，見諸色，或小或微，如牖柯喻。云何耳入？以是聞聲，於是聲有對，依耳識起，此謂耳入。復次於二孔赤毛為邊，依膜住，如青豆莖，初業所造、空大最多，四大所造清淨色，此謂耳入。云何鼻入？以是聞香，於是香有對，依鼻識起，此謂鼻入。復次於鼻孔中三和合，依細孔住，如拘毘陀羅形，初業所造、風大最多，四大所造清淨色，此謂鼻入。云何舌入。以是知味。於是味有對。依舌識起。此謂舌入？復次於舌肉上，兩指大住，如欝波羅花形，初業所造、水大最多，四大所造清淨色，此謂舌入。云何身入？以是覺觸，於是觸有對，依身識起，此謂身入。復次除毛髮爪齒，所餘不受。於一切受身，初業所造、地大最多，四大所造清淨色，此謂身入。是可見色，此謂色入。是有對聲，是謂聲入。是有對香，此謂香入。是有對味，此謂味入。是女性是女根、是男性是男根，是隨守護業所成色，此謂命根。是以身令現諸行名行，此謂身作。是以口令現諸行名行，此謂口作。是色分別此謂虛空界。

Here is the complete English translation of the classical Chinese text: Furthermore, depending on three circles of eye: flesh, white and black pupil, residing within five layers of flesh, blood, wind, phlegm and saliva, like half a mustard seed, as large as a louse's head, produced by initial karma, composed of four elements with fire element predominant, this pure form is called eye base. As the Venerable Sāriputta said: With pure eye consciousness, seeing forms, either small or minute, like the simile of the keyhole. What is ear base? That which hears sound, regarding which sound has resistance, dependent on which ear-consciousness arises, this is called ear base. Furthermore at two holes with red hair at edges, depending on membrane, like green bean stalk, produced by initial karma, space element predominant, pure form composed of four elements, this is called ear base. What is nose base? That which smells odors, regarding which odor has resistance, dependent on which nose-consciousness arises, this is called nose base. Furthermore within the nostrils three combinations, depending on fine holes, shaped like kumbhīra flower, produced by initial karma, wind element predominant, pure form composed of four elements, this is called nose base. What is tongue base? That which knows taste, regarding which taste has resistance, dependent on tongue-consciousness arises, this is called tongue base. Furthermore residing on top of tongue flesh, size of two fingers, shaped like uppala flower, produced by initial karma, water element predominant, pure form composed of four elements, this is called tongue base. What is body base? That which feels touch, regarding which touch has resistance, dependent on which body-consciousness arises, this is called body base. Furthermore excluding hair of head and body, nails and teeth, the remaining receptive throughout the whole receptive body, produced by initial karma, earth element predominant, pure form composed of four elements, this is called body base. That which is visible form, this is called form base. That which is sound with resistance, this is called sound base. That which is odor with resistance, this is called smell base. That which is taste with resistance, this is called taste base. That which is feminine nature is feminine faculty, that which is masculine nature is masculine faculty, that form which is produced by karma maintaining protection, this is called life faculty. That which makes actions manifest through body is called bodily action. That which makes actions manifest through speech is called verbal action. That which distinguishes form is called space element.

是色輕性此謂色輕，是色輕性此謂色軟，是色堪受持性此謂色堪受持，此三種是身不懈怠性。是諸入聚，此謂色聚。是色聚，此謂色相續。是色令起，此謂色生。是令色熟，此謂色老。是色敗壞，所謂色無常。以氣味眾生得立，此謂氣味揣食。色依界及意識界起，此謂界處色。是諸界懈怠，此謂睡眠色。此二十六所造色及四大，成三十色。

問：四大及四大所造色云何差別？答：四大依四大共生，四大所造色依四大生。四大所造色非四大所依，亦非四大所造色所依。如三杖得倚，如是四大可知；如三杖影倚，如是四大所造色可知，此謂差別。於是坐禪人此三十色，以五行可知所勝，如是以令起、以聚、以生、以種種、以一。

問：云何以令起？答：九色，業因緣所起，所謂眼入、耳入、鼻入、舌入、身入、女根、男根、命根、處色。二色，心因緣所起，所謂身作、口作。一色，時節心所起，所謂聲入。四色，時心食因緣所起，所謂色輕、色軟、色堪受持、眠色。十二色，四因緣所起，所謂色入、香入、味入、虛空界色、聚色、相續色、色生揣食四界。二色，無有所起，所謂色老、色無常。復次生緣老、老緣無常，如是以令起，所勝可知。

Here is the complete English translation of the classical Chinese text: That which is the nature of lightness of form is called form lightness, that which is the nature of lightness of form is called form softness, that which is the nature of workableness of form is called form workableness, these three types are the nature of bodily non-laziness. That which is collection of bases, this is called form collection. That which is form collection, this is called form continuity. That which causes form to arise, this is called form birth. That which causes form to mature, this is called form aging. That which is form's destruction, this is called form impermanence. That by which beings are established through flavor, this is called material food of flavor. Form depending on elements and mind-consciousness element arises, this is called elemental form. That which is laziness of elements, this is called sleep form. These twenty-six derived forms plus four great elements make thirty forms. Question: What is the difference between the four great elements and form derived from the four great elements? Answer: The four great elements arise mutually dependent on the four great elements, derived form arises dependent on the four great elements. Derived form is neither dependent on the four great elements nor is it what derived form depends on. Just as three sticks can lean together, thus should the four great elements be known; just as the shadows of three sticks lean together, thus should form derived from the four great elements be known, this is the difference. Here the meditation practitioner should know these thirty forms through five approaches regarding their predominance, thus through origination, through collection, through birth, through variety, and through unity. Question: How through origination? Answer: Nine forms arise from karma as condition, namely: eye base, ear base, nose base, tongue base, body base, feminine faculty, masculine faculty, life faculty, and basis form. Two forms arise from mind as condition, namely: bodily action and verbal action. One form arises from season and mind, namely: sound base. Four forms arise from season, mind and food as conditions, namely: form lightness, form softness, form workableness, and sleep form. Twelve forms arise from four conditions, namely: form base, smell base, taste base, space element form, collection form, continuity, birth material food and four elements. Two forms arise without cause, namely: form aging and form impermanence. Furthermore, birth conditions aging, aging conditions impermanence, thus through origination predominance can be known.

問：云何以聚？答：九聚業所起，九聚心所起，六聚時節所起，三聚食所起。

問：云何九聚業所起？答：所謂眼十、耳十、鼻十、舌十、身十、女根十、男根十、處十、命根九。

問：云何名眼十？答：眼清淨四界是其處。復依四界、色、香、味、觸、命根，眼清淨。此十法共生、不相離，此謂聚。是謂眼十。此起是生、此熟謂老、此壞是無常，此分別是虛空界，此四法彼聚共起。此眼依於十老時，生第二眼十，彼二種十聚此謂聚。彼隨逐此謂相續。此六法彼共起，彼復第二眼十依於老時，生第三眼十，是第二及第三眼十。此謂聚。唯彼法隨逐，此謂相續。初十散壞，第二十老，第三十起，彼成一剎那。如是所起眼十，彼間不可知，剎那輕速故，不現世間知。有彼坐禪人見眼相續，如江流、如燈焰相續，此謂眼十。如是耳十、鼻十、舌十、身十、女根十、男根十、命根九，以廣可知。

問：云何九聚心所起？答：清淨八義：清淨身作九、清淨口作七、清淨輕九、輕身作十、輕口作十一、清淨眼九、眼身作十、眼口作十一。

問：云何名清淨八心所起？答：四界依界，色香味觸，此八法共生不相離，彼十是名清淨八。彼起是生、彼熟是老、彼壞是無常、彼分別是虛空界，此四法彼隨起。

Here is the complete English translation: Question: What constitutes aggregation? Answer: Nine aggregates arise from karma, nine aggregates arise from mind, six aggregates arise from seasons, three aggregates arise from food. Question: What are the nine aggregates arising from karma? Answer: Namely the eye decad, ear decad, nose decad, tongue decad, body decad, female faculty decad, male faculty decad, base decad, and life faculty nonad. Question: What is called the eye decad? Answer: The four pure elements are its base. Further depending on the four elements, color, smell, taste, touch, and life faculty, there is eye purity. These ten phenomena arise together and are inseparable - this is called an aggregate. This is called the eye decad. Its arising is birth, its maturation is aging, its destruction is impermanence, its separation is the space element - these four phenomena arise together with that aggregate. When this eye based on the ten ages, it produces a second eye decad, those two decads are called an aggregate. Their succession is called continuity. These six phenomena arise together with that. When that second eye decad ages, it produces a third eye decad - this second and third eye decad is called an aggregate. Only those phenomena succeed each other, this is called continuity. The first decad disperses, the second decad ages, the third decad arises - this constitutes one moment. The arising of such eye decads cannot be known in between moments due to the extreme speed of moments, and is not known in the worldly sense. There are meditators who see the continuity of the eye like the flow of a river or the continuous flame of a lamp - this is called the eye decad. Similarly for the ear decad, nose decad, tongue decad, body decad, female faculty decad, male faculty decad, and life faculty nonad, these can be understood in detail. Question: What are the nine aggregates arising from mind? Answer: The pure octad: pure bodily action nonad, pure verbal action septad, pure lightness nonad, light bodily action decad, light verbal action undecad, pure eye nonad, eye bodily action decad, eye verbal action undecad. Question: What is called the pure octad arising from mind? Answer: The four elements depending on elements, color, smell, taste, and touch - these eight phenomena arise together inseparably. Those ten are called the pure octad. Their arising is birth, their maturation is aging, their destruction is impermanence, their separation is the space element - these four phenomena arise accordingly.

彼清淨八，於壞時與第二心共起。第二清淨八初清淨壞，第二清淨起，於一剎那起，此非展轉為聚，以與三所起所聚。如是清淨輕九及清淨眼九，六作聚非初壞，非第二起，無一剎那。何故？不一心二作令起，餘如初說。

問：云何六聚時節所起？答：清淨八、清淨聲九、清淨輕九、輕聲十、清淨眼九、眼聲十，外聚成二清淨八及聲九。

問：云何三聚食所起？答：清淨八、清淨輕九、清淨眼九，時節食所起聚相續業處，相似可知，餘如初說。命九天聚，於欲界、於業處所成。八聚以壽命活。鼻、舌、身、男女根，如是輕等三及眠，此於色界無有命九天聚。無想、梵天，於其身一切入，以是得活，如是以聚。

問：云何以生？答：如男女入胎，於剎那生三十色起，所謂處十、身十、或女根十或男根十。不男不女二十色起，所謂處十、身十。於欲界化生，滿根入男女，於生剎那七十色起，所謂處十、身十、眼十、耳十、鼻十、舌十、或女根十或男根十。或於惡趣化生生盲女人男人，於其生剎那六十色起，除眼十。如是生聾人六十色起，除耳十。生盲聾人五十色起，除眼十、耳十。惡趣化生滿根入，或非男或非女。及劫初人，於其生剎那六十色起，除男女根。

Here is the complete English translation: When that pure octad deteriorates, it arises together with the second mind. The second pure octad arises as the first pure octad deteriorates, arising in one moment - this is not a successive aggregate, as it aggregates with three arisings. Similarly for the pure lightness nonad and pure eye nonad, the six action aggregates do not have initial deterioration nor second arising, not in one moment. Why? One mind cannot cause two actions to arise. The rest is as initially stated. Question: What are the six aggregates arising from seasons? Answer: The pure octad, pure sound nonad, pure lightness nonad, light sound decad, pure eye nonad, eye sound decad, external aggregates forming two pure octads and sound nonad. Question: What are the three aggregates arising from food? Answer: The pure octad, pure lightness nonad, and pure eye nonad - the continuity of aggregates arising from seasons and food in meditation objects can be understood similarly, the rest is as initially stated. The life nonad celestial aggregate exists in the desire realm and in meditation objects. Eight aggregates maintain life. For nose, tongue, body, male and female faculties, as well as the three types of lightness and sleep, these do not have the life nonad celestial aggregate. In the unconscious realm and Brahma realm, all that enters the body maintains life through this - such are the aggregates. Question: What about birth? Answer: When male and female enter the womb, thirty material phenomena arise in one moment, namely: the base decad, body decad, and either female faculty decad or male faculty decad. For neither male nor female, twenty material phenomena arise, namely: the base decad and body decad. For spontaneous birth in the desire realm with complete faculties as male or female, seventy material phenomena arise in the moment of birth, namely: the base decad, body decad, eye decad, ear decad, nose decad, tongue decad, and either female faculty decad or male faculty decad. Or for spontaneously born blind women and men in unfortunate realms, sixty material phenomena arise in the moment of birth, excluding the eye decad. Similarly, for deaf persons sixty material phenomena arise, excluding the ear decad. For blind and deaf persons fifty material phenomena arise, excluding both eye decad and ear decad. For spontaneous birth in unfortunate realms with complete faculties as neither male nor female, and for primordial humans, sixty material phenomena arise in the moment of birth, excluding male and female faculties.

於彼盲及非男非女，五十色起，除眼根十、除非男非女根。或聾非男非女，亦五十色起，除耳十及非男非女根。或盲聾非男非女，四十色起，處十、身十、鼻十、舌十。梵天於其生剎那，四十九色起，處十、眼十、耳十、身十、命根九。無想天眾生於其生剎那，九色起，命根九。如是以生可知。

問：云何以種種？答：一切色成二種，所謂大、細。於是十二色大，內外色入，以有對義；餘十八色細，以無對義。復二種色，所謂內、外。於是五色成內眼等五入，以有境界義；餘二十五外色，以無境界義。復有二種色，命根、不命根。於是八色名根，五內、女根、男根、命根，以依義；餘二十二非命根，以無依義。一切色成三種，所謂受色、非受色、有壞色。於是九色有受，八根及處色，以業報所成義；九色不受，聲入、身作、口作色、輕色、軟色、堪受持色、老色。無常及眠，非業報所成義；餘十二色有壞，彼以二種義。復有三種色，所謂可見有對、非可見有對、不可見無對。於是一色可見有對，所謂色入，以見義、以觸義；十一色不可見有對，除色入餘大色，以不見義、以觸義。十八色不可見無對，餘細色，不可見義、不可觸義。一切色成四種，所謂自性色、形色、相色、分別色。於是十九自性色。

Here is the complete English translation: For those who are blind and neither male nor female, fifty material phenomena arise, excluding the eye faculty decad and neither-male-nor-female faculty. Or for those who are deaf and neither male nor female, also fifty material phenomena arise, excluding the ear decad and neither-male-nor-female faculty. Or for those who are both blind and deaf and neither male nor female, forty material phenomena arise: the base decad, body decad, nose decad, and tongue decad. For Brahma beings at the moment of birth, forty-nine material phenomena arise: the base decad, eye decad, ear decad, body decad, and life faculty nonad. For beings in the unconscious realm at the moment of birth, nine material phenomena arise: the life faculty nonad. Thus birth can be understood. Question: What about the various types? Answer: All material phenomena are of two types, namely: gross and subtle. Of these, twelve material phenomena are gross, internal and external material sense bases, in the sense of having impact; the remaining eighteen material phenomena are subtle, in the sense of having no impact. Again, material phenomena are of two types, namely: internal and external. Of these, five material phenomena are internal - the eye and other five sense bases, in the sense of having objects; the remaining twenty-five are external material phenomena, in the sense of having no objects. Again, material phenomena are of two types: life faculty and non-life faculty. Of these, eight material phenomena are called faculties - five internal, female faculty, male faculty, and life faculty, in the sense of being dependent; the remaining twenty-two are non-life faculties, in the sense of being non-dependent. All material phenomena are of three types, namely: clung-to material phenomena, non-clung-to material phenomena, and material phenomena subject to change. Of these, nine material phenomena are clung-to - eight faculties and base material phenomena, in the sense of being produced by kamma result; nine material phenomena are non-clung-to - sound base, bodily action, verbal action, lightness, malleability, wieldiness, aging, impermanence and sleep, in the sense of not being produced by kamma result; the remaining twelve material phenomena are subject to change, these in two senses. Again, there are three types of material phenomena, namely: visible with impact, invisible with impact, and invisible without impact. Of these, one material phenomenon is visible with impact, namely the visible object base, in the sense of being seen and touched; eleven material phenomena are invisible with impact, the remaining gross material phenomena excluding visible object, in the sense of not being seen but being touched. Eighteen material phenomena are invisible without impact, the remaining subtle material phenomena, in the sense of neither being seen nor touched. All material phenomena are of four types, namely: natural material phenomena, configurational material phenomena, characteristic material phenomena, and discriminative material phenomena. Of these, there are nineteen natural material phenomena.

餘十二大色，女根、男根、命根、水界揣食處色、眠色，以畢竟義。七形色，所謂身作口作色、輕色、軟色、堪受持色、受色、相續自性色，以變。三相色，色生、色老、色無常，以有為相義。一色，分別色，所謂虛空界，以聚分別義。於是自性色，彼成分別，餘無分別。如是以種種分別。

問：云何以一種當分別？答：一切色非因非無因，因不相應，有緣有為，世所攝，有漏、有縛、有結、有流、有厄、有蓋，所觸有趣，有煩惱。無記無事，非心數，心不相應。小欲界繫不定非乘，不與樂共起、不與苦共起，不苦不樂共起，不令聚非不令聚，非學非非學，非見所斷、非思惟所斷。如是以一種所勝可知。此謂色陰。

問：云何受陰？答：以相一受，以彼心受持成一。由處二受，所謂身受、意受。由自性三受，樂受、苦受、不苦不樂受。由法四受，善受、不善受、報受、事受。由根五受，樂根、苦根、喜根、憂根、捨根。由黑白六受，有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。由門七受，從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。

Here is the complete English translation: The remaining twelve gross material phenomena, female faculty, male faculty, life faculty, water element, nutriment, base material phenomena, and sleep material phenomena, in the ultimate sense. Seven configurational material phenomena, namely: bodily action, verbal action, lightness, malleability, wieldiness, receptivity, and natural continuity material phenomena, in the sense of transformation. Three characteristics: birth, material aging, and material impermanence, in the sense of being conditioned phenomena. One discriminative material phenomenon, namely the space element, in the sense of delimiting aggregates. Of these natural material phenomena, they become discriminative, while others are non-discriminative. Thus the various types are distinguished. Question: How should they be distinguished in terms of single characteristics? Answer: All material phenomena are neither cause nor non-cause, dissociated from cause, have conditions and are conditioned, included in the world, are with influxes, with bonds, with fetters, with floods, with yokes, with hindrances, have contact and destination, have defilements. They are indeterminate without basis, not mental factors, dissociated from consciousness. Small, bound to the sense sphere, undetermined and not of the vehicle, not arising together with pleasure, not arising together with pain, arising together with neither pain nor pleasure, not causing aggregation nor not causing aggregation, neither training nor non-training, neither abandoned by seeing nor abandoned by development. Thus their single superior characteristics can be understood. This is called the material aggregate. Question: What is the feeling aggregate? Answer: By characteristic there is one feeling, as it holds and forms one with consciousness. By base there are two feelings, namely: bodily feeling and mental feeling. By nature there are three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. By phenomena there are four feelings: wholesome feeling, unwholesome feeling, resultant feeling, and functional feeling. By faculty there are five feelings: pleasure faculty, pain faculty, joy faculty, grief faculty, and equanimity faculty. By black and white there are six feelings: feeling with influxes that is pleasant, feeling without influxes that is pleasant, feeling with influxes that is painful, feeling without influxes that is painful, feeling with influxes that is neither-painful-nor-pleasant, feeling without influxes that is neither-painful-nor-pleasant. By door there are seven feelings: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-element-contact.

從意識界觸生受，以廣成一百八受，六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。此六六成三十六，於三時三三十六，此謂受陰。

問：云何想陰？答：以想一相，以心知事。以黑白二相，謂顛倒想、不顛倒想。以由不善三想，謂欲想、瞋恚想、害想。以由善三想，謂出離想、不瞋恚想、不害想。以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想。以由知義性處四想，不淨想、苦想、無常想、無我想。以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。以由事六想，色想、聲想、香想、味想、觸想、法想。以由門七想，從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。如是種種想可知，此謂想陰。

問：云何行陰？答：觸、思、覺、觀、喜心、精進念、定、慧、命根、蓋、不貪、不瞋、慚、愧、猗、欲、解脫、捨、作意、貪、瞋恚、無明、慢、見、調戲、疑、懈怠、無慚、無愧，除受想一切心數法，行陰。於是觸者，是心觸事。如日光觸壁，是其想處。思者是心動，如作宅足種法，是其事門足處。覺者，是口行，如以心誦經，是彼想足處。

Here is the complete English translation: Feeling born of mind-consciousness-element-contact, expanding to one hundred and eight feelings: six feelings arising from craving, six feelings arising from renunciation, six feelings arising from craving-grief, six feelings arising from renunciation-grief, six feelings arising from craving-equanimity, six feelings arising from renunciation-equanimity. These six groups of six make thirty-six, and in three times three makes thirty-six - this is called the feeling aggregate. Question: What is the perception aggregate? Answer: By characteristic there is one perception, as consciousness knows objects. By black and white there are two perceptions, namely: distorted perception and undistorted perception. By unwholesome there are three perceptions, namely: perception of sensuality, perception of ill-will, and perception of harm. By wholesome there are three perceptions, namely: perception of renunciation, perception of non-ill-will, and perception of non-harm. By not knowing meaning, nature, base and door there are four perceptions, namely: perception of the impure as pure, perception of suffering as pleasure, perception of impermanence as permanent, and perception of non-self as self. By knowing meaning, nature, and base there are four perceptions: perception of impurity, perception of suffering, perception of impermanence, and perception of non-self. By discipline there are five perceptions: perception of the impure as pure, perception of the impure as impure, perception of the pure as impure, perception of the pure as pure, and doubtful perception. By object there are six perceptions: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, and perception of mental phenomena. By door there are seven perceptions: perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact. Thus various types of perception can be understood - this is called the perception aggregate. Question: What is the formations aggregate? Answer: Contact, volition, initial application, sustained application, joy of mind, effort, mindfulness, concentration, wisdom, life faculty, hindrances, non-greed, non-hatred, shame, fear of wrongdoing, tranquility, desire, liberation, equanimity, attention, greed, hatred, ignorance, conceit, view, restlessness, doubt, laziness, shamelessness, fearlessness of wrongdoing - all mental factors except feeling and perception constitute the formations aggregate. Of these, contact is the mind's touching of objects, like sunlight touching a wall - this is its base of perception. Volition is mental movement, like the foundation of making a house - this is its base of action and foundation. Initial application is verbal formation, like mentally reciting scripture - this is its base of perception and foundation.

觀者，是心觀事，如隨思義，是其覺足處。喜者，是心歡喜，如人得物，是其踴躍足處。心者，是心清，如呪令水清，彼四須陀洹分足處。精進者，是心勇猛，如壯牛堪重，彼八事處足處。念者，是心守護，如持油鉢，彼四念處足處。定者，是心專一，如殿裏燈，彼四禪足處。慧者，是心見，如人有眼，彼四聖諦足處。命根者，是無色法、是壽命，如欝波羅水，彼名色足處。蓋者，是心惡止離。如人樂命離毒。彼四禪行足處。不貪者是心捨著。如得脫責。彼離出足處。不瞋者是心不瞋怒如貓皮。彼四無量足處。慚者是心羞恥於作惡，如憎惡屎尿，彼自身依足處。愧者，是心畏於作惡，如畏官長，彼世依足處。猗者，是心動搖滅，如夏熱人冷水洗浴，彼喜足處。欲者，樂作善，如有信檀越，彼四如意足處。解脫者，是心屈曲，如水流深處，彼覺觀足處。捨者，是心不去來，如人執稱，彼精進等足處。作意者，是心令起法則，如人執施，彼善不善足處。貪者，是心攝受，如我鳥，彼可愛可樂色足處。瞋恚者，是心踴躍，如瞋毒蛇，彼十瞋恚處足處。無明者，是心無所見，如盲人，彼四顛倒足處。慢者，是心舉，如共相撲，彼三種足處。見者，是心取執，如盲人摸象，彼從他聞聲不正憶足處。

Here is the complete English translation: Sustained application is the mind's examination of objects, like reflecting on meaning - this is its base of initial application. Joy is mental delight, like a person obtaining something - this is its base of elation. Mind is mental clarity, like water cleared by a mantra - this is its base of the four stream-entry factors. Effort is mental vigor, like a strong ox bearing a heavy load - this is its base of eight factors. Mindfulness is mental guarding, like carrying a bowl of oil - this is its base of four foundations of mindfulness. Concentration is one-pointedness of mind, like a lamp in a palace - this is its base of four jhanas. Wisdom is mental seeing, like a person with eyes - this is its base of four noble truths. Life faculty is an immaterial phenomenon, it is lifespan, like water for an uppala flower - this is its base of name-and-form. Hindrances are mental evil cessation and abandonment, like one who loves life avoiding poison - this is its base of four jhana practices. Non-greed is mental relinquishment of attachment, like being freed from debt - this is its base of emergence and abandonment. Non-hatred is mental non-anger like a cat's skin - this is its base of four immeasurables. Shame is mental embarrassment about wrongdoing, like loathing excrement and urine - this is its base of self-reliance. Fear of wrongdoing is mental fear of evil actions, like fearing officials - this is its base of worldly reliance. Tranquility is the cessation of mental agitation, like a person hot from summer bathing in cool water - this is its base of joy. Desire is delight in doing good, like a faithful donor - this is its base of four bases of success. Liberation is mental flexibility, like water flowing to deep places - this is its base of initial and sustained application. Equanimity is mental non-movement, like someone holding scales - this is its base of effort and other factors. Attention is mind causing phenomena to arise, like someone giving - this is its base of wholesome and unwholesome. Greed is mental grasping, like a selfish bird - this is its base of lovable and pleasurable forms. Hatred is mental agitation, like an angry poisonous snake - this is its base of ten grounds of anger. Ignorance is mental non-seeing, like a blind person - this is its base of four distortions. Conceit is mental elevation, like wrestlers competing - this is its base of three types. View is mental clinging, like a blind person touching an elephant - this is its base of incorrectly remembering what is heard from others.

調者，是心不寂寂，猶如沸水，彼速精進足處。悔者，是心退，如愛不淨，彼以作惡善退足處。疑者，是心不一取執，如人行遠國或於二道，彼不正作意足處。懈怠者，是心懶墮，如蛇藏蟄，彼八懶處足處。無慚者，是心於作惡無羞恥，如栴陀羅人，彼不恭敬足處。無愧者，是心於作惡無畏，如惡王，彼六不恭敬足處。此謂行陰。

問：云何識陰？答：眼識、耳識、鼻識、舌識、身識、意界意識界。於是眼識者，依眼緣色生識，是謂眼識。耳識者，依耳緣聲生識，是謂耳識。鼻識者，依鼻緣香生識，是謂鼻識。舌識者，依舌緣味生識，是謂舌識。身識者，依身緣觸生識，是謂身識。意界者，依處五事依二事。五識若前後次第生識，此謂意界。意識界者，除此六識，餘心，此謂意識界。此七識以三行所勝可知。如是以處事、以事、以法。

問：云何以處事？答：五識種種處、種種事，意界及意識界一處，意界五事、意識界六事。五識者，內法內處外事意界、內法外處外事意識界、內法外處內事亦外事。六識者，初生處、初生事意識界。於入體剎那共生處，初以生處，於無色有無處一切事。如是以處事可知。

問：云何以事？答：五識一一受其境界，非一一次第生，不前不後生不散起。以五識不知所有法，除初起。

Here is the complete English translation: Restlessness is mental non-tranquility, like boiling water - this is its base of quick effort. Remorse is mental regression, like loving the impure - this is its base of regression from evil and good actions. Doubt is mental non-single grasping, like a person traveling to a distant country or at a crossroads - this is its base of incorrect attention. Laziness is mental sloth, like a snake in hibernation - this is its base of eight grounds of laziness. Shamelessness is mental absence of embarrassment about wrongdoing, like a candala person - this is its base of disrespect. Fearlessness of wrongdoing is mental absence of fear about evil actions, like an evil king - this is its base of six kinds of disrespect. This is called the formations aggregate. Question: What is the consciousness aggregate? Answer: Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element and mind-consciousness-element. Of these, eye-consciousness is consciousness arising dependent on eye conditioning form - this is called eye-consciousness. Ear-consciousness is consciousness arising dependent on ear conditioning sound - this is called ear-consciousness. Nose-consciousness is consciousness arising dependent on nose conditioning smell - this is called nose-consciousness. Tongue-consciousness is consciousness arising dependent on tongue conditioning taste - this is called tongue-consciousness. Body-consciousness is consciousness arising dependent on body conditioning touch - this is called body-consciousness. Mind-element depends on five objects and two objects. When five types of consciousness arise in sequential order before and after, this is called mind-element. Mind-consciousness-element is all remaining consciousness excluding these six types of consciousness - this is called mind-consciousness-element. These seven types of consciousness can be understood by three predominant modes: by base and object, by object, and by phenomena. Question: How is it by base and object? Answer: The five types of consciousness have various bases and various objects, mind-element and mind-consciousness-element have one base, mind-element has five objects, mind-consciousness-element has six objects. The five types of consciousness are internal phenomena with internal bases and external objects; mind-element is internal phenomena with external bases and external objects; mind-consciousness-element is internal phenomena with external bases and both internal and external objects. The six types of consciousness arise first in their bases and first in their objects for mind-consciousness-element. At the moment of entering existence, bases arise together, first by arising in bases, in the formless realm without bases for all objects. Thus it can be understood by base and object. Question: How is it by object? Answer: Each of the five types of consciousness takes its own object, they do not arise one after another in sequence, they arise neither before nor after and not separately. The five types of consciousness do not know all phenomena, except at initial arising.

以意界不知所有法，除意轉。以六識不安威儀，以迅速安之。以六識不受持身業口業，以六識不受善不善法，以迅速受之。以六識不入定不安詳起，以迅速入定，以後分安詳。以六識不終不生，或以後分或以彼事終，以果報意識界生。以六識不眠不覺不見夢，以後分眠以轉意覺，以迅速夢見。如是以事可知。

問：云何以法？答：五識有覺有觀，意界有覺有觀，意識界設有覺有觀、設無覺少觀、設無覺無觀。五識與捨共行，身識設與樂共行、設與苦共行，意識界設與喜共行、設與憂共行、設與捨共行。五識果報，意界設果報、設方便，意識界設善設不善、設果報、設方便。六識無因無起。世間法有漏有結、有縛有流、有厄有蓋、所觸有取有煩惱，不以見所斷、不以思惟所斷、非為聚非非為聚、非學非非學，少欲界繫，不定非乘，意識界一切壞。如是以法勝可知，此謂識陰、此謂五陰。

復次此五陰，以四行所勝可知。如是以句義、以相、以分別、以攝。

問：云何以句義？答：色者現義，受者可受義，想者知義，行者作義，識者解義，陰者種類集義。如是以句義可知。

問：云何以想？答：色者自色相如見刺，彼四大足處。受者彼受相，如癩惡病，彼觸足處。想者持相為相，如作像貌，彼觸足處。

Here's the complete English translation: When using consciousness to define boundaries, one does not know the existing dharmas, except through the turning of mind. The six consciousnesses do not maintain proper deportment, but establish it swiftly. The six consciousnesses do not uphold physical and verbal karma, nor do they receive wholesome and unwholesome dharmas, but receive them swiftly. The six consciousnesses do not enter concentration nor rise from it gracefully, but enter concentration swiftly and emerge from it gradually. The six consciousnesses do not end nor arise, but either through the latter portion or through those matters they end, and through karmic fruition the mental consciousness realm arises. The six consciousnesses do not sleep, wake, or dream, but through the latter portion they sleep, through the turning of mind they wake, and swiftly they dream. Thus it can be known through circumstances. Question: How is it through dharmas? Answer: The five consciousnesses have both initial and sustained thought. The mind-realm has both initial and sustained thought. The mental consciousness realm may have both initial and sustained thought, or may have no initial thought but slight sustained thought, or may have neither initial nor sustained thought. The five consciousnesses operate with equanimity, the body consciousness may operate with pleasure or with pain, and the mental consciousness realm may operate with joy, with sorrow, or with equanimity. The five consciousnesses are resultant, the mind-realm may be either resultant or functional, and the mental consciousness realm may be wholesome or unwholesome, resultant or functional. The six consciousnesses have no cause and no arising. Worldly dharmas have outflows and fetters, bonds and floods, misfortunes and hindrances, contacts and attachments and afflictions, are not abandoned through seeing, are not abandoned through contemplation, are neither aggregates nor non-aggregates, are neither training nor non-training, are slightly bound to the desire realm, are indeterminate and not vehicles, and the mental consciousness realm destroys all. Thus through dharmas' supremacy it can be known - this is called the consciousness aggregate, these are called the five aggregates. Furthermore, these five aggregates can be known through four superior aspects: through verbal meaning, through characteristics, through analysis, and through inclusion. Question: How is it through verbal meaning? Answer: Form means manifestation, feeling means experience, perception means cognition, formation means creation, consciousness means understanding, and aggregate means collection of categories. Thus it can be known through verbal meaning. Question: How is it through characteristics? Answer: Form has the characteristic of form itself, like seeing a thorn, with the four elements as its basis. Feeling has the characteristic of feeling, like a terrible leprosy disease, with contact as its basis. Perception has the characteristic of holding marks as its characteristic, like making an image or likeness, with contact as its basis.

行者和合為相，如轉輪，彼觸足處。識者謂知相，如知味，彼名色足處。如是以相可知。

問：云何以分別？答：三種陰分別，五陰、五受陰、五法陰。於是五陰者，一切有為法。五受陰者，一切有漏法。五法陰者，戒陰、定陰、慧陰、解脫陰、解脫知見陰，於此五受陰是可樂。如是以分別可知。

問：云何以攝？答：三種攝，入攝、界攝諦、攝。於是色陰十一入所攝，三陰法入所攝，識陰意入所攝。色陰十一界所攝，三陰法界所攝，識陰七界所攝。戒陰定陰慧陰解脫知見陰，法入及法界所攝；解脫陰，法入及意入及法界意識界所攝。五陰，或諦所攝、或非諦所攝。五受陰，苦諦及習諦所攝。戒陰定陰慧陰，道諦所攝；解脫陰，非諦所攝；解脫知見陰，苦諦所攝。有法是陰所攝非諦所攝、有法是諦所攝非陰所攝、有法是陰所攝亦諦所攝。有法非陰所攝亦非諦所攝。於是非根所縛色及與道相應沙門果，是陰所攝非諦所攝。泥洹是諦所攝非陰所攝。三諦是陰所攝亦諦所攝。制者非陰所攝亦非諦所攝。如是以行，於陰知分別方便。此謂陰方便(陰方便已竟)。

問：云何入方便？答：十二入，眼入色入、耳入聲入、鼻入香入、舌入味入、身入觸入、意入法入。於是眼入者，是界清淨，以是見色。

Here's the complete English translation: Formations have the characteristic of combination, like a turning wheel, with contact as their basis. Consciousness has the characteristic of knowing, like knowing taste, with name-and-form as its basis. Thus it can be known through characteristics. Question: How is it through analysis? Answer: There are three types of aggregates analyzed: the five aggregates, the five aggregates of clinging, and the five dharma aggregates. Among these, the five aggregates comprise all conditioned phenomena. The five aggregates of clinging comprise all phenomena with outflows. The five dharma aggregates comprise the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation - among these five aggregates of clinging, these are desirable. Thus it can be known through analysis. Question: How is it through inclusion? Answer: There are three types of inclusion: inclusion by sense bases, inclusion by elements, and inclusion by truths. Among these, the form aggregate is included in eleven sense bases, three aggregates are included in the mental phenomena sense base, and the consciousness aggregate is included in the mind sense base. The form aggregate is included in eleven elements, three aggregates are included in the mental phenomena element, and the consciousness aggregate is included in seven elements. The aggregates of morality, concentration, wisdom, and knowledge and vision of liberation are included in the mental phenomena sense base and mental phenomena element; the aggregate of liberation is included in the mental phenomena sense base, mind sense base, mental phenomena element, and mental consciousness element. The five aggregates are either included in the truths or not included in the truths. The five aggregates of clinging are included in the truth of suffering and the truth of origin. The aggregates of morality, concentration, and wisdom are included in the truths; the aggregate of liberation is not included in the truths; the aggregate of knowledge and vision of liberation is included in the truth of suffering. There are phenomena that are included in the aggregates but not included in the truths, phenomena that are included in the truths but not included in the aggregates, and phenomena that are included in both the aggregates and truths. There are phenomena that are included in neither the aggregates nor the truths. Among these, form not bound by faculties and the fruits of the contemplative life associated with the path are included in the aggregates but not included in the truths. Nirvana is included in the truths but not included in the aggregates. The three truths are included in both the aggregates and truths. Conventions are included in neither the aggregates nor the truths. Thus through conduct, one knows the analysis and means regarding the aggregates. This is called the means of aggregates (The means of aggregates is complete). Question: What are the means of sense bases? Answer: There are twelve sense bases: eye sense base and form sense base, ear sense base and sound sense base, nose sense base and smell sense base, tongue sense base and taste sense base, body sense base and touch sense base, mind sense base and mental phenomena sense base. Among these, the eye sense base is the pure element by which forms are seen.

色入者，界色形摸是眼境界。耳入者，是界清淨，以是聞聲。聲入者，是界鳴耳境界。鼻入者，是界清淨，以是嗅香。香入者，界香鼻境界。舌入者，是界清淨，以是知味。味入者，是界氣味舌境界。身入者，是界清淨，以是觸細滑。觸入者，是地界水界火界風界堅軟冷煖身境界。意入者，是七識界。法入者，是三無色陰及十八細色及泥洹。此謂十二入。復次此十二入，以五行所勝可知。如是以句義、以境界以緣、以彼夾勝心起、以攝。

問：云何以句義？答：眼者見義，色者現義；耳者聞義，聲者鳴義；鼻者嗅義，香者芳義；舌者甞義，味者氣味為義；身者正持義，觸者可觸義；意者知義，法者無命義。入者無色法門義，處義受持義。如是以句義可知。

問：云何以境界？答：眼耳不至境界，鼻舌身至境界，意俱境界。復有說：耳者至境界。何故？唯有近障不聞聲，如說呪術。復說眼者於其自境界至境界。何故？壁外不見。如是以境界可知。

問：云何以緣？答：緣眼色光，作意生眼識。於是眼者為眼識，以四緣成緣。初生依根有緣色者，以三緣成緣。初生事有緣光者，以三緣成緣。初生依有緣作意者，以二緣成緣。次第非有緣。緣耳聲空，作意得生耳識，以此分別當分別。緣鼻香風作意，得生鼻識。

Here's the complete English translation: The form sense base is the element of form and shape that is the domain of the eye. The ear sense base is the pure element by which sounds are heard. The sound sense base is the element of resonance that is the domain of the ear. The nose sense base is the pure element by which smells are detected. The smell sense base is the element of fragrance that is the domain of the nose. The tongue sense base is the pure element by which tastes are known. The taste sense base is the element of flavor that is the domain of the tongue. The body sense base is the pure element by which smoothness and softness are felt. The touch sense base is the domain of the body comprising the earth element, water element, fire element, and wind element, hardness and softness, cold and warmth. The mind sense base comprises the seven consciousness elements. The mental phenomena sense base comprises the three formless aggregates, the eighteen subtle forms, and nirvana. These are called the twelve sense bases. Furthermore, these twelve sense bases can be known through five superior aspects: through verbal meaning, through domains, through conditions, through the arising of consciousness accompanied by those factors, and through inclusion. Question: How is it through verbal meaning? Answer: Eye means seeing, form means manifestation; ear means hearing, sound means resonance; nose means smelling, fragrance means aroma; tongue means tasting, taste means flavor; body means proper support, touch means tangibility; mind means knowing, phenomena means non-self. Sense base means gateway to immaterial phenomena, meaning basis and support. Thus it can be known through verbal meaning. Question: How is it through domains? Answer: Eye and ear operate without contacting their domains, nose, tongue, and body operate through contact with their domains, and mind operates with both. There is another explanation: The ear operates through contact with its domain. Why? Because sound is not heard only when there is a nearby obstruction, as in the case of magical incantations. It is also said that the eye operates through contact within its own domain. Why? Because one cannot see beyond a wall. Thus it can be known through domains. Question: How is it through conditions? Answer: Dependent on eye, form, light, and attention, eye-consciousness arises. Among these, the eye serves as condition for eye-consciousness through four conditions: it is the initial arising dependent on the faculty. Form serves as condition through three conditions: it is the initial arising of the object. Light serves as condition through three conditions: it is the initial arising of support. Attention serves as condition through two conditions: it is the successive non-condition. Dependent on ear, sound, space, and attention, ear-consciousness arises - this should be analyzed in the same way. Dependent on nose, smell, air, and attention, nose-consciousness arises.

緣舌味水作意，得生舌識。緣身觸作意，得生身識。緣意法解脫作意，得生意識。於是意者是後分心，法者是法事，此成四種：六內入過去現在未來第一種，五外入過去未來現在離除非入根是第二種，法入第三種。十一種制名者，所謂眾生、方時、犯罪、頭陀、一切相、無所有、入定事、滅、禪定、實思惟、不實思惟，是第四種，此謂法事。專心者，心隨如昱作意者，於意門轉。意識者速心，於是意者為意識，以依緣成緣；法者以事緣成緣；解脫者以依緣成緣；作意者以二緣成緣，次第緣、有緣。如是以緣可知。

問：云何以夾勝心起？於眼門成三種，除夾上中下。於是上事，以夾成七心，無間生阿毘地獄，從有分心、轉見心、所受心、分別心、令起心、速心、彼事心。於是有分心者，是於此有根心如牽縷。轉心者，於眼門色事夾緣故，以緣展轉諸界，依處有分心成起。有分心次第，彼為見色事成轉生轉心，轉心次第依眼應轉，現得見生見心。見心次第已見，以心現受生受心。受心次第以受義現分別生分別心，分別心次第以分別義現令起生令起心，令起心次第以令起義由業心速行，速行心次第以速行義不以方便生彼事果報心，從彼更度有分心。

Here's the complete English translation: Dependent on tongue, taste, water, and attention, tongue-consciousness arises. Dependent on body, touch, and attention, body-consciousness arises. Dependent on mind, phenomena, liberation, and attention, mind-consciousness arises. Among these, mind is the subsequent aspect of consciousness, phenomena are dharmic matters, which comprise four types: The first type is the six internal sense bases of past, present, and future; the second type is the five external sense bases of past, present, and future excluding non-sense-base faculties; the third type is the mental phenomena sense base. The eleven types of conventional designations, namely: beings, space and time, offenses, ascetic practices, all characteristics, nothingness, meditative attainments, cessation, meditation, correct contemplation, and incorrect contemplation - this is the fourth type, these are called dharmic matters. Single-mindedness means the mind following like brightness; attention means turning at the mind-door. Mind-consciousness is swift mind, among these, mind serves as condition for mind-consciousness through dependent condition; phenomena serve as condition through object condition; liberation serves as condition through dependent condition; attention serves as condition through two conditions: successive condition and existing condition. Thus it can be known through conditions. Question: How is it through the arising of consciousness accompanied by factors? At the eye-door there are three types, excluding accompanying superior, middle, and inferior. For superior matters, there are seven types of consciousness arising with accompaniment, arising without interval in the Avīci hell: from life-continuum consciousness, turning consciousness, receiving consciousness, discriminating consciousness, determining consciousness, swift consciousness, to object consciousness. Among these, life-continuum consciousness is the consciousness rooted in this existence, like pulling a thread. Turning consciousness, due to the condition of form objects at the eye-door with accompaniment, through the condition of various elements turning, arises dependent on the basis of life-continuum consciousness. Following life-continuum consciousness, for seeing form objects, turning consciousness arises. Following turning consciousness, dependent on appropriate eye faculty, seeing consciousness arises with present vision. Following seeing consciousness, having seen, receiving consciousness arises with present reception. Following receiving consciousness, with the meaning of reception presently discriminated, discriminating consciousness arises. Following discriminating consciousness, with the meaning of discrimination presently determining, determining consciousness arises. Following determining consciousness, with the meaning of determination, through karmic consciousness swift running occurs. Following swift-running consciousness, with the meaning of swift running, without means, object resultant consciousness arises, from which one crosses back to life-continuum consciousness.

問：何譬喻？答：如王殿上閉城門臥，傴女摩王足，夫人坐，大臣及直閣列在王前，聾人守門依城門住。時守園人取菴羅果打門，王聞聲覺，王勅僂女：汝當開門。僂女即奉命，以相貌語聾人言。聾人解意，即開城門，見菴羅菓。王捉刀，女受菓將入，現於大臣。大臣授與夫人，夫人洗淨，或熟或生各安一處，然後奉王。王得食之，食已即說彼功德非功德，還復更眠。如是如王臥，如有分心可知。如守園人取菴羅菓打門，如是於眼門色事夾可知。如王聞彼聲王覺，教傴女開門，如是以緣展轉界，依處有分心起可知。如傴女以相貌教聾人開門，如是轉心可知。如聾人開門見菴羅菓，如是眼識可知。如捉刀女受彼菓將現大臣，如是受持心可知。如大臣取菓授與夫人，如是分別心可知。如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。如王食彼菓，如是速心可知。如王食已說彼功德非功德利，如是彼事果報心可知。如王更眠，如是有分心度可知。於是眼門以中事夾。速心無間度彼有心，以夾下事令起心無間度有分心。如是餘於門可知。於意門無事夾，以作意緣、以解脫行，於意門成取事。於是於上事三心生，有分心、轉心、速心。彼事心於中及下事二心生，轉心及速心。

Here's the complete English translation: Question: What is the analogy? Answer: It is like a king sleeping in his palace with the city gate closed, a hunchbacked woman massaging his feet, the queen sitting nearby, ministers and palace attendants lined up before the king, and a deaf man guarding the gate while standing by it. At that time, a gardener brings mango fruits and knocks on the gate. The king hears the sound and awakens, ordering the hunchbacked woman: "You should open the gate." The hunchbacked woman accepts the command and uses gestures to communicate with the deaf man. The deaf man understands the meaning and opens the city gate, seeing the mango fruits. The king takes up a knife, the woman receives the fruits and brings them in, presenting them to the ministers. The ministers hand them to the queen, who washes them clean and arranges them separately, some ripe and some unripe, before offering them to the king. The king eats them, and after eating speaks of their merits and demerits, then returns to sleep. In this way, the king sleeping is to be understood as like the life-continuum consciousness. The gardener bringing mango fruits and knocking on the gate is to be understood as like the form object accompanying the eye-door. The king hearing the sound, awakening, and ordering the hunchbacked woman to open the gate is to be understood as like the arising of life-continuum consciousness dependent on the turning of various elements. The hunchbacked woman using gestures to instruct the deaf man to open the gate is to be understood as like turning consciousness. The deaf man opening the gate and seeing the mango fruits is to be understood as like eye-consciousness. The woman taking the knife, receiving the fruits and presenting them to the ministers is to be understood as like receiving consciousness. The ministers taking the fruits and handing them to the queen is to be understood as like discriminating consciousness. The queen washing them clean and arranging them separately, some ripe and some unripe, before giving them to the king is to be understood as like determining consciousness. The king eating the fruits is to be understood as like swift consciousness. The king speaking of their merits and demerits after eating is to be understood as like object resultant consciousness. The king returning to sleep is to be understood as like the crossing to life-continuum consciousness. In this way, at the eye-door with middle-level accompanying factors, swift consciousness crosses without interval to that life-continuum consciousness, with lower-level accompanying factors determining consciousness crosses without interval to life-continuum consciousness. This should be understood similarly for the other sense doors. At the mind-door there are no accompanying factors; through attention as condition and liberation as conduct, objects are grasped at the mind-door. In this case, for superior objects three types of consciousness arise: life-continuum consciousness, turning consciousness, and swift consciousness. For middle and lower objects, two types of consciousness arise: turning consciousness and swift consciousness.

於是可愛不可愛中事，以種種緣、種種受可知。以正作意非正作意，緣種種善不善可知。如是彼夾勝心起可知。

問：云何以攝？答：三種攝，陰攝、界攝、諦攝。於是十入，色陰所攝。意入，識陰所攝。法入，除泥洹，四陰所攝。十一入，十一界所攝。意入，七界所攝。五內入，苦諦所攝。五外入，或苦諦所攝、或非苦諦所攝。意入，或苦諦所攝、或非苦諦所攝。法入，或四諦所攝、或非苦諦所攝。如是所攝可知。如是以此行，於入智令起方便，此謂入方便(入方便已竟)。

問：云何界方便？答：十八界，眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。於是眼清淨眼界，色形色界，眼識眼識界。如是餘可知。於五門轉事。意界受果報，意界唯法入，除法界六識界，餘心意識界。餘如入廣說。於是十界，色陰所攝。法界除泥洹，四陰所攝。七界，識陰所攝。十一界，十一入所攝。七界，意入所攝。十一界，苦諦所攝。五界，或苦諦所攝、或非諦所攝。法界，四諦所攝、或非諦所攝。意識界，或苦諦所攝、或非諦所攝。

問：云何說化境界？答：唯此法陰入界為境界，諸說法種類和合相為陰，說門相為入，說自性相為界。

Here's the complete English translation: In this way, for lovable, unlovable, and neutral objects, they can be known through various conditions and various feelings. Through proper and improper attention, they can be known through various wholesome and unwholesome conditions. Thus the arising of consciousness with accompanying factors can be known. Question: How is it through inclusion? Answer: There are three types of inclusion: inclusion by aggregates, inclusion by elements, and inclusion by truths. Among these, ten sense bases are included in the form aggregate. The mind sense base is included in the consciousness aggregate. The mental phenomena sense base, excluding nirvana, is included in four aggregates. Eleven sense bases are included in eleven elements. The mind sense base is included in seven elements. Five internal sense bases are included in the truth of suffering. Five external sense bases are either included in the truth of suffering or not included in the truth of suffering. The mind sense base is either included in the truth of suffering or not included in the truth of suffering. The mental phenomena sense base is either included in the four truths or not included in the truth of suffering. Thus inclusion can be known. In this way, through these practices, the means for generating wisdom regarding the sense bases is established. This is called the means of sense bases (The means of sense bases is complete). Question: What are the means of elements? Answer: There are eighteen elements: eye element, form element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, smell element, nose-consciousness element; tongue element, taste element, tongue-consciousness element; body element, touch element, body-consciousness element; mind element, mental phenomena element, mind-consciousness element. Among these, pure eye is the eye element, form and shape are the form element, eye-consciousness is the eye-consciousness element. The rest can be known similarly. Matters turn at the five doors. The mind element receives results, the mind element pertains only to the mental phenomena sense base, excluding the mental phenomena element and six consciousness elements, the remaining consciousness is the mind-consciousness element. The rest is explained as in the sense bases section. Among these, ten elements are included in the form aggregate. The mental phenomena element, excluding nirvana, is included in four aggregates. Seven elements are included in the consciousness aggregate. Eleven elements are included in eleven sense bases. Seven elements are included in the mind sense base. Eleven elements are included in the truth of suffering. Five elements are either included in the truth of suffering or not included in the truths. The mental phenomena element is included in the four truths or not included in the truths. The mind-consciousness element is either included in the truth of suffering or not included in the truths. Question: How are the realms of transformation explained? Answer: Only these dharmas, aggregates, sense bases, and elements serve as realms. The combined characteristics of various types of dharmas are explained as aggregates, the characteristics of gates are explained as sense bases, and the characteristics of inherent nature are explained as elements.

復次世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。復次於名著相人以略說色，以分別名說陰。為著色相人以分別色以略說名說入，於名色著相人以名色分別說界。復次說自性處，說陰，說處事，說入，以處事說心起、說界。以如是等行界分別方便，此謂界方便(界方便已竟)。

問：云何因緣方便？答：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是皆苦陰起。唯以無明滅則行滅，以行滅則識滅，以識滅則名色滅，以名色滅則六入滅，以六入滅則觸滅，以觸滅則受滅，以受滅則愛滅，以愛滅則取滅，以取滅則有滅，以有滅則生滅，以生滅則老死憂悲苦惱滅，如是苦陰皆成滅。於是無明者，不知四諦。行者，身口意業。識者，入胎一念心名識。名色者，共相續心起心數法，及迦羅邏色。六入者，六內入。觸者，六觸身。受者，六受身。愛者，六愛身。取者，四取。有者，是業能起欲、色、無色有。生者，於有陰起。老者，陰熟。死者，陰散壞。

問：何故無明緣行？何故生緣老死？答：於此無間凡夫，於四諦不知故，五受陰長夜樂著我物，成彼所觸，此我物、此我身，如是有樂著樂，和合為有思惟。

Here's the complete English translation: Furthermore, the World-Honored One taught the truth of suffering through the door of aggregates for those with sharp faculties, through the door of sense bases for those with medium faculties, and through the door of elements for those with dull faculties. Furthermore, for those attached to names and characteristics, he briefly explained form and explained aggregates through the analysis of names. For those attached to form characteristics, he explained sense bases through the analysis of form and brief explanation of names. For those attached to both name and form characteristics, he explained elements through the analysis of both name and form. Furthermore, he explained aggregates to explain inherent nature and location, explained sense bases to explain locations of events, and explained elements to explain the arising of mind through locations of events. Through such practices, this is the means for analyzing elements, this is called the means of elements (The means of elements is complete). Question: What are the means of dependent origination? Answer: With ignorance as condition, formations arise; with formations as condition, consciousness arises; with consciousness as condition, name-and-form arises; with name-and-form as condition, the six sense bases arise; with the six sense bases as condition, contact arises; with contact as condition, feeling arises; with feeling as condition, craving arises; with craving as condition, clinging arises; with clinging as condition, becoming arises; with becoming as condition, birth arises; with birth as condition, aging-death, sorrow, lamentation, suffering, and distress arise - thus arises this entire mass of suffering. Only with the cessation of ignorance comes the cessation of formations; with the cessation of formations comes the cessation of consciousness; with the cessation of consciousness comes the cessation of name-and-form; with the cessation of name-and-form comes the cessation of the six sense bases; with the cessation of the six sense bases comes the cessation of contact; with the cessation of contact comes the cessation of feeling; with the cessation of feeling comes the cessation of craving; with the cessation of craving comes the cessation of clinging; with the cessation of clinging comes the cessation of becoming; with the cessation of becoming comes the cessation of birth; with the cessation of birth comes the cessation of aging-death, sorrow, lamentation, suffering, and distress - thus ceases this entire mass of suffering. Among these, ignorance means not knowing the four truths. Formations mean actions of body, speech, and mind. Consciousness means the single moment of mind entering the womb called consciousness. Name-and-form means the mental factors arising in continuity with mind, and the kalala form. The six sense bases mean the six internal sense bases. Contact means the six groups of contact. Feeling means the six groups of feeling. Craving means the six groups of craving. Clinging means the four types of clinging. Becoming means the karma capable of producing existence in the desire realm, form realm, and formless realm. Birth means the arising of the aggregates of existence. Aging means the maturation of the aggregates. Death means the dissolution and destruction of the aggregates. Question: Why does ignorance condition formations? Why does birth condition aging-death? Answer: Because ordinary beings in this immediate existence, due to not knowing the four truths, delight in and are attached to the five aggregates of clinging as self and mine for long nights, they become affected by this, thinking "this is mine, this is my self," and thus there is delight and attachment, combined with existence and contemplation.

彼思惟使，非智所處，為得有成住於有，如種在耕熟田。無彼識為有滅。此謂無明緣行。彼無明所起行，思入有著於有相事成為聚，於轉有起相續。識於有隨心非斷，是故行緣識。如除日無光明，住地增長。如是除識無名色，於無體住增長，如荻相猗展轉相依。是故識緣名色。依處餘名共生起，意入增長；依名命四大及食時緣，餘五入起增長。非餘此緣，是故名色緣六入。餘根境界識和合起觸，是故六入緣觸。以觸受或苦、或樂、或不苦不樂。非所觸，是故觸緣受。癡凡夫受樂成著，復更覓受苦，彼對治覓樂。若受不苦不樂受捨，是故受緣愛。以渴愛急取愛處，是故愛緣取。彼有取作事為有種，是故取緣有。以如業所勝生於諸趣，是故有生。以產生老死，是故生緣老死。如穀為種緣，如是無明緣行可知。如種為牙緣，如是行緣識可知。如牙為葉緣，如是識緣名色可知。如葉為枝緣，如是名色緣六入可知。如枝為樹緣，如是六入緣觸可知。如樹為花緣，如是觸緣受可知。如花為汁緣，如是受緣愛可知。如汁為米緣，如是愛緣取可知。如米為種緣，如是取緣有可知。如種為牙緣，有如是緣生可知。如是起種種相續，如是前際不可知、後際亦不可知。如是生無明為初因緣相續，其前際不可知、後際亦不可知。

Here's the complete English translation: Those contemplative tendencies, not being within the domain of wisdom, remain in existence to obtain existence, like seeds in a well-plowed field. Without that consciousness, existence ceases. This is how ignorance conditions formations. Those formations arising from ignorance, thoughts entering existence, becoming attached to aspects of existence, form accumulations and continue in the cycle of existence. Consciousness follows the mind in existence without interruption, therefore formations condition consciousness. Just as without the sun there is no light, remaining on the ground and growing. Similarly, without consciousness there is no name-and-form, remaining and growing without substance, like reeds leaning on each other and depending on each other in succession. Therefore consciousness conditions name-and-form. Dependent on location, other names arise together, the mind base grows; dependent on name, life force, the four elements, and the condition of food, the remaining five bases arise and grow. Without these conditions, there are no others, therefore name-and-form conditions the six sense bases. The coming together of the remaining faculties, objects, and consciousness gives rise to contact, therefore the six sense bases condition contact. Through contact, feeling arises as either pleasant, unpleasant, or neither pleasant nor unpleasant. Without contact, there is no feeling, therefore contact conditions feeling. The ignorant worldling becomes attached to pleasant feeling and seeks more, and when experiencing suffering, seeks its opposite pleasure. When experiencing neither-pleasant-nor-unpleasant feeling, there is equanimity, therefore feeling conditions craving. Through thirsting craving, one urgently grasps the objects of craving, therefore craving conditions clinging. That clinging performs actions as seeds of existence, therefore clinging conditions becoming. According to the predominance of karma, one is born in various destinies, therefore becoming conditions birth. With birth comes aging and death, therefore birth conditions aging-and-death. Just as grain serves as condition for seeds, thus should ignorance conditioning formations be understood. Just as seeds condition sprouts, thus should formations conditioning consciousness be understood. Just as sprouts condition leaves, thus should consciousness conditioning name-and-form be understood. Just as leaves condition branches, thus should name-and-form conditioning the six sense bases be understood. Just as branches condition the tree, thus should the six sense bases conditioning contact be understood. Just as the tree conditions flowers, thus should contact conditioning feeling be understood. Just as flowers condition sap, thus should feeling conditioning craving be understood. Just as sap conditions rice, thus should craving conditioning clinging be understood. Just as rice conditions seeds, thus should clinging conditioning becoming be understood. Just as seeds condition sprouts, thus should becoming conditioning birth be understood. In this way, various continuities arise, whose beginning cannot be known and whose end cannot be known. Similarly, with ignorance as the initial condition, its continuity has no discernible beginning or end.

問：無明何緣？答：唯無明為無明緣，使為纏緣、纏為使緣，初為初、後為後。復次一切諸煩惱成無明緣。如佛所說：從漏集起無明集。復次如一心法，以眼見色，癡人起愛。於此時淨樂者心癡，此謂無明。思著，是無明緣行。心著，此行緣識。知相應心數法及彼所造色，是識緣名色。從受生喜，緣喜故、喜色緣故諸根清淨，是名色緣六入。無明觸是六入緣，觸喜觸緣受欲。受緣愛，以著取淨樂。是愛緣取，以著思是取緣，有彼法起，是有緣生。住已是老，念散壞是死。如是於一剎那成十二因緣。

問：彼十二因緣分，幾名煩惱？幾名業？幾果報？幾過去？幾未來？幾現在？幾因緣？幾已起？云何因緣？云何因緣法？此二何差別？何因緣染性？答：三煩惱，無明、愛、取。二業，行、有。餘七，果報。於是名煩惱者，成因為有後生，如畫師色。其事不自生，如畫師色事。煩惱令起，有緣得生，如種種色。二過去，無明及行。二未來，生、老死。餘八現在。如是以取三時，無始生死相續可知。十二分因緣者不應說，除十二因緣亦不應說。爾時云何因緣？此十二法如次第展轉因故，此謂因緣。起十二因緣分，已起法。此二何差別者，因緣者諸行異，非成就不可說，或有為或無為不應說。

Here's the complete English translation: Question: What conditions ignorance? Answer: Only ignorance conditions ignorance, latent tendencies condition fetters, fetters condition latent tendencies, the initial conditions the initial, the latter conditions the latter. Furthermore, all defilements become conditions for ignorance. As the Buddha said: "From the accumulation of taints comes the accumulation of ignorance." Furthermore, as in a single mental state, when seeing form with the eye, the deluded person gives rise to craving. At this time, the mind that delights in purity is deluded - this is called ignorance. Thought with attachment is ignorance conditioning formations. Mental attachment is formations conditioning consciousness. Mental factors associated with cognition and the form produced by them is consciousness conditioning name-and-form. Joy arising from feeling, due to conditions of joy and conditions of joyful form, the faculties become pure - this is name-and-form conditioning the six sense bases. Ignorant contact is the six sense bases conditioning contact, contact with joy conditions feeling desire. Feeling conditions craving, through attachment taking delight in purity. This craving conditions clinging, through attached thought this clinging conditions becoming, those phenomena arising is becoming conditioning birth. Already existing is aging, the dispersal of mindfulness is death. Thus in a single moment the twelve links of dependent origination are completed. Question: Among those twelve links of dependent origination, how many are called defilements? How many are karma? How many are results? How many are past? How many are future? How many are present? How many are conditions? How many have already arisen? What is a condition? What are conditioned phenomena? What is the difference between these two? What is the nature of conditions for defilement? Answer: Three are defilements: ignorance, craving, and clinging. Two are karma: formations and becoming. The remaining seven are results. Among these, what are called defilements become causes for subsequent existence, like a painter's colors. Their matters do not arise by themselves, like the painter's colored matters. Defilements cause arising, conditions obtain birth, like various colors. Two are past: ignorance and formations. Two are future: birth and aging-death. The remaining eight are present. Thus through taking the three times, the beginningless continuity of birth and death can be known. The twelve links of dependent origination should not be spoken of separately, nor should anything apart from the twelve links be spoken of. At that time, what is a condition? These twelve phenomena are conditions because they are causes in succession, this is called conditionality. The arising of the twelve links of dependent origination are phenomena that have already arisen. The difference between these two is that conditions are different activities, not accomplishments that cannot be spoken of, and should not be spoken of as either conditioned or unconditioned.

以起因緣法行，已成就有為，此二法差別。何因緣染性者，以是行、以是相，成無明行。緣彼行、彼相、彼性，彼聖人不他緣，以慧明通達。如是一切，此謂因緣染性。復次此因緣，以七行可知。如是以三節、以四略、以二十行、以輪、以牽、以分別、以相攝。云何以三節？諸行及識，其間第一節；受及愛，彼間第二節；有及生，彼間第三節。於過去以業煩惱緣現在果報，是第一節；以現在果報緣現在煩惱，第二節；以現在煩惱緣未來果報，第三節。第一及第三因果節及有節，第二節果因節非有節。有節者何義？答：終無間未度陰入界，以初業煩惱緣故。於諸趣更有生，此謂有生節。

問：云何成？答：彼入無明愛相應，以造功德。惡業凡夫，彼於此時謂死。以死受苦，臥置死人處，不見此世、不見彼世，失念不得念，是時受生苦。意念智成退、身勇猛成退，諸根漸漸失。從身或上或下，命根失、燥失，如多羅葉燥。於此時如眠夢，以葉四法起業、業相、趣、趣相。云何業？是其所造，或功德或非功德，或重或輕、或多或少。如近其初所造，彼業即起。業相者，彼處所依造業，彼處即起業伴侶。業相起，彼於時或如現作業。趣者，以功德緣善趣起，以非功德緣惡趣起。

Here's the complete English translation: Through the arising of causes and conditions, actions have already accomplished the conditioned. These two dharmas are distinct. What are the causes and conditions of defilement? Through these actions and these characteristics, ignorant actions are accomplished. Conditioned by those actions, those characteristics, and those natures, the sage does not rely on other conditions, but penetrates with wisdom. Thus it is for everything - this is called the causes and conditions of defilement. Furthermore, these causes and conditions can be known through seven types of actions. Thus through three sections, four summaries, twenty actions, wheels, attractions, discriminations, and mutual containment. What are the three sections? Actions and consciousness form the first section; sensation and craving form the second section; becoming and birth form the third section. In the past, through karma and afflictions conditioning present results - this is the first section; through present results conditioning present afflictions - this is the second section; through present afflictions conditioning future results - this is the third section. The first and third are sections of cause-and-effect and becoming, while the second section is of effect-and-cause but not becoming. What is the meaning of becoming-section? Answer: Without interruption, the aggregates, sense fields and elements have not yet been transcended, due to initial karma and afflictions. There is further birth in various realms - this is called the section of becoming and birth. Question: How does it occur? Answer: When entering into association with ignorance and craving, through creating merit and demerit, ordinary beings at this time face death. Through death they experience suffering, lying in the place of the dead, not seeing this world or the next world, losing mindfulness and unable to maintain awareness, at this time experiencing the suffering of birth. Mental wisdom retreats and physical vigor retreats, the sense faculties gradually fade. From the body, whether above or below, the life faculty is lost, dryness is lost, like dried palm leaves. At this time, as if in a dream, four dharmas arise: karma, karmic signs, destiny, and signs of destiny. What is karma? It is what one has created, whether meritorious or non-meritorious, whether heavy or light, whether much or little. As one approaches the initial creation, that karma arises. Karmic signs are the bases where karma was created, and there the karma's companions arise. When karmic signs arise, at that time it appears as if creating karma. Destiny means through merit conditioning arising in good destinies, through non-merit conditioning arising in evil destinies.

名趣相者，入胎時三事和合得生，化生者依處處生，是其所生處起，或宮殿或坐處、或山或樹或江，隨其趣及共取相起。彼於此時往彼，或倚或坐或臥，見彼或取。彼於此時，初所造業及業相，或趣及趣相作事，以速心現起滅，命終去速心無間，共命根滅成終。終心無間次第，以速心起，唯彼業或彼業相，或趣或取相作事。果報心處度於後有，如燈燃燈，如從火珠出火。彼節心起，故如伴侶。於母腹依父母不淨，三十色業所成成起，處身有十。彼於老剎那無心過節，四十六色成起。業所造三十食節所成二色及八無心過節色，於老剎那共第二心，五十四色成起。業所成三十食時所成三色及八如是起，識緣名色、名色緣識。如是成有節，於是成三節可知。

問：云何以四略？答：無明、行於過去業煩惱略，識、名色、六入、觸、受於現在果報略，愛、取、有於現在業煩惱略，生、老死於未來果報略。如是以四略可知。

問：云何以二十行？答：以取無明過去愛及取，以煩惱相成所取；以取行過去有，以業相成所取；以取識名色六入觸受現在，以果報相生及老死成所取；以取愛取現在，以煩惱相成所取；以取有現在行，以業相成所取；以取生老死未來識名色六入觸受成所取。此二十四法，以取其成就成二十。

Here's the complete English translation: What are signs of destiny? At the time of entering the womb, three conditions combine to obtain birth. For those born through transformation, they are born in various places - arising in their place of birth, whether in palaces, seats, mountains, trees, or rivers, according to their destiny and the signs they collectively grasp. At this time they go there, either leaning, sitting, or lying down, seeing and grasping those places. At this time, the initially created karma and karmic signs, or destiny and signs of destiny function, with rapid mind arising and ceasing. At death, immediately after the rapid mind, together with the life faculty ceasing, death is accomplished. Immediately after the death consciousness, in sequence, with rapid mind arising, only that karma or karmic signs, or destiny or grasped signs function. The resultant consciousness crosses over to the next existence, like one lamp lighting another lamp, like fire emerging from a fire-crystal. That connecting consciousness arises, thus like companions. In the mother's womb, depending on the parents' impurities, thirty material forms created by karma arise, with ten existing in the body. In that momentary aging without mental transition, forty-six material forms arise. Thirty forms created by karma, two forms created by nutriment, and eight forms without mental transition, at the moment of aging together with the second consciousness, fifty-four material forms arise. Thirty created by karma, three created at the time of nutriment, and eight arise thus - consciousness conditions name-and-form, name-and-form conditions consciousness. Thus the section of becoming is accomplished, and in this way the three sections can be known. Question: What are the four summaries? Answer: Ignorance and formations are summarized as past karma and afflictions; consciousness, name-and-form, six sense bases, contact, and feeling are summarized as present results; craving, clinging, and becoming are summarized as present karma and afflictions; birth, aging, and death are summarized as future results. Thus the four summaries can be known. Question: What are the twenty modes? Answer: Taking ignorance as past craving and clinging, it is grasped with the characteristic of affliction; taking formations as past becoming, it is grasped with the characteristic of karma; taking consciousness, name-and-form, six sense bases, contact, and feeling as present, it is grasped with the characteristic of results as birth and aging-death; taking craving and clinging as present, it is grasped with the characteristic of affliction; taking becoming as present formations, it is grasped with the characteristic of karma; taking birth and aging-death as future consciousness, name-and-form, six sense bases, contact, and feeling, it is grasped with results. These twenty-four dharmas, through grasping their accomplishment, become twenty.

如阿毘曇所說：於初業有癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此生有，初所作業是其緣。不了識入癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此業有，為未來生時緣、未來生時識度，是名色清淨。是入所觸是觸、取是受，此二法於未來生有，於此所作業是其緣。如是以二十行可知。云何以輪？無明緣行，行緣識，乃至生緣老死，如是皆苦陰起。於此皆苦陰無知，此謂無明。無明緣行者，復如是以輪可知。云何以牽？二牽，所謂無明所初及老死所初於是。

問：云何無明所初？答：是說次第。云何老死所初：是度次第。復次無明所初，是有邊際面未來知道。老死所初者，初邊際面過去知道。如是以牽可知。

問：云何以分別？答：二種因緣，世間因緣及出世因緣。於是無明所初，是世因緣。

問：云何出世因緣？答：苦依苦、信依信、喜依喜、踴躍依踴躍、倚依倚、樂依樂、定依定、如實知見依如實知見、厭患依厭患、無欲依無欲、解脫依解脫滅智，此謂出世因緣。復說四種因緣：業煩惱為因，種為因，有作、共業為因。

問：云何業煩惱為因？答：無明所初。云何種為因？如種牙相續。云何有作？如化色。云何共業為因？如地雪山海日月。

Here's the complete English translation: As stated in the Abhidharma: In initial karma, delusion is ignorance, accumulation is formations, attachment is craving, seeking is clinging, volition is becoming - these five dharmas exist in this life, with initially created karma as their condition. Not understanding consciousness entering into delusion is ignorance, accumulation is formations, attachment is craving, seeking is clinging, volition is becoming - these five dharmas exist in this karma, serving as conditions for future birth when consciousness crosses over, this is the purification of name-and-form. Contact through the sense bases is contact, grasping is feeling - these two dharmas exist in future birth, with karma created here as their condition. Thus the twenty modes can be known. What is the wheel? Ignorance conditions formations, formations condition consciousness, up to birth conditioning aging-and-death, thus all aggregates of suffering arise. Not knowing all these aggregates of suffering, this is called ignorance. "Ignorance conditions formations" and so forth can be known through the wheel. What are the attractions? There are two attractions, namely that which begins with ignorance and that which begins with aging-and-death. Question: What is that which begins with ignorance? Answer: This explains the sequence. What is that which begins with aging-and-death? This explains the sequence of crossing over. Furthermore, that which begins with ignorance faces the limit of existence toward the future path of knowledge. That which begins with aging-and-death faces the initial limit toward the past path of knowledge. Thus the attractions can be known. Question: What are the discriminations? Answer: There are two types of causation: worldly causation and transcendent causation. Among these, that which begins with ignorance is worldly causation. Question: What is transcendent causation? Answer: Suffering depends on suffering, faith depends on faith, joy depends on joy, elation depends on elation, tranquility depends on tranquility, happiness depends on happiness, concentration depends on concentration, seeing things as they really are depends on seeing things as they really are, disenchantment depends on disenchantment, dispassion depends on dispassion, liberation depends on liberation's cessation-knowledge - this is called transcendent causation. Furthermore, four types of causation are explained: karma and afflictions as cause, seeds as cause, created things, and collective karma as cause. Question: What is karma and afflictions as cause? Answer: That which begins with ignorance. What is seeds as cause? Like the continuity of seed and sprout. What is created things? Like transformation-forms. What is collective karma as cause? Like the earth, snow mountains, oceans, sun and moon.

復有說：非此共業因，是諸色心法，時節為因，無有共業。如世尊說偈：

業不與他共，　　是藏他不偷，人所作功德，　　其自得善報。

如是分別可知。

問：云何以相攝？答：四種相攝，陰相攝、入相攝、界相攝、諦相攝。於是無明、行、觸、愛、取、有，行陰所攝。識，識陰所攝。名色，四陰所攝。六入，二陰所攝。受，受陰所攝。生、老死，色陰所攝及行陰所攝。無明、行、觸、受、愛、取、有、生、老死法，入所攝。識意，入所攝。名色，五內入所攝。六入，六內入所攝。無明、行、觸、受、愛、取、有、生、老死，法界所攝。識意，識界所攝。名色，五界所攝。六入，十二諦所攝。無明、愛、取，十諦所攝。餘九苦諦所攝。出世因緣，道分，道諦所攝。因緣滅，滅諦所攝。如是以相攝可知。如是以行因緣方便可知。此謂因緣方便(因緣方便已竟)。

解脫道論卷第十

解脫道論卷第十一阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五方便品之二

問：云何聖諦方便？答：謂四聖諦，苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。

問：云何苦聖諦？答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦。

Here's the complete English translation: Furthermore, it is said: This is not collective karma as cause - these material and mental dharmas have seasons as their cause, without collective karma. As the World-Honored One said in verse: Karma is not shared with others, This treasure others cannot steal, The merit that people create, They themselves obtain good results. Thus discriminations can be known. Question: What is mutual inclusion? Answer: There are four types of mutual inclusion: inclusion in aggregates, inclusion in sense bases, inclusion in elements, and inclusion in truths. Among these, ignorance, formations, contact, craving, clinging, and becoming are included in the formations aggregate. Consciousness is included in the consciousness aggregate. Name-and-form is included in four aggregates. Six sense bases are included in two aggregates. Feeling is included in the feeling aggregate. Birth and aging-death are included in the form aggregate and formations aggregate. Ignorance, formations, contact, feeling, craving, clinging, becoming, birth, and aging-death are included in the dharma-base. Consciousness-mind is included in the mind-base. Name-and-form is included in the five internal bases. Six sense bases are included in the six internal bases. Ignorance, formations, contact, feeling, craving, clinging, becoming, birth, and aging-death are included in the dharma-element. Consciousness-mind is included in the consciousness-element. Name-and-form is included in five elements. Six sense bases are included in twelve truths. Ignorance, craving, and clinging are included in ten truths. The remaining nine are included in the truth of suffering. Transcendent causation and path factors are included in the truth of the path. The cessation of causation is included in the truth of cessation. Thus mutual inclusion can be known. Thus the skillful means of causal conditions can be known. This explains the skillful means of causal conditions (End of the skillful means of causal conditions). The Path of Freedom, Fascicle Ten The Path of Freedom, Fascicle Eleven Composed by Arahant Upatissa, whose name means "Great Light" Translated by Sanghavarman of Funan during the Liang Dynasty Chapter on Five Skillful Means, Part Two Question: What is the skillful means of the Noble Truths? Answer: These are the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. Question: What is the Noble Truth of Suffering? Answer: The suffering of birth, the suffering of aging, the suffering of death, the suffering of sorrow, the suffering of lamentation and grief, the suffering of distress, the suffering of pain, the suffering of meeting with what is disliked, the suffering of separation from what is loved, the suffering of not getting what one wants, and in brief, the suffering of the five aggregates of clinging.

生苦者，於眾生種類諸陰起，此一切苦集義。老苦者，以生諸界熟，此失力色諸根念慧義。死苦者，壽命滅，作畏怖義。憂苦者，至苦處心畏懼，此內燒義。憂悲苦者，苦至語言，此內外燒義。苦苦者，身苦，此因苦身義。惱苦者，心苦，此因苦心義。怨憎會苦者，與不可愛眾生共和合，此作苦義。愛別離苦者，與可愛眾生共分散離別，此作憂苦義。求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。

問：云何五受陰？答：色受陰、痛受陰、想受陰、行受陰、識受陰。如陰方便廣說，如是可知。於是二種苦，處苦、自性苦。於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦，此謂處苦。憂苦、憂悲苦、惱苦，此謂自性苦。三種苦者，苦苦、壞苦、行苦。於是身苦心苦，是謂苦苦。有漏樂受彼處壞，是謂壞苦。五受陰行苦，此謂苦聖諦。

問：云何苦集聖諦？答：愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。此愛令復生者，有愛多成令有生愛。苦集者，唯愛不共，故說苦集。與欲共起者，唯愛令歡喜名起，令染名染。共染起喜，起者是處，處令身性起，是處歡喜。是處可愛色，是處歡喜。

Here's the complete English translation: The suffering of birth means the arising of aggregates in all types of beings, this has the meaning of the accumulation of all suffering. The suffering of aging means the maturation of the elements after birth, this has the meaning of loss of strength, form, faculties, mindfulness, and wisdom. The suffering of death means the extinction of life, this has the meaning of creating fear. The suffering of sorrow means mental fear when encountering suffering, this has the meaning of internal burning. The suffering of lamentation and grief means expressing suffering through speech, this has the meaning of both internal and external burning. The suffering of pain means bodily suffering, this has the meaning of bodily suffering due to causes. The suffering of distress means mental suffering, this has the meaning of mental suffering due to causes. The suffering of meeting with what is disliked means union with unloved beings, this has the meaning of creating suffering. The suffering of separation from what is loved means separation and parting from loved beings, this has the meaning of creating sorrow and suffering. The suffering of not getting what one wants means desiring to obtain separation from the unloved and union with the loved, but not obtaining it, this has the meaning of losing happiness. The briefly stated suffering of the five aggregates of clinging means that suffering is not separate from the five aggregates of clinging, therefore it is briefly stated as the suffering of the five aggregates of clinging. Question: What are the five aggregates of clinging? Answer: The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, and the aggregate of clinging to consciousness. As extensively explained in the skillful means of aggregates, thus it can be known. Here there are two types of suffering: situational suffering and inherent suffering. Among these, the suffering of birth, death, meeting with what is disliked, separation from what is loved, not getting what one wants, and briefly the five aggregates of clinging - this is called situational suffering. The suffering of sorrow, lamentation and grief, and distress - this is called inherent suffering. The three types of suffering are: the suffering of pain, the suffering of change, and the suffering of formations. Among these, bodily and mental suffering is called the suffering of pain. The deterioration of contaminated pleasant feelings is called the suffering of change. The suffering of the five aggregates of clinging is called the suffering of formations - this is the Noble Truth of Suffering. Question: What is the Noble Truth of the Origin of Suffering? Answer: Craving that leads to rebirth, arising together with desire, arising everywhere - thus desire-craving, existence-craving, and non-existence-craving. This craving that leads to rebirth means the craving for existence that largely accomplishes rebirth. Origin of suffering means craving alone, not combined with others, therefore it is called the origin of suffering. Arising together with desire means craving alone causes delight called arising, causes defilement called staining. Together with defilement arises delight, arising means in this place, place causes bodily nature to arise, this place delights. This place has lovable forms, this place delights.

如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。有愛者，與常見共起。非有愛者，與斷見共起。此謂苦集聖諦。

問：云何苦滅聖諦？答：唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。

問：不然。此亦集滅，何故世尊說苦因滅？答：苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。

問：云何苦滅道聖諦？答：此八正分道，如是正見、正思惟、正語、正業、正命、正精進、正念、正定。正見者，四諦智。正思惟者，是三善思惟。正語者，離四惡行。正業者，是離三惡行。正命者，離邪命。正精進者，四正勤。正念者，四念處。正定者，四禪。復次若修行聖道，於泥洹知見此謂正見，唯於泥洹覺是正思惟，彼斷邪語是正語，斷邪業是正業，彼斷邪命是正命，斷邪精進是正精進，於泥洹念是正念，於泥洹專心是正定。於是慧根、慧力、慧如意足、擇法覺分，成入內正見。精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤，成入內精進。念根、念力、念覺分、四念處，成入內正念。定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分，成入內正定。如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。此謂四聖諦。

Here's the complete English translation: Thus desire-craving, existence-craving, and non-existence-craving - excluding existence-craving and non-existence-craving, the remaining craving is desire-craving. Existence-craving arises together with the view of eternalism. Non-existence-craving arises together with the view of annihilation. This is the Noble Truth of the Origin of Suffering. Question: What is the Noble Truth of the Cessation of Suffering? Answer: The complete cessation of craving without remainder, abandonment, detachment, liberation, without abode - this is the Noble Truth of the Cessation of Suffering. Question: Not so. This is also the cessation of origin, why did the World-Honored One speak of the cessation of the cause of suffering? Answer: Because the cessation of the cause of suffering accomplishes the cessation of non-arising, it has the meaning of realization, therefore regarding the cessation of origin, the World-Honored One spoke of the cessation of suffering. Question: What is the Noble Truth of the Path Leading to the Cessation of Suffering? Answer: This is the Eightfold Noble Path, namely Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Right View is knowledge of the Four Truths. Right Thought consists of three wholesome thoughts. Right Speech is abandoning four wrong verbal actions. Right Action is abandoning three wrong physical actions. Right Livelihood is abandoning wrong livelihood. Right Effort consists of four right exertions. Right Mindfulness consists of four foundations of mindfulness. Right Concentration consists of four jhanas. Furthermore, when cultivating the Noble Path, understanding and seeing Nirvana is Right View, awakening solely to Nirvana is Right Thought, abandoning wrong speech is Right Speech, abandoning wrong action is Right Action, abandoning wrong livelihood is Right Livelihood, abandoning wrong effort is Right Effort, mindfulness of Nirvana is Right Mindfulness, one-pointed mind on Nirvana is Right Concentration. Among these, the faculty of wisdom, power of wisdom, basis of spiritual power of wisdom, enlightenment factor of investigation of phenomena are included within Right View. The faculty of effort, power of effort, basis of spiritual power of effort, basis of spiritual power of wish, enlightenment factor of effort, four right exertions are included within Right Effort. The faculty of mindfulness, power of mindfulness, enlightenment factor of mindfulness, four foundations of mindfulness are included within Right Mindfulness. The faculty of concentration, power of concentration, basis of spiritual power of mind, faculty of faith, power of faith, enlightenment factor of concentration, enlightenment factor of joy, enlightenment factor of tranquility, enlightenment factor of equanimity are included within Right Concentration. Thus the thirty-seven factors of enlightenment are included within the Eightfold Noble Path - this is the Noble Truth of the Path Leading to the Cessation of Suffering. These are the Four Noble Truths.

問：何故說四聖諦，不三不五？答：一切疑。為世間出世間果因故成四。

問：云何？世諦果苦，集世諦因，果滅，出世諦果。道，出世諦因。是故四，不三不五。復次應知、應斷、應證、應修，以四句故成四。此四聖諦，以十一行可勝可知。如是以句義、以相、以次第、以略、以譬喻、以分別、以數、以一、以種種、以次第，廣以相攝。

問：云何以句義？答：聖諦者，聖人所說名聖諦，通達彼故成聖諦。諦者，如是義、不異義、自相不異義。苦者果義，集者因義，滅者隨滅義，道者見第一義。如是以句義可知。

問：云何以相？答：苦者過患相，集者因相，滅者不生相，道者方便相。復次苦者逼惱相、憂相、有為相、有邊相，集者聚相、因緣相、和合相、著相，滅者出離相、寂寂相、無為相、醍醐相，道者乘相、令到相、見相、依相。如是異相可知。

問：云何以次第？答：以麁義及證義，初說苦諦。此苦以此生第二集。此集滅是此苦滅，第三滅。此方便為實滅，第四說道。如明瞭醫，初見病源，後問病緣，為滅病故，如病說藥。如是病，如苦可知。如是病因緣，如集可知。如是病盡，如脫滅可知。如是藥，如道可知。如是以次第可知。

Here's the complete English translation: Question: Why are four Noble Truths taught, not three or five? Answer: For all doubts. Because of worldly and transcendent results and causes, there are four. Question: How so? Suffering is the result of worldly truth, origin is the cause of worldly truth, cessation is the result of transcendent truth, and path is the cause of transcendent truth. Therefore there are four, not three or five. Furthermore, what should be known, what should be abandoned, what should be realized, and what should be cultivated - because of these four statements there are four. These Four Noble Truths can be understood and mastered through eleven approaches. Thus through meaning of terms, characteristics, sequence, summary, similes, discriminations, enumeration, unity, diversity, order, and extensively through mutual inclusion. Question: What is through meaning of terms? Answer: Noble Truths means truths spoken by noble ones are called Noble Truths, through penetrating them they become Noble Truths. Truth means the meaning of suchness, the meaning of non-difference, the meaning of non-difference from own characteristics. Suffering has the meaning of result, origin has the meaning of cause, cessation has the meaning of complete cessation, path has the meaning of seeing the ultimate meaning. Thus it can be known through meaning of terms. Question: What is through characteristics? Answer: Suffering has the characteristic of fault, origin has the characteristic of cause, cessation has the characteristic of non-arising, path has the characteristic of means. Furthermore, suffering has the characteristics of oppression, sorrow, being conditioned, and having limits; origin has the characteristics of accumulation, causation, combination, and attachment; cessation has the characteristics of emergence, perfect peace, unconditioned, and essence; path has the characteristics of vehicle, enabling arrival, seeing, and support. Thus different characteristics can be known. Question: What is through sequence? Answer: Through the meaning of coarseness and realization, the Truth of Suffering is taught first. This suffering arises from this origin, which is taught second. The cessation of this origin is the cessation of this suffering, cessation is taught third. This means for true cessation, the path is taught fourth. Like a skilled physician first seeing the source of illness, then inquiring about the conditions of illness, for eliminating illness, prescribing medicine according to the illness. Thus illness can be understood like suffering. Thus the causes and conditions of illness can be understood like origin. Thus the end of illness can be understood like liberation and cessation. Thus medicine can be understood like the path. Thus it can be known through sequence.

問：云何以略？答：生是苦，令生是集，苦止是滅，令止是道。煩惱處是苦，煩惱是集，斷煩惱是滅，斷方便是道。苦能起開身見門，集能起開斷見門，滅能起開常見門，道能起開邪見門。如是以略可知。

問：云何以譬喻？答？如毒樹，如是苦可知。如種，如是集可知。如是燒種，如是滅可知。如火，如是道可知。如此岸有苦有怖畏，如是苦可知。如流，如是集可知。如彼岸無苦無怖畏，如是滅可知。如船能渡，如是道可知。如擔擔，如是苦可知。如取擔，如是集可知。如置擔，如是滅可知。如置擔方便，如是道可知。如是以譬喻可知。

問：云何以分別可知？答：四種諦，語諦、各各諦、第一義諦、聖諦。於是說實語非不實，是謂語諦。於各各諦大入諸見，此謂各各諦。彼諦比丘妄語愚癡法，彼不妄語愚癡法是諦。泥洹者是第一義諦。是聖人所修行，是聖諦。於此所樂聖諦。如是以分別可知。

問：云何以數可知。答：除愛，於三地善不善無記法是苦諦；愛是集諦；斷彼是滅諦；八分道是道諦。復次除愛，餘煩惱，於第三地善不善無記法是苦諦；愛及餘煩惱是集諦；斷彼是滅諦；道者是道諦。復次除愛，餘煩惱一切不善，於三地善有記法是苦諦；愛及與煩惱一切不善是集諦；斷彼是滅諦；道是道諦。

Here's the complete English translation: Question: What is through summary? Answer: Birth is suffering, causing birth is origin, cessation of suffering is cessation, causing cessation is path. The basis of afflictions is suffering, afflictions are origin, cutting off afflictions is cessation, the means of cutting off is path. Suffering can open the door to identity view, origin can open the door to annihilation view, cessation can open the door to eternalism view, path can open the door to wrong views. Thus it can be known through summary. Question: What is through similes? Answer: Like a poisonous tree, thus suffering can be known. Like a seed, thus origin can be known. Like burning a seed, thus cessation can be known. Like fire, thus path can be known. Like this shore having suffering and fear, thus suffering can be known. Like a current, thus origin can be known. Like the far shore without suffering and fear, thus cessation can be known. Like a boat that can cross over, thus path can be known. Like carrying a burden, thus suffering can be known. Like taking up a burden, thus origin can be known. Like putting down a burden, thus cessation can be known. Like the means of putting down a burden, thus path can be known. Thus it can be known through similes. Question: What is through discrimination? Answer: There are four kinds of truth: verbal truth, individual truth, ultimate truth, and noble truth. Speaking truthfully not falsely is called verbal truth. Individual truth encompasses various views deeply, this is called individual truth. That truth where monks speak falsely is a deluded dharma, that truth where they do not speak falsely is not a deluded dharma. Nirvana is ultimate truth. What noble ones practice is noble truth. This is the noble truth that is delighted in. Thus it can be known through discrimination. Question: What is through enumeration? Answer: Excluding craving, the wholesome, unwholesome and neutral dharmas in the three realms are the truth of suffering; craving is the truth of origin; cutting that off is the truth of cessation; the eightfold path is the truth of path. Furthermore, excluding craving, the remaining afflictions and the wholesome, unwholesome and neutral dharmas in the third realm are the truth of suffering; craving and the remaining afflictions are the truth of origin; cutting those off is the truth of cessation; the path is the truth of path. Furthermore, excluding craving, the remaining afflictions and all unwholesome states, the wholesome and determined dharmas in the three realms are the truth of suffering; craving together with afflictions and all unwholesome states are the truth of origin; cutting those off is the truth of cessation; the path is the truth of path.

復次除愛與煩惱及一切不善，於三地不善、於三地無記法是苦諦；愛及餘煩惱及一切不善，於三地善此集諦；斷彼是滅諦；道是道諦。於是覓有氣味義是愛，集有結使義，餘煩惱是集；以可斷義、以令起有義，一切不善是集；以令有義，於三地善法是集。於是愛及餘煩惱是集，一切不善於三地及善，或苦諦或集諦，逼惱、憂、有為有邊相，故成苦諦。聚因緣、著和合相故，成集諦。如是以數可知。

問：云何以一可知？答：此四諦以四行成一，以諦義、以如義、以法義、以空義。如是以一可知。

問：云何以種種可知？答：二諦，世諦、出世諦。世諦者，有漏、有結、有縛、有流、有厄、有蓋、可觸、有取、有煩惱，所謂苦及集。出世諦者，無漏、無結、無縛、無流、無厄、無蓋、不可觸、無取、無煩惱，所謂滅道。三諦有為，滅諦無為。三諦無色，苦諦有色無色。集諦不善，道諦善，滅諦無記，苦諦善、不善、無記。苦諦可知，集諦可斷，滅諦可證，道諦應修。如是以種種可知。

問：云何以次第廣？答：以一種，有識身是苦，集我慢，斷彼是滅，身念是道。以二種，名色是苦、是無明，有愛是集，斷彼是滅，奢摩他、毘婆舍那是道。以三種成，所謂苦苦是苦諦，三不善根是集，斷彼是滅，戒定慧是道。

Here's the complete English translation: Furthermore, excluding craving together with afflictions and all unwholesome states, the unwholesome and neutral dharmas in the three realms are the truth of suffering; craving and the remaining afflictions and all unwholesome states, the wholesome in the three realms are the truth of origin; cutting those off is the truth of cessation; the path is the truth of path. Here, craving has the meaning of seeking taste for existence, origin has the meaning of fetters, the remaining afflictions are origin; through the meaning of what can be cut off and the meaning of causing existence, all unwholesome states are origin; through the meaning of causing existence, the wholesome dharmas in the three realms are origin. Here craving and remaining afflictions are origin, all unwholesome states in the three realms and wholesome states are either the truth of suffering or the truth of origin, because they have the characteristics of oppression, sorrow, being conditioned and having limits, they become the truth of suffering. Because they have the characteristics of accumulation of causes and conditions, attachment and combination, they become the truth of origin. Thus it can be known through enumeration. Question: What is through unity? Answer: These four truths become one through four modes: through the meaning of truth, through the meaning of suchness, through the meaning of dharma, through the meaning of emptiness. Thus it can be known through unity. Question: What is through diversity? Answer: Two truths: worldly truth and transcendent truth. Worldly truth is with outflows, with fetters, with bonds, with floods, with misfortunes, with hindrances, touchable, with clinging, with afflictions - namely suffering and origin. Transcendent truth is without outflows, without fetters, without bonds, without floods, without misfortunes, without hindrances, untouchable, without clinging, without afflictions - namely cessation and path. Three truths are conditioned, the truth of cessation is unconditioned. Three truths are formless, the truth of suffering has both form and formlessness. The truth of origin is unwholesome, the truth of path is wholesome, the truth of cessation is neutral, the truth of suffering is wholesome, unwholesome, and neutral. The truth of suffering should be known, the truth of origin should be abandoned, the truth of cessation should be realized, the truth of path should be cultivated. Thus it can be known through diversity. Question: What is through expanded sequence? Answer: Through one kind: consciousness-body is suffering, conceit is origin, cutting that off is cessation, mindfulness of body is path. Through two kinds: name-and-form is suffering and ignorance, existence-craving is origin, cutting that off is cessation, tranquility and insight are path. Through three kinds: namely the suffering of pain is the truth of suffering, the three unwholesome roots are origin, cutting those off is cessation, morality, concentration and wisdom are path.

以四種成：四身性處是苦，四顛倒是集，斷顛倒是滅，四念處是道。以五種成。五趣是苦，五蓋是集，斷蓋是滅，五根是道。以六種成：六觸入是苦，六愛身是集，斷愛身是滅，六出離法是道。以七種成：七識住是苦，七使是集，斷七使是滅，七菩提分是道。以八種成：八世間法是苦，八邪邊是集，斷八邪邊是滅，八正分是道。以九種成：九眾生居是苦，九愛根法是集，斷彼是滅，九正作意根法是道。以十種成：十方行是苦，十結使是集，斷結是滅，十想是道。如是以次第廣可知。

問：云何以攝？答：三種攝，陰攝、入攝、界攝。於是苦諦五陰所攝，集諦及道諦行陰所攝，滅諦非陰所攝。苦諦十二入所攝，三諦法入所攝，苦諦十八界所攝，三諦法界所攝。如是以攝可知。以此行於聖諦知令起，此謂聖諦方便(聖諦方便已竟)。

解脫道論分別諦品第十二之一

爾時坐禪人，已明瞭陰界入因緣諦，已得聞戒頭陀禪，以凡夫未解脫怖畏惡趣，已觀惡趣怖，已觀無始生死怖，已觀一剎那不可得，已觀三百鉾刺喻，已觀燒頭愛喻，未分別四聖諦，為分別聖諦，當作方便、當作欲、當作勇猛精進，專心緣念具足應令滿。

問：云何當作？答：彼坐禪人初四聖諦當聞，或以略或以廣或以略廣，以聞以義以誦當受持。

Here's the complete English translation: Through four kinds: the four physical bases are suffering, the four inversions are origin, cutting off inversions is cessation, the four foundations of mindfulness are path. Through five kinds: the five destinies are suffering, the five hindrances are origin, cutting off hindrances is cessation, the five faculties are path. Through six kinds: the six sense bases with contact are suffering, the six bodies of craving are origin, cutting off bodies of craving is cessation, the six dharmas of emergence are path. Through seven kinds: the seven stations of consciousness are suffering, the seven underlying tendencies are origin, cutting off the seven underlying tendencies is cessation, the seven factors of enlightenment are path. Through eight kinds: the eight worldly dharmas are suffering, the eight wrong extremes are origin, cutting off the eight wrong extremes is cessation, the eight right factors are path. Through nine kinds: the nine abodes of beings are suffering, the nine root dharmas of craving are origin, cutting those off is cessation, the nine root dharmas of right attention are path. Through ten kinds: the ten courses of action are suffering, the ten fetters are origin, cutting off fetters is cessation, the ten perceptions are path. Thus it can be known through expanded sequence. Question: What is through inclusion? Answer: Three kinds of inclusion: inclusion in aggregates, inclusion in sense bases, inclusion in elements. Here the truth of suffering is included in the five aggregates, the truths of origin and path are included in the formations aggregate, the truth of cessation is not included in the aggregates. The truth of suffering is included in the twelve sense bases, three truths are included in the dharma-base, the truth of suffering is included in the eighteen elements, three truths are included in the dharma-element. Thus it can be known through inclusion. Through these practices understanding of the Noble Truths arises, this is called the skillful means of Noble Truths (End of the skillful means of Noble Truths). The Path of Freedom, Chapter Twelve on Discriminating the Truths, Part One At that time, the meditator, having understood clearly the aggregates, elements, sense bases, dependent origination and truths, having obtained hearing about morality, ascetic practices and meditation, being yet unliberated as an ordinary person fearing bad destinies, having contemplated the fear of bad destinies, having contemplated the fear of beginningless birth and death, having contemplated the unattainability of even a moment, having contemplated the simile of three hundred spears, having contemplated the simile of burning head craving, not yet having discriminated the Four Noble Truths, for discriminating the Noble Truths, should make skillful means, should make aspiration, should make vigorous effort, should make the mind one-pointed and mindful, should fulfill and complete [these practices]. Question: How should one do this? Answer: That meditator should first hear about the Four Noble Truths, either briefly or extensively or both briefly and extensively, and should retain what is heard through listening, through meaning, and through recitation.

是時坐禪人入寂寂坐，不亂心不去來心，四聖諦應令起。初苦諦應令起，或以陰或以入或以界陰法，以自相以陰相應令起，如陰方便廣說，如是當知。入者以入相應令起，如入方便廣說，如是當知。界者以界相應令起，如界方便廣說，如是當知。彼坐禪人，如是已陰入界，唯有陰入界、無眾生無命，已令起已得行想。爾時已略作二種令起，所謂名、色。於是色陰十入十界色，四陰意入七界，是名法入法界。或名或色，餘名餘色。餘名餘色者以色空，色者以名空，名者以色不離，色者以名不離。如鼓聲唯依名色生。依色名生，如盲跛遠行。

問：名色者何差別？答：名者無身，色者有身。名者有所知，色者無所知。名者輕轉，色者遲轉。名無聚，色有聚。名者覺知思識，色者無此。色者行倚坐臥屈申，名無此。名者知我行我倚我坐我臥我屈我申，色無此。色者飲食噉甞，名無此。名者知我飲我食我噉我甞，色無此。色者拍戲笑啼種種言說，名無此。名者知我拍我笑我戲我啼我種種言說，色無此。謂名色差別。彼坐禪人如是名色，唯以名色、無眾生無命。已令起、已得行想，爾時一切作略。苦諦者令起如實知見清淨，令名色起。此總語苦諦令起可知。彼坐禪人如是已令起苦諦，作眾生想，從此苦因緣應觀。

Here's the complete English translation: At this time, the meditator enters into peaceful sitting, with a mind neither scattered nor coming and going, and should cause the Four Noble Truths to arise. First, the Truth of Suffering should be made to arise, either through aggregates, through sense bases, or through elements and aggregate dharmas. Through own characteristics and through characteristics of aggregates it should be made to arise, as extensively explained in the skillful means of aggregates, thus it should be known. Regarding sense bases, it should be made to arise through characteristics of sense bases, as extensively explained in the skillful means of sense bases, thus it should be known. Regarding elements, it should be made to arise through characteristics of elements, as extensively explained in the skillful means of elements, thus it should be known. That meditator, having thus [understood] aggregates, sense bases, and elements, [sees] there are only aggregates, sense bases, and elements - no beings, no life - having made this arise, obtains the perception of practicing. At this time, having briefly made two kinds arise, namely name and form. Here form comprises the form aggregate, ten sense bases, and ten elements; the four [mental] aggregates, mind base, and seven elements are name, the dharma base and dharma element. Either name or form, remaining name and remaining form. Remaining name and remaining form means form is empty through form, name is empty through name, form is not separate from name, name is not separate from form. Like drum sound arises only depending on name and form. Depending on form and name arise, like the blind and lame traveling far. Question: What are the distinctions between name and form? Answer: Name is without body, form has body. Name has knowledge, form has no knowledge. Name is light and quick to change, form is slow to change. Name has no accumulation, form has accumulation. Name is awareness, thought and consciousness, form is without these. Form can walk, stand, sit, lie down, bend and stretch, name cannot do these. Name knows 'I walk, I stand, I sit, I lie down, I bend, I stretch', form does not know these. Form can drink, eat, taste and savor, name cannot do these. Name knows 'I drink, I eat, I taste, I savor', form does not know these. Form can clap, play, laugh, cry and speak various words, name cannot do these. Name knows 'I clap, I laugh, I play, I cry, I speak various words', form does not know these. These are the distinctions between name and form. That meditator [sees] such name and form as only name and form - no beings, no life. Having made this arise, having obtained the perception of practicing, at this time everything is summarized. The Truth of Suffering is made to arise as real knowledge and vision purified, making name and form arise. This complete explanation of making the Truth of Suffering arise can be known. That meditator having thus made the Truth of Suffering arise, makes the perception of beings, from this should observe the causes and conditions of suffering.

問：此苦何因緣何集？答：彼坐禪人如是知，此苦生為因緣，生者有為因緣，有者取為因緣，取者愛為因緣，愛者受為因緣，受者觸為因緣，觸者六入為因緣，六入者名色為因緣，名色者識為因緣，識者行為因緣，行者無明為因緣。如是無明緣行，行緣識，生緣老死，成憂悲苦惱，如是悉苦陰成起。彼坐禪人如是以因緣所縛以廣觀，爾時以作略，此受緣愛，彼苦集令起。或法住智、或聖取因緣智，或離疑清淨，此眾語言集諦令起智。彼坐禪人以令起苦集，於三昧已度疑，爾時觀苦滅，誰滅？為苦滅。誰滅？為此苦滅。彼坐禪人如是知，從生滅此苦滅，從生滅有滅，從有滅取滅，從取滅愛滅，從無明滅行滅。如是從無明滅行滅，從行滅識滅，從生滅老死憂悲苦惱滅，如是此一切苦陰成滅。彼坐禪人如是因緣所縛滅，已廣已觀，爾時作略，此受緣愛，從彼滅苦滅，令起滅諦。彼坐禪人如是已令起滅諦，爾時觀苦滅道：何道？何具足為愛滅？彼坐禪人如是知於五受陰觀過患，此道此具足為愛滅，令起道諦，如諦方便廣說，如是可知。

Here's the complete English translation: Question: What are the causes and conditions, what is the origin of this suffering? Answer: The meditator knows thus: birth is the cause and condition of this suffering, existence is the cause and condition of birth, clinging is the cause and condition of existence, craving is the cause and condition of clinging, feeling is the cause and condition of craving, contact is the cause and condition of feeling, the six sense bases are the cause and condition of contact, name-and-form is the cause and condition of the six sense bases, consciousness is the cause and condition of name-and-form, formations are the cause and condition of consciousness, ignorance is the cause and condition of formations. Thus ignorance conditions formations, formations condition consciousness, birth conditions aging and death, bringing about sorrow, lamentation, suffering and distress, thus the entire mass of suffering comes to arise. That meditator thus broadly observes the bondage of causes and conditions, at this time summarizing it: this feeling conditions craving, that is the arising of suffering. Either through knowledge of stability of phenomena, or through noble knowledge of grasping causes and conditions, or through purification by crossing beyond doubt, this complete explanation is the arising of knowledge of the Truth of Origin. That meditator having made suffering and origin arise, having crossed beyond doubt in concentration, at this time observes the cessation of suffering: What ceases? For suffering to cease. What ceases? For this suffering to cease. That meditator knows thus: from the cessation of birth this suffering ceases, from the cessation of birth existence ceases, from the cessation of existence clinging ceases, from the cessation of clinging craving ceases, from the cessation of ignorance formations cease. Thus from the cessation of ignorance formations cease, from the cessation of formations consciousness ceases, from the cessation of birth aging-and-death, sorrow, lamentation, suffering and distress cease, thus this entire mass of suffering comes to cease. That meditator thus having broadly observed the cessation of the bondage of causes and conditions, at this time summarizing it: this feeling conditions craving, from its cessation suffering ceases, makes the Truth of Cessation arise. That meditator having thus made the Truth of Cessation arise, at this time observes the path to the cessation of suffering: What path? What fulfillment leads to the cessation of craving? That meditator knows thus: observing the fault in the five aggregates of clinging, this path, this fulfillment leads to the cessation of craving, makes the Truth of the Path arise, as extensively explained in the skillful means of the truths, thus it can be known.

彼坐禪人如是以次第已令起四諦，爾時於五受陰，以一百八十法次第以聚分別觀，所有色過去未來現在、或內或外、或大或小、或麁或妙、或遠或近，一切色以無常廣觀，以廣觀苦、以廣觀無我。如是所有受、所有想、所有行、所有識，於一一陰十二法門，於五陰五十二成六十，六十無常見、六十苦見、六十無我見，成一百八十。復次一百八十法門，六內入、六外入、六識身、六觸身、六受身、六想身、六思身、六愛身、六覺、六觀。此十六成六十，六十無常見、六十苦見、六十無我見，三六十成一百八十。彼久遠年時日月月半日夜時念剎那，以迴轉法行成新故，如燈焰相續成轉。以無常於行分別觀，以惡趣受苦、飢渴怖畏，求覓愛別離老病死憂悲苦惱。此行相應相續。以苦於行觀分別，從陰入界、因緣、諦、業果報因緣令生所生，無眾生、不動、無事、自性行成起。以無我於觀分別，於行色無常，以滅義、以苦怖義、無我不實義，以作略廣分別如是受想行識無常滅義。苦者以怖義，無我以不實義，如是作略廣分別。於是以無常已分別除常想，以苦分別除樂想，以無我分別除我想。

問：云何以無常廣分別？答：如實見一切諸行，無有為邊、滅為邊，於無相或令起心，於無相界為安心，是故以無常廣分別。

Here's the complete English translation: That meditator having thus made the four truths arise in sequence, at that time observes the five aggregates of clinging through one hundred and eighty dharmas in sequence through collection and discrimination: whatever form past, future and present, either internal or external, either large or small, either gross or subtle, either far or near, all form is extensively observed as impermanent, extensively observed as suffering, extensively observed as non-self. Similarly whatever feeling, whatever perception, whatever formations, whatever consciousness, through twelve aspects for each aggregate, for five aggregates fifty-two becomes sixty, sixty views of impermanence, sixty views of suffering, sixty views of non-self, making one hundred and eighty. Furthermore, one hundred and eighty aspects of dharma: six internal sense bases, six external sense bases, six classes of consciousness, six classes of contact, six classes of feeling, six classes of perception, six classes of volition, six classes of craving, six initial applications, six sustained applications. These ten [groups of] six become sixty, sixty views of impermanence, sixty views of suffering, sixty views of non-self, three sixties make one hundred and eighty. Through long years, months, fortnights, days and nights, moments and instants, through the turning of dharmas becoming new and old, like the continuous transformation of a lamp flame. Through impermanence observing formations with discrimination, through suffering in bad destinies, hunger and thirst, fear, seeking, separation from loved ones, aging, sickness, death, sorrow, lamentation, suffering and distress. These characteristics of formations continue in succession. Through suffering observing formations with discrimination, from aggregates, sense bases and elements, causes and conditions, truths, karma and results arise what is born through causes and conditions, without beings, without movement, without substance, actions arising through own-nature. Through non-self observing with discrimination, regarding formations form is impermanent, through the meaning of cessation, through the meaning of suffering as fearful, through the meaning of non-self as unreal, through summary and expansion discriminating thus feeling, perception, formations and consciousness as impermanent through the meaning of cessation. Suffering through the meaning of fear, non-self through the meaning of unreality, thus discriminating through summary and expansion. Here through impermanence having discriminated removes the perception of permanence, through suffering discriminating removes the perception of pleasure, through non-self discriminating removes the perception of self. Question: How is impermanence extensively discriminated? Answer: Seeing all formations as they really are, having no conditioned limit, having cessation as the limit, either causing the mind to arise regarding the signless, or establishing the mind in the realm of the signless, therefore impermanence is extensively discriminated.

問：云何以苦分別？答：於一切諸行令心怖畏，從作願令起心，於無作願為心安，是故以苦廣分別。

問：云何以無我廣分別？答：於一切法見從他從此執令起心，於空界為心安，是故以無我廣分別。如是分別三有、五趣、七識住、九眾生居，以滅怖畏，以無實觀之(分別智已竟)。

彼坐禪人於五受陰，已分別於三相，令樂入欲斷諸行。爾時現在內五受陰取彼相令通達起滅，如是此法以無生現生，以生滅如是通達。於是取相者，取相三種：取煩惱相、取定相、取毘婆舍那相。於是愚癡凡夫，於見聞覺知境界，以成樂常想顛倒所，初心以好取相，於此著煩惱，如蛾投燈，此謂取煩惱相。

問：云何取定相？答：於此坐禪人樂得定，以念正智所初心三十八行，於一一行取相令繫心，為不亂故如繫象，此謂取定相。

問：云何取毘婆奢那相？答：常觀人以慧所初心，色受想行識各各分別其自相，樂欲捨修彼相，如捉毒蛇，此謂取毘婆奢那相。於此取毘婆奢那相可樂。

問：云何取受想行識相？答：彼色識相，或以地界、或以水界、或以火界、或以風界，或眼入或身入。如是觀彼受受相，或為樂、或為苦、或為不苦不樂。如是觀彼想想相，或為色想、或為法想。

Here's the complete English translation: Question: How is suffering discriminated? Answer: Regarding all formations causing the mind to be fearful, from making aspirations causing the mind to arise, establishing the mind in the aspirationless, therefore suffering is extensively discriminated. Question: How is non-self extensively discriminated? Answer: Regarding all dharmas seeing that grasping arises from others and from this, establishing the mind in the realm of emptiness, therefore non-self is extensively discriminated. Thus discriminating the three states of existence, five destinies, seven stations of consciousness, nine abodes of beings, through cessation and fear, through observation of unreality (End of discriminating knowledge). That meditator regarding the five aggregates of clinging, having discriminated through three characteristics, delights in entering the desire to cut off all formations. At that time taking the characteristics of the present internal five aggregates of clinging, makes arise penetration of arising and cessation, thus these dharmas appear as unborn though appearing to arise, thus penetrating arising and cessation. Here taking characteristics is of three kinds: taking characteristics of defilements, taking characteristics of concentration, taking characteristics of insight. Here ignorant ordinary people, regarding the objects of seeing, hearing, sensing and knowing, through the inversions of delight and permanence, initially take characteristics with attachment, becoming attached with defilements, like moths flying into a lamp, this is called taking characteristics of defilements. Question: What is taking characteristics of concentration? Answer: Here the meditator delighting in obtaining concentration, through mindfulness and right knowledge initially through thirty-eight practices, taking characteristics in each practice to bind the mind, for the sake of non-distraction like tethering an elephant, this is called taking characteristics of concentration. Question: What is taking characteristics of insight? Answer: Always observing beings through wisdom initially, discriminating the individual characteristics of form, feeling, perception, formations and consciousness, delighting in abandoning and cultivating those characteristics, like grasping a poisonous snake, this is called taking characteristics of insight. Here taking characteristics of insight should be delighted in. Question: How are the characteristics of feeling, perception, formations and consciousness taken? Answer: Those characteristics of form consciousness, either through earth element, or through water element, or through fire element, or through wind element, or through eye base or body base. Thus observing those characteristics of feeling as feeling, either as pleasure, or as pain, or as neither pleasure nor pain. Thus observing those characteristics of perception as perception, either as perception of form, or as perception of dharmas.

如是觀知行行相，或為觸、或為思、或為覺、或為觀、或為作意。如是觀彼識識相，或眼識、或意識。如是觀彼彼坐禪，如是善取彼相，以善令起。令起如是，取色受想行識相。復次以二行取心相，以事、以作意。

問：云何以事取心相？答：以此事我心起，當觀彼以此色受事、以此想事、以此行事、以此識事，我心起。如是當觀，彼如是以事取心相。

問：云何以作意取心相？答：如是我作意色此心起。如是當觀，如是我作意受想行我心起。如是當觀，如是已作意取心相。

問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀。若復堪更觀彼相，以此行、以此相，是謂彼相成善取。通達生滅者，有起、有滅、有起滅通達。於是色已生現在，彼生相起變相滅。彼二句以慧眼見。通達起滅，受已生現在受想行識，彼生相起變相滅。彼二句以慧眼見通達起滅。復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味。

問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相。云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起，以慧眼見，以緣通達起相。

Here's the complete English translation: Thus observing and knowing the characteristics of formations as formations, either as contact, or as volition, or as initial application, or as sustained application, or as attention. Thus observing those characteristics of consciousness as consciousness, either as eye-consciousness, or as mind-consciousness. Thus observing that meditator, thus well taking those characteristics, making them arise well. Making arise thus, taking the characteristics of form, feeling, perception, formations and consciousness. Furthermore, taking characteristics of mind through two modes: through objects and through attention. Question: How are characteristics of mind taken through objects? Answer: Through this object my mind arises, should observe that through this form-feeling object, through this perception object, through this formations object, through this consciousness object, my mind arises. Thus should observe, thus taking characteristics of mind through objects. Question: How are characteristics of mind taken through attention? Answer: Thus I attend to form and this mind arises. Thus should observe, thus I attend to feeling, perception, formations and my mind arises. Thus should observe, thus taking characteristics of mind through attention. Question: How are those characteristics well taken? Answer: Through these practices, through these characteristics, perceptions of form, feeling, perception, formations and consciousness become observation. If furthermore one is capable of further observing those characteristics, through these practices, through these characteristics, this is called those characteristics being well taken. Penetrating arising and cessation means there is penetration of arising, of cessation, and of both arising and cessation. Here form that has arisen in the present, that characteristic of arising and characteristic of change and cessation. Those two aspects are seen with the eye of wisdom. Penetrating arising and cessation, feeling that has arisen in the present, perception, formations and consciousness, that characteristic of arising and characteristic of change and cessation. Those two aspects are seen with the eye of wisdom penetrating arising and cessation. Furthermore through three modes penetrating characteristics of arising, through three modes penetrating characteristics of cessation, thus through cause, through conditions, through own taste. Question: How are characteristics of arising penetrated through cause? Answer: Craving, ignorance and karma are causes for the arising of aggregates, seeing with the eye of wisdom, penetrating characteristics of arising through cause. How are characteristics of arising penetrated through conditions? Food as condition for the arising of the form aggregate, contact as condition for the arising of three aggregates, name-and-form as condition for the arising of the consciousness aggregate, seeing with the eye of wisdom, penetrating characteristics of arising through conditions.

問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行，以相以慧眼見，以自味通達起相。於是以因、以起見，以集諦相成見，以令起覺。以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相。

問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅，於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相。以食滅，色陰成滅；以觸滅，三陰成滅；以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。於是以因滅見滅諦，以相成所見，以無生相覺，以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺。

問：若以起滅見苦諦，以相得見，何故上智當起？答：何用起見滅？以苦諦相得見未見，彼苦成滿，乃至諸行過盡如實已見，從行相已令起心、於非行心成度，如實已見諸行過患。從行相已令起心、於非行成度，是處見苦成滿，謂往邊故。猶如飛鳥為火所圍未免怖畏，若未至虛空，見火圍過患，成飛虛空，是時彼見火怖圍，成滿如是，於此可知。於是以因、以緣、以起見，成通達因緣起相。此有此起，此起故此成起。因滅故及緣滅故，以見滅因緣，生相成通達。此無有此不成，此滅故此滅。

Here's the complete English translation: Question: How are characteristics of arising penetrated through own taste? Answer: Like the continuous unbroken succession of a lamp flame, formations newly arising moment by moment from beginning to end, seeing characteristics with the eye of wisdom, penetrating characteristics of arising through own taste. Here through cause, through arising seeing, through characteristics of the Truth of Origin becoming seen, through making arise understanding. Through conditions, through own taste, through seeing arising as the Truth of Suffering, through characteristics becoming what is seen, through understanding the unattainability of moments. Thus penetrating characteristics of arising through three modes. Question: How are characteristics of cessation penetrated through three modes? Answer: Through cessation of cause, through cessation of conditions, through cessation of own taste. Here through cessation of craving, through cessation of ignorance, through cessation of karma, aggregates come to cease, seeing with the eye of wisdom, penetrating characteristics of cessation through cessation of cause. Through cessation of food, form aggregate comes to cease; through cessation of contact, three aggregates come to cease; through cessation of name-and-form, consciousness aggregate comes to cease, seeing with the eye of wisdom, penetrating characteristics of cessation through cessation of conditions. Like the continuous unbroken succession of a lamp flame, seeing the initial cessation of formations with the eye of wisdom, penetrating characteristics of cessation through own taste. Here through cessation of cause seeing the Truth of Cessation, through characteristics becoming what is seen, through understanding the characteristic of non-arising, through cessation of conditions, through own taste, through seeing cessation. Through characteristics of the Truth of Suffering becoming initial seeing, through understanding the unattainability of moments. Question: If through arising and cessation seeing the Truth of Suffering, through characteristics obtaining seeing, why should higher wisdom arise? Answer: What is the use of arising seeing cessation? Through characteristics of the Truth of Suffering obtaining seeing what was unseen, that suffering becomes fulfilled, until having seen as they really are the complete passing away of all formations, having caused the mind to arise from characteristics of formations, the mind becomes crossed over to the non-formational, having seen as they really are the fault in formations. Having caused the mind to arise from characteristics of formations, becoming crossed over to the non-formational, at this point seeing suffering becomes fulfilled, meaning having gone to the limit. Just as a bird surrounded by fire has not escaped from fear if it has not reached empty space, seeing the fault in being surrounded by fire, becomes flying in empty space, at that time that seeing of the fear of being surrounded by fire becomes fulfilled, thus this can be understood. Here through cause, through conditions, through seeing arising, becoming penetration of dependent arising characteristics. This being, this arises; through this arising, this comes to arise. Through cessation of cause and cessation of conditions, through seeing cessation of dependent origination, characteristics of arising become penetrated. This not being, this does not come to be; through this ceasing, this ceases.

以自味，以起滅，見已起成通達。知因緣法有為法起，彼起得知，彼滅亦知，彼住亦知。如是以起滅見四法成所知，如是一相法、種種法、無事法、正法，於是一相續所著諸行以起，彼見不成種種執、初後轉諸行，以彼滅見不成一執，自性離、無動諸行。以初後見不成我執，因緣所轉初後諸行，如是以法見不成無事執。無聞凡夫以一不覺常斷說、以種種不覺成常說、以無事不覺成我說。如是以法不覺成無事說。於是以平等語言、以一相勝語言，以種種相攝成一相，以分別義成種種；以煩惱義成一性，以方便義成種種性；以愛果成一性，以業果成種種性。彼坐禪人如是見一性，非於此執種種見；若見種種性，非於此執常見一性。若現見一性，餘作餘覺除此見；若現見種種性，彼作彼覺除此見。若現見一性，除此斷見；若現見種種性，除此常見。彼坐禪人如是以起滅，見一性、種種性，法明何以起？現起諸行，見彼無事。何故？一切諸行無事不動，無餘所起住，住自性，因緣和合集為因緣。如是以止法生令生，於是以無命義及不動義，無事法可知。以自性義及緣義，如是止法可知。令現空無事、令現業所作，如是止法令現無事名法，如是令現止法名行。於是以一性法覺苦相成通達，以種種性覺無常相成通達。

Here's the complete English translation: Through own taste, through arising and cessation, seeing what has arisen becomes penetrated. Knowing conditioned dharmas arise through causes and conditions, knowing that arising, knowing also that cessation, knowing also that duration. Thus through seeing arising and cessation four dharmas become known, thus single-characteristic dharmas, various dharmas, substanceless dharmas, correct dharmas. Here formations attached to in a single continuity through arising, seeing them not becoming various clinging - formations turning from beginning to end, through their cessation seeing not becoming single clinging, formations naturally separate and motionless. Through beginning and end seeing not becoming self-clinging, formations turning from beginning to end through causes and conditions. Thus through seeing dharmas not becoming substanceless clinging. Untaught ordinary people through not understanding unity speak of permanence and annihilation, through not understanding variety speak of permanence, through not understanding substancelessness speak of self. Thus through not understanding dharmas speak of substancelessness. Here through equal speech, through superior speech of single characteristic, through various characteristics included becoming single characteristic, through discriminating meaning becoming various; through meaning of defilements becoming single nature, through meaning of skillful means becoming various natures; through fruits of craving becoming single nature, through fruits of karma becoming various natures. That meditator thus seeing single nature, not clinging here to views of variety; if seeing various natures, not clinging here to permanent views of single nature. If directly seeing single nature, other activities and other understandings eliminate this view; if directly seeing various natures, those activities and understandings eliminate this view. If directly seeing single nature, eliminates this view of annihilation; if directly seeing various natures, eliminates this view of permanence. That meditator thus through arising and cessation, seeing single nature and various natures, why does the light of dharma arise? Formations presently arising, seeing them as substanceless. Why? All formations are substanceless and motionless, without remainder what arises abides, abiding in own-nature, causes and conditions combining and gathering as causes and conditions. Thus through cessation dharmas arise causing arising, here through the meaning of lifelessness and motionlessness, substanceless dharmas can be known. Through the meaning of own-nature and conditions, thus cessation dharmas can be known. Causing to appear empty and substanceless, causing to appear as made by karma, thus cessation dharmas cause substanceless dharmas to appear, thus causing cessation dharmas called formations to appear. Here through single-nature dharmas understanding the characteristic of suffering becomes penetrated, through various-nature dharmas understanding the characteristic of impermanence becomes penetrated.

以無事法覺，如是以止法覺無我相成通達。

問：彼坐禪人一切諸行，以無餘處觀起滅，為一處當觀耶？答：於初諸行處取其相，通達起滅無餘處，一切諸行令滿。如人於大海一處以舌舐水，即知一切水醎。如是於此可知。以二行諸行令滿，以事、以不愚癡，於是諸行取其相通達生滅。彼諸行以其事成滿，於是斷無智故，餘諸行以不愚癡成滿。於是起滅智，是諸行分別智，一切諸行以起初邊成分別，以滅後邊成分別；以起初邊成寂寂，以滅有邊成寂寂；以起從起無初，以滅從滅無後。是故起滅智，成諸行分別智(起滅智已竟)。

彼坐禪人如是正見生滅相，善分別諸行，樂得滅樂定。爾時不作意觀生，唯見心滅。以色事、以心生滅，依彼事見心滅。如是以受持、以想事、以行事、以識事、以心生滅，依彼事見心生滅。復次以三行見滅如是，以聚、以雙、以分別。

問：云何以聚？答：於威儀、威儀所起心心數法，於其處以聚見彼滅。復次已觀色無常、受無常、想無常、行無常、識無常，爾時以無常事所起心心數法，以聚見彼滅。如是以苦事、無我事，如是以聚當見。

問：云何以雙？答：此色無常已觀無常，隨無常起心見心生滅。如是受想行識無常已觀，隨無常事起心見生滅。

Here's the complete English translation: Through understanding substanceless dharmas, thus through understanding cessation dharmas the characteristic of non-self becomes penetrated. Question: Does that meditator observe arising and cessation of all formations without remainder in one place, or should it be observed in each place? Answer: Taking the characteristics at the initial place of formations, penetrating arising and cessation without remainder, all formations become fulfilled. Like a person tasting water with their tongue in one place of the great ocean, immediately knows all water is salty. Thus this can be understood. Through two modes formations become fulfilled, through objects and through non-delusion. Here taking the characteristics of formations penetrating arising and cessation. Those formations become fulfilled through their objects. Here through cutting off ignorance, the remaining formations become fulfilled through non-delusion. Here knowledge of arising and cessation is knowledge discriminating formations - all formations become discriminated with arising as initial limit, with cessation as final limit; with arising as initial limit becoming peaceful, with cessation as existential limit becoming peaceful; with arising from arising without beginning, with cessation from cessation without end. Therefore knowledge of arising and cessation becomes knowledge discriminating formations (End of knowledge of arising and cessation). That meditator thus rightly seeing characteristics of arising and cessation, well discriminating formations, delighting in obtaining the happiness of cessation concentration. At that time not attending to observing arising, only seeing cessation of mind. Through form objects, through arising and cessation of mind, depending on those objects seeing cessation of mind. Thus through feeling objects, through perception objects, through formations objects, through consciousness objects, through arising and cessation of mind, depending on those objects seeing arising and cessation of mind. Furthermore through three modes seeing cessation thus: through aggregation, through pairs, through discrimination. Question: How through aggregation? Answer: Regarding postures and mental states and mental factors arising from postures, seeing their cessation through aggregation in that place. Furthermore having observed form as impermanent, feeling as impermanent, perception as impermanent, formations as impermanent, consciousness as impermanent, at that time seeing the cessation through aggregation of mental states and mental factors arising through impermanent objects. Thus through objects of suffering, objects of non-self, thus should be seen through aggregation. Question: How through pairs? Answer: Having observed "this form is impermanent", seeing arising and cessation of mind arising in accordance with impermanence. Thus having observed feeling, perception, formations and consciousness as impermanent, seeing arising and cessation of mind arising in accordance with impermanent objects.

如是已苦事、已無我事，如是以雙當觀。

問：云何以分別？答：已觀此色無常，隨無常事起心見心生滅，如是以分別觀見多心滅。如是觀受想行識無常，隨無常事起心見心生滅，以是見心滅復見滅，如是以分別見多心滅。如是觀苦觀無我，如是已分別，唯現觀彼滅。其彼苦滅事成專，常覓諸行剎那成得利。彼坐禪人以此慧非他緣，見一切世間。以自性如到芥子頭，於一心剎那生老死變，爾時坐禪人復如是見。如偈所說：

此雙名色性，　　展轉於一滅，句滅緣彼滅，　　及彼因所生，陰無常滅法，　　苦生法滅法。如桴打鼓聲，　　亦不從眼生，色香等五法，　　亦不從色生，亦不離二句，　　依緣生有為。如桴打鼓聲，　　亦不從耳生，色香等五法，　　亦不從聲生，亦不離二句。　　亦不從鼻生，色香等五法，　　亦不從香生，亦不離二句。　　亦不從舌生，色香等五法，　　亦不從味生，亦不離二句。　　亦不從身生，色香等五法，　　亦不從觸生，亦不離二句。　　不從處色生，不從法入出，　　依因緣依生。

Here's the complete English translation: Thus through objects of suffering, through objects of non-self, thus should be observed through pairs. Question: How through discrimination? Answer: Having observed "this form is impermanent", seeing arising and cessation of mind arising in accordance with impermanent objects, thus through discrimination seeing many cessations of mind. Thus observing feeling, perception, formations and consciousness as impermanent, seeing arising and cessation of mind arising in accordance with impermanent objects, through this seeing cessation of mind and again seeing cessation, thus through discrimination seeing many cessations of mind. Thus observing suffering and observing non-self, thus having discriminated, only directly observing that cessation. That object of cessation of suffering becomes exclusive, constantly seeking moments of formations becomes beneficial. That meditator through this wisdom not depending on others, sees all world. Through own-nature as if reaching the tip of a mustard seed, sees birth, aging and death changing in a single mind-moment, at that time the meditator further sees thus. As stated in the verse: This pair of name and form nature, Alternately in single cessation, Phrase ceases conditions that cessation, And what is born from those causes, Aggregates impermanent cessation dharmas, Suffering arising dharmas cessation dharmas. Like drumstick striking drum sound, Also not born from eye, Form, scent and five dharmas, Also not born from form, Also not apart from both phrases, Dependent conditions birth conditioned. Like drumstick striking drum sound, Also not born from ear, Form, scent and five dharmas, Also not born from sound, Also not apart from both phrases. Also not born from nose, Form, scent and five dharmas, Also not born from scent, Also not apart from both phrases. Also not born from tongue, Form, scent and five dharmas, Also not born from taste, Also not apart from both phrases. Also not born from body, Form, scent and five dharmas, Also not born from touch, Also not apart from both phrases. Not born from base of form, Not emerging from dharma base, Born depending on causes and conditions.

如桴打鼓聲，　　彼根最羸出，初因亦最羸，　　彼因亦最羸，所起彼亦羸，　　共地此最羸，相應亦最羸，　　和合亦最羸，展轉此常羸，　　展轉法不住，亦無性展轉，　　無有能令起，令起彼亦無。　　如乾闥婆城，是誰初令起？　　不以自身生，不以自力住，　　由隨他法生，生諸有漏法。自體臝劣不自生，　　亦不自因不自事，不有為處不自性，　　不自性行相諸有。為生自身臝無時，　　無所從來無所行，處無所生為他國，　　心無我所命身性。一心苦樂相應速，　　剎那山海八萬劫，一住不再無二心，　　相應過去及當滅。現住一切彼諸陰，　　此等已去無間失，未來當失於彼間，　　已沒無異相不起，以不生故現在生，　　從於心失世間無。第一義中無去來，　　未來無聚唯轉生，住如芥子生諸法，　　彼法滅已是其初。世間以法初不雜，　　不見去來不見生，諸法不生如虛空，　　猶如電起須臾滅。

彼坐禪人如是見滅無盡入定，如鑽火煙起，菩提品剎那剎那起、光明智起、喜猗樂取解脫念處起，捨出離於是不明瞭。坐禪人於彼法或起亂、或起增上慢。

Here's the complete English translation: Like drumstick striking drum sound, Those faculties most weak emerge, Initial causes also most weak, Those causes also most weak, What arises also weak, Common ground this most weak, Association also most weak, Combination also most weak, Alternating this always weak, Alternating dharmas do not abide, Also no nature alternating, None able to make arise, Making arise that also none. Like gandharva city, Who initially makes arise? Not born through own body, Not abiding through own power, Born following other dharmas, Giving birth to defiled dharmas. Own body bare and inferior not self-born, Also not self-caused not self-objected, Not conditioned place not self-nature, Not self-nature characteristics of existences. For birth own body bare without time, No place from which comes no place goes, Place without birth for other realm, Mind without self-possession life body nature. Single mind pleasure-pain associated swift, Moment mountains seas eighty thousand eons, One abiding not twice no two minds, Associated past and will cease. Presently abiding all those aggregates, These already gone lost without interval, Future will be lost in that interval, Already gone no different characteristics not arising, Through non-arising hence present arising, From mind loss world nothing. In ultimate truth no coming going, Future no accumulation only turning birth, Abiding like mustard seed birth all dharmas, Those dharmas ceased that is their beginning. World through dharmas initially not mixed, Not seeing coming going not seeing birth, All dharmas unborn like empty space, Like lightning arising moment ceasing. That meditator thus seeing endless cessation enters concentration, like smoke rising from friction-fire, enlightenment factors arise moment by moment, wisdom light arises, joy tranquility pleasure grasping liberation mindfulness bases arise, equanimity emergence here becomes unclear. The meditator regarding those dharmas either arises confusion, or arises superior pride.

問：云何為除亂？答：彼坐禪人於法起喜，彼喜復令更安，如是彼坐復更令安，成其心法調所攝。若法調所攝心，從滅觀定，其心離常難，常通達如是離去。

問：云何起增上慢？答：彼坐禪人於法初起光相，得出世間法。於未得成得相，常不更作精進，如是增上慢起。明瞭坐禪人，知此煩惱是定亂，知世間法行事，如是知出世間法泥洹事。如是知已，如是智除亂、除增上慢，唯見滅是善，修行多修(觀滅智已竟)。

解脫道論卷第十一

解脫道論卷第十二阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

分別諦品第十二之二

彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生，畏三有、五趣、七識住、九眾生居成畏，彼如惡人捉刀可畏，如毒蛇、如火聚。如是以由觀滅成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。以無常現作意令畏想，以安隱令起無想。以苦現作意成畏生，以安隱令起無生。以無我現作意成畏相及生，以安隱令起無相及無生。觀過患觀厭離軟隨相似忍，是其總語(令起智怖已竟)。

彼坐禪人，以怖現修行令起智，樂解脫智生。彼陰相是怖者，樂解脫智起。陰生為怖者，樂解脫智起。三有、五趣、七識住、九眾生居此怖者，樂解脫智起。

Here's the complete English translation: Question: How is confusion eliminated? Answer: That meditator arises joy regarding dharmas, that joy further causes more peace, thus that meditation further causes peace, becoming mind-dharmas controlled and contained. If dharmas are controlled and contained in mind, from cessation observation concentration, that mind separates from constant difficulty, constantly penetrates thus separated departure. Question: How does superior pride arise? Answer: That meditator initially arises light characteristics regarding dharmas, obtains supramundane dharmas. Regarding what is not yet obtained taking as obtained characteristics, constantly not making further effort, thus superior pride arises. The clear-seeing meditator knows these defilements are concentration disturbances, knows mundane dharma activities, thus knows supramundane dharma nirvana activities. Having known thus, such wisdom eliminates confusion, eliminates superior pride, only seeing cessation is good, practicing much practice (End of knowledge observing cessation). Liberation Path Treatise Scroll Eleven Liberation Path Treatise Scroll Twelve By Arahant Upatissa, in Chinese "Great Light" Translated by Sanghavarman from Funan during Liang Dynasty Chapter Twelve: Discrimination of Truths, Part Two That meditator thus directly observing cessation, through observing cessation becomes accomplished, fears causes of aggregates and also fears birth of aggregates, fears three existences, five destinies, seven consciousness stations, nine abodes of beings becomes fear, like the fear of evil person holding sword, like poisonous snake, like mass of fire. Thus through observing cessation becomes accomplished, fears causes of aggregates, fears birth of aggregates, fears three existences, five destinies, seven consciousness stations, nine abodes of beings. Through impermanence attending causes fear perception to arise, through peace causes signlessness to arise. Through suffering attending becomes fear of birth, through peace causes non-birth to arise. Through non-self attending becomes fear of characteristics and birth, through peace causes signlessness and non-birth to arise. Observing fault observing detachment soft accordingly similar patience, this is the general statement (End of causing knowledge of fear to arise). That meditator, through fear practicing causes knowledge to arise, knowledge delighting in liberation arises. Those aggregate characteristics being fearful, knowledge delighting in liberation arises. Aggregate birth being fearful, knowledge delighting in liberation arises. Three existences, five destinies, seven consciousness stations, nine abodes of beings being fearful, knowledge delighting in liberation arises.

如火所圍鳥，從彼樂解脫。如人為賊所圍，從彼樂解脫。如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此畏怖者，樂解脫智起。以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起。於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。於是現觀，於上成通達現觀歡喜。心成憂惱成修行障礙。成通達難見思惟行，捨中隨相似忍，此是總語言(樂解脫智已竟)。

彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相，欲令起解脫門相似智起。以三行得相似智，以三行越正聚，於五陰無常現見得相似智。五陰滅常泥洹，如是現見越正聚。於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚。

問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚。

問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，以彼相似，此謂相似智總語言。無怨見利相似忍，此是相似智總語言(相似智已竟)。

相似智無間次第，從一切諸行相起，作泥洹事，生性除智。

問：云何義名性除？答：除凡夫法名性除，非凡夫法所除亦名性除。

Here's the complete English translation: Like a bird surrounded by fire, delighting in liberation from that. Like a person surrounded by robbers, delighting in liberation from that. Thus that meditator regarding causes of aggregates, birth of aggregates, three existences, five destinies, seven consciousness stations, nine abodes of beings being fearful, knowledge delighting in liberation arises. Through impermanence attending fearing causes, through suffering attending fearing birth, through non-self attending fearing causes and birth, knowledge delighting in liberation arises. Here ordinary people and learners, regarding knowledge delighting in liberation two kinds drawing mind, either observing joy. Here direct observation, above becoming penetration direct observation joy. Mind becoming anxious becomes obstacle to practice. Becoming penetration difficult to see contemplation practice, equanimity accordingly similar patience, this is the general statement (End of knowledge delighting in liberation). That meditator thus presently practicing knowledge delighting in liberation, from all formations delighting in liberation nirvana formations, making only single characteristic, desiring to cause liberation gateway similar wisdom to arise. Through three modes obtaining similar wisdom, through three modes transcending right group, regarding five aggregates seeing impermanence directly obtains similar wisdom. Five aggregates ceasing constant nirvana, thus directly seeing transcends right group. Regarding five aggregates through suffering seeing directly obtains similar wisdom, five aggregates ceasing blissful nirvana, directly seeing transcends right group. Regarding five aggregates through non-self seeing directly obtains similar wisdom, five aggregates ceasing ultimate truth nirvana, directly seeing transcends right group. Question: How through wisdom presently transcending right group? How through wisdom having already transcended right group? Answer: Through nature-eliminating wisdom presently transcending right group, through path wisdom having already transcended right group. Question: What is the meaning of similar wisdom? Answer: Similar means the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, eight factors of right path, through their similarity, this is called the general statement of similar wisdom. Harmless seeing beneficial similar patience, this is the general statement of similar wisdom (End of similar wisdom). Immediately following similar wisdom, from characteristics of all formations arising, performing nirvana activity, gives birth to nature-eliminating wisdom. Question: What meaning is called nature-elimination? Answer: Eliminating ordinary people's dharmas is called nature-elimination, elimination of non-ordinary people's dharmas is also called nature-elimination.

性者是泥洹。復次種殖泥洹者名性除。如阿毘曇所說，除生名性除，度無生亦名性除。復除生因名性除，度無生無相名性除。於泥洹是初引路，從外起轉慧，此性除總語言(性除智已竟)。

性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法。彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。於一剎那以一智，非初非後分別四諦，以知苦分別、以斷集分別、以作滅證分別、以修道分別，成分別。如譬喻偈所說：

如人捨此岸，　　以船度彼岸，於彼度諸物，　　乘舡者除漏。

如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物。如捨此岸，如是智分別苦。如除漏，如是分別斷集。如度彼岸，如是作證分別滅。如以船度物，如是修道分別。如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起。如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明。如令現色，如是智分別苦。如除闇，如是分別斷集。如令滅寒，如是作證分別滅。如令起光明，如是修道分別。如日，如是聖智。

問：如實現見苦，知苦、斷集、證滅、修道。此相云何？若不見苦，四顛倒生。

Here's the complete English translation: Nature is nirvana. Furthermore, cultivating nirvana is called nature-elimination. As stated in Abhidharma, eliminating birth is called nature-elimination, transcending non-birth is also called nature-elimination. Furthermore eliminating causes of birth is called nature-elimination, transcending signlessness of non-birth is called nature-elimination. Regarding nirvana this is initial path-drawing, wisdom turning arising from external, this is the general statement of nature-elimination (End of nature-eliminating wisdom). Immediately following nature wisdom, directly knowing suffering, directly abandoning origin, directly realizing cessation, directly cultivating path, gives birth to stream-enterer's path wisdom and all enlightenment dharmas. That meditator at this time through tranquility, directly sees the edge of existence unconditioned supreme essence precepts. In a single moment through single wisdom, not initial not later discriminating four truths, through knowing suffering discriminating, through abandoning origin discriminating, through realizing cessation discriminating, through cultivating path discriminating, becomes discrimination. As stated in the simile verse: Like person abandoning this shore, Using boat crosses to other shore, There crossing various things, Boat rider eliminates defilements. Like boat crossing water, not initial not later in single moment performing four actions, abandoning this shore, eliminating defilements, reaching other shore, crossing things. Like abandoning this shore, thus wisdom discriminates suffering. Like eliminating defilements, thus discriminates abandoning origin. Like crossing to other shore, thus discriminates realizing cessation. Like using boat crossing things, thus discriminates cultivating path. Like lamp arising together, in single moment not initial not later performing four actions, like small lamp wick, eliminating darkness, causing oil to consume, causing light to arise. Like sun arising together, not initial not later in single moment performing four actions, causing forms to appear, eliminating darkness, causing cold to cease, causing light to arise. Like causing forms to appear, thus wisdom discriminates suffering. Like eliminating darkness, thus discriminates abandoning origin. Like causing cold to cease, thus discriminates realizing cessation. Like causing light to arise, thus discriminates cultivating path. Like sun, thus is noble wisdom. Question: How are the characteristics of directly seeing suffering as it really is, knowing suffering, abandoning origin, realizing cessation, cultivating path? If not seeing suffering, four inversions arise.

爾時如所說，有邊無為醍醐戒，以寂寂現見，以一智非初非後分別四諦。此義云何？答：於生滅智，是時未成見苦滿，及至如實見諸行過患，從諸行相令起心於無行成度，是故如實見諸行過患。從諸行相以令起心於無行成度，是處見苦漏，到最後故。復說若如是以寂寂、以性除智，成分別諦。性除智者，從行相起成度無行。若性除智從行相起成度於無行，成度於泥洹，唯著因是其事，以著事得定心。若不得定，不生奢摩他、毘婆舍那，亦不得菩提法滿，是故以性除智成分別諦。從彼性除智，無間道智成生，於此時得於泥洹定。心得定，成起奢摩他、毘婆舍那，成滿菩提分法。是故唯以道智成分別諦。如人從燒城出，腳跨門閫。從城已出一腳，是時未名出。如是性除智，從彼行相起成度無行，是時未名度煩惱，諸法未滿故。如人從所燒城，兩腳已出，是時名出燒城。如是性除智無間成生道智起，是時名從煩惱城出，諸法滿故。是故以性除智成分別諦。分別諦者何義？答：四聖諦於一剎那說和合，名分別諦。

Here's the complete English translation: At that time as stated, the edge of existence unconditioned supreme essence precepts, through tranquility directly seeing, through single wisdom not initial not later discriminating four truths. What is the meaning of this? Answer: Regarding knowledge of arising and cessation, at this time not yet completely seeing suffering fulfilled, until seeing as it really is the fault of formations, from characteristics of formations causing mind to arise becoming transcendence in non-formation, therefore seeing as it really is the fault of formations. From characteristics of formations by causing mind to arise becoming transcendence in non-formation, this place seeing suffering defilements, reaching the ultimate. Furthermore it is said if thus through tranquility, through nature-eliminating wisdom, becomes discrimination of truths. Nature-eliminating wisdom, from characteristics of formations arising becomes transcendence of non-formation. If nature-eliminating wisdom from characteristics of formations arising becomes transcendence of non-formation, becomes transcendence of nirvana, only attaching to causes is its activity, through attaching to activities obtaining concentrated mind. If not obtaining concentration, not giving birth to samatha-vipassana, also not obtaining fulfillment of enlightenment dharmas, therefore through nature-eliminating wisdom becomes discrimination of truths. From that nature-eliminating wisdom, immediate path wisdom becomes born, at this time obtaining concentration on nirvana. Mind obtaining concentration, becomes arising of samatha-vipassana, becomes fulfillment of enlightenment factor dharmas. Therefore only through path wisdom becomes discrimination of truths. Like person emerging from burning city, foot stepping across threshold. From city already emerged one foot, at this time not yet called emerged. Thus nature-eliminating wisdom, from those characteristics of formations arising becomes transcendence of non-formation, at this time not yet called transcendence of defilements, because dharmas not yet fulfilled. Like person from burning city, both feet already emerged, at this time called emerged from burning city. Thus immediately following nature-eliminating wisdom path wisdom arises, at this time called emerging from city of defilements, because dharmas fulfilled. Therefore through nature-eliminating wisdom becomes discrimination of truths. What is the meaning of discrimination of truths? Answer: Four noble truths spoken as unified in single

於此時道智和合依義，諸根成平等不動義、力義、乘義，菩提分因義，道分令住義，念處勝義，正勤便義，如意足實義，諦不亂義，奢摩他隨觀義、毘婆舍那義、不相離義、雙義、覆義，戒清淨不亂義，心性淨見義、見清淨義、脫義，解脫通達義、明捨義、脫斷義，滅智根義、欲令起義，作意平等義，觸受滅出離義、現前義，定依義，念真實義，慧深勝義，醍醐最後義，泥洹最後平等義。坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱。

問：云何身見？答：於此無聞凡夫見色為我，我有色、色為我所，於色我。如是受想行識為我，我有識、識為我所，於識我。此謂身見。此身已斷，彼斷故六十二見亦斷，為身見所初六十二見。

問：云何疑？答：或於苦、或於集、或於滅、或於道、或於佛法僧、或初邊或後邊、或初後邊疑，或於因緣所起法彼疑惑，此謂疑。彼亦斷。

問：云何戒盜？答：戒盜二種，渴愛及癡。我以此戒、以此行、以此苦行、以此梵行，我當上天，我皆當生一一天處。此謂渴愛戒盜。從此外沙門婆羅門，以戒、以清淨、以清淨戒行，彼如是見。此謂癡戒盜。彼亦斷。

問：云何彼一處住煩惱？答：彼令往惡趣，婬欲瞋恚癡，此謂彼一處住煩惱亦斷。

Here's the complete English translation: At this time path wisdom unified dependent meaning, faculties becoming equality unmoving meaning, power meaning, vehicle meaning, enlightenment factors cause meaning, path factors causing abiding meaning, foundations of mindfulness supreme meaning, right efforts expedient meaning, bases of spiritual power real meaning, truths undisturbedness meaning, samatha following observation meaning, vipassana meaning, inseparable meaning, pair meaning, covering meaning, precepts purity undisturbedness meaning, mind nature purity seeing meaning, seeing purity meaning, liberation meaning, liberation penetration meaning, clear relinquishment meaning, liberation cutting meaning, cessation wisdom faculty meaning, desire causing arising meaning, attention equality meaning, contact feeling cessation emergence meaning, manifestation meaning, concentration dependent meaning, mindfulness truth meaning, wisdom profound supreme meaning, supreme essence ultimate meaning, nirvana ultimate equality meaning. The meditator thus presently wisdom, thus presently seeing abandons three fetters, namely personality view, doubt, and attachment to rites and rituals, and their associated defilements. Question: What is personality view? Answer: Here the untaught ordinary person sees form as self, having self, belonging to self, in form self. Thus feeling, perception, formations, consciousness as self, having consciousness, consciousness belonging to self, in consciousness self. This is called personality view. This body view having been abandoned, through its abandonment sixty-two views are also abandoned, being the sixty-two views initiated by personality view. Question: What is doubt? Answer: Either regarding suffering, or regarding origin, or regarding cessation, or regarding path, or regarding Buddha Dharma Sangha, or regarding beginning edge or latter edge, or regarding beginning and latter edge doubting, or regarding dependently arisen phenomena that doubt and uncertainty, this is called doubt. That also is abandoned. Question: What is attachment to rites and rituals? Answer: Attachment to rites and rituals is of two kinds, craving and delusion. Through these precepts, through these practices, through these austerities, through this holy life, I shall be reborn in heaven, I shall be reborn in each and every heavenly realm. This is called craving attachment to rites and rituals. Outside of this other ascetics and brahmins, through precepts, through purity, through pure precept practice, they see thus. This is called deluded attachment to rites and rituals. That also is abandoned. Question: What are those defilements abiding in one place? Answer: Those causing going to evil destinies, lust anger delusion, these are called those defilements abiding in one place which are also abandoned.

於此間為須陀洹果，作證成向。未得須陀洹，住須陀洹向地，或第八地，或見地，或定從兩起轉慧。此須陀洹道智總語言。須陀洹無間次第，三結斷故，作無為事，與道等法無異方便起須陀洹果智果心。或二或三生無間，彼次第度。後分心從後分起，觀道、觀果、觀泥洹，觀已斷煩惱。觀餘煩惱，此謂須陀洹。不退法定向、菩提向，未來果欲分別，是世尊胸生、口生、法生、法所造，得法分不與物分，此謂見具足善。修行通達聖法，至醍醐門住，見具足到此妙法。見此妙法已，覺智成就。已覺明成就，入法流聖通達慧，開醍醐門住。是故說此偈：

於地一國王，　　於天堂一王，領一切世間，　　須陀洹果勝。

彼坐禪人於此地住，於上作精進，為作斯陀含果證，作見生滅所初現觀，如初所說。現修行如已見道，依諸根、力、菩提、覺，如是分別諦。彼如是修行，向滅斷麁欲瞋恚及彼一處住煩惱，從彼道無間作證須陀洹果。彼坐禪人於此地住，於上作精進，為作阿那含果證，作見生滅為初現見，如初所說。現修行如見道，依諸根、力、菩提、覺，如是分別諦。彼如是向滅斷細欲瞋恚及彼一處住煩惱，從彼彼道無間，作證阿那含果。

Here's the complete English translation: Here becoming stream-enterer fruit, realizing becoming oriented. Not yet obtained stream-entry, dwelling in stream-enterer orientation ground, either eighth ground, or seeing ground, or concentration arising from both turning wisdom. This is the general statement of stream-enterer path wisdom. Immediately following stream-entry, due to abandonment of three fetters, performing unconditioned activity, with path equal dharmas without different means arising stream-enterer fruit wisdom fruit mind. Either two or three births without interval, that sequential transcendence. Later portion mind arising from later portion, observing path, observing fruit, observing nirvana, observing abandoned defilements. Observing remaining defilements, this is called stream-enterer. Non-regressing dharma definitely oriented, enlightenment oriented, future fruit desiring to discriminate, this World-Honored One's breast-born, mouth-born, dharma-born, dharma-created, obtained dharma portion not sharing material portion, this is called complete seeing goodness. Practicing penetrating noble dharmas, reaching supreme essence gateway dwelling, complete seeing arriving at this wonderful dharma. Having seen this wonderful dharma, enlightenment wisdom accomplished. Having accomplished enlightenment clarity, entering dharma stream noble penetrating wisdom, opening supreme essence gateway dwelling. Therefore this verse is spoken: One king in earthly realm, One king in heavenly realm, Ruling entire world, Stream-enterer fruit surpasses. That meditator dwelling in this ground, above making diligence, for realizing once-returner fruit certification, making seeing arising-cessation initially direct observation, as initially stated. Presently practicing as already seeing path, depending on faculties, powers, enlightenment, awakening, thus discriminating truths. That one thus practicing, oriented toward cessation abandoning gross desire anger and those defilements dwelling in one place, from that path without interval realizing stream-enterer fruit. That meditator dwelling in this ground, above making diligence, for realizing non-returner fruit certification, making seeing arising-cessation initially direct seeing, as initially stated. Presently practicing as seeing path, depending on faculties, powers, enlightenment, awakening, thus discriminating truths. That one thus oriented toward cessation abandoning subtle desire anger and those defilements dwelling in one place, from that respective path without interval, realizing non-returner fruit.

彼坐禪人於此地住，於上作精進，為作證阿羅漢果，作見生滅為初現見，如初所說，現修行如己見道，依諸根、力、菩提、覺，如是分別諦。彼如是向斷色慾、無色慾、慢調、無明，餘煩惱無餘斷。從彼坐禪人作證阿羅漢果，彼觀道、觀果泥洹、觀斷煩惱，比丘成阿羅漢，滅漏所作、以立置擔、到妙義、斷有結，正智、解脫、離五分六分、成就一守護、不為死所繫、除餘諦等滅、信覓無濁、思惟猗身，行善解脫、心善解脫。慧梵行已立，成丈夫、最勝丈夫，得第一所得。此謂除瞋恚者、度岸者、離煩惱者、無結礙者、得聖翻者、除擔者、不相應者、沙門者、婆羅門者、已浴者、度韋陀者、最上婆羅門者、阿羅漢者、度者、脫者、伏者、寂寂者、令寂者，是阿羅漢總語言。於是若須陀洹，從其生於上，不更作精進，以三種得見三種須陀洹：一七生、家家須陀洹、一生須陀洹。於是鈍根成七生，中根成家家，利根成一生。七生者，七時往天堂來，此作苦邊。家家須陀洹，或二時或三時往彼家已，往作苦邊。一生須陀洹，已令生人有作苦邊。若斯陀含人，從其生於上不作精進，一時來此世作苦邊。若阿那含，從其生於上，不作精進，從此終生淨居。

Here's the complete English translation: That meditator dwelling in this ground, above making diligence, for realizing arahant fruit certification, making seeing arising-cessation initially direct seeing, as initially stated, presently practicing as already seeing path, depending on faculties, powers, enlightenment, awakening, thus discriminating truths. That one thus oriented toward abandoning lust, ignorance, pride-conceit, delusion, remaining defilements without remainder abandoned. From that meditator realizing arahant fruit, that one observing path, observing fruit nirvana, observing abandoned defilements, bhikkhu becoming arahant, destroyed taints what is to be done, having laid down burden, reached wonderful meaning, broken fetters of existence, right knowledge, liberation, departed from five parts six parts, accomplished one protection, not bound by death, removed remaining truths equally extinguished, faith seeking without turbidity, contemplating leaning on body, practicing well liberated, mind well liberated. Wisdom holy life already established, becoming great person, supreme great person, obtained supreme attainment. This is called remover of anger, crossed to shore, departed from defilements, without fetters and hindrances, obtained noble transformation, removed burden, unassociated, ascetic, brahmin, bathed one, crossed Vedas, supreme brahmin, arahant, crossed over, liberated, subdued, tranquil, causing tranquility, this is the general statement of arahant. Here if stream-enterer, from that birth above, not making further diligence, through three kinds obtaining seeing three kinds of stream-enterer: seven-births, family-to-family stream-enterer, one-birth stream-enterer. Here dull faculties becoming seven-births, medium faculties becoming family-to-family, sharp faculties becoming one-birth. Seven-births one, seven times going to heaven and returning, this making end of suffering. Family-to-family stream-enterer, either two times or three times going to those families, going making end of suffering. One-birth stream-enterer, already causing birth in human existence making end of suffering. If once-returner person, from that birth above not making diligence, one time coming to this world making end of suffering. If non-returner, from that birth above, not making diligence, from this ending born in pure abodes.

彼由諸根勝，以五種得見，成五阿那含：中間般涅槃、生般涅槃、不行般涅槃、行般涅槃、上流往阿迦尼吒天。於是名中間般涅槃者，未至所著無間中間，依壽命時為除殘結使，令起聖道。生般涅槃者，越中壽命，為除殘結使，已生令起聖道。不行般涅槃者，無異行，為除殘結使，令起聖道。行般涅槃者，無異行，為除殘結使，令起聖道。上流阿迦尼吒天，從不煩終往不熱，從不熱終往善見，從善見終往善現，從善現終生阿迦尼吒天，於阿迦尼吒為除殘結使起聖道。於是不煩天萬劫壽命，不熱天二萬劫壽命，善見天四萬劫壽命，善現天八萬劫壽命，阿迦尼吒天十六萬劫壽命。於四地成五五人，於阿迦尼吒四人，無上流人，如是彼成二十四人。阿羅漢已斷一切煩惱無餘故，不成後有因。因無故，阿羅漢已免壽形命。行滅此苦斷，不起餘苦，此謂苦邊。是故說此偈：

譬如槌打鐵，　　火星流入水，次第成寂滅，　　彼趣不可知。如是正解脫，　　已度欲縛漏，至於無動樂，　　彼趣不可知。

問：於此有師說，次第修道、次第斷煩惱、次第分別諦。答：或以十二、或以八、或以四道智作證果。

問：云何於此見不相應？答：若次第修行、次第斷煩惱，是故次第作證。以是次第作證果可樂，與道果相應故。

Here's the complete English translation: That due to superior faculties, through five kinds obtaining seeing, becoming five types of non-returner: intermediate nirvana, upon-birth nirvana, without-effort nirvana, with-effort nirvana, upward-flowing to Akanittha heaven. Here called intermediate nirvana one, not yet reached attachment without interval intermediate, depending on lifespan time for removing remaining fetters, causing noble path to arise. Upon-birth nirvana one, transcending middle lifespan, for removing remaining fetters, already born causing noble path to arise. Without-effort nirvana one, without different practice, for removing remaining fetters, causing noble path to arise. With-effort nirvana one, without different practice, for removing remaining fetters, causing noble path to arise. Upward-flowing to Akanittha heaven, from Atappa passing to Avrha, from Avrha passing to Sudrsa, from Sudrsa passing to Sudarsana, from Sudarsana passing born in Akanittha heaven, in Akanittha for removing remaining fetters arising noble path. Here Atappa heaven ten thousand eons lifespan, Avrha heaven twenty thousand eons lifespan, Sudrsa heaven forty thousand eons lifespan, Sudarsana heaven eighty thousand eons lifespan, Akanittha heaven hundred sixty thousand eons lifespan. In four grounds becoming five times five persons, in Akanittha four persons, no upward-flowing person, thus that becoming twenty-four persons. Arahant having abandoned all defilements without remainder therefore, not becoming cause for further existence. Due to no cause, arahant already freed from life form lifespan. Practice extinguishing this suffering abandoned, not arising remaining suffering, this is called end of suffering. Therefore this verse is spoken: Like hammer striking iron, Sparks flowing into water, Sequentially becoming extinct, Their destination cannot be known. Thus correctly liberated, Already crossed desire-bondage-taints, Reaching immovable bliss, Their destination cannot be known. Question: Here there are teachers saying, sequential cultivation of path, sequential abandoning of defilements, sequential discrimination of truths. Answer: Either through twelve, or through eight, or through four path wisdoms realizing fruits. Question: How here seeing not corresponding? Answer: If sequential practice, sequential abandoning of defilements, therefore sequential realization. Through this sequential realization of fruits can be delighted in, due to corresponding with path and fruit.

若如是可樂，一須陀洹果者成耶？若如是不可樂，次第修道、次第斷煩惱者亦然。復次第二過，若以見苦見苦所斷煩惱，滅斷可樂。是故已見苦、見苦所斷煩惱已斷，作證四分須陀洹果。作證應可樂，方便成就故。若如是可樂，作證四分須陀洹，四分七時生、四分家家生、四分一生、四分住於果，於此不相應。若如是不可樂，以見苦、見苦所斷煩惱斷耶？此不相應。復次第三過，若以見苦、見苦所斷煩惱斷者所樂，是以現見苦，四分須陀洹道住、四分信行、四分法行成，應可樂，不見餘三諦。若此所樂住於四須陀洹道，成四信行、成四法行，於此不相應。若如是不可樂，以見苦、見苦所斷煩惱斷。復次第四過，亦不相應。若現見道成向、以見道成住果，此可樂，以是現見苦成向，以見故成住果，應可樂，見一種故。若如是，可樂向及住果成多過，於此此不相應。若如是不可樂，現見道成證，以見道成住於果，此亦不相應。復次第五過，若以見道作證果，未見苦集滅，成作證果可樂者，以見苦集苦滅是無義。復次第六過，若以十二、或以八或、以四道智作證須陀洹果可樂者，以是作證，或十二、或八、或四，須陀洹果應成可樂者，成道智無果。若如是可樂地以成過，於此此不相應。

Here's the complete English translation: If thus can be delighted in, does only one stream-enterer fruit become established? If thus cannot be delighted in, sequential cultivation of path, sequential abandonment of defilements is also so. Furthermore second fault, if through seeing suffering seeing defilements abandoned by seeing suffering, extinction abandonment can be delighted in. Therefore having seen suffering, defilements abandoned by seeing suffering already abandoned, realizing four portions of stream-enterer fruit. Realization should be delightable, due to means being accomplished. If thus can be delighted in, realizing four portions of stream-entry, four portions of seven births, four portions of family-to-family births, four portions of one birth, four portions dwelling in fruit, here this does not correspond. If thus cannot be delighted in, through seeing suffering, are defilements abandoned by seeing suffering abandoned? This does not correspond. Furthermore third fault, if through seeing suffering, abandonment of defilements abandoned by seeing suffering is delighted in, thus through directly seeing suffering, four portions of stream-enterer path dwelling, four portions of faith-follower, four portions of dharma-follower established, should be delightable, not seeing remaining three truths. If this delighting dwelling in four stream-enterer paths, establishing four faith-followers, establishing four dharma-followers, here this does not correspond. If thus cannot be delighted in, through seeing suffering, defilements abandoned by seeing suffering abandoned. Furthermore fourth fault, also does not correspond. If presently seeing path becoming oriented, through seeing path becoming dwelling in fruit, this can be delighted in, through this presently seeing suffering becoming oriented, through seeing therefore becoming dwelling in fruit, should be delightable, due to seeing being of one kind. If thus, can delight in orientation and dwelling in fruit establishing many faults, here this does not correspond. If thus cannot be delighted in, presently seeing path becoming realization, through seeing path becoming dwelling in fruit, this also does not correspond. Furthermore fifth fault, if through seeing path realizing fruit, not yet seeing suffering origin cessation, becoming realization of fruit can be delighted in, through seeing suffering origin suffering cessation this becomes meaningless. Furthermore sixth fault, if through twelve, or through eight, or through four path wisdoms realizing stream-enterer fruit can be delighted in, through this realization, either twelve, or eight, or four, stream-enterer fruit should become delightable, establishing path wisdom without fruit. If thus can delight in grounds thus establishing faults, here this does not correspond.

若如是可樂，或以十二、或以八、或以四道智作證須陀洹果者耶？此亦不相應。復次第七過，若或十二、若八、若四道智令起一須陀洹果者可樂，此亦不相應，多事令起一果，如多菴婆菓令生一果。

問：若以一智一剎那無前無後成分別四諦，一智應成四見取事。若以見苦成見四諦，四諦成苦諦。若此二義無，此不相應一剎那以一智無前無後成分別四諦。答：非一智成四見取事，亦非四諦成苦諦。坐禪人唯從初四諦，種種相一相，以前分別故。

爾時以聖行苦諦如是相以通達，成通達四諦。如其相四諦，以如義成一相。如五陰種種相一相，以前分別為色陰，以無常已見五陰無常，亦常見無常，非色陰為五陰。如是入界，如是於此可知。於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定。於是觀者二觀，禪觀、燥觀。

問：云何禪觀？已得定，以定力伏蓋。以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。燥觀者，以分別力伏蓋，以色比分別名見觀諸行，毘婆舍那為初，修行奢摩他覺者燥觀。初禪及觀者，觀道及果成有覺，於三禪毘婆舍那乃至性除成有覺，道及果成無覺，於覺地道成八分道，於無覺地七分除思惟。喜者燥觀得苦行，具足毘婆舍那相似智，成無苦起，性除道及果共起喜。

Here's the complete English translation: If thus can be delighted in, either through twelve, or through eight, or through four path wisdoms realizing stream-enterer fruit? This also does not correspond. Furthermore seventh fault, if either twelve, or eight, or four path wisdoms causing arising of one stream-enterer fruit can be delighted in, this also does not correspond, many matters causing arising of one fruit, like many mango fruits causing growth of one fruit. Question: If through one wisdom in one moment without before without after becoming discrimination of four truths, one wisdom should become four views taking matters. If through seeing suffering becoming seeing four truths, four truths becoming suffering truth. If these two meanings do not exist, this does not correspond one moment through one wisdom without before without after becoming discrimination of four truths. Answer: Not one wisdom becoming four views taking matters, also not four truths becoming suffering truth. Meditator only from initial four truths, various characteristics one characteristic, due to preliminary discrimination. At that time through noble practice suffering truth thus characterized through penetration, becoming penetration of four truths. As their characteristics four truths, through such meaning becoming one characteristic. Like five aggregates various characteristics one characteristic, through preliminary discrimination as form aggregate, through impermanence already seeing five aggregates impermanent, also constantly seeing impermanence, not form aggregate becoming five aggregates. Thus entering elements, thus here can be known. Here scattered dharmas can be known. Thus observing realizing joy feeling ground faculty, liberation defilements proper attainment two concentrations. Here observer two observations, meditation observation, dry observation. Question: What is meditation observation? Having obtained concentration, through concentration power suppressing hindrances. Through name comparing discriminating form observing seeing meditation portions, samatha as initial, cultivating vipassana. Dry observation, through discrimination power suppressing hindrances, through form comparing discriminating name seeing observing formations, vipassana as initial, practicing samatha realizing dry observation. Initial meditation and observation, observing path and fruit becoming having thought, in three meditations vipassana until nature-eliminating becoming having thought, path and fruit becoming without thought, in thought ground path becoming eightfold path, in thoughtless ground seven portions excluding thinking. Joy dry observation obtaining suffering practice, complete vipassana similar wisdom, becoming without suffering arising, nature-eliminating path and fruit jointly arising joy.

燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。於第三禪、於第四禪，毘婆舍那道及果不共起喜。於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。受者燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除道及果共喜起。燥觀得樂行具足，於三禪毘婆舍那道果共喜起，於第四禪毘婆舍那道果共捨起。地者二地，見地、思惟地。於是須陀洹道見地，餘三道四沙門果思惟地。未甞見今見名見地。如是見、如是修是思惟地。復次二地，學地、不學地。於是四道三沙門果，學地；阿羅漢果，無學地。根者，三出世間根：未知我當知根、已知根、知已根。於是須陀洹道智、初未知今知者，成未知智；三道智、三果智，已知法更知知根，阿羅漢果智無餘。已知法知者，已知根。解脫者，三解脫：無相解脫、無作解脫、空解脫。於是道相似智，不作相是無相解脫、不作願是無作解脫、不作執是空解脫。復次此三解脫，以觀見成於種種道，以得成於一道。

問：云何以觀見成於種種道？答：已觀見無常，成無相解脫；以觀見苦，成無作解脫；以觀見無我，成空解脫。

問：云何以觀見無常成無相解脫？答：以無常現作意，以滅諸行起心，成多解脫，得信根及四根。

Here's the complete English translation: Dry observation obtaining pleasant practice complete, in second meditation vipassana and path fruit jointly arising joy. In third meditation, in fourth meditation, vipassana path and fruit not jointly arising joy. In joy ground path and fruit seven enlightenment factors arising, in without-joy ground six enlightenment awakenings, excluding joy enlightenment awakening. Feeling dry observation obtaining suffering practice, complete vipassana until similar wisdom, jointly equanimity arising, nature-eliminating path and fruit jointly joy arising. Dry observation obtaining pleasant practice complete, in third meditation vipassana path fruit jointly joy arising, in fourth meditation vipassana path fruit jointly equanimity arising. Ground two grounds, seeing ground, contemplation ground. Here stream-enterer path seeing ground, remaining three paths four ascetic fruits contemplation ground. Not previously seen now seeing called seeing ground. Thus seeing, thus cultivating is contemplation ground. Furthermore two grounds, training ground, non-training ground. Here four paths three ascetic fruits, training ground; arahant fruit, non-training ground. Faculty, three supramundane faculties: faculty of will-know-the-unknown, faculty of final-knowledge, faculty of perfect-knowledge. Here stream-enterer path wisdom, initial not-known now knowing, becoming unknown wisdom; three path wisdoms, three fruit wisdoms, already known dharma further knowing knowledge faculty, arahant fruit wisdom without remainder. Already known dharma knowing, already known faculty. Liberation, three liberations: signless liberation, wishless liberation, emptiness liberation. Here path similar wisdom, not making signs is signless liberation, not making wishes is wishless liberation, not making grasping is emptiness liberation. Furthermore these three liberations, through observation seeing becoming in various paths, through attainment becoming in one path. Question: How through observation seeing becoming in various paths? Answer: Having observed seeing impermanence, becoming signless liberation; through observing seeing suffering, becoming wishless liberation; through observing seeing non-self, becoming emptiness liberation. Question: How through observing seeing impermanence becoming signless liberation? Answer: Through impermanence present attention, through extinction formations arising mind, becoming many liberations, obtaining faith faculty and four faculties.

彼種類如實智相，彼種類一切諸行成無常起，令起相怖畏，從相行生智。從相心起，於無相心越，以無相解脫身得脫。如是以觀無常成無相解脫。

問：云何以觀見苦成無作解脫？答：以苦現作意，以怖畏諸行令起心，成心多寂寂，得定根及四根。彼種類如實知生，以彼種類一切諸行成苦所見，以怖畏生令起生智。從生心起，於無生心越，以無作解脫身得脫。如是以觀見苦成無作解脫。

問：云何以觀見無我成空解脫？答：以無我現作意，以空令起諸行，心成多厭惡，得慧根及四根。彼種類如實知相及生，以彼種類一切諸法成無我可見，以怖畏令起相及生，依相及生智唯起。從相及生心成離，於無相無生滅，泥洹心越，以空解脫身得脫。如是以觀見無我成空解脫。如是此三解脫，以觀成於種種道。

問：云何以得三解脫成於一道？答：已得無相解脫，成得三解脫。何故？是人以無相，其心得脫。雖解脫彼已作，以執其已得無作解脫，三解脫成所得。何故？以作其心得脫、以解脫。彼以相以執得空解脫，三解脫亦得。何故？若其以執心得脫，以解脫、以相、以作。如是已得三解脫成於一道。解脫者、解脫門者何差別？答：唯彼道智，從煩惱脫，名解脫。以入醍醐門義，名解脫門。

Here's the complete English translation: That kind of true wisdom characteristic, that kind all formations becoming impermanent arising, causing arising characteristics fear, from characteristics practice generating wisdom. From characteristics mind arising, in signless mind transcending, through signless liberation body obtaining liberation. Thus through observing impermanence becoming signless liberation. Question: How through observing seeing suffering becoming wishless liberation? Answer: Through suffering present attention, through fearing formations causing arising mind, becoming mind much tranquility, obtaining concentration faculty and four faculties. That kind of true knowledge arising, through that kind all formations becoming suffering being seen, through fear arising causing arising wisdom. From arising mind arising, in non-arising mind transcending, through wishless liberation body obtaining liberation. Thus through observing seeing suffering becoming wishless liberation. Question: How through observing seeing non-self becoming emptiness liberation? Answer: Through non-self present attention, through emptiness causing arising formations, mind becoming much aversion, obtaining wisdom faculty and four faculties. That kind of true knowledge characteristics and arising, through that kind all dharmas becoming non-self can be seen, through fear causing arising characteristics and arising, depending on characteristics and arising wisdom only arising. From characteristics and arising mind becoming departed, in signless non-arising extinction, nirvana mind transcending, through emptiness liberation body obtaining liberation. Thus through observing seeing non-self becoming emptiness liberation. Thus these three liberations, through observation becoming in various paths. Question: How through attaining three liberations becoming in one path? Answer: Having attained signless liberation, becoming attaining three liberations. Why? This person through signlessness, their mind obtaining liberation. Though liberated that already done, through grasping that already obtained wishless liberation, three liberations becoming attained. Why? Through acting their mind obtaining liberation, through liberation. That through characteristics through grasping obtaining emptiness liberation, three liberations also obtained. Why? If that through grasping mind obtaining liberation, through liberation, through characteristics, through acting. Thus having attained three liberations becoming in one path. Liberation and gates of liberation what difference? Answer: Only that path wisdom, from defilements liberated, called liberation. Through entering supreme essence gate meaning, called gates of liberation.

復次解脫者唯道智；彼事為泥洹，此謂解脫門。煩惱者，一百三十四煩惱，如是三不善根、三覓、四漏、四結、四流、四厄、四取、四惡趣行、五慳、五蓋、六諍根、七使世間、八法、九慢、十煩惱處、十不善業道、十結、十邪邊、十二顛倒、十二不善心起。於是三不善根者，貪、瞋、癡。於此三，瞋者以二道成薄，以阿那含無餘滅。貪癡者以三道成薄，以阿羅漢道無餘滅。三覓者，欲覓、有覓、梵行覓。於此三中，梵行覓者以須陀洹道無餘滅，欲覓者以阿那含道滅，有覓者以阿羅漢道滅。四漏者，欲漏、有漏、見漏、無明漏。於此，見漏者以須陀洹道滅，欲漏者以阿那含道滅，有漏、無明漏者以阿羅漢道滅。四結者，貪欲身結、瞋恚身結、戒盜身結、此諦執身結。於此，戒盜身結者、此諦執身結，以須陀洹道滅；瞋恚身結以阿那含道滅；貪身結以阿羅漢道滅。四流者，欲流、有流、見流、無明流。四厄者，欲厄、有厄、見厄、無明厄。如初所說滅。四取者，欲取、見取、戒取、我語取。於此三取以須陀洹道滅，欲取以阿羅漢道滅。四惡趣行：欲惡趣行、瞋惡趣行、怖畏惡趣行、癡惡趣行，此四以須陀洹道滅。五慳者，住處慳、家慳、利養慳、色慳、法慳，此五以阿那含道滅。

Here's the complete English translation: Furthermore liberation is only path wisdom; that matter is nirvana, this is called gates of liberation. Defilements, one hundred thirty-four defilements, thus three unwholesome roots, three searches, four taints, four bonds, four floods, four yokes, four graspings, four evil destination practices, five miserliness, five hindrances, six roots of dispute, seven worldly tendencies, eight dharmas, nine conceits, ten bases of defilement, ten unwholesome courses of action, ten fetters, ten wrong aspects, twelve perversions, twelve unwholesome mind arisings. Here three unwholesome roots: greed, hatred, delusion. Among these three, hatred through two paths becoming thin, through non-returner without remainder extinction. Greed and delusion through three paths becoming thin, through arahant path without remainder extinction. Three searches: desire search, existence search, holy life search. Among these three, holy life search through stream-enterer path without remainder extinction, desire search through non-returner path extinction, existence search through arahant path extinction. Four taints: desire taint, existence taint, view taint, ignorance taint. Among these, view taint through stream-enterer path extinction, desire taint through non-returner path extinction, existence taint and ignorance taint through arahant path extinction. Four bonds: sensual desire body bond, ill-will body bond, rule-observance body bond, this-truth-holding body bond. Among these, rule-observance body bond and this-truth-holding body bond, through stream-enterer path extinction; ill-will body bond through non-returner path extinction; desire body bond through arahant path extinction. Four floods: desire flood, existence flood, view flood, ignorance flood. Four yokes: desire yoke, existence yoke, view yoke, ignorance yoke. As initially stated extinction. Four graspings: desire grasping, view grasping, rule grasping, self-doctrine grasping. Among these three graspings through stream-enterer path extinction, desire grasping through arahant path extinction. Four evil destination practices: desire evil destination practice, hatred evil destination practice, fear evil destination practice, delusion evil destination practice, these four through stream-enterer path extinction. Five miserliness: dwelling place miserliness, family miserliness, gain miserliness, form miserliness, dharma miserliness, these five through non-returner path extinction.

五蓋者，欲欲、瞋恚、懈怠、睡眠、調慢疑。於此，疑者以須陀洹道滅，欲欲、瞋恚、慢，以阿那含道滅；懈怠、調，以阿羅漢道滅；睡眠隨色。六諍根者，忿、覆、嫉、諂、惡樂、見觸。於此，諂、惡樂、見觸，以須陀洹道滅；忿、覆、嫉，以阿那含道滅。七使者，欲染使、瞋恚使、慢使、見使、疑使、有欲使、無明使。於此，見使、疑使，以須陀洹道滅；欲染使、瞋恚使，以阿那含道滅；慢使、有使、無明使，以阿羅漢道滅。世間八世法者，利、衰、毀、譽、稱、譏、苦、樂。於此，四不愛處瞋恚，以阿那含道滅；於四愛處使，以阿羅漢道滅。九慢者，從彼勝我勝生慢、與勝我等生慢、從勝我下生慢、從等我等生慢、從等我下生慢、從下我勝生慢、從下我等生慢、從下我下生慢。九慢者以阿羅漢道滅。十惱處者，貪、瞋、癡、慢、見、疑、懈怠、調、無慚、無愧。於此，見、疑以須陀洹道滅，瞋恚以阿那含道滅，餘七以阿羅漢道滅。十惱處者，此人於我已作現作當作非義生惱；我所愛念人，彼人已作現作當作其非義生惱；我所不愛念人，彼人已作現作當作者，於非處生惱。十惱處以阿那含道滅。十不善業道者，殺生、不與取、邪行、妄語、惡口、兩舌、綺語、貪、瞋、邪見。

Here's the complete English translation: Five hindrances: sensual desire, ill-will, sloth-torpor, restlessness-conceit, doubt. Among these, doubt through stream-enterer path extinction, sensual desire, ill-will, conceit, through non-returner path extinction; sloth, restlessness, through arahant path extinction; torpor following form. Six roots of dispute: anger, concealment, jealousy, deceit, evil delight, view-conflict. Among these, deceit, evil delight, view-conflict, through stream-enterer path extinction; anger, concealment, jealousy, through non-returner path extinction. Seven tendencies: sensual lust tendency, ill-will tendency, conceit tendency, view tendency, doubt tendency, existence-desire tendency, ignorance tendency. Among these, view tendency, doubt tendency, through stream-enterer path extinction; sensual lust tendency, ill-will tendency, through non-returner path extinction; conceit tendency, existence tendency, ignorance tendency, through arahant path extinction. Eight worldly dharmas: gain, loss, disgrace, fame, praise, blame, suffering, pleasure. Among these, four unloved states' ill-will, through non-returner path extinction; in four loved states' tendency, through arahant path extinction. Nine conceits: from superior than me superior generating conceit, with superior me equal generating conceit, from superior me inferior generating conceit, from equal me equal generating conceit, from equal me inferior generating conceit, from inferior me superior generating conceit, from inferior me equal generating conceit, from inferior me inferior generating conceit. Nine conceits through arahant path extinction. Ten bases of defilement: greed, hatred, delusion, conceit, view, doubt, sloth, restlessness, shamelessness, fearlessness. Among these, view, doubt through stream-enterer path extinction, ill-will through non-returner path extinction, remaining seven through arahant path extinction. Ten bases of vexation: this person towards me has done is doing will do non-benefit generating vexation; my beloved people, those people have done are doing will do their non-benefit generating vexation; my unloved people, those people have done are doing will do, in wrong place generating vexation. Ten bases of vexation through non-returner path extinction. Ten unwholesome courses of action: killing living beings, taking what is not given, misconduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, ill-will, wrong view.

於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅；惡口、兩舌、瞋，以阿那含道滅；綺語、貪，以阿羅漢道滅。十使者，欲染使、瞋恚使、慢使、見使、疑使、戒取使、有染使、嫉使、慳使、無明使。於此，見、疑、戒取使，以須陀洹道滅；欲染、瞋恚、嫉、慳使，以阿那含道滅；慢、有染、無明使，以阿羅漢道滅。十邪邊者，邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脫。於此，邪見、邪語妄語、業、邪命、邪智、邪解脫，以須陀洹道滅；邪思惟、邪語惡語兩舌，以阿那含道滅。邪語綺語、邪精進、邪念、邪定，以阿羅漢道滅。十二顛倒者，於無常常想顛倒、心顛倒、見顛倒，如是於苦樂、於不淨淨、於無我我。於此，無常常三顛倒、於無我我者三顛倒、於不淨淨者見顛倒、於苦樂者見顛倒，以須陀洹道滅；於不淨淨者想顛倒、心顛倒，以阿那含道滅；於苦樂者想顛倒、心顛倒，以阿羅漢道滅。十二不善心起者，與喜共起見相應無行心起、有行心起，與喜共起見不相應無行心起、有行心起，與捨共起見相應無行心起、有行心起，與捨共起見不相應無行心起、有行心起，與憂共起瞋恚相應無行心起、有行心，與調共起心起、與疑共起心起。

Here's the complete English translation: Among these, killing living beings, taking what is not given, misconduct, false speech, wrong view, through stream-enterer path extinction; harsh speech, divisive speech, ill-will, through non-returner path extinction; frivolous speech, covetousness, through arahant path extinction. Ten tendencies: sensual lust tendency, ill-will tendency, conceit tendency, view tendency, doubt tendency, rule-observance tendency, existence-lust tendency, jealousy tendency, miserliness tendency, ignorance tendency. Among these, view, doubt, rule-observance tendency, through stream-enterer path extinction; sensual lust, ill-will, jealousy, miserliness tendency, through non-returner path extinction; conceit, existence-lust, ignorance tendency, through arahant path extinction. Ten wrong aspects: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation. Among these, wrong view, wrong speech false speech, action, wrong livelihood, wrong knowledge, wrong liberation, through stream-enterer path extinction; wrong thought, wrong speech harsh speech divisive speech, through non-returner path extinction. Wrong speech frivolous speech, wrong effort, wrong mindfulness, wrong concentration, through arahant path extinction. Twelve perversions: regarding impermanent as permanent perception perversion, mind perversion, view perversion, thus regarding suffering as pleasure, regarding impure as pure, regarding non-self as self. Among these, impermanent as permanent three perversions, regarding non-self as self three perversions, regarding impure as pure view perversion, regarding suffering as pleasure view perversion, through stream-enterer path extinction; regarding impure as pure perception perversion, mind perversion, through non-returner path extinction; regarding suffering as pleasure perception perversion, mind perversion, through arahant path extinction. Twelve unwholesome mind arisings: with joy jointly arising view-associated unprompted mind arising, prompted mind arising, with joy jointly arising view-dissociated unprompted mind arising, prompted mind arising, with equanimity jointly arising view-associated unprompted mind arising, prompted mind arising, with equanimity jointly arising view-dissociated unprompted mind arising, prompted mind arising, with sorrow jointly arising ill-will associated unprompted mind arising, prompted mind, with restlessness jointly arising mind arising, with doubt jointly arising mind arising.

於此，四見相應心起、與疑共起心起，以須陀洹道滅；二共起心起，以二道成薄，以阿那含道無餘滅；四見心不相應起及調共起心起，以三道成薄，以阿羅漢道無餘滅。二正受者，二正受不與凡夫共，及果成就想受滅正受。

問：云何果正受？何故名果正受？誰修？誰令起？何故修？云何修？云何作意？彼成就幾緣？幾緣住？幾緣為起？此正受世間耶？出世間耶？答：云何果正受者，此沙門果，心於泥洹安，此謂果正受。何故果正受者，非善非不善，非事出世道果報所成，是故此果正受，阿羅漢及阿那含，於此定作滿。復有說一切聖人得令起。如毘曇所說：為得須陀洹道，除生名性除。如是一切。復說一切聖人成就於此定作滿，唯彼令起。如長老那羅陀說：諸比丘！如是長老於山林井，於彼無繩取水。爾時人來，為日所曝，熱乏渴愛。彼人見井知有水，彼不以身觸住。如是我長老有滅為泥洹，如實正智善見，我非阿羅漢漏盡。何故令起者，答：為現見法樂住令起。如世尊教阿難，是時阿難如來不作意，一切諸相唯一受滅，無相心定令起住，是時阿難如來身成安隱。云何以令起者，答：彼坐禪人入寂寂住，或住或臥，樂得果正受。作生滅見所初觀諸行，乃至性除智，性除智無間於泥洹果正受令安，依其禪成修道是。

Here's the complete English translation: Among these, four view-associated mind arisings, with doubt jointly arising mind arising, through stream-enterer path extinction; two jointly arising mind arisings, through two paths becoming thin, through non-returner path without remainder extinction; four view mind non-associated arisings and restlessness jointly arising mind arising, through three paths becoming thin, through arahant path without remainder extinction. Two proper attainments: two proper attainments not shared with worldlings, and fruit accomplishment perception-feeling cessation proper attainment. Question: What is fruit proper attainment? Why called fruit proper attainment? Who cultivates? Who causes arising? Why cultivate? How cultivate? How attend? That accomplishment how many conditions? How many conditions abide? How many conditions for arising? This proper attainment worldly or supramundane? Answer: What is fruit proper attainment, this ascetic fruit, mind in nirvana peaceful, this called fruit proper attainment. Why fruit proper attainment, neither wholesome nor unwholesome, neither matter supramundane path fruit retribution accomplished, therefore this fruit proper attainment, arahant and non-returner, in this concentration making complete. Furthermore said all noble ones obtain causing arising. As Abhidharma says: For obtaining stream-enterer path, excluding arising named nature excluding. Thus all. Furthermore said all noble ones accomplish in this concentration making complete, only that causing arising. As Elder Narada said: Bhikkhus! Thus elder at mountain forest well, at that without rope taking water. At that time person coming, by sun scorched, heat exhausted thirst craving. That person seeing well knowing having water, that not with body touching dwelling. Thus I elder having extinction as nirvana, as true proper wisdom well seeing, I not arahant taints exhausted. Why causing arising, answer: For present life dharma pleasant dwelling causing arising. As World-Honored One teaching Ananda, at that time Ananda Tathagata not attending, all characteristics only one feeling cessation, signless mind concentration causing arising dwelling, at that time Ananda Tathagata body becoming peaceful. How through causing arising, answer: That meditator entering tranquil dwelling, either dwelling or lying, pleasantly obtaining fruit proper attainment. Making arising-extinction seeing initially observing formations, until nature-excluding wisdom, nature-excluding wisdom without interval in nirvana fruit proper attainment causing peace, depending on that meditation becoming cultivation path is.

是禪成所作，是名果正受。云何作意者，答：無為醍醐界以寂作意。彼成就幾緣？幾緣為住？幾緣為起？答：彼正受二緣，不作意一切諸相，於無相界作意。三緣為住：不作意一切諸相，於無相界作意，及初行。二緣為起：作意一切相，及無相界不作意。云何此定世間出世間耶？答：此出世正受，非世間正受。

問：阿那含人為果定現觀，何故性除無隔，阿羅漢道不生？答：非樂處故不生觀見，無力故。於是二種勝果可知，成有道及性除果。現作證道無間果現，成無道及性除果。成入果定，成無道及性除果。從滅定起，成無道無性除果(果正受已竟)。

問：云何想受滅正受？誰令起？幾力成就令起？幾行所除令起？幾初事？何義為起？云何起？云何從彼起？云何心以起？以起心何所著？幾觸所觸？云何初起諸行？死人及入滅想受定何差別？此定有為無為？答：不生心心數法，此謂滅想受定。誰令起定者，答：阿羅漢及阿那含，於此定作滿。誰不令起者，答：凡夫人及須陀洹、斯陀含，及生無色界人，於是非其境界故。凡夫不能起煩惱障礙定，未斷故。須陀洹、斯陀含不能起，為更起。非其處故，入無色界不能起。幾力成就令起者，答：以二力成就令起，以奢摩他力、以毘婆舍那力。

Here's the complete English translation: This meditation becoming accomplishment, this called fruit proper attainment. How attending, answer: Through unconditioned supreme essence realm through tranquility attending. That accomplishment how many conditions? How many conditions for dwelling? How many conditions for arising? Answer: That proper attainment two conditions, not attending all characteristics, in signless realm attending. Three conditions for dwelling: not attending all characteristics, in signless realm attending, and initial practice. Two conditions for arising: attending all characteristics, and signless realm not attending. How this concentration worldly supramundane? Answer: This supramundane proper attainment, not worldly proper attainment. Question: Non-returner person for fruit concentration direct realization, why nature-excluding without interval, arahant path not arising? Answer: Not pleasant place therefore not arising observation seeing, without power therefore. Here two kinds superior fruits can know, becoming having path and nature-excluding fruit. Present making realizing path without interval fruit present, becoming no path and nature-excluding fruit. Becoming entering fruit concentration, becoming no path and nature-excluding fruit. From cessation concentration arising, becoming no path no nature-excluding fruit (fruit proper attainment ended). Question: How perception-feeling cessation proper attainment? Who causes arising? How many powers accomplishment causing arising? How many practices excluding causing arising? How many initial matters? What meaning for arising? How arise? How from that arise? How mind through arising? Through arising mind what attaching? How many contacts contacting? How initially arising formations? Dead person and entering cessation perception-feeling concentration what difference? This concentration conditioned or unconditioned? Answer: Not arising mind mental factors, this called cessation perception-feeling concentration. Who causes arising concentration, answer: Arahant and non-returner, in this concentration making complete. Who not causing arising, answer: Worldling person and stream-enterer, once-returner, and birth formless realm person, here not their realm therefore. Worldling cannot arise defilements obstructing concentration, not yet cut off therefore. Stream-enterer, once-returner cannot arise, for further arising. Not their place therefore, entering formless cannot arise. How many powers accomplishment causing arising, answer: Through two powers accomplishment causing arising, through tranquility power, through insight power.

於是以奢摩他力者，由八定得自在；以毘婆舍那力者，由自在隨七觀。云何七隨觀？無常觀、苦觀、無我觀、厭患觀、無染觀、滅觀、出離觀。奢摩他力為滅禪分，及為不動解脫；毘婆舍那力為見生過患，及為無生解脫。幾行所除令起定？答：以除三行令起定，口行、身行、心行。於是入二禪覺觀，口行成所除；入第四禪出息入息，身行成所除；入滅想受定人，想受心行成所除。初幾事者，答：初四事，一縛、不亂、遠分別、觀事非事。於是名一縛者，鉢袈裟一處𭞴受持。不亂者，以所有方便，此身願莫生亂受持。遠分別者，稱其身力，以日作分別受持，於此久遠過期當起。觀事非事者，未至時分別。或眾僧為事和合，以彼聲我當起受持。於是一縛者，為守護袈裟。不亂者及久遠分別，為守護身。觀事非事者，為不妨眾僧和合，住無所有處，或初作事入初禪。何故令起？答：為現法樂住者，是聖人最後無動定。復為起神通入廣定。如長老正命羅漢，為守護身。如長老舍利弗、如長老白鷺子底沙。云何令起者，彼坐禪人入寂寂住，或坐或臥，樂滅意樂滅入初禪，入已安詳出，無間見彼禪無常苦無我，乃至行捨智。如第二禪、第三禪、第四禪、虛空處、識處、無所有處，入已安詳出，無間見正定無常苦無我，乃至行捨智。

Here's the complete English translation: Here through tranquility power, through eight concentrations obtaining mastery; through insight power, through mastery following seven observations. What are seven following observations? Impermanence observation, suffering observation, non-self observation, disenchantment observation, dispassion observation, cessation observation, relinquishment observation. Tranquility power for cessation meditation factors, and for immovable liberation; insight power for seeing arising disadvantages, and for non-arising liberation. How many practices excluding causing arising concentration? Answer: Through excluding three practices causing arising concentration, verbal practice, bodily practice, mental practice. Here entering second jhana initial-sustained thought, verbal practice becoming excluded; entering fourth jhana out-breath in-breath, bodily practice becoming excluded; entering cessation perception-feeling concentration person, perception-feeling mental practice becoming excluded. Initially how many matters, answer: Initially four matters, one binding, non-confusion, far discrimination, observing matter non-matter. Here called one binding, bowl and robe one place keeping maintaining. Non-confusion, through whatever method, this body vowing not generating confused maintaining. Far discrimination, according to body strength, through day making discrimination maintaining, here long time passing period should arise. Observing matter non-matter, not yet reaching time discrimination. Or Sangha for matter harmonious gathering, through that sound I should arise maintaining. Here one binding, for protecting robe. Non-confusion and long-time discrimination, for protecting body. Observing matter non-matter, for not hindering Sangha harmony, dwelling nothingness sphere, or initially making matter entering first jhana. Why causing arising? Answer: For present life pleasant dwelling, this noble ones' ultimate immovable concentration. Furthermore for arising supernatural powers entering vast concentration. Like Elder Sammajivin Arahant, for protecting body. Like Elder Sariputta, like Elder Bakula Tissa. How causing arising, that meditator entering tranquil dwelling, either sitting or lying, pleasantly ceasing intention pleasantly ceasing entering first jhana, having entered carefully exiting, without interval seeing that jhana impermanent suffering non-self, until equanimity toward formations wisdom. Like second jhana, third jhana, fourth jhana, space sphere, consciousness sphere, nothingness sphere, having entered carefully exiting, without interval seeing proper concentration impermanent suffering non-self, until equanimity toward formations wisdom.

爾時無間入非非想處，從彼或二或三，令起非非想心。起已令心滅，心滅已不生不現入。此謂入滅想受定。

云何從彼起者，彼非如是作意：我當起已。至於初時，所作分別成。云何心以起者，若阿那含人以阿那含果心起，若阿羅漢人以阿羅漢心起。起已彼心何所著？答：心專緣寂寂。幾觸所觸者，答：三觸所觸，以空觸、無相觸、無作觸。云何初起諸行？彼從身行、從彼口行。死人及入滅想定人何差別者，死人，三行沒無現，壽命斷、煖斷、諸根斷。入受想定人，三行斷沒，壽命不斷、煖不斷、諸根不異。此彼差別。云何此定有為無為者，答：不可說此定有為無為。

問：何故此定不可說有為無為？答：有為法於此定無有，無為法入出不可知，是故不可說此定有為無為(滅禪定已竟)。

解脫分別諦十二品已竟。

於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦，此十二品，是解脫道品次第。

無邊無稱不可思，　　無量善才善語言，於此法中誰能知，　　唯坐禪人能受持，微妙勝道為善行，　　於教不惑離無明。

Here's the complete English translation: At that time without interval entering neither-perception-nor-non-perception sphere, from that either two or three, causing arising neither-perception-nor-non-perception mind. Having arisen causing mind cessation, mind ceased already not arising not manifesting entering. This called entering cessation perception-feeling concentration. How from that arising, that not thus attending: I should arise already. Until initial time, made discrimination accomplished. How mind through arising, if non-returner person through non-returner fruit mind arising, if arahant person through arahant mind arising. Having arisen that mind what attaching? Answer: Mind exclusively conditions tranquility. How many contacts contacting, answer: Three contacts contacting, through emptiness contact, signless contact, wishless contact. How initially arising formations? That from bodily formation, from that verbal formation. Dead person and entering cessation perception concentration person what difference, dead person, three formations ceased not manifest, life-force cut off, warmth cut off, faculties cut off. Entering perception-feeling concentration person, three formations cut off ceased, life-force not cut off, warmth not cut off, faculties not different. This that difference. How this concentration conditioned or unconditioned, answer: Cannot say this concentration conditioned unconditioned. Question: Why this concentration cannot say conditioned unconditioned? Answer: Conditioned dharmas in this concentration not having, unconditioned dharmas entering exiting cannot know, therefore cannot say this concentration conditioned unconditioned (cessation meditation concentration already ended). Liberation differentiation truth twelve chapters already ended. Here chapter numbers: Conditions, morality, ascetic practices, concentration, seeking good friends, differentiation practice, practice sphere, practice gates, five supernatural powers, differentiation wisdom, five methods, differentiation truth, these twelve chapters, are liberation path chapters sequence. Boundless immeasurable inconceivable, Limitless skillful talent good speech, In this dharma who can know, Only meditation person can maintain, Subtle supreme path for good practice, In teaching not confused leaving ignorance.

解脫道論卷第十二

Here's the complete English translation: Liberation Path Treatise Volume Twelve

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【經文資訊】大正新脩大藏經 第 32 冊 No. 1648 解脫道論

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【經文資訊】大正新脩大藏經 第 32 冊 No. 1648 解脫道論

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[Scripture Information] Taisho Revised Tripitaka Vol. 32 No. 1648 Treatise on the Path to Liberation

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【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論

【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論