瑜伽師地論思所成地 · 意趣義伽他

心要Essence

思慧地第二組伽他。大梵天王請問「學」，世尊五十頌答——一張戒定慧三學的全圖。

一句話：意趣義伽他以大梵天王問「學」、世尊五十頌答，立三增上學（戒·心·慧）之全圖——戒以六支成四尸羅清淨、定以四樂住（四靜慮）、慧以四諦各四行；三學「不共／必共」一級托一級；貫之以離欲，靠看破八種虛妄分別、諸欲八喻，終以七作意證二涅槃。

三個眼目

三學＝佛法全圖（密意攝一切行）：散亂用戒、未定用心、未脫用慧。增上戒＝六支（安住淨尸羅·守護別解脫律儀·軌則·所行·小罪見怖·受學學處）→四尸羅清淨（出離/無譏毀/無穿缺/無顛倒）；增上心＝四樂住（四靜慮·現法樂住）；增上慧＝四聖諦各四行。戒相廣明（五處遠離：王家·唱令家[屠羊]·酤酒·倡穢·旃茶羅羯恥那）。
三學接力＝不共／必共：四趣為果（戒成→人天善趣·戒敗→惡趣·定→上趣·慧→涅槃趣）。古德判「初一不共（戒可獨修）·中不離初（定依戒）·上不離二（慧具戒定）」；超越者＝無學阿羅漢。三學次第生起、次第清淨（道應生·苦集應遠·滅應增長）。
離欲＝看破生起鏈＋八喻：八種虛妄分別（引發·覺悟·和合所結·有相·親昵·喜樂·侵逼·極親昵）次第生欲貪；諸欲八喻（枯骨令無飽·軟肉段眾多共有·草炬燒惱·大火坑增渴愛·蟒毒蛇賢聖離·夢速壞滅·借莊嚴具仗眾緣·樹端熟果危逸所依）。終以七種作意（了相·勝解·遠離·攝樂·觀察·加行究竟·加行究竟果）入真諦現觀，證有餘＋無餘依二涅槃。

附·指引

三學·六支戒相 → 聲聞地廣說戒（遁倫「至聲聞地廣說」）；四樂住·七作意 → 三摩呬多地（地06）·聲聞地修定；八種虛妄分別 → 辯中邊論辯相品虛妄分別。義理開講見義疏。

The second cluster of verses in the Stage of Reflection. Great Brahmā asks about "training," and the World-Honored One answers with fifty verses — a whole chart of the three trainings of discipline, concentration, and wisdom.

In one line: The Verses on Intent, by Great Brahmā's question about "training" and the World-Honored One's answer in fifty verses, set up a whole chart of the three higher trainings (discipline · mind · wisdom) — discipline forms the four purities of moral discipline by the six branches, concentration by the four blissful abidings (the four meditative absorptions), wisdom by the four modes upon each of the four truths; the three trainings bear one another up rank by rank through "not-shared / necessarily-shared"; and running through all of it is departure from desire, resting on seeing through the eight kinds of false discrimination and the eight similes of sensual desires, ending by the seven attentions in the two nirvāṇas.

Three Points of the Eye

The three trainings = the whole chart of the Dharma (a hidden intent subsuming all practices): the distracted, by discipline; the unsettled, by mind; the not-yet-liberated, by wisdom. The higher discipline = the six branches (abiding in pure moral discipline · guarding the discipline of individual liberation · comportment · sphere of conduct · seeing terror in small offenses · receiving and studying the points of training) → the four purities of moral discipline (departure / without-reproach / without-breach / without-error); the higher mind = the four blissful abidings (the four meditative absorptions · a blissful abiding within the present dharma); the higher wisdom = the four modes upon each of the four noble truths. The marks of discipline are given at length (keeping far from the five places: the household of a king · of the herald [sheep-slaughterers] · of the wine-seller · of the courtesan · of the caṇḍāla and the kaṭhina).
The baton-passing of the three trainings = not-shared / necessarily-shared: the four destinies are the fruit (discipline accomplished → the good destiny of humans and gods · discipline failed → the evil destiny · concentration → the higher destiny · wisdom → the destiny of nirvāṇa). The ancient masters adjudicate: "the first one is not-shared (discipline can be cultivated alone) · the middle is not apart from the first (concentration relies on discipline) · the highest is not apart from the two (wisdom possesses both discipline and concentration)"; the one who transcends them = the one-beyond-learning, the arhat. The three trainings arise in sequence and are purified in sequence (the path should be given rise to · suffering and origin should be kept far from · cessation should be increased).
Departure from desire = seeing through the chain of arising + the eight similes: the eight kinds of false discrimination (drawing-forth · awakening · binding through conjunction · marked · intimate · delight · pressing-in · utterly intimate) give rise to sensual craving in sequence; the eight similes of sensual desires (a dry bone, making one insatiable · a soft lump of flesh, shared in common by the many · a torch of grass, burning and tormenting · a great pit of fire, increasing parching craving · a python or venomous snake, from which the worthy and holy keep far · a dream, swiftly heading toward ruin · borrowed ornaments, resting upon a host of conditions · fruit ripe at the tip of a tree, the ground on which peril and negligence rest). At the last, by the seven attentions (apprehending-the-aspect · resolute conviction · seclusion · gathering joy · investigation · the culmination of effort · the fruit of the culmination of effort) one enters the direct realization of the true truths and realizes the two nirvāṇas, with-remaining-basis and without-remaining-basis.

Appended · Signposts

The three trainings · the six-branch marks of discipline → the extended teaching of discipline in the Śrāvaka Stage (Dunlun: "expounded at length in the Śrāvaka Stage"); the four blissful abidings · the seven attentions → the Stage of Meditative Equipoise (Stage 06) · the cultivation of concentration in the Śrāvaka Stage; the eight kinds of false discrimination → the false discrimination of the Chapter on the Marks in the Distinguishing the Middle from the Extremes. For the opening-out of the meaning, see the exposition.

原典Canonical · verbatim

次當建立意趣義伽他。如經言：一時索訶世界主大梵天王往世尊所，頂禮佛足，退坐一面，以妙伽他而讚請曰：於學到究竟，善斷諸疑網，今請學、所學、修學，為我說。大仙應善聽：學，略有三種，增上戒、心、慧，於彼當修學。應圓滿六支，四樂住成就，於四各四行，智慧常清淨。初，善住根本，次，樂心寂靜，後，聖見、惡見，相應、不相應。先淨、樂靜慮，及於諦善巧；即於諸諦中，應生、遠、增長。於諸學處中，有四趣三所。遠離於二趣，於二趣證得。二安住二種，一、能趣涅槃。漸次為因緣，純雜而修習。最先離惡作，最後樂成滿；諸學是為初，於此學聰叡。由此智修淨，淨生、樂成滿；諸學是為中，於此學聰叡。從此心解脫，永滅諸戲論；諸學是為尊，於此學聰叡。若行、趣不淨，亦趣於善趣；是行說為初，當知此非共。若行、趣清淨，非諸趣究竟；是行說為中，當知亦非共。若行、趣清淨，於諸趣究竟；是行說為尊。當知此必共。若有學、無學、當知並聰叡；若有學、無學，當知並愚夫。若棄捨攝受，亦斷除麁重；及現見所知，是受持三學。若有緣、無緣，亦細、麁顯現。由受持、遠離，言發悟，所引。初學、唯有一；第二學、二種；第三學、具三；慧者皆超越。不毀壞尸羅，於學誓能順，軌範無譏論，於五處遠離。若無犯、出離，無惡作、惡作，於彼學尋求，及勤修彼行。終無有棄捨，命難亦無虧，常住正行中，隨毘柰耶轉。修治誓為先，亦修治淨命。二邊皆遠離，亦棄捨邪願。於諸障礙法，終無有耽染。亂心法纔生，尋當速遠離。非太沈、太浮，恒善住正念，根本眷屬淨，而修行梵行。應發勤精進，常堅固勇猛。恒修不放逸，五支善安住。當隱自諸善，亦發露眾惡。得諸衣服等，麁、妙皆歡喜。少隨於世務，麁弊亦隨轉。受杜多功德，為寂離煩惱。當具足威儀，應量而攝受；終無有所為，詐現威儀相。不自說實德，亦不令他說。雖有所方求，而非現異相。從他邊乞求，終不強威逼；以法而獲得，得已、不輕毀。不耽著利養，及所有恭敬；亦不執諸見，增益與損減。不著順世間無義文呪術；亦不樂畜積無義長衣鉢。恐增諸煩惱，不染習居家；為淨修智慧，當親近賢聖。不畜朋友家，恐發憂悲、亂，能生苦煩惱；纔起、尋遠離。不受於信施，恐加害瘡皰；於如來正法，甞無有棄捨。於他愆犯中，無功用、安樂；常省自過失，知已、速發露。若犯於所犯；當如法出離。所應營事中，能勇勵自作。於佛及弟子、威德與言教，一切皆信受；觀大罪、不謗。於極甚深法，不可思度處，能捨舊師宗，不堅執自見。常樂居遠離，及邊際臥具，恒修習善法，堅精進勇猛。無有欲、生欲、不憎惡、憎惡，離睡眠、睡眠，時不居寂靜，離惡作、惡作、無希慮、希慮，一切種恒時成就正方便。引發、與覺悟、及和合所結、有相、若親昵，亦多種喜樂、侵逼、極親昵，名虛妄分別。能生於欲貪，智者當遠離。諸欲、令無飽，眾多所共有，是非法因緣，能增長貪欲，賢聖所應離，速趣於壞滅，仗託於眾緣，危逸所依地。諸欲，如枯骨，亦如軟肉段，如草炬相似，猶如大火坑，譬如蟒毒蛇，亦如夢所見，如借莊嚴具，如樹端熟果。如是知諸欲，都不應耽樂。當聽聞正法，常思惟；修習；先觀見麁靜；次於修一向，捨煩惱麁重，於斷生欣樂；於諸相觀察；得加行究竟；能離欲界欲，及離色界欲，入真諦現觀，能離一切欲，證現法涅槃，及餘依永盡。「於學到究竟，善斷諸疑網，今請學所學，修學為我說」者，於此頌中，大梵天王先讚世尊，後興請問。讚世尊者，謂於一切學中，已得第一究竟。此依自利行圓滿不共德說；又能善斷展轉所生一切疑網，此依利他行圓滿不共德說。興請問者，何等為學？學有幾種？云何於彼當修學耶？是故世尊意為策勵怖多所作懈怠眾生，總攝一切，略說三學。故次告曰：大仙應善聽！學略有三種：增上戒、心、慧。於彼當修學。此中顯示依戒、心、慧，若散亂者，令不散亂，方便為說增上戒學；心未定者，為令得定，方便為說增上心學；心已得定未解脫者，為令解脫，方便為說增上慧學。由此因緣，諸修行者一切所作皆得究竟。此顯世尊密意宣說一切諸學，無不攝在此三學中。又為顯示於諸學中，由此方便成辦所學，故次說言：應圓滿六支，四樂住成就，於四各四行，智慧常清淨。今此頌中，如其次第，顯示成辦三學方便。應圓滿六支者，應依增上戒學方便修學。何等六支？一、安住淨尸羅，二、守護別解脫律儀，三、軌則圓滿，四、所行圓滿，五、於諸小罪見大怖畏，六、受學學處。如是六支，顯示四種尸羅清淨。安住淨尸羅者，是所依根本。守護別解脫律儀者，顯示出離尸羅清淨，為求解脫而出離故。軌則、所行俱圓滿者，此二顯示無所譏毀尸羅清淨。於諸小罪見大怖畏者，顯無穿缺尸羅清淨。受學學處者，顯無顛倒尸羅清淨。如是六支極圓滿故，增上戒學與餘方便作所依止。四樂住成就者，顯示增上心學方便。四種靜慮，名四心住；現法樂住，故名為樂。於四各四行，智慧常清淨者，依增上慧學說。謂於苦集滅道四聖諦中，一一皆有四行。即無常等。增上慧學由此淨智之所顯故。「初善住根本，次樂心寂靜，後聖見惡見，相應不相應」者，此頌顯示增上三學次第生起。根本者，謂增上戒。由後二種是此初學所流類故。既具尸羅，由無悔等次第修習，能得第二心樂靜定。心得定者，見如實故，能得第三成就聖見，遠離惡見。「先淨樂靜慮，及於諦善巧，即於諸諦中，應生、遠、增長」者，此頌顯示三學次第清淨差別。先淨者，是初學。樂靜慮者，是第二學。於諦善巧者，是第三學。又於如是諦善巧中，應生者，謂道諦。應生起故。應遠者，謂苦、集諦。應遠離故。應增長者，謂滅諦。軟中上品煩惱次第數數漸斷，增長滅故。「於諸學處中，有四趣三所。遠離於二趣，於二趣證得」者，此頌顯示於增上戒心慧學處，由所修學有成敗故，隨其所應，所得果報四趣差別。謂於欲界人天所攝所有善趣，是增上戒成所得果；即於欲界餘趣所攝所有惡趣，是增上戒敗所得果。色無色界天趣所攝所有上趣，是增上心果。三界所不攝涅槃趣，是增上慧果。於如是諸趣中、遠離前二善趣、惡趣已，應證後二上趣及涅槃趣。此言顯示世出世間二道所得。「二安住二種，一能趣涅槃，漸次為因緣，純雜而修習」者，於此頌中，顯示最初增上戒學、增上心學，漸次能為增上心學、增上慧學安住因緣。顯示中間增上慧、靜慮律儀所攝增上戒學，能為二種安住因緣。顯示最上一種，能為涅槃安住因緣。當知此中顯示修習若別若總，隨其所應。「最先離惡作，最後樂成滿，諸學是為初，於此學聰叡」者，此頌顯示由增上戒學，以無悔等漸次修習，為後轉因。「由此智修淨，淨生、樂成滿，諸學是為中，於此學聰叡」者，此頌顯示由增上心學，修所成慧最勝善根漸次生故，為最上學因。「從此心解脫，永滅諸戲論，諸學是為尊，於此學聰叡」者，此頌顯示由增上慧學，能為最勝涅槃果因。「若行、趣不淨，亦趣於善趣，是行說為初，當知此非共」者，此頌顯示增上戒學若有敗毀，為惡趣因；若能成立，為善趣因。此是不共，離後二學亦能成立故。「若行、趣清淨，非諸趣究竟，是行說為中，當知亦非共」者，此頌顯示中間學行，離欲界欲得清淨故，名趣清淨；未能盡離上界欲故，亦未永拔欲隨眠故，不得名為於諸趣中究竟清淨。此離最上亦能成辦，故名不共，非離最初。「若行、趣清淨，於諸趣究竟，是行說為尊，當知此必共」者，此頌顯示最上學行，三界諸欲皆遠離故，亦能永拔諸隨眠故，於諸趣中最為究竟。不離前二能為獨成辦，故名必共。「若有學、無學，當知並聰叡」者，此初半頌，顯示於三學中聰叡者相。有正學故，無邪學故。「若有學無學，當知並愚夫」者，此後半頌，顯示於三學中愚夫之相。有邪學故，無正學故。「若棄捨攝受，亦斷除麁重，及現見所知，是受持三學」者，此頌顯示若能棄捨家親屬等所攝受故，若能斷除三摩地障諸麁重故，若能現見四聖諦相所知理故；如其次第，三學成滿。「若有緣、無緣、亦細、麁顯現」者，此初半頌，顯後二學及最初學，如其次第，有緣無緣細麁差別。「由受持遠離，言發悟所引」者，此後半頌，顯初中後如其次第引發因緣。謂誓期所引故，身心遠離所引故，由他言音、內正思惟所引故。「初學、唯有一，第二學、二種，第三學、具三，慧者皆超越」者，此頌顯示初一不共，中不離初，上不離二。超彼一切，當知無學是阿羅漢。「不毀壞尸羅，於學誓能順，軌範無譏論，於五處遠離」者，此後顯示受持戒相。不毀壞尸羅於學者：謂安住淨戒。誓能順者，謂守護別解脫律儀。軌範無譏論者，謂軌則無犯。於五處遠離者，謂所行無犯。略有五處，諸苾芻等非所應行。謂王家、唱令家、酤酒家、倡穢家、旃茶羅及羯恥那家。唱令家者，謂屠羊等。由遍宣告此屠羊等，成極重罪，多造惡業，殺害羊等故。「若無犯、出離、無惡作、惡作」者，顯示於諸小罪見大怖畏。如其出離，亦無惡作；如其惡作，亦無有犯。「於彼學尋求，及勤修彼行」者，顯示受學學處。「終無有棄捨，命難亦無虧，常住正行中，隨毘柰耶轉」者，此頌四句，如其次第顯示常尸羅性、堅尸羅性、恒所作性、恒隨轉性。「修治誓為先，亦修治淨命」者，此初半頌，顯示軌範及命清淨。由諸軌範，先發誓願，方乃修行，故名為誓。「二邊皆遠離，亦棄捨邪願」者，此後半頌，顯示遠離受用欲樂、自苦二邊、及棄捨生天等願故，尸羅清淨。「於諸障礙法，終無有耽染，亂心法纔生，尋當速遠離」者，此頌顯示於諸根門不守護等，障礙清淨所學法中，不見功德，無耽染故；於諸不善欲、恚尋等擾亂意法，雖暫生已，即除遣故；學得清淨。「非太沈、太浮，恒善住正念，根本眷屬淨，而修行梵行」者，此頌顯示遠離微劣惡作故，遠離非處惡作故；遠離失念故，於究竟時及方便時，修行梵行皆得清淨。「應發勤精進，常堅固勇猛，恒修不放逸，五支善安住」者，此頌顯示由被甲、方便、無退精進故，修習五支不放逸故，令所修學清淨殊勝。五支不放逸者，謂去、來、今、先時所作，及俱所行。「當隱自諸善，亦發露眾惡。得諸衣服等，麁、妙皆歡喜。少隨於世務，麁弊亦隨轉。受杜多功德，為寂離煩惱」者，此二頌中，顯示遠離眷屬貪欲多欲不知足因故，及遠離多欲不知足障淨學因故，學得清淨。「當具足威儀，應量而攝受，終無有所為，詐現威儀相」者，此頌顯示具足威儀故；不於他前詭現相故；凡所攝受善知量故；為修梵行，資持壽命有所受故；學得清淨。「不自說實德，亦不令他說，雖有所方求，而非現異相。從他邊乞求，終不強威逼，以法而獲得，得已不輕毀」者，此二頌中，顯示遠離綺言說故，詭現相故，強威逼故，以所得利轉招利故，令所修學清淨殊勝。「不耽著利養，及所有恭敬，亦不執諸見，增益與損減」者，此頌顯示不耽著利養恭敬故，不執著五種惡見故，令所修學清淨殊勝。「不著順世間，無義文呪術；亦不樂畜積，無義長衣鉢」者，此頌顯示不執著諸惡見因，外道邪論，以能障礙取蘊解脫。彼所制造，名順世間。及遠離耽著利養恭敬因，長衣鉢等。因清淨故，學得清淨。「恐增諸煩惱，不染習居家，為淨修智慧，當親近賢聖」者，此頌顯示遠離所治因，親近能治因故，學得清淨。「不畜朋友家，恐發憂悲亂，能生苦煩惱，纔起尋遠離」者，此頌顯示若親近居家，生憂悲散亂，增長諸煩惱，能為眾苦因。由親近彼能生眾苦，煩惱纔生尋即除遣，如是顯示對治之因。「不受於信施，恐加害瘡皰，於如來正法，甞無有棄捨」者，此頌顯示不貪著利養恭敬，不堅執諸惡邪見，不虛受用信施，不毀謗正法，亦能遠離貪著後世諸欲，及能生起諸惡見因。如是所學清淨殊勝。「於他愆犯中，無功用、安樂，常省自過失，知已速發露」者，此頌顯示遠離作意求覓他人所有過失；於自善品無有散亂常生歡喜；於自過失如實了知，發露悔除，離增上慢；由此因緣學得清淨。「若犯於所犯，當如法出離，所應營事中，能勇勵自作」者，此頌顯示出離所犯，及能遠離貪受他人恭奉侍衛，由此因緣學得清淨。「於佛及弟子，威德與言教，一切皆信受，觀大罪、不謗」者，此頌顯示信圓滿故，於能誹謗見大罪故，學得清淨。「於極甚深法，不可思度處，能捨舊師宗，不堅執自見」者，此頌顯示遠離安住自見取故，清淨殊勝。「常樂居遠離，及邊際臥具，恒修習善法，堅精進勇猛」者，此頌顯示若身若心皆遠離故；習近順定諸臥具故；遠離一切不善尋思，純修白淨諸善法故；非沈掉等諸隨煩惱所摧蔽故；能善圓滿正加行故；增上心學方便殊勝。「無有欲、生欲，不憎惡、憎惡，離睡眠、睡眠，時不居寂靜，離惡作、惡作，無希慮、希慮；一切種恒時，成就正方便」者，此二頌中，顯示遠離貪欲、瞋恚、惛沈睡眠、掉舉惡作，及疑蓋故；於諸善法生起欲故；於諸欲中極憎厭故；為修善品方便加行有所堪任，及心安靜，於時時間習睡眠故；若心沈沒或慮彼生，於淨妙相思惟作意，及遊行時不居靜故；於先所犯，便生憂悔，於所不犯無憂悔故；後後殊勝生希慮故；殷重、無間正方便故；增上心學轉得清淨。「引發、與覺悟、及和合所結、有相、若親昵、亦多種喜樂、侵逼、極親昵，名虛妄分別；能生於欲貪，智者當遠離」者，此二頌中，顯示八種虛妄分別，能生婬欲所有貪愛。從初方便次第生起，乃至究竟。由遠離故，諸所修學清淨殊勝。引發分別者，謂能引發於可愛事、不正思惟相應之心所有分別。覺悟分別者，謂即於彼可愛事中，覺悟貪纏相應分別。和合所結分別者，謂即於彼可愛事中所有分別。有相分別者，謂即於彼可愛事中，執取種種淨妙相狀所有分別。親昵分別者，謂於已得所愛事中，勇勵相應所有分別。喜樂分別者，謂即於彼所得事中，種種受用悕慕愛樂種種門轉所有分別。侵逼分別者，謂兩根會時所有分別。極親昵分別者，謂不淨出時所有分別。「諸欲、令無飽，眾多所共有，是非法因緣，能增長貪愛，賢聖所應離，速趣於壞滅，仗託於眾緣，危逸所依地」者，此二頌中，顯示八種現法後法如其所應諸欲過患。若能觀見，即是斷除欲愛方便。「諸欲、如枯骨，亦如軟肉段，如草炬相似，猶如大火坑。譬如蟒毒蛇，亦如夢所見，如借莊嚴具，如樹端熟果。如是知諸欲，都不應耽樂」者，此中廣引如前所說令無飽等，於諸欲中八種過患，一切世間共成譬喻，顯示諸欲過患深重。又為顯示於諸欲中具有如是眾多過患，分明可了，何有智者於彼耽樂。又彼諸欲如枯骨故，令無飽滿；如段肉故，眾多共有；猶如草炬，正起現前極燒惱故，非法因緣；如大火坑，生渴愛故，增長貪愛；如蟒毒故，賢聖遠離；如夢見故，速趣壞滅；猶如假借莊嚴具故，仗託眾緣；猶如樹端爛熟果故，危亡放逸所依之地。「當聽聞正法，常思惟、修習，先觀見麁靜，次於修一向，捨煩惱麁重，於斷生欣樂，於諸相觀察，得加行究竟，能離欲界欲，及離色界欲，入真諦現觀，能離一切欲，證現法涅槃，及餘依永盡」者，此中顯示由了相等七種作意，世出世道皆清淨故；證得有餘及無餘依二涅槃果，增上慧學究竟清淨。聽聞正法，常思惟言，顯示了相作意。常修習言，顯示勝解作意。由起勝解而修習故。先觀見麁靜言，顯示遠離作意。於修習一向等言，顯示攝樂作意。於諸相觀察言，顯示觀察作意。加行究竟言，顯示加行究竟作意。能離欲界欲，及離色界欲，入真諦現觀，能離一切欲等言，顯示世間、出世間加行究竟果作意。已釋意趣義聖教伽他。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

一、所舉的經頌（大梵天王請問三學·世尊以五十頌答·今語）

接著建立「意趣義伽他」。如經中所說：有一次，索訶世界主大梵天王到世尊處，頂禮佛足，退坐一旁，以美妙的伽他讚歎、請問：

「於『學』已到究竟、善能斷除諸疑網的〔世尊〕，今請問『學』、所學、如何修學，請為我說。」

世尊答：大仙〔梵王〕應當善聽——

學，略有三種：增上戒、增上心、增上慧，於這三者應當修學。〔修增上戒〕應圓滿六支；〔修增上心〕成就四樂住；〔修增上慧〕於四〔聖諦〕各四行，智慧常清淨。

初〔戒〕，善住根本；次〔定〕，樂於心寂靜；後〔慧〕，於聖見與惡見，相應、不相應。先清淨、樂於靜慮，及於諸諦善巧；即於諸諦中，應生〔道諦〕、應遠〔苦集〕、應增長〔滅諦〕。

於諸學處中，有四趣、三所。應遠離其中二趣〔善趣惡趣〕，於另二趣〔上趣涅槃趣〕證得。〔三學〕二二安住為二種〔因緣〕，最後一種能趣涅槃。漸次互為因緣，或別修（純）或總修（雜）。

最先離惡作、最後樂成滿的，諸學中是為「初」〔戒〕，於此學是聰叡的。由此〔戒〕智修而清淨、清淨生而樂成滿的，諸學中是為「中」〔定〕。從此心解脫、永滅諸戲論的，諸學中是為「尊」〔慧〕。

若行所趣不淨、也能趣善趣的，這行說為「初」〔戒〕，當知它「非共」〔離定慧亦能成〕。若行所趣清淨、卻非諸趣究竟的，是行說為「中」〔定〕，當知也「非共」。若行所趣清淨、又於諸趣究竟的，是行說為「尊」〔慧〕，當知它「必共」〔不離戒定〕。

若有學、無學〔具正學〕，當知都是聰叡；若有學、無學〔具邪學〕，當知都是愚夫。若能棄捨〔家親〕攝受、斷除〔定障〕麁重、現見所知〔四諦〕，這就是受持三學。〔三學〕若有緣、無緣，也細、麁顯現；由受持、遠離、言發悟所引〔三學次第引發〕。初學唯有一、第二學二種、第三學具三，慧者皆超越〔即無學阿羅漢〕。

〔以下二十一頌廣明戒學清淨相：〕不毀壞尸羅、於學誓能順、軌範無譏論、於五處遠離。若無犯、出離，無惡作、惡作〔於小罪見大怖畏〕，於彼學尋求、勤修彼行〔受學學處〕。終無棄捨〔尸羅〕、命難亦無虧、常住正行中、隨毘柰耶轉。以修治誓願為先，也修治淨命；遠離〔欲樂、自苦〕二邊，也棄捨〔生天等〕邪願。於諸障礙法終無耽染；亂心法纔生，立即速速遠離。不太沈、不太浮，恒善住正念，根本與眷屬都清淨地修行梵行。

應發勤精進、常堅固勇猛；恒修不放逸，五支善安住。應隱藏自己諸善、發露眾惡；得衣服等，麁妙都歡喜；少隨世務、麁弊也隨順；受持杜多功德，為的是寂離煩惱。應具足威儀、應量而攝受；終不為〔名利〕而詐現威儀相。不自說實德、也不令他說；雖有所方求、而不現異相；從他乞求終不強逼；以法獲得、得已不輕毀。不耽著利養與恭敬；也不執諸見的增益與損減。不執著順世間的無義文呪術；也不樂畜積無義的長衣鉢。恐增諸煩惱，不染習居家；為淨修智慧，當親近賢聖。不畜朋友家，恐發憂悲、散亂、生苦煩惱；纔起即遠離。不受信施，恐如瘡皰加害；於如來正法，未曾棄捨。於他人愆犯中，不起功用、〔自〕安樂；常省自己過失，知道就速發露。若犯了所犯，當如法出離；所應營作的事，能勇勵自作。於佛及弟子的威德與言教，一切都信受、觀〔誹謗之〕大罪而不謗。於極甚深、不可思度之法，能捨棄舊師宗、不堅執自見。

〔以下明定學方便：〕常樂居遠離處及邊際臥具，恒修習善法、堅精進勇猛。無有〔貪〕欲、生〔善法〕欲，不憎惡〔善〕、憎惡〔不善〕，離睡眠、〔時而〕睡眠，時時不居寂靜〔以對治沈〕，離惡作、〔暫〕惡作，無希慮、〔後勝〕希慮——一切種、恒時成就正方便。

〔以下明欲貪之生與離：〕引發、覺悟、和合所結、有相、若親昵，也多種喜樂、侵逼、極親昵——名「虛妄分別」，能生欲貪，智者當遠離。諸欲令人無飽、眾多所共有、是非法因緣、能增長貪欲、賢聖所應離、速趣壞滅、仗託眾緣、是危逸所依之地〔八過患〕。諸欲如枯骨、如軟肉段、如草炬、如大火坑、如蟒毒蛇、如夢所見、如借莊嚴具、如樹端熟果〔八喻〕——這樣認識諸欲，都不應耽樂。

〔以下明慧學七作意之次第：〕應當聽聞正法、常思惟、修習；先觀見麁〔下界〕靜〔上界〕；次於修一向〔攝樂〕；捨煩惱麁重、於斷生欣樂；於諸相觀察；得加行究竟；能離欲界欲、及離色界欲，入真諦現觀，能離一切欲，證現法涅槃及餘依永盡。

二、長行釋（論自帶的解釋·今語）

「於學到究竟，善斷諸疑網，今請學所學，修學為我說」——這頌中，大梵天王先讚世尊、後興請問。讚世尊：說他於一切學中已得第一究竟（這依「自利行圓滿」的不共德說）；又能善斷展轉所生的一切疑網（這依「利他行圓滿」的不共德說）。興請問：何等為學？學有幾種？云何修學？

於是世尊為了策勵那些一想到修學項目眾多便生怖畏、因而懈怠的眾生，把一切應學之事總攝起來，略說為三學。所以告訴梵王：「大仙應當仔細聽！學略有三種，就是增上戒學、增上心學與增上慧學，對這三者都應修學。」這裡所顯示的是：若一個人仍然散亂，便以增上戒學作為令他不散亂的方便；若心還沒有得定，便以增上心學作為令他得定的方便；若心已得定卻尚未解脫，便以增上慧學作為令他解脫的方便。依這三種次第，修行者一切應作之事都能達到究竟。這也顯示世尊密意宣說：無論哪一類學處，都不出戒、心、慧三學的總攝。

又為顯示在諸學中要用什麼方便才能成辦所學，所以說「應圓滿六支，四樂住成就，於四各四行，智慧常清淨」——這一頌依句次第，分別顯示成辦戒、心、慧三學的方便。「應圓滿六支」說的是增上戒學的方便。哪六支？一、安住清淨尸羅；二、守護別解脫律儀；三、軌則圓滿；四、所行圓滿；五、對種種小罪也見為大怖畏；六、正式受持並學習學處。這六支又顯示四種尸羅清淨：安住淨尸羅是其所依根本；守護別解脫律儀顯示「出離尸羅清淨」，因為是為求解脫而出離；軌則與所行都圓滿，共同顯示「無所譏毀尸羅清淨」；對小罪見大怖畏，顯示戒體沒有穿破缺損；受學學處，則顯示不顛倒地理解、奉行戒法。六支都達到極圓滿，增上戒學才成為其餘修學方便的所依。「四樂住成就」顯示增上心學的方便——四種靜慮名為「四心住」，因為能在現法中安樂而住，所以稱為「樂」。「於四各四行，智慧常清淨」則依增上慧學而說——苦、集、滅、道四聖諦各有四種行相，例如苦諦的無常等行相；增上慧學正由如此清淨的智慧顯明。

「初善住根本，次樂心寂靜，後聖見惡見，相應不相應」——這頌顯示增上三學次第生起。「根本」是增上戒（後二是初學的流類）；既具尸羅，由無悔等次第修習，能得第二的心樂靜定；心得定者見如實故，能得第三的成就聖見、遠離惡見。「先淨樂靜慮，及於諦善巧，即於諸諦中，應生遠增長」——這頌顯示三學次第清淨的差別：「先淨」是初學、「樂靜慮」是第二學、「於諦善巧」是第三學；又於諦善巧中，「應生」指道諦（應生起）、「應遠」指苦集諦（應遠離）、「應增長」指滅諦（軟中上品煩惱次第漸斷，增長滅故）。

「於諸學處中，有四趣三所，遠離於二趣，於二趣證得」——這一頌依增上戒、增上心、增上慧三個修學處，說明修學或成或敗時，隨其所應會有四種所趣果報。欲界人天所攝的善趣，是增上戒學修成所得的果；欲界其餘所攝的惡趣，是增上戒學敗壞所得的果；色界、無色界諸天所攝的上趣，是增上心學的果；三界所不攝的涅槃趣，是增上慧學的果。修行者對這四趣，不應只停在前二種欲界善趣、惡趣，而應進而證得後二種上趣與涅槃趣；這便分別顯示世間道與出世間道的所得。「二安住二種，一能趣涅槃，漸次為因緣，純雜而修習」——顯示最初的增上戒學、增上心學，依次能為其後的增上心學、增上慧學作安住因緣；中間所說的增上慧，以及靜慮律儀所攝的增上戒學，能為兩種安住作因緣；最上的一種則能作安住涅槃的因緣。當知此處同時顯示：可以依所應而分別單修，叫作「純」；也可以把相應的學總合修習，叫作「雜」。

「最先離惡作，最後樂成滿，諸學是為初」——顯示由增上戒學以無悔等漸次修習，為後〔定〕轉因。「由此智修淨，淨生樂成滿，諸學是為中」——顯示由增上心學，修所成慧最勝善根漸次生，為最上〔慧〕學因。「從此心解脫，永滅諸戲論，諸學是為尊」——顯示由增上慧學，能為最勝涅槃果因。

「若行趣不淨，亦趣於善趣，是行說為初，當知此非共」——顯示增上戒學若有敗毀為惡趣因、若能成立為善趣因；這是「不共」（離後二學亦能成立）。「若行趣清淨，非諸趣究竟，是行說為中，亦非共」——顯示中間〔定〕學行，離欲界欲得清淨故名「趣清淨」，未盡離上界欲、未永拔欲隨眠故不名「諸趣究竟清淨」；它離最上〔慧〕亦能成辦故名「不共」，但非離最初〔戒〕。「若行趣清淨，於諸趣究竟，是行說為尊，當知此必共」——顯示最上〔慧〕學行，三界諸欲皆遠離、亦能永拔諸隨眠，於諸趣中最為究竟；不離前二〔戒定〕才能獨成辦，故名「必共」。

「若有學無學，當知並聰叡」——這半頌不是在分有學位與無學位，而是顯示三學中聰叡者的相：具有正確的學、沒有錯誤的學，便名為聰叡。「若有學無學，當知並愚夫」——後半頌反過來顯示愚夫的相：具有錯誤的學、沒有正確的學，便仍屬愚夫。「若棄捨攝受，亦斷除麁重，及現見所知，是受持三學」——顯示能棄捨家庭親屬等所攝受之事、能斷除障礙三摩地的種種麁重、能親自現見四聖諦相這一所知之理；三者依次使戒、心、慧三學成滿。「若有緣無緣，亦細麁顯現」——這半頌顯示後二學與最初學，依次有有緣、無緣以及細、麁的差別。「由受持遠離，言發悟所引」——這半頌又顯示初、中、後三學各自的引發因緣：初學由受持戒律時的誓願所引；中學由身心遠離憒鬧所引；後學由他人的言音教導與自己內在的如理思惟所引。「初學唯有一，第二學二種，第三學具三，慧者皆超越」——顯示初學單獨成立而不共，中學不離初學，最上學不離前二；超越這一切有學修習的「無學」，當知就是阿羅漢。

「不毀壞尸羅，於學誓能順，軌範無譏論，於五處遠離」——顯示受持戒相。「不毀壞尸羅」是安住淨戒；「誓能順」是守護別解脫律儀；「軌範無譏論」是軌則無犯；「於五處遠離」是所行無犯——略有五處，諸苾芻不應行：王家、唱令家、酤酒家、倡穢家、旃茶羅及羯恥那家。「唱令家」指屠羊等（因遍宣告此屠羊等成極重罪、多造殺害羊等惡業）。「若無犯出離、無惡作惡作」——顯於諸小罪見大怖畏（如其出離亦無惡作，如其惡作亦無有犯）。「於彼學尋求，及勤修彼行」——顯受學學處。「終無棄捨、命難無虧、常住正行、隨毘柰耶轉」——四句如次顯常尸羅性、堅尸羅性、恒所作性、恒隨轉性。「修治誓為先，亦修治淨命」——半頌顯軌範及命清淨（諸軌範先發誓願方修，故名「誓」）。「二邊皆遠離，亦棄捨邪願」——半頌顯遠離受用欲樂、自苦二邊，棄捨生天等願，故尸羅清淨。

「於諸障礙法，終無耽染；亂心法纔生，尋當速遠離」——顯於諸根門不守護等障礙清淨之法不見功德、無耽染；於不善欲恚尋等擾亂意之法，雖暫生即除遣，故學清淨。「非太沈太浮，恒善住正念，根本眷屬淨，而修行梵行」——顯遠離微劣惡作、非處惡作、失念，於究竟時及方便時修梵行皆清淨。「應發勤精進，常堅固勇猛，恒修不放逸，五支善安住」——顯由被甲、方便、無退三精進，修五支不放逸，令所學清淨殊勝。「五支不放逸」指：過去、未來、現在、先時所作、及俱所行。

「當隱自諸善，亦發露眾惡。得諸衣服等，麁妙皆歡喜。少隨於世務，麁弊亦隨轉。受杜多功德，為寂離煩惱」——這二頌顯遠離眷屬貪欲、多欲不知足之因，及遠離障淨學之因，故學清淨。「當具足威儀，應量而攝受，終無有所為，詐現威儀相」——顯具足威儀、不於他前詭現相、凡所攝受善知量、為修梵行資持壽命有所受，故學清淨。「不自說實德，亦不令他說，雖有所方求，而非現異相。從他邊乞求，終不強威逼，以法而獲得，得已不輕毀」——這二頌顯遠離綺言、詭現相、強威逼、以利招利，令所學清淨殊勝。「不耽著利養及恭敬，亦不執諸見增益損減」——顯不耽利養恭敬、不執五種惡見。「不著順世間無義文呪術，亦不樂畜積無義長衣鉢」——顯不執諸惡見因（外道邪論，能障取蘊解脫，彼所制造名「順世間」），及遠離耽著利養恭敬之因（長衣鉢等），因清淨故學清淨。「恐增諸煩惱，不染習居家，為淨修智慧，當親近賢聖」——顯遠離所治因、親近能治因。「不畜朋友家，恐發憂悲亂，能生苦煩惱，纔起尋遠離」——顯親近居家生憂悲散亂、增煩惱、為眾苦因，故煩惱纔生即除遣。「不受於信施，恐加害瘡皰，於如來正法，甞無棄捨」——顯不貪利養恭敬、不執惡邪見、不虛受信施、不謗正法、遠離貪後世諸欲及生惡見之因。「於他愆犯中，無功用安樂，常省自過失，知已速發露」——顯遠離求覓他人過失、於自善品不散亂常歡喜、於自過失如實了知發露悔除離增上慢。「若犯於所犯，當如法出離，所應營事中，能勇勵自作」——顯出離所犯、遠離貪受他人恭奉侍衛。「於佛及弟子，威德與言教，一切皆信受，觀大罪不謗」——顯信圓滿、於誹謗見大罪。「於極甚深法，不可思度處，能捨舊師宗，不堅執自見」——顯遠離安住自見取。

「常樂居遠離，及邊際臥具，恒修習善法，堅精進勇猛」——顯身心皆遠離、習近順定臥具、遠離不善尋思純修白淨善法、不被沈掉等隨煩惱摧蔽、能善圓滿正加行，故增上心學方便殊勝。「無有欲生欲，不憎惡憎惡，離睡眠睡眠，時不居寂靜，離惡作惡作，無希慮希慮，一切種恒時成就正方便」——這二頌顯遠離貪欲、瞋恚、惛沈睡眠、掉舉惡作、疑〔五蓋〕；於善法生欲、於諸欲極憎厭；為堪任修善而於時時間習睡眠；若心沈沒則於淨妙相作意、遊行時不居靜；於先犯生憂悔、於不犯無憂悔；於後後殊勝生希慮；殷重無間正方便——故增上心學轉得清淨。

「引發、覺悟、和合所結、有相、若親昵、亦多種喜樂、侵逼、極親昵，名虛妄分別，能生於欲貪，智者當遠離」——這二頌顯示八種虛妄分別，能生婬欲所有貪愛，從初方便次第生起乃至究竟：①引發分別（能引發於可愛事、不正思惟相應之心的分別）；②覺悟分別（即於彼可愛事中覺悟貪纏相應的分別）；③和合所結分別（即於彼可愛事中所有的分別）；④有相分別（執取種種淨妙相狀的分別）；⑤親昵分別（於已得所愛事中勇勵相應的分別）；⑥喜樂分別（於所得事中種種受用悕慕愛樂的分別）；⑦侵逼分別（兩根會時的分別）；⑧極親昵分別（不淨出時的分別）。由遠離故，諸所修學清淨殊勝。

「諸欲令無飽，眾多所共有，是非法因緣，能增長貪愛，賢聖所應離，速趣於壞滅，仗託於眾緣，危逸所依地」——這二頌顯示八種（現法、後法如其所應的）諸欲過患；若能觀見，即是斷除欲愛的方便。「諸欲如枯骨，亦如軟肉段，如草炬相似，猶如大火坑，譬如蟒毒蛇，亦如夢所見，如借莊嚴具，如樹端熟果。如是知諸欲，都不應耽樂」——這裡廣引前說「令無飽」等八種過患，以一切世間共成的譬喻，顯示諸欲過患深重：諸欲如枯骨故令無飽滿、如段肉故眾多共有、猶如草炬正起現前極燒惱故是非法因緣、如大火坑生渴愛故增長貪愛、如蟒毒故賢聖遠離、如夢見故速趣壞滅、如假借莊嚴具故仗託眾緣、如樹端爛熟果故是危亡放逸所依之地。哪有智者於彼耽樂？

「當聽聞正法，常思惟修習，先觀見麁靜，次於修一向，捨煩惱麁重，於斷生欣樂，於諸相觀察，得加行究竟，能離欲界欲，及離色界欲，入真諦現觀，能離一切欲，證現法涅槃，及餘依永盡」——這裡顯示由「了相」等七種作意，世出世道皆清淨，證得有餘及無餘依二涅槃果，增上慧學究竟清淨：「聽聞正法、常思惟」顯了相作意；「常修習」顯勝解作意（由起勝解而修習）；「先觀見麁靜」顯遠離作意；「於修習一向」等顯攝樂作意；「於諸相觀察」顯觀察作意；「加行究竟」顯加行究竟作意；「能離欲界欲、及離色界欲，入真諦現觀，能離一切欲」等顯世間、出世間加行究竟果作意。

以上，已解釋了意趣義聖教伽他。

I. The Verses Cited from the Scripture (Great Brahmā, Lord of the Sahā World, asks about the three trainings · the World-Honored One answers with fifty verses · in plain language)

The treatise next establishes the "Verses on the Meaning of Intent." As is said in the scripture: on one occasion, the Lord of the Sahā world, Great Brahmā, came to the place of the World-Honored One, bowed his head to the Buddha's feet, withdrew and sat to one side, and, with fine and lovely verses, praised him and asked:

"To the one who has reached the ultimate in 'training' and is well able to sever the nets of doubt [the World-Honored One], I now ask: what is 'training,' what is trained, and how is one to train? Pray expound it for me."

The World-Honored One answered: Great Seer [Brahmā], you should listen well —

Training, stated briefly, is of three kinds: the higher discipline, the higher mind, and the higher wisdom; in these three one is to train. [In training the higher discipline] one should perfect the six branches; [in training the higher mind] one accomplishes the four blissful abidings; [in training the higher wisdom] upon each of the four [noble truths] there are four modes, and wisdom is ever pure.

First [discipline], one abides well in the root; next [concentration], one delights in the stilling of the mind; last [wisdom], with regard to the noble views and the evil views, there is accord and non-accord. First being purified, then delighting in the meditative absorptions, and being skilled in the truths; and just within the truths, one should give rise to [the truth of the path], should keep far from [suffering and its origin], and should increase [the truth of cessation].

Within the places of training there are four destinies and three abodes. One should keep far from two of the destinies [the good destiny and the evil destiny], and upon the other two destinies [the higher destiny and the destiny of nirvāṇa] there is realization. [The three trainings,] two by two, abide as two kinds [of cause and condition], and the last one alone is able to head toward nirvāṇa. In gradual sequence they serve mutually as cause and condition, cultivated either singly (pure) or together (mixed).

That which first departs from wrongdoing and last delights in full accomplishment is, among the trainings, the "first" [discipline], and in this training one is astute. That which, by this [discipline], is cultivated through wisdom and is purified, and which, purity being born, delights in full accomplishment, is, among the trainings, the "middle" [concentration]. That from which the mind is liberated and all idle proliferation forever ceases is, among the trainings, the "honored" [wisdom].

If a practice heads toward the impure, yet is also able to head toward the good destiny, this practice is called the "first" [discipline]; know that it is "not-shared" [it can be accomplished even apart from concentration and wisdom]. If a practice heads toward the pure, yet is not the ultimate of all destinies, this practice is called the "middle" [concentration]; know that it too is "not-shared." If a practice heads toward the pure, and is also the ultimate of all destinies, this practice is called the "honored" [wisdom]; know that it is "necessarily-shared" [it is not apart from discipline and concentration].

Whether a learner or one-beyond-learning [possessed of the right training], know that both are astute; whether a learner or one-beyond-learning [possessed of the wrong training], know that both are fools. If one can cast aside the taking-in of [family and kin], can sever the coarse heaviness [the hindrances to concentration], and can see face to face the known [the four truths] — this is to uphold the three trainings. [The three trainings,] whether with object or without object, also manifest as subtle and coarse; they are drawn forth by upholding, by seclusion, and by the awakening prompted through speech [the three trainings are drawn forth in sequence]. The first training has only one, the second training has two kinds, the third training is complete with three, and the wise one transcends them all [that is, the one-beyond-learning, the arhat].

[The following twenty-one verses fully clarify the marks of the purity of the discipline-training:] not breaking the moral discipline (śīla); being able to follow one's vow in the training; being irreproachable in deportment; keeping far from the five places. Being without transgression and departing [from it], being without wrongdoing yet [treating even a small fault as] a wrongdoing [seeing great terror in a minor offense], seeking within that training and diligently cultivating those practices [receiving and studying the points of training]. In the end never casting aside [the moral discipline], not failing in it even at peril of life, ever abiding in right conduct, turning in accord with the discipline (vinaya). Taking the mending of one's vow as foremost, one also mends the purity of livelihood; keeping far from the two extremes [sensual pleasure and self-mortification], one also casts aside wrong vows [such as [birth in] heaven]. With regard to all obstructing dharmas one is in the end without craving-attachment; the moment a mind-disturbing dharma arises, at once one keeps far from it swiftly. Neither too sunken nor too buoyant, ever abiding well in right mindfulness, one cultivates the holy life with both root and retinue pure.

One should give rise to diligent effort, ever firm and valiant; ever cultivating non-negligence, one abides well in the five branches. One should conceal one's own good qualities and disclose one's manifold faults; obtaining robes and the like, whether coarse or fine, one rejoices in all; one follows worldly affairs but little, and accords even with what is coarse and shabby; one upholds the merits of the ascetic practices (dhūta), for the sake of the calm departure from the afflictions. One should be complete in deportment and take in [only] a measured amount; one never, [for gain or fame,] falsely displays a mark of deportment. One does not speak of one's own true virtues, nor cause others to speak of them; though one has something to seek, one does not display an unusual mark; begging from others, one never coerces them; obtaining by the Dharma, having obtained, one does not slight it. One is not attached to gain and honor; one also does not grasp the augmentation or diminishment of the [wrong] views. One does not cling to the meaningless writings and spells that accord with the world; one also does not delight in hoarding meaningless surplus robes and bowls. Fearing that the afflictions would increase, one does not dwell defiled among householders; for the sake of purely cultivating wisdom, one should draw near to the worthy and holy. One does not keep the household of a friend, fearing it would give rise to grief and sorrow, distraction, and the arising of suffering and affliction; the moment such arises, one keeps far from it. One does not accept offerings of faith, fearing they would do harm like a boil; toward the true Dharma of the Tathāgata, one has never cast it aside. Amid others' offenses and transgressions, one exerts no effort [and stays] at ease; one ever examines one's own faults, and knowing them, discloses them swiftly. If one has committed what is committed, one should depart from it in accord with the Dharma; in the tasks one ought to undertake, one is able valiantly to do them oneself. Toward the majestic virtue and the teachings of the Buddha and his disciples, one has faith in and accepts them all, and, seeing [that slander is] a great offense, one does not slander. Toward the utterly profound Dharma, beyond the reach of thought and reckoning, one is able to cast aside the tenets of one's former teacher and not firmly cling to one's own view.

[The following clarifies the means of the concentration-training:] ever delighting to dwell in a place of seclusion and to use lodging at the outermost limit, ever cultivating wholesome dharmas, firm in effort and valiant. Being without [craving-]desire, [yet] giving rise to [the] desire [for wholesome dharmas], not loathing [the wholesome], [yet] loathing [the unwholesome], departing from sleep, [yet at times] sleeping, from time to time not dwelling in stillness [so as to counter sinking], departing from wrongdoing, [yet momentarily treating a fault as] a wrongdoing, being without expectant longing, [yet] having [the] longing [for what is further and superior] — in every mode and at all times one accomplishes the right means.

[The following clarifies the arising of, and departure from, sensual craving:] the drawing-forth, the awakening, the binding through conjunction, the marked, the intimate, and also the manifold delights, the pressing-in, the utterly intimate — these are named "false discrimination," which is able to give rise to sensual craving, and which the wise should keep far from. Sensual desires make one insatiable, are shared in common by the many, are the cause of what is contrary to Dharma, are able to increase craving-desire, are what the worthy and holy should keep from, swiftly head toward ruin and destruction, rest upon a host of conditions, and are the ground on which peril and negligence rest [the eight faults]. Sensual desires are like a dry bone, like a soft lump of flesh, like a torch of grass, like a great pit of fire, like a python or venomous snake, like a thing seen in a dream, like borrowed ornaments, like fruit ripe at the tip of a tree [the eight similes] — knowing sensual desires in this way, one should crave and delight in none of them.

[The following clarifies the sequence of the seven attentions of the wisdom-training:] one should hear the true Dharma, ever reflect on and cultivate it; first one contemplates the coarse [the lower realm] and the calm [the higher realm]; next, in cultivation, one is single-directed [gathering joy]; casting off the coarse heaviness of the afflictions, one gives rise to gladness at the severing; investigating amid the several marks; attaining the culmination of intensified practice; being able to depart from the desire of the desire-realm, and to depart from the desire of the form-realm, one enters the direct realization of the true truths, is able to depart from all desire, and realizes the nirvāṇa within the present dharma and the final exhaustion of the remaining basis.

II. The Prose Explanation (the explanation the treatise carries with it · in plain language)

"To the one who has reached the ultimate in training and well severs the nets of doubt, I now ask about training and what is trained; expound for me how to train" — in this verse, Great Brahmā first praises the World-Honored One, then raises his request. He praises the World-Honored One: he says that in all training the World-Honored One has already gained the first and utmost ultimate (this is said in terms of the exclusive virtue of "the perfection of the practice of self-benefit"); and that he is able well to sever all the successively arisen nets of doubt (this is said in terms of the exclusive virtue of "the perfection of the practice of benefiting others"). He raises his request: what is training? how many kinds of training are there? how does one train?

Thereupon the World-Honored One, in order to spur on those beings who are "afraid of many undertakings and slothful," gathering all together, briefly expounded three trainings. Hence it is said: Great Seer, listen well! Training, stated briefly, is of three kinds — the higher discipline, mind, and wisdom; in these one is to train. Here it is shown: relying on discipline, mind, and wisdom — for one who is distracted, to make him undistracted, as a skillful means it expounds the higher-discipline training; for one whose mind is not yet settled, to make him gain settling, as a skillful means it expounds the higher-mind training; for one whose mind has gained settling but is not yet liberated, to make him liberated, as a skillful means it expounds the higher-wisdom training. By this cause and condition, all that practitioners undertake reaches the ultimate. This shows that the World-Honored One, with hidden intent, proclaimed that all trainings, without exception, are subsumed within these three trainings.

Again, to show by what skillful means, within the trainings, what is trained is accomplished, it is said: "one should perfect the six branches; the four blissful abidings are accomplished; upon the four there are four modes each, and wisdom is ever pure" — this verse, in due sequence, shows the skillful means of accomplishing the three trainings. "One should perfect the six branches" is the skillful means in terms of the higher-discipline training. Which six branches? (1) abiding in pure moral discipline; (2) guarding the discipline of individual liberation (prātimokṣa-saṃvara); (3) fullness of comportment; (4) fullness of the sphere of conduct; (5) seeing great terror in the several small offenses; (6) receiving and studying the points of training. These six branches show the four kinds of purity of moral discipline: abiding in pure moral discipline is the root that serves as basis; guarding the discipline of individual liberation shows "the purity of moral discipline as departure" (departing for the sake of seeking liberation); comportment and sphere of conduct, both full, show "the purity of moral discipline as being without reproach"; seeing great terror in the several small offenses shows "the purity of moral discipline as being without breach or gap"; receiving and studying the points of training shows "the purity of moral discipline as being without error." Because the six branches are utterly full, the higher-discipline training becomes the basis for the remaining skillful means. "The four blissful abidings are accomplished" shows the skillful means of the higher-mind training — the four meditative absorptions are named "the four abidings of mind," and because they are a blissful abiding within the present dharma they are named "blissful." "Upon the four there are four modes each, and wisdom is ever pure" is said in terms of the higher-wisdom training — within the four noble truths of suffering, origin, cessation, and path, each and every one has four modes (that is, impermanence and the rest), and the higher-wisdom training is what is shown by this purified wisdom.

"First, one abides well in the root; next, one delights in the stilling of the mind; last, the noble views and the evil views, accord and non-accord" — this verse shows the higher three trainings arising in sequence. "The root" is the higher discipline (the latter two are the flowing-kind of the first training); moral discipline being complete already, then, through non-remorse and the rest, cultivating in sequence, one is able to gain the second, the blissful stilling-settling of the mind; the mind having gained settling, because one sees as it really is, one is able to gain the third, the accomplishing of the noble views and the keeping-far from the evil views. "First being purified, then delighting in the meditative absorptions, and skilled in the truths; and just within the truths, one should give rise, keep far, and increase" — this verse shows the differences of the sequential purity of the three trainings: "first purified" is the first training, "delighting in the meditative absorptions" is the second training, "skilled in the truths" is the third training; and within being skilled in the truths, "should give rise" refers to the truth of the path (it should be given rise to), "should keep far" refers to the truths of suffering and origin (they should be kept far from), "should increase" refers to the truth of cessation (as the afflictions of the weak, middling, and strong grades are severed in sequence and gradually, cessation increases).

"Within the places of training there are four destinies and three abodes; keeping far from two of the destinies, and upon two destinies there is realization" — this verse shows that, in the places of the higher discipline, mind, and wisdom training, because in what is cultivated there is success and failure, in accord with this the fruit-recompense obtained has the difference of four destinies: the good destiny of humans and gods in the desire-realm is the fruit obtained by the "success" of the higher discipline; the evil destiny of the remaining destinies of the desire-realm is the fruit obtained by the "failure" of the higher discipline; the higher destiny of the god-destinies of the form and formless realms is the fruit of the higher mind; the destiny of nirvāṇa, not subsumed under the three realms, is the fruit of the higher wisdom. Among these destinies, having kept far from the first two (the good destiny and the evil destiny), one should realize the latter two (the higher destiny and the destiny of nirvāṇa) — this shows what is obtained by the two paths, worldly and world-transcending. "Two abide as two kinds, one is able to head toward nirvāṇa, in gradual sequence serving as cause and condition, cultivated purely or mixedly" — it shows that the initial discipline-training and mind-training, in gradual sequence, are able to serve as the abiding cause and condition for the mind-training and wisdom-training; the middle higher-wisdom training, and the higher-discipline training subsumed under the restraint of meditative absorption, are able to serve as the abiding cause and condition for the two kinds; the highest one is able to serve as the abiding cause and condition for nirvāṇa. Know that here it shows cultivation whether singly (pure) or together (mixed), each according to what is fitting.

"First departing from wrongdoing, last delighting in full accomplishment, among the trainings this is the first" — it shows that by the higher-discipline training, cultivating in sequence through non-remorse and the rest, it serves as the turning cause for the later [concentration]. "By this, wisdom-cultivation purifies, purity being born, it delights in full accomplishment, among the trainings this is the middle" — it shows that by the higher-mind training, the supreme wholesome root that is the wisdom accomplished through cultivation arises in sequence, serving as the cause for the highest [wisdom] training. "From this the mind is liberated, all idle proliferation forever ceases, among the trainings this is the honored" — it shows that by the higher-wisdom training, it is able to serve as the cause for the supreme fruit of nirvāṇa.

"If a practice heads toward the impure, yet also heads toward the good destiny, this practice is called the first; know that this is not-shared" — it shows that the higher-discipline training, if it has failure and breach, is a cause of the evil destiny, and if it is able to be established, is a cause of the good destiny; this is "not-shared" (it can be established even apart from the latter two trainings). "If a practice heads toward the pure, but is not the ultimate of all destinies, this practice is called the middle; also not-shared" — it shows that the middle [concentration] training's practice, because it departs from the desire of the desire-realm and gains purity, is named "heading toward the pure," but because it has not yet exhausted the departure from the desire of the higher realms and has not forever uprooted the latent tendency of desire, it is not named "the pure that is the ultimate of all destinies"; because it can be accomplished even apart from the highest [wisdom] it is named "not-shared," but it is not apart from the first [discipline]. "If a practice heads toward the pure, and is the ultimate of all destinies, this practice is called the honored; know that this is necessarily-shared" — it shows that the highest [wisdom] training's practice keeps far from all the desires of the three realms and is also able to forever uproot all the latent tendencies, and among all destinies is the most ultimate; only when it is not apart from the former two [discipline and concentration] can it be accomplished singly, and so it is named "necessarily-shared."

"If there is learning and no learning, know both to be astute" — this half-verse is not distinguishing the learner stage from the stage beyond learning; it shows the mark of the astute one within the three trainings: having right learning and lacking wrong learning. "If there is learning and no learning, know both to be fools" — the latter half-verse reverses the terms to show the mark of the fool within the three trainings: having wrong learning and lacking right learning. "If one casts aside the taking-in, also severs the coarse heaviness, and sees face to face the known, this is upholding the three trainings" — it shows: being able to cast aside the taking-in of family and kin and the like, being able to sever the several coarse heavinesses that are the hindrances to concentration, being able to see face to face the marked known-principle of the four noble truths; in due sequence, the three trainings are fully accomplished. "If with object or without object, also manifesting as subtle and coarse" — this half-verse shows that the latter two trainings and the first training, in order, have the difference of with-object and without-object, subtle and coarse. "Drawn forth by upholding, by seclusion, and by the awakening prompted through speech" — this half-verse shows the drawing-forth causes and conditions of the first, middle, and last in order: drawn forth by the aspiration of the vow; drawn forth by the seclusion of body and mind; drawn forth by the speech of another and by inner right reflection. "The first training has only one, the second training has two kinds, the third training is complete with three, and the wise one transcends them all" — it shows that the first is one and not-shared, the middle is not apart from the first, the highest is not apart from the two; the one who transcends them all — know that "the one-beyond-learning" is the arhat.

"Not breaking the moral discipline, being able to follow one's vow in the training, being irreproachable in deportment, keeping far from the five places" — it shows the marks of upholding the discipline. "Not breaking the moral discipline" is abiding in pure discipline; "able to follow one's vow" is guarding the discipline of individual liberation; "irreproachable in deportment" is being without offense in comportment; "keeping far from the five places" is being without offense in the sphere of conduct — briefly there are five places where the several bhikṣus should not go: the household of a king, the household of the herald, the household of the wine-seller, the household of the courtesan, and the household of the caṇḍāla and the kaṭhina. The "household of the herald" refers to sheep-slaughterers and the like (because proclaiming everywhere that this sheep-slaughtering and the like become extremely grave offenses, and that they mostly commit the evil karma of slaying sheep and the like). "If being without offense and departing, being without wrongdoing yet [treating a fault as] a wrongdoing" — it shows seeing great terror in the several small offenses (in accord with departure there is also no wrongdoing; in accord with wrongdoing there is also no offense). "Seeking within that training, and diligently cultivating those practices" — it shows receiving and studying the points of training. "In the end never casting aside, not failing even at peril of life, ever abiding in right conduct, turning in accord with the discipline" — the four phrases in order show the nature of constant moral discipline, the nature of firm moral discipline, the nature of constant doing, and the nature of constant conformity. "Taking the mending of the vow as foremost, one also mends pure livelihood" — this half-verse shows the purity of comportment and of livelihood (the several comportments are first taken up by a vow and then cultivated, hence named "vow"). "Both extremes are kept far from, and one casts aside wrong vows" — this half-verse shows keeping far from the two extremes of enjoying sensual pleasure and self-mortification, and casting aside vows such as [birth in] heaven, so that the moral discipline is pure.

"With regard to all obstructing dharmas, one is in the end without craving-attachment; the moment a mind-disturbing dharma arises, one at once keeps far from it swiftly" — it shows seeing no merit in and having no craving-attachment for the obstructing dharmas of purity such as not guarding the sense-doors; and toward the dharmas that disturb the mind such as unwholesome desire and hatred and applied thought, though momentarily arisen one at once dispels them, so that the training is pure. "Neither too sunken nor too buoyant, ever abiding well in right mindfulness, with root and retinue pure, one cultivates the holy life" — it shows keeping far from minor and feeble wrongdoing, wrongdoing out of place, and loss of mindfulness, so that at the time of culmination and at the time of skillful means the cultivation of the holy life is in both cases pure. "One should give rise to diligent effort, ever firm and valiant, ever cultivating non-negligence, abiding well in the five branches" — it shows that through the three efforts of donning-the-armor, skillful-means, and non-retreat, one cultivates the five-branch non-negligence, making what is trained pure and surpassing. "The five-branch non-negligence" refers to: the past, the future, the present, what was done at a prior time, and what is done concurrently.

"One should conceal one's own good qualities and also disclose one's manifold faults. Obtaining robes and the like, whether coarse or fine, one rejoices in all. Following worldly affairs but little, one accords even with the coarse and shabby. Upholding the merits of the ascetic practices, for the calm departure from the afflictions" — these two verses show keeping far from the cause of craving-desire for retinue and the cause of much-desire and non-contentment, and keeping far from the cause that obstructs pure training, so that the training is pure. "One should be complete in deportment, take in [only] a measured amount, and never, for any purpose, falsely display a mark of deportment" — it shows being complete in deportment, not craftily displaying a mark before others, being well aware of measure in all one takes in, and taking in only what sustains life for the sake of cultivating the holy life, so that the training is pure. "One does not speak of one's own true virtues, nor cause others to speak of them; though one has something to seek, one does not display an unusual mark; begging from others, one never coerces them; obtaining by the Dharma, having obtained, one does not slight it" — these two verses show keeping far from flowery speech, craftily displaying a mark, coercion, and using gain to summon gain, making what is trained pure and surpassing. "One is not attached to gain and honor, and does not grasp the augmentation or diminishment of the [wrong] views" — it shows not craving-attachment to gain and honor, and not grasping the five kinds of evil view. "One does not cling to the meaningless writings and spells that accord with the world, and does not delight in hoarding meaningless surplus robes and bowls" — it shows not grasping the causes of the several evil views (the heterodox wrong treatises, which are able to obstruct liberation from the appropriated aggregates, and what they fabricate is named "according with the world"), and keeping far from the cause of craving-attachment to gain and honor (surplus robes and bowls and the like), and because the cause is pure the training is pure. "Fearing that the afflictions would increase, one does not dwell defiled among householders; for the sake of purely cultivating wisdom, one should draw near to the worthy and holy" — it shows keeping far from the cause of what is to be countered and drawing near to the cause that is able to counter. "One does not keep the household of a friend, fearing it would give rise to grief, sorrow, and distraction, which are able to produce suffering and affliction; the moment it arises one keeps far from it" — it shows that drawing near to households gives rise to grief, sorrow, and distraction, increases the afflictions, and is a cause of the many sufferings, so that the moment the affliction arises one at once dispels it. "One does not accept offerings of faith, fearing they would do harm like a boil; toward the true Dharma of the Tathāgata, one has never cast it aside" — it shows not craving gain and honor, not grasping evil and wrong views, not vainly accepting offerings of faith, not slandering the true Dharma, and keeping far from the cause of craving the several desires of a future life and of giving rise to evil views. "Amid others' offenses and transgressions, one exerts no effort [and stays] at ease; one ever examines one's own faults, and knowing them, discloses them swiftly" — it shows keeping far from seeking out others' faults, being undistracted and ever glad in one's own wholesome class, and, with regard to one's own faults, knowing them as they really are, disclosing them, repenting and removing them, and departing from overweening pride. "If one has committed what is committed, one should depart from it in accord with the Dharma; in the tasks one ought to undertake, one is able valiantly to do them oneself" — it shows departing from what is committed and keeping far from craving to be honored, served, and attended by others. "Toward the majestic virtue and the teachings of the Buddha and his disciples, one has faith in and accepts them all, and, seeing [that slander is] a great offense, one does not slander" — it shows the fullness of faith, and seeing a great offense in slander. "Toward the utterly profound Dharma, beyond the reach of thought and reckoning, one is able to cast aside the tenets of one's former teacher and not firmly cling to one's own view" — it shows keeping far from abiding in the grasping of one's own view.

"Ever delighting to dwell in seclusion and to use lodging at the outermost limit, ever cultivating wholesome dharmas, firm in effort and valiant" — it shows that body and mind both being in seclusion, drawing near to lodging that accords with concentration, keeping far from unwholesome applied thought and purely cultivating pure and wholesome dharmas, not being crushed and covered by the secondary afflictions such as sinking and agitation, and being able well to perfect the right intensified practice — so that the skillful means of the higher-mind training is surpassing. "Being without desire, [yet] giving rise to desire; not loathing, [yet] loathing; departing from sleep, [yet] sleeping; at times not dwelling in stillness; departing from wrongdoing, [yet treating a fault as] a wrongdoing; being without longing, [yet] having longing; in every mode and at all times accomplishing the right means" — these two verses show keeping far from craving-desire, hatred, dullness-and-sleep, agitation-and-wrongdoing, and doubt [the five hindrances]; giving rise to desire for wholesome dharmas, and utterly loathing the several desires; for the sake of the capacity to cultivate the wholesome, practicing sleep from time to time; if the mind sinks, giving attention to the pure and sublime mark, and while roaming about not dwelling in stillness; giving rise to grief and remorse over prior offenses, and having no grief or remorse over non-offense; giving rise to longing for the ever-more-surpassing; earnest and unbroken right means — so that the higher-mind training turns to become pure.

"The drawing-forth, the awakening, the binding through conjunction, the marked, the intimate, and also the manifold delights, the pressing-in, and the utterly intimate — these are named false discrimination, which is able to give rise to sensual craving, and which the wise should keep far from" — these two verses show the eight kinds of false discrimination, which are able to give rise to all the craving-love of sexual desire, arising in sequence from the initial skillful means up to the culmination: (1) the drawing-forth discrimination (the discrimination associated with the mind of improper reflection that is able to draw forth toward a lovable object); (2) the awakening discrimination (the discrimination, just within that lovable object, associated with the wrapping-round of craving that awakens); (3) the binding-through-conjunction discrimination (whatever discrimination there is just within that lovable object); (4) the marked discrimination (the discrimination that grasps at the various pure and sublime marks and forms); (5) the intimate discrimination (the discrimination associated with valiant striving amid the lovable object already gained); (6) the delight discrimination (the discrimination of the various enjoyments, longings, and cravings amid the object gained); (7) the pressing-in discrimination (the discrimination at the time the two faculties meet); (8) the utterly-intimate discrimination (the discrimination at the time the impure comes forth). Because of keeping far from them, all that is cultivated in training is pure and surpassing.

"Sensual desires make one insatiable, are shared in common by the many, are the cause of what is contrary to Dharma, are able to increase craving-love, are what the worthy and holy should keep from, swiftly head toward ruin and destruction, rest upon a host of conditions, and are the ground on which peril and negligence rest" — these two verses show the eight faults of sensual desires (of the present dharma and the future dharma, each as is fitting); if one is able to see them, that is the skillful means for severing craving-desire. "Sensual desires are like a dry bone, also like a soft lump of flesh, resembling a torch of grass, just like a great pit of fire, comparable to a python or venomous snake, also like a thing seen in a dream, like borrowed ornaments, like fruit ripe at the tip of a tree; knowing sensual desires in this way, one should crave and delight in none of them" — here it broadly draws in the eight faults spoken of before, "making insatiable" and the rest, and, with similes commonly established by all the world, shows the grave depth of the faults of sensual desires: sensual desires are like a dry bone, hence they make one insatiable; like a lump of flesh, hence shared in common by the many; just like a torch of grass, which as it starts up and comes to the fore utterly burns and torments, hence a cause contrary to Dharma; like a great pit of fire, which gives rise to parching craving, hence increases craving-love; like a python, hence the worthy and holy keep far away; like a thing seen in a dream, hence they swiftly head toward ruin and destruction; like borrowed ornaments, hence they rest upon a host of conditions; like an overripe, rotten fruit at the tip of a tree, hence they are the ground on which peril, death, and negligence rest. What wise one would crave and delight in them?

"One should hear the true Dharma, ever reflect on and cultivate it; first one contemplates the coarse and the calm; next, in cultivation, one is single-directed; casting off the coarse heaviness of the afflictions, one gives rise to gladness at the severing; investigating amid the several marks; attaining the culmination of intensified practice; being able to depart from the desire of the desire-realm, and to depart from the desire of the form-realm, one enters the direct realization of the true truths, is able to depart from all desire, realizes the nirvāṇa within the present dharma and the final exhaustion of the remaining basis" — here it shows that through the seven attentions such as "apprehending-the-aspect," both the worldly and the world-transcending paths are pure, and one realizes the two fruits of nirvāṇa, with-remaining-basis and without-remaining-basis, and the higher-wisdom training is ultimately pure: "hearing the true Dharma, ever reflecting" shows the attention of apprehending-the-aspect; "ever cultivating" shows the attention of resolute conviction (cultivating by giving rise to resolute conviction); "first contemplating the coarse and the calm" shows the attention of seclusion; "single-directed in cultivation" and the rest show the attention of gathering joy; "investigating amid the several marks" shows the attention of investigation; "the culmination of intensified practice" shows the attention of the culmination of effort; "being able to depart from the desire of the desire-realm and the desire of the form-realm, entering the direct realization of the true truths, able to depart from all desire" and the rest show the attention of the fruit of the culmination of effort, both worldly and world-transcending.

Thus, the noble scriptural verses on the meaning of intent have been explained.

義疏Exposition

思慧地的第二組伽他。它不像勝義伽他那樣談無我勝義，而是換一副面孔：由大梵天王出面，向佛請問「學」。佛以五十頌答，把整條戒定慧的路，從受戒到證涅槃，一頌一頌鋪開。難處都用論裡本有的譬喻來講。

先問一句：佛法千門萬戶，初學從哪裡下手？

這正是大梵天王代我們問的。他到佛前，先讚佛「於學到究竟、善斷諸疑網」，然後問了三件最樸素的事：什麼是「學」？學有幾種？該怎麼學？

佛的回答，乾淨利落到只有三個字的骨架——

「學略有三種：增上戒、心、慧。」

為什麼把六度萬行收成這三樣？古德點破：這是佛的密意——「雖有六度萬行，但說三學，以三學名攝一切行」（遁倫、窺基同）。佛是為了策勵那些「怕事多、易懈怠」的眾生，把一切行總攝成一條最省力、最不會迷路的主道：散亂的，用戒安住；心不定的，用定攝持；定而未解脫的，用慧斷惑。戒定慧，就是佛法的全圖。

戒：六支撐起四種清淨

增上戒怎麼修？論給六支：安住淨尸羅、守護別解脫律儀、軌則圓滿、所行圓滿、於諸小罪見大怖畏、受學學處。古德把這六支理出一個漂亮的結構：頭一支是「受」（受了戒才安住），後五支是「持」；六支合起來，正好撐起四種尸羅清淨——守護別解脫＝出離清淨，軌則所行＝無譏毀清淨，小罪見怖＝無穿缺清淨，受學學處＝無顛倒清淨；而安住淨尸羅是這一切的根本（遁倫云「初一是受，後五是持，望持為本故是所依根本」）。

戒相，論講得極細（足足二十一頌）。最有畫面的是「五處遠離」——出家人不該常去五種人家：王家、唱令家、酤酒家、倡穢家、旃茶羅羯恥那家。「唱令家」是什麼？古德解釋：西國之法，有人造了惡，就讓他押著罪人沿街唱告「此人造了某某罪」——指的就是屠羊一類的營生（遍宣屠羊成極重罪、多造殺業）。戒，就是這樣一條一條，把身口從惡業的環境裡拔出來。

定：四樂住，把心安在現法之樂

增上心（定）的方便是「四樂住」——就是四種靜慮。為什麼叫「樂住」？古德答得乾脆：「四種靜慮名四心住，現法樂住故名為樂」——定不是苦修，是讓心安住在當下的清涼之樂裡。論這一段反覆叮囑的，全是護定的功夫：常居遠離處、不太沈不太浮、離五蓋（貪欲瞋恚惛沈睡眠掉舉惡作疑）、心沈了就提起淨妙相……一句話，把心調到「堪任」，定才生得起來。

慧：於四諦各四行，斷惑見真

增上慧的方便是「於四〔聖諦〕各四行，智慧常清淨」——苦集滅道每一諦都有四種行相（無常等），慧由這淨智照出。而三學在諸諦上各有分工：戒「先淨」、定「樂靜慮」、慧「於諦善巧」；於諦中，道諦「應生」、苦集諦「應遠」、滅諦「應增長」——軟中上品的煩惱次第漸斷，滅諦就一分一分增長。

三學怎麼接力：不共與必共

論有一組很精巧的判語，講三學的彼此關係。先看「果」：四趣——戒成就感人天善趣、戒敗墮惡趣、定感色無色上趣、慧證涅槃趣；前二趣要遠離，後二趣要證得。再看「接力」：

戒「非共」：戒就算離了定慧，自己也能成立（守戒就能生善趣）。
定「非共」：定離了慧也能成辦（離欲界欲得清淨），但離不了戒。
慧「必共」：慧一定要戒、定都在場才能獨力成辦究竟。

古德一句話收束：「初一不共，中不離初，上不離二」——戒可獨修，定須依戒，慧須具戒定。而「超越這一切」的，就是無學阿羅漢。三學不是三段平列，是一級托一級的接力。

為什麼非離欲不可？——八種虛妄分別與八個譬喻

戒定慧都繞著一件事：離欲。可欲貪是怎麼一步步纏上來的？論拆出八種虛妄分別，像慢動作回放：先是「引發」（對可愛境起不正思惟）、「覺悟」（貪纏冒頭）、「和合所結」、「有相」（執取淨妙相狀）、「親昵」、「喜樂」，直到「侵逼」「極親昵」——一念可愛，竟能這樣節節升級成牢不可破的貪。看清這條生起鏈，就知道要在最前頭「引發」處就斬斷。

而為了讓人徹底死心，論搬出一串世人共曉的譬喻，把諸欲的八種過患一一配上，這是全篇最鋒利的教具：

諸欲如枯骨——啃來啃去無肉，令人無飽；
如軟肉段——一臠之肉眾鳥爭，眾多共有；
如草炬——逆風執炬必燒手，是非法因緣（正起即燒惱）；
如大火坑——近之即焚，增長渴愛；
如蟒毒蛇——賢聖遠離；
如夢所見——醒來即無，速趣壞滅；
如借莊嚴具——借來的終須還，仗託眾緣；
如樹端熟果——高處爛果臨墮，是危亡放逸所依。

論結得斬釘截鐵：「如是知諸欲，都不應耽樂」——這八喻看明白了，哪個智者還會在毒蛇火坑上求樂？

七種作意：一級一級走到二涅槃

最後，慧學落到實修，論列出七種作意，正是一條從聞思到證果的階梯：了相（聽聞、思惟，認清相）→ 勝解（起勝解而修）→ 遠離（先觀見麁靜，離下界）→ 攝樂（一向專修，斷麁重生欣樂）→ 觀察（於諸相觀察）→ 加行究竟 → 加行究竟果。一路走下去，「能離欲界欲、及離色界欲，入真諦現觀，能離一切欲」，最終證現法涅槃（有餘依）及餘依永盡（無餘依）——增上慧學究竟清淨。

這一門的用意

意趣義伽他借大梵天王一問，把佛法收成戒定慧三學的全圖：戒以六支立四清淨、定以四樂住安心、慧以四諦四行斷惑；三學以「不共／必共」一級托一級；而貫穿始終的離欲功夫，靠看破八種虛妄分別的生起、靠諸欲八喻的當頭棒喝，終以七作意的階梯走到二涅槃。思慧審的這一味「意趣」，就是把整條解脫道，審成一條走得通、走得穩的路。

承衍

三增上學·六支戒相 → 聲聞地廣說戒（遁倫「至聲聞地廣說」）；四樂住（四靜慮）·七種作意 → 三摩呬多地（地06）·聲聞地修定；八種虛妄分別生欲貪 → 辯中邊論辯相品虛妄分別；諸欲八喻 → 後出諸論離欲教授之共用喻藏——意趣伽陀所立之戒定慧全圖，後論於此廣演。

The second cluster of verses in the Stage of What is Attained through Reflection. Unlike the Verses on the Ultimate, which speak of the ultimate meaning of no-self, this cluster puts on another face: it is Great Brahmā who steps forward and asks the Buddha about "training." The Buddha answers with fifty verses, and lays out the whole road of discipline, concentration, and wisdom — from receiving the precepts to realizing nirvāṇa — verse by verse. The difficult places are all explained with similes the treatise itself already contains.

First, a Single Question: The Dharma Has a Thousand Gates and Ten Thousand Doors — Where Does a Beginner Set to Work?

This is exactly what Great Brahmā asks on our behalf. Coming before the Buddha, he first praises him as "one who has reached the ultimate in training and well severs the nets of doubt," and then asks three of the plainest things: What is "training"? How many kinds of training are there? How is one to train?

The Buddha's answer is clean and decisive, a skeleton of only a few words —

「學略有三種：增上戒、心、慧。」 tr. "Training, stated briefly, is of three kinds: the higher discipline, the higher mind, and the higher wisdom."

Why gather the six perfections and the myriad practices down into these three? The ancient masters lay it bare: this is the Buddha's hidden intent — "though there are the six perfections and the myriad practices, he speaks only of the three trainings, since the three trainings by their name subsume all practices" (Dunlun and Kuiji agree). The Buddha, in order to spur on those beings who "fear many undertakings and are prone to sloth," gathers all practices into a single main road that is most sparing of effort and least likely to lose the way: the distracted, settle by discipline; the mind unsettled, hold in place by concentration; the settled-but-not-yet-liberated, sever delusion by wisdom. Discipline, concentration, and wisdom — this is the whole chart of the Dharma.

Discipline: Six Branches Uphold Four Kinds of Purity

How is the higher discipline cultivated? The treatise gives six branches: abiding in pure moral discipline, guarding the discipline of individual liberation, fullness of comportment, fullness of the sphere of conduct, seeing great terror in the several small offenses, and receiving and studying the points of training. The ancient masters draw out of these six branches a beautiful structure: the first branch is "receiving" (only after one has received the precepts does one abide in them), and the latter five are "upholding"; the six branches together uphold exactly the four kinds of purity of moral discipline — guarding the discipline of individual liberation = the purity of departure, comportment and sphere of conduct = the purity of being without reproach, seeing terror in small offenses = the purity of being without breach or gap, and receiving and studying the points of training = the purity of being without error; while abiding in pure moral discipline is the root of all this (Dunlun says, "the first one is receiving, the latter five are upholding; because, in relation to upholding, it is the root, it is the basis that serves as support").

The marks of discipline the treatise gives in extreme detail (a full twenty-one verses). The most vivid is the "keeping far from the five places" — the one who has left home should not habitually go to five kinds of household: the household of a king, the household of the herald, the household of the wine-seller, the household of the courtesan, and the household of the caṇḍāla and the kaṭhina. What is the "household of the herald"? The ancient masters explain: by the law of the Western regions, when someone has committed an evil, a warder is made to march the offender through the streets proclaiming, "this man has committed such-and-such a crime" — which points to livelihoods such as sheep-slaughtering (proclaiming everywhere that sheep-slaughtering becomes an extremely grave offense, and that they mostly commit the karma of killing). Discipline, just so, one item at a time, pulls body and speech out of the environment of evil karma.

Concentration: The Four Blissful Abidings, Settling the Mind in the Bliss of the Present Dharma

The skillful means of the higher mind (concentration) is the "four blissful abidings" — that is, the four meditative absorptions. Why are they called "blissful abidings"? The ancient masters answer crisply: "the four meditative absorptions are named the four abidings of mind; because they are a blissful abiding within the present dharma, they are named 'blissful'" — concentration is not bitter austerity, but the settling of the mind within the cool bliss of the present moment. What this passage of the treatise urges again and again is all the work of guarding concentration: ever dwelling in a place of seclusion, being neither too sunken nor too buoyant, departing from the five hindrances (craving-desire, hatred, dullness-and-sleep, agitation-and-wrongdoing, doubt), and when the mind sinks, raising up the pure and sublime mark… In a word, tuning the mind to be "capable," so that concentration can arise at all.

Wisdom: Four Modes upon Each of the Four Truths, Severing Delusion and Seeing the True

The skillful means of the higher wisdom is "upon each of the four [noble truths] there are four modes, and wisdom is ever pure" — each of the truths of suffering, origin, cessation, and path has four modes of aspect (impermanence and the rest), and wisdom is what this purified knowing illumines. And the three trainings each have their own task upon the truths: discipline is "first purified," concentration "delights in the meditative absorptions," wisdom is "skilled in the truths"; and within the truths, the truth of the path "should be given rise to," the truths of suffering and origin "should be kept far from," the truth of cessation "should be increased" — as the afflictions of the weak, middling, and strong grades are severed in sequence, the truth of cessation increases portion by portion.

How the Three Trainings Pass the Baton: Not-Shared and Necessarily-Shared

The treatise has an exquisite set of adjudicating words on the relations among the three trainings. First look at the "fruit": the four destinies — discipline accomplished draws the good destiny of humans and gods, discipline failed drops to the evil destiny, concentration draws the higher destiny of the form and formless realms, wisdom realizes the destiny of nirvāṇa; the first two destinies are to be kept far from, the latter two are to be realized. Then look at the "baton-passing":

Discipline is "not-shared": even apart from concentration and wisdom, discipline can be established of itself (keeping the precepts already gives rise to the good destiny).
Concentration is "not-shared": concentration can be accomplished even apart from wisdom (departing from the desire of the desire-realm and gaining purity), but it cannot be apart from discipline.
Wisdom is "necessarily-shared": wisdom must have both discipline and concentration present to accomplish the ultimate by its own power.

The ancient masters gather it in a single line: "the first one is not-shared, the middle is not apart from the first, the highest is not apart from the two" — discipline can be cultivated alone, concentration must rely on discipline, wisdom must possess both discipline and concentration. And the one who "transcends them all" is the one-beyond-learning, the arhat. The three trainings are not three parallel segments; they are a baton-passing in which each rank bears up the next.

Why Must One Depart from Desire? — The Eight Kinds of False Discrimination and the Eight Similes

Discipline, concentration, and wisdom all circle around one thing: departing from desire. But how does sensual craving wind itself around one, step by step? The treatise takes apart eight kinds of false discrimination, like a slow-motion replay: first the "drawing-forth" (improper reflection arising toward a lovable object), then the "awakening" (the wrapping-round of craving rearing its head), the "binding through conjunction," the "marked" (grasping at pure and sublime marks and forms), the "intimate," the "delight," down to the "pressing-in" and the "utterly intimate" — a single thought of the lovable can, in this way, escalate rank by rank into a craving impossible to break. See this chain of arising clearly, and one knows that the cut must be made at the very head, at "drawing-forth."

And to make one utterly give up all heart for it, the treatise brings out a string of similes commonly known to all the world, matching each of the eight faults of sensual desires — this is the sharpest teaching implement in the whole piece:

Sensual desires are like a dry bone — gnawed and gnawed with no flesh, they make one insatiable;
like a soft lump of flesh — a single morsel over which many birds contend, they are shared in common by the many;
like a torch of grass — held against the wind, it must burn the hand: they are a cause contrary to Dharma (as they start up they burn and torment);
like a great pit of fire — drawing near, one is scorched: they increase parching craving;
like a python or venomous snake — the worthy and holy keep far from them;
like a thing seen in a dream — gone the moment one wakes: they swiftly head toward ruin and destruction;
like borrowed ornaments — borrowed, they must in the end be returned: they rest upon a host of conditions;
like fruit ripe at the tip of a tree — an overripe fruit on high, about to fall: they are the ground on which peril, death, and negligence rest.

The treatise concludes it flat and firm: "knowing sensual desires in this way, one should crave and delight in none of them" — once these eight similes are seen through, what wise one would still seek bliss upon a venomous snake or a pit of fire?

The Seven Attentions: Rank by Rank up to the Two Nirvāṇas

Finally, the wisdom-training lands upon actual practice, and the treatise lists seven attentions, which are precisely a stairway from hearing-and-reflecting to realizing the fruit: apprehending-the-aspect (hearing, reflecting, recognizing the aspect) → resolute conviction (cultivating by giving rise to resolute conviction) → seclusion (first contemplating the coarse and the calm, departing from the lower realm) → gathering joy (single-directed cultivation, severing the coarse heaviness and giving rise to gladness) → investigation (investigating amid the several marks) → the culmination of effort → the fruit of the culmination of effort. Walking this all the way through, one "is able to depart from the desire of the desire-realm, and from the desire of the form-realm, enters the direct realization of the true truths, and is able to depart from all desire," and at the last realizes the nirvāṇa within the present dharma (with-remaining-basis) and the final exhaustion of the remaining basis (without-remaining-basis) — the higher-wisdom training ultimately pure.

The Purport of This Gate

The Verses on Intent, by way of a single question from Great Brahmā, gather the Dharma into a whole chart of the three trainings of discipline, concentration, and wisdom: discipline sets up the four purities by the six branches, concentration settles the mind by the four blissful abidings, wisdom severs delusion by the four modes upon the four truths; the three trainings bear one another up rank by rank through "not-shared / necessarily-shared"; and the work of departing from desire that runs through the whole depends on seeing through the arising of the eight kinds of false discrimination and on the head-on staff-blow of the eight similes of sensual desires, ending, by the stairway of the seven attentions, at the two nirvāṇas. The one flavor of "intent" that the Stage of Reflection weighs out here is just this: to weigh the whole path of liberation into a road that can be walked through, and walked steadily.

Carrying Forward

The three higher trainings · the six-branch marks of discipline → the extended teaching of discipline in the Śrāvaka Stage (Dunlun: "expounded at length in the Śrāvaka Stage"); the four blissful abidings (the four meditative absorptions) · the seven attentions → the Stage of Meditative Equipoise (Stage 06) · the cultivation of concentration in the Śrāvaka Stage; the eight kinds of false discrimination that give rise to sensual craving → the false discrimination of the Chapter on the Marks in the Distinguishing the Middle from the Extremes; the eight similes of sensual desires → the shared store of similes for the teaching on departing from desire used by the later treatises — the whole chart of discipline, concentration, and wisdom that the Verses on Intent set up, the later treatises expound at length upon this ground.

考據Apparatus

意趣義伽他五十一頌＝大梵天王（索訶世界主）讚請、世尊以五十頌答「學」之經。一線貫之＝三增上學（戒·心·慧）之全圖：增上戒以六支成四尸羅清淨·增上心以四樂住（四靜慮）·增上慧以四諦各四行；終以八種虛妄分別、諸欲八喻、七種作意收於二涅槃。

一、科判定位

科判系統	此段之位
玄奘 T1579 本地分	思擇諸法 → 思擇伽他義之第二·意趣（義）伽他〔T30 0365c16「次當建立意趣義伽他」起—0370a08 訖·標句「已釋意趣義聖教伽他」0370a09〕
論文自身	五十一頌：初一頌梵王（大梵天王）請、後五十頌世尊答；古德判文分三（標請者·舉伽陀·隨別釋）（遁倫〔T42n1828 0418a03〕·窺基〔T43n1829 0099a〕同）
主題	三增上學（增上戒·增上心·增上慧）之全圖
攝決擇分（經內平行）	思所成慧地決擇〔0658c–0668b〕·四種思議

二、異譯·經內平行對勘

異譯：真諦《十七地論》卷16（思所成地）佚，從闕。
經源：本伽他「如經言：一時索訶世界主大梵天王往世尊所…」——大梵天王請問三學之經（佛說）；本論引之為意趣義伽他之所自。其《阿含》漢譯本對位〔檢索無專段·據實標缺〕——《雜阿含》有娑婆世界主梵天王請問諸經（T02n0099 卷44）及三學諸經（0210a–0213c），然無與本伽他「大梵天王請問三學、世尊五十頌答」相應之單一漢譯經（見目八）。
經內平行：攝決擇分思所成慧地決擇〔T30n1579 0658c–0668b〕。

校勘（大正原書校記全枚舉）

本段（0365c16–0370a08）大正原書校記共 9 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀；本段無一條升定本案，異讀並錄備考：

錨	底本【大】	異讀	語境
0366c03	出	遠【宋】【元】【明】	戒學頌（當如法出離）
0366c20	欲	愛【宋】【元】【明】【宮】	諸欲過患頌（增長貪欲）
0366c23	肉	內【元】	諸欲八喻頌（如軟肉段）
0367c26	立	〔－〕【宋】【元】【明】【宮】	三學純雜·必共段（亦能成立）
0368a06	為	〔－〕【宋】【元】【明】【宮】	純雜段（能為獨成辦）
0368b01	茶	荼【元】【明】	旃茶羅（邪行相狀·唱令家）
0368c14	中	〔－〕【宋】【元】【明】【宮】	杜多功德段（此二頌中）
0369a14	貪	耽【宋】【元】【明】【宮】	離利養頌（不貪著利養）
0370a07	加行	方便【宋】【元】【明】	七作意末（加行究竟果）

全 9 條底本從 CBETA 承字讀，無升定本案。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·不升定本案。梵文擬註／卷界／題記類本段無單列條目。

三、唯識義／聖教義之經據（眼·重）

(一) 三增上學總攝一切行（密意）——「學略有三種：增上戒、心、慧」〔頌 0367a15〕；長行釋〔0367a16〕「此中顯示依戒、心、慧」：散亂者令不散亂為說增上戒學·心未定者為令得定為說增上心學·心已定未解脫者為令解脫為說增上慧學。「此顯世尊密意宣說一切諸學，無不攝在此三學中」〔0367a20〕。→ 戒定慧為一切行之總綱。 (二) 增上戒＝六支→四尸羅清淨——〔0367a25〕六支：安住淨尸羅·守護別解脫律儀·軌則圓滿·所行圓滿·於諸小罪見大怖畏·受學學處。對顯四種尸羅清淨〔0367b04〕：出離（守護別解脫）·無譏毀（軌則所行）·無穿缺（小罪見怖）·無顛倒（受學學處）；安住淨尸羅為所依根本。 (三) 增上心＝四樂住（四靜慮）——〔0367b08〕「四種靜慮，名四心住；現法樂住，故名為樂。」 (四) 增上慧＝四聖諦各四行——〔0367b10〕苦集滅道四聖諦中一一皆有四行（無常等）；增上慧學由此淨智所顯。 (五) 四趣＝三學之果——〔0367c01〕欲界人天善趣（戒成果）·欲界惡趣（戒敗果）·色無色天上趣（心果）·三界不攝涅槃趣（慧果）。 (六) 八種虛妄分別生欲貪——〔0369b21〕引發·覺悟·和合所結·有相·親昵·喜樂·侵逼·極親昵——從初方便次第生起乃至究竟，能生婬欲貪愛，智者當遠離。 (七) 諸欲八過患·八喻——〔0369c17〕令無飽·眾多共有·非法因緣·增長貪愛·賢聖應離·速趣壞滅·仗託眾緣·危逸所依；八喻配之（見目六）。 (八) 七種作意→二涅槃——〔0369c27〕了相·勝解·遠離·攝樂·觀察·加行究竟·加行究竟果——世出世道皆清淨，證有餘及無餘依二涅槃，增上慧學究竟清淨。

四、諸家異釋（古德·標宗）

遁倫《瑜伽論記》T42n1828（卷16·意趣伽陀隨釋 0418a–0419c）

〔0418a03〕「第二段釋意趣伽陀中，文分為三：初結前生後標其請者；次舉伽陀；後隨別釋。五十一頌中…初一頌梵王請舉問；後五十頌世尊答請問。」
〔0418a23〕「怖多所作懈怠眾生者…雖有六度萬行但說三學，以三學名攝一切行，非顯了說故名密意。」
〔0418a25〕「如是六支，顯示四種尸羅清淨者，初一是受、後五是持，望持為本故是所依根本…此六支義…至聲聞地廣說。」
〔0418b01〕「持戒得欲界人天善趣，定學得上二界天趣，慧學得涅槃趣，如此四趣合為三所。」
〔0418c04〕「唱令家者，謂屠羊等者，西國之法，有造惡者令彼守將預罪人巡歷唱告此人造作如此等罪…倡穢家者，婬女家等。」
〔0419b23〕「彼諸欲如枯骨，故令無飽滿…如段肉故眾多共有…猶如草炬正起現前極燒惱故…非法因緣如大火坑生渴愛故。」

窺基《瑜伽師地論略纂》T43n1829（卷七·意趣伽陀 0099a–0100c+）

〔0099a09〕「第二大段釋意趣伽陀中，文分為三：初標請者、次舉伽陀、後隨別釋。五十一頌中…初一頌梵王請、後五十頌世尊答。」
〔0099b21〕「別修三學名純，總修三學名雜。初一不共者，初戒學可修唯有一，不假定慧亦得成故；中不離初者，第二定學不離戒學修方便成；上不離二者，第三慧學學必具初〔中〕。」

古德異說唯錄徵引（經與古德徵引之約）：列其在、不判是非。遁倫·窺基二師於意趣伽陀判文（標請者/舉伽陀/隨別釋）、五十一頌（一請五十答）、三學密意、六支四尸羅、四趣、純雜不共所釋一致，並錄以資對勘。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
意趣（義）伽他	ābhiprāyika-artha-gāthā	〔本論 0365c16〕	依（佛之）意趣而說之頌
索訶世界主大梵天王	Sahāṃpati Mahābrahmā	〔本論 0365c17〕	娑婆世界主·請問三學之天王
三增上學	adhiśīla / adhicitta / adhiprajñā	〔本論 0367a15〕	增上戒·增上心·增上慧
別解脫律儀	prātimokṣa-saṃvara	〔本論 0367a27〕	守護別解脫之律儀·六支之一
四樂住	—	〔本論 0367b08〕	四靜慮（四心住·現法樂住）
杜多（功德）	dhūta	〔本論 0366b13 頌·0368c13 長行〕	抖擻·為寂離煩惱之頭陀行
八種虛妄分別	—	〔本論 0369b21〕	引發·覺悟·和合所結·有相·親昵·喜樂·侵逼·極親昵
七種作意	—	〔本論 0369c27〕	了相·勝解·遠離·攝樂·觀察·加行究竟·加行究竟果

古德所傳梵音寫於本門多從闕；「—」表示古德所傳音寫從闕。IAST 為發音輔助（字母·非典據），梵本文以古德所傳為準（古德所傳梵之約）。

六、譬喻·修辭（諸欲八喻·喻所顯由論本長行自配）

如枯骨〔T30n1579 0369c17〕——令無飽滿（如犬齩枯骨，無肉可飽）。
如軟肉段——眾多共有（一臠之肉，眾鳥競逐）。
如草炬——正起現前極燒惱（執草炬逆風，燒手）。
如大火坑——生渴愛（近之則焚）。
如蟒毒蛇——賢聖遠離。
如夢所見——速趣壞滅（夢覺則無）。
如借莊嚴具——仗託眾緣（假借非己有，終須還）。
如樹端熟果——危亡放逸所依（高處爛果，臨墮）。

八喻一一配八過患（論本長行「如枯骨故令無飽…如樹端爛熟果故危亡放逸所依」自釋）；「一切世間共成譬喻，顯示諸欲過患深重」。

七、互讀

聲聞地（本論卷21+）：六支·戒相「至聲聞地廣說」（遁倫〔0418a25〕）；七種作意亦聲聞地修定之軌——意趣伽陀之三學於聲聞地廣演。
三摩呬多地（本論地06）：四樂住（四靜慮）·七作意——增上心學之定地本據。
攝決擇分思所成慧地決擇〔0658c–0668b〕：本伽他之決擇。
辯中邊論：八種虛妄分別——虛妄分別生雜染之同轍（中邊辯相）。

八、校本定位

玄奘 T1579（底本）：意趣義伽他〔0365c16〕起—〔0370a08〕訖。大正校記 9 條全枚舉見目二·校勘。
遁倫 T42n1828：意趣伽陀隨釋 0418a–0419c（卷16）。
窺基 T43n1829：意趣伽陀 0099a–0100c+（略纂卷七）。
攝決擇分 T30n1579：思所成慧地決擇 0658c–0668b。
《阿含》對位（大梵天王請問三學）：〔檢索無專段·據實標缺〕——《雜阿含》有娑婆世界主梵天王請問諸經（T02n0099 卷44·0322a–0325b 梵天相應）及三學諸經（0210a–0213c），然無與本意趣義伽他「索訶世界主大梵天王請問三學、世尊以五十頌答」相應之單一漢譯經；本伽他「如經言」所引之經，藏中無對應專段可繫，據實標缺。

The Verses on the Meaning of Intent, fifty-one verses = the scripture in which the Lord of the Sahā world, Great Brahmā, praises and asks, and the World-Honored One answers about "training" in fifty verses. The single thread running through = the whole chart of the three higher trainings (discipline · mind · wisdom): the higher discipline forms the four purities of moral discipline by the six branches · the higher mind by the four blissful abidings (the four meditative absorptions) · the higher wisdom by the four modes upon each of the four truths; ending, by the eight kinds of false discrimination, the eight similes of sensual desires, and the seven attentions, gathered into the two nirvāṇas.

I. Doctrinal-Outline Placement

Outline system	Placement of this passage
Xuanzang T1579, the Basic Section	The weighing-out of dharmas → the second among the verses whose meaning is weighed out, the Verses on Intent (on the meaning) 〔T30 0365c16「次當建立意趣義伽他」 tr. "next one should establish the Verses on the Meaning of Intent" onward — to 0370a08, ending at the marking phrase 0370a09「已釋意趣義聖教伽他」 tr. "the noble scriptural Verses on the Meaning of Intent have been explained"〕
The treatise's own text	Fifty-one verses: the first single verse is Brahmā's (Great Brahmā's) request, the latter fifty are the World-Honored One's answer; the ancient masters divide the text into three (marking the requester · citing the verses · explaining severally in turn) (Dunlun 〔T42n1828 0418a03〕· Kuiji 〔T43n1829 0099a〕agree)
Theme	The whole chart of the three higher trainings (the higher discipline · the higher mind · the higher wisdom)
The Section on Ascertainment (in-treatise parallel)	The ascertainment of the Stage of the Wisdom Attained through Reflection 〔0658c–0668b〕· the four kinds of what is to be pondered

II. Alternate Translations · Collation of In-Treatise Parallels

Alternate translation: Paramārtha's Treatise on the Seventeen Stages fasc. 16 (the Stage of What is Attained through Reflection) is lost; omitted here.
Scriptural source: this verse-set, 「如經言：一時索訶世界主大梵天王往世尊所…」 tr. "as the scripture says: on one occasion the Lord of the Sahā world, Great Brahmā, went to the place of the World-Honored One…" — the scripture in which Great Brahmā asks about the three trainings (the Buddha's word); the treatise cites it as the source from which the Verses on Intent are drawn. Its corresponding position in the Chinese Āgama translations 〔searched · no dedicated passage · absence marked per the facts〕 — the Saṃyukta-āgama has scriptures in which the Brahmā-king, Lord of the Sahā world, asks (T02n0099 fasc. 44) and scriptures on the three trainings (0210a–0213c), yet there is no single Chinese translation corresponding to this verse-set's "Great Brahmā asks about the three trainings, the World-Honored One answers with fifty verses" (see Heading VIII).
In-treatise parallel: the ascertainment of the Stage of the Wisdom Attained through Reflection in the Section on Ascertainment 〔T30n1579 0658c–0668b〕.

Collation (full enumeration of the Taishō base text's collation notes)

For this span (0365c16–0370a08) the Taishō base text carries 9 collation notes in all (although the <app> per-item collation elements number 0, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes"; fully enumerated below). The base text follows the CBETA character-readings; not a single note in this span rises to a critical-edition emendation; variants are recorded alongside for the record:

Anchor	Base 【大 Taishō】	Variant	Context
0366c03	出	遠【宋】【元】【明】	The discipline-training verse (「當如法出離」 tr. "one should depart in accord with the Dharma")
0366c20	欲	愛【宋】【元】【明】【宮】	The verse on the faults of sensual desires (「增長貪欲」 tr. "increases craving-desire")
0366c23	肉	內【元】	The verse of the eight similes of sensual desires (「如軟肉段」 tr. "like a soft lump of flesh")
0367c26	立	〔－〕【宋】【元】【明】【宮】	The pure/mixed · necessarily-shared passage of the three trainings (「亦能成立」 tr. "is also able to be established")
0368a06	為	〔－〕【宋】【元】【明】【宮】	The pure/mixed passage (「能為獨成辦」 tr. "is able to be accomplished singly")
0368b01	茶	荼【元】【明】	旃茶羅 caṇḍāla (the marks of wrong conduct · the household of the herald)
0368c14	中	〔－〕【宋】【元】【明】【宮】	The ascetic-merits passage (「此二頌中」 tr. "within these two verses")
0369a14	貪	耽【宋】【元】【明】【宮】	The verse on departing from gain (「不貪著利養」 tr. "not craving-attachment to gain")
0370a07	加行	方便【宋】【元】【明】	The end of the seven attentions (「加行究竟果」 tr. "the fruit of the culmination of effort")

All 9 notes follow the CBETA character-readings, with no critical-edition emendation. The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); variants are recorded alongside for the record, with no critical-edition emendation. There are no separately itemized entries of the Sanskrit-reconstruction, fascicle-boundary, or colophon kind for this span.

III. Scriptural Grounds for the Consciousness-Only / Scriptural Meaning (the Point of the Eye · Weighty)

(1) The three higher trainings subsume all practices (a hidden intent) — 「學略有三種：增上戒、心、慧」 tr. "training, stated briefly, is of three kinds: the higher discipline, the higher mind, and the higher wisdom" 〔verse 0367a15〕; the prose explanation 〔0367a16〕「此中顯示依戒、心、慧」 tr. "here it is shown, relying on discipline, mind, and wisdom": for the distracted, to make him undistracted, it expounds the higher-discipline training · for one whose mind is not yet settled, to make him gain settling, it expounds the higher-mind training · for one whose mind is settled but not yet liberated, to make him liberated, it expounds the higher-wisdom training. 「此顯世尊密意宣說一切諸學，無不攝在此三學中」 tr. "this shows that the World-Honored One, with hidden intent, proclaimed that all trainings, without exception, are subsumed within these three trainings" 〔0367a20〕. → Discipline, concentration, and wisdom as the overall guide of all practices.

(2) The higher discipline = the six branches → the four purities of moral discipline — 〔0367a25〕 the six branches: 安住淨尸羅 abiding in pure moral discipline · 守護別解脫律儀 guarding the discipline of individual liberation · 軌則圓滿 fullness of comportment · 所行圓滿 fullness of the sphere of conduct · 於諸小罪見大怖畏 seeing great terror in the several small offenses · 受學學處 receiving and studying the points of training. Set against the four kinds of purity of moral discipline 〔0367b04〕: 出離 departure (guarding the discipline of individual liberation) · 無譏毀 without reproach (comportment and sphere of conduct) · 無穿缺 without breach or gap (seeing terror in small offenses) · 無顛倒 without error (receiving and studying the points of training); abiding in pure moral discipline is the root that serves as basis.

(3) The higher mind = the four blissful abidings (the four meditative absorptions) — 〔0367b08〕「四種靜慮，名四心住；現法樂住，故名為樂。」 tr. "the four meditative absorptions are named the four abidings of mind; because they are a blissful abiding within the present dharma, they are named 'blissful.'"

(4) The higher wisdom = the four modes upon each of the four noble truths — 〔0367b10〕 within the four noble truths of suffering, origin, cessation, and path each and every one has four modes (impermanence and the rest); the higher-wisdom training is what is shown by this purified knowing.

(5) The four destinies = the fruit of the three trainings — 〔0367c01〕 the good destiny of humans and gods in the desire-realm (the fruit of discipline accomplished) · the evil destiny of the desire-realm (the fruit of discipline failed) · the higher destiny of the gods of the form and formless realms (the fruit of the mind) · the destiny of nirvāṇa, not subsumed under the three realms (the fruit of wisdom).

(6) The eight kinds of false discrimination give rise to sensual craving — 〔0369b21〕引發 the drawing-forth · 覺悟 the awakening · 和合所結 the binding through conjunction · 有相 the marked · 親昵 the intimate · 喜樂 the delight · 侵逼 the pressing-in · 極親昵 the utterly intimate — arising in sequence from the initial skillful means up to the culmination, they are able to give rise to the craving-love of sexual desire, from which the wise should keep far.

(7) The eight faults · the eight similes of sensual desires — 〔0369c17〕令無飽 making one insatiable · 眾多共有 shared in common by the many · 非法因緣 a cause contrary to Dharma · 增長貪愛 increasing craving-love · 賢聖應離 what the worthy and holy should keep from · 速趣壞滅 swiftly heading toward ruin and destruction · 仗託眾緣 resting upon a host of conditions · 危逸所依 the ground on which peril and negligence rest; matched by the eight similes (see Heading VI).

(8) The seven attentions → the two nirvāṇas — 〔0369c27〕了相 apprehending-the-aspect · 勝解 resolute conviction · 遠離 seclusion · 攝樂 gathering joy · 觀察 investigation · 加行究竟 the culmination of effort · 加行究竟果 the fruit of the culmination of effort — both the worldly and the world-transcending paths are pure, one realizes the two fruits of nirvāṇa, with-remaining-basis and without-remaining-basis, and the higher-wisdom training is ultimately pure.

IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)

Dunlun, Notes on the Yogācārabhūmi T42n1828 (fasc. 16 · the explanation in turn of the Verses on Intent 0418a–0419c)

〔0418a03〕「第二段釋意趣伽陀中，文分為三：初結前生後標其請者；次舉伽陀；後隨別釋。五十一頌中…初一頌梵王請舉問；後五十頌世尊答請問。」 tr. "In the second segment, explaining the Verses on Intent, the text is divided into three: first, tying off the foregoing and giving rise to what follows, marking the requester; next, citing the verses; last, explaining severally in turn. Of the fifty-one verses… the first single verse is Brahmā-king's request raising the question; the latter fifty verses are the World-Honored One's answer to the request."
〔0418a23〕「怖多所作懈怠眾生者…雖有六度萬行但說三學，以三學名攝一切行，非顯了說故名密意。」 tr. "As for the beings who fear many undertakings and are slothful… though there are the six perfections and the myriad practices, he speaks only of the three trainings, since the three trainings by their name subsume all practices; because it is not an explicit statement, it is named a hidden intent."
〔0418a25〕「如是六支，顯示四種尸羅清淨者，初一是受、後五是持，望持為本故是所依根本…此六支義…至聲聞地廣說。」 tr. "As for the six branches showing the four kinds of purity of moral discipline: the first one is receiving, the latter five are upholding; because, in relation to upholding, it is the root, it is the basis that serves as support… the meaning of these six branches… is expounded at length in the Śrāvaka Stage."
〔0418b01〕「持戒得欲界人天善趣，定學得上二界天趣，慧學得涅槃趣，如此四趣合為三所。」 tr. "Keeping the precepts gains the good destiny of humans and gods of the desire-realm; the concentration-training gains the god-destinies of the upper two realms; the wisdom-training gains the destiny of nirvāṇa; these four destinies together make the three abodes."
〔0418c04〕「唱令家者，謂屠羊等者，西國之法，有造惡者令彼守將預罪人巡歷唱告此人造作如此等罪…倡穢家者，婬女家等。」 tr. "The 'household of the herald' means sheep-slaughterers and the like: by the law of the Western regions, when there is one who has done evil, a warder is made to march the offender through the streets proclaiming that this man has committed such-and-such offenses… the 'household of the courtesan' means the household of a harlot and the like."
〔0419b23〕「彼諸欲如枯骨，故令無飽滿…如段肉故眾多共有…猶如草炬正起現前極燒惱故…非法因緣如大火坑生渴愛故。」 tr. "Those sensual desires are like a dry bone, hence they make one insatiable… like a lump of flesh, hence shared in common by the many… just like a torch of grass, which as it starts up and comes to the fore utterly burns and torments… a cause contrary to Dharma; like a great pit of fire, since it gives rise to parching craving."

Kuiji, Concise Compendium of the Yogācārabhūmi T43n1829 (fasc. 7 · the Verses on Intent 0099a–0100c+)

〔0099a09〕「第二大段釋意趣伽陀中，文分為三：初標請者、次舉伽陀、後隨別釋。五十一頌中…初一頌梵王請、後五十頌世尊答。」 tr. "In the second great segment, explaining the Verses on Intent, the text is divided into three: first, marking the requester; next, citing the verses; last, explaining severally in turn. Of the fifty-one verses… the first single verse is Brahmā-king's request, the latter fifty verses are the World-Honored One's answer."
〔0099b21〕「別修三學名純，總修三學名雜。初一不共者，初戒學可修唯有一，不假定慧亦得成故；中不離初者，第二定學不離戒學修方便成；上不離二者，第三慧學學必具初〔中〕。」 tr. "Cultivating the three trainings singly is named 'pure,' cultivating the three trainings together is named 'mixed.' 'The first one is not-shared' means the first, the discipline-training, can be cultivated as one alone, since it can be accomplished even without borrowing concentration and wisdom; 'the middle is not apart from the first' means the second, the concentration-training, is not apart from the discipline-training but is accomplished by cultivating the skillful means; 'the highest is not apart from the two' means the third, the wisdom-training, must in its training possess the first [and the middle]."

The differing explanations of the ancient masters are recorded only as citation (the convention of citing scripture and the ancients): their existence is set out, without adjudicating right or wrong. The two masters Dunlun and Kuiji agree in what they explain regarding the division of the text of the Verses on Intent (marking the requester / citing the verses / explaining severally in turn), the fifty-one verses (one of request, fifty of answer), the hidden intent of the three trainings, the six branches and the four purities of moral discipline, the four destinies, and the pure/mixed and not-shared; recorded alongside as an aid to collation.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
意趣（義）伽他	ābhiprāyika-artha-gāthā	〔this treatise 0365c16〕	Verses spoken according to (the Buddha's) intent
索訶世界主大梵天王	Sahāṃpati Mahābrahmā	〔this treatise 0365c17〕	The Lord of the Sahā world · the Brahmā-king who asks about the three trainings
三增上學	adhiśīla / adhicitta / adhiprajñā	〔this treatise 0367a15〕	The higher discipline · the higher mind · the higher wisdom
別解脫律儀	prātimokṣa-saṃvara	〔this treatise 0367a27〕	The discipline of individual liberation to be guarded · one of the six branches
四樂住	—	〔this treatise 0367b08〕	The four meditative absorptions (the four abidings of mind · a blissful abiding within the present dharma)
杜多（功德）	dhūta	〔this treatise 0366b13 verse · 0368c13 prose〕	The shaking-off · the ascetic practices for the calm departure from the afflictions
八種虛妄分別	—	〔this treatise 0369b21〕	The drawing-forth · awakening · binding through conjunction · marked · intimate · delight · pressing-in · utterly intimate
七種作意	—	〔this treatise 0369c27〕	Apprehending-the-aspect · resolute conviction · seclusion · gathering joy · investigation · the culmination of effort · the fruit of the culmination of effort

The ancient-transmitted Sanskrit transliterations are for the most part absent for this gate; entries marked "—" lack an attestable ancient-master transliteration and are not supplied. IAST is a pronunciation aid (an alphabet · not a text-authority); the Sanskrit text follows the ancient transmission (the convention of the ancient-transmitted Sanskrit).

VI. Similes · Rhetoric (the eight similes of sensual desires · what each shows is matched by the treatise's own prose)

Like a dry bone 〔T30n1579 0369c17〕 — making one insatiable (as a dog gnaws a dry bone, with no flesh to satisfy).
Like a soft lump of flesh — shared in common by the many (a single morsel of flesh, over which many birds contend).
Like a torch of grass — as it starts up and comes to the fore it utterly burns and torments (holding a torch of grass against the wind burns the hand).
Like a great pit of fire — giving rise to parching craving (drawing near, one is scorched).
Like a python or venomous snake — the worthy and holy keep far away.
Like a thing seen in a dream — swiftly heading toward ruin and destruction (once one wakes from the dream, it is gone).
Like borrowed ornaments — resting upon a host of conditions (what is borrowed is not one's own and must in the end be returned).
Like fruit ripe at the tip of a tree — the ground on which peril, death, and negligence rest (an overripe, rotten fruit on high, about to fall).

The eight similes are matched one by one to the eight faults (self-explained by the treatise's own prose, 「如枯骨故令無飽…如樹端爛熟果故危亡放逸所依」 tr. "like a dry bone, hence making one insatiable… like an overripe rotten fruit at the tip of a tree, hence the ground on which peril, death, and negligence rest"); "with similes commonly established by all the world, it shows the grave depth of the faults of sensual desires."

VII. Cross-Reading

The Śrāvaka Stage (this treatise, fasc. 21+): the six branches · the marks of discipline "expounded at length in the Śrāvaka Stage" (Dunlun 〔0418a25〕); the seven attentions are likewise the course of the cultivation of concentration in the Śrāvaka Stage — the three trainings of the Verses on Intent are expounded at length in the Śrāvaka Stage.
The Stage of Meditative Equipoise (this treatise, Stage 06): the four blissful abidings (the four meditative absorptions) · the seven attentions — the concentration-stage source-ground of the higher-mind training.
The ascertainment of the Stage of the Wisdom Attained through Reflection in the Section on Ascertainment 〔0658c–0668b〕: the ascertainment of this verse-set.
The Distinguishing the Middle from the Extremes (Madhyāntavibhāga): the eight kinds of false discrimination — the same track as "false discrimination gives rise to defilement" (the Chapter on the Marks in Distinguishing the Middle from the Extremes).

Cross-readings use stable canon and fascicle citations.

VIII. Placement of the Critical Editions

Xuanzang T1579 (base text): the Verses on Intent from 〔0365c16〕 to 〔0370a08〕. The 9 Taishō collation notes are fully enumerated under Heading II · Collation.
Dunlun T42n1828: the explanation in turn of the Verses on Intent 0418a–0419c (fasc. 16).
Kuiji T43n1829: the Verses on Intent 0099a–0100c+ (Concise Compendium fasc. 7).
Section on Ascertainment T30n1579: the ascertainment of the Stage of the Wisdom Attained through Reflection 0658c–0668b.
The corresponding position in the Āgama (Great Brahmā asks about the three trainings): 〔searched · no dedicated passage · absence marked per the facts〕 — the Saṃyukta-āgama has scriptures in which the Brahmā-king, Lord of the Sahā world, asks (T02n0099 fasc. 44 · 0322a–0325b, the Brahmā correspondence) and scriptures on the three trainings (0210a–0213c), yet there is no single Chinese translation corresponding to this Verses on Intent's "the Lord of the Sahā world, Great Brahmā, asks about the three trainings, the World-Honored One answers with fifty verses"; for the scripture cited by this verse-set's "as the scripture says," there is no corresponding dedicated passage to anchor to within the canon, and the absence is marked per the facts.

瑜伽師地論 思所成地 · 意趣義伽他